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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Окончание введения и первая речь Елиуя. 1-7. Обращенное к Иову увещание внимательна отнестись к его речам. 8-33. Разбор одного из неправильных взглядов Иова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Pompous prefaces, like the teeming mountain, often introduce poor performances; but Elihu's discourse here does not disappoint the expectations which his preface had raised. It is substantial, and lively, and very much to the purpose. He had, in the foregoing chapter, said what he had to say to Job's three friends; and now he comes up close to Job himself and directs his speech to him. I. He bespeaks Job's favourable acceptance of what he should say, and desires he would take him for that person whom he had so often wished for, that would plead with him, and receive his plea on God's behalf, ver. 1-7. II. He does, in God's name, bring an action against him, for words which he had spoken, in the heat of disputation, reflecting upon God as dealing hardly with him, ver. 8-11. III. He endeavours to convince him of his fault and folly herein, by showing him, 1. God's sovereign dominion over man, ver. 12, 13. 2. The care God takes of man, and the various ways and means he uses to do his soul good, which we have reason to think he designs when he lays bodily afflictions upon him, ver. 14. (1.) Job had sometimes complained of unquiet dreams, ch. vii. 14. "Why," says Elihu, "God sometimes speaks conviction and instruction to men by such dreams," ver. 15-18. (2.) Job had especially complained of his sicknesses and pains; and, as to these, he shows largely that they were so far from being tokens of God's wrath, as Job took them, or evidences of Job's hypocrisy, as his friends took them, that they were really wise and gracious methods, which divine grace took for the increase of his acquaintance with God, to work patience, experience, and hope, ver. 19-30. And, lastly, he concludes with a request to Job, either to answer him or give him leave to go on, ver. 31-33.
Adam Clarke: Commentary on the Bible - 1831
Elihu offers himself in God's stead to reason with Job in meekness and sincerity,7. Charges Job with irreverent expressions,12. Vindicates the providence of God, and shows the various methods which he uses to bring sinners to himself: - By dreams and visions,15; by secret inspirations,18; by afflictions,22; by messengers of righteousness, and by the great atonement, How and from what God redeems men, and the blessings which he communicates,30. Job is exhorted to listen attentively to Elihu's teaching,33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 33:1, Elihu offers himself instead of God to reason with Job; Job 33:8, He excuses God from giving man an account of his ways, by his greatness; Job 33:14, God calls man to repentance by visions, by afflictions, and by his ministry; Job 33:31, He incites Job to attention.
Job 33:1
John Gill
INTRODUCTION TO JOB 33
In this chapter Elihu addresses Job himself, and entreats his attention to what he had to say to him, and offers several things to induce him to it; and recommends himself as one that was according to his wish, in the stead of God, a man like himself, and of whom he had no reason to be afraid, Job 33:1; and then he brings a charge against him of things which he himself had heard, of words that had dropped from him in the course of his controversy with his friends; in which he too much and too strongly insisted on his own innocence and purity, and let fill very undue and unbecoming reflections on the dealings of God with him, Job 33:8; to which he gives an answer by observing the superior greatness of God to man, and his sovereignty over him, not being accountable to him for anything done by him; and therefore man should be silent and submissive to him, Job 33:12; and yet, though he is so great and so absolute, and uncontrollable, and is not obliged to give an account of his affairs to man, and the reasons of them; yet he condescends by various ways and means to instruct him in his mind and will, and even by these very things complained of; and therefore should not be treated as if unkind and unfriendly to men; sometimes he does it by dreams and visions, when he opens the ears of men, and seals instruction to them, and with this view, to restrain them from their evil purposes and doings, and to weaken their pride and humble them, and preserve them from ruin, Job 33:14; and sometimes by chastening and afflictive providences, which are described, Job 33:19; and which become teaching ones; through the interposition of a divine messenger, and upon the afflicted man's prayer to God, and humiliation before him, God is gracious and favourable to him, and delivers him; which is frequently the design and the use that he makes of chastening dispensations, Job 33:23; and the chapter is concluded with beseeching Job to mark and consider well what had been said unto him, and to answer it if he could or thought fit; if not, silently to attend to what he had further to say to him for his instruction, Job 33:31.
33:133:1: Բայց աղէ դու Յոբ՝ լո՛ւր զբանս իմ, եւ ո՛ւնկն դիր խօսից իմոց[9408]։ [9408] Ոմանք. Եւ ունկնդի՛ր լեր խօսից։
1 «Բայց դու, Յո՛բ, լսի՛ր խօսքերս, ակա՛նջ դիր իմ խօսքերին:
33 «Բայց, աղէ՜, ո՛վ Յոբ, իմ խօսքս մտիկ ըրէ, Բոլոր ըսածներուս ականջ դիր։
Բայց աղէ դու, Յոբ, լուր զբանս իմ, եւ ունկն դիր խօսից իմոց:

33:1: Բայց աղէ դու Յոբ՝ լո՛ւր զբանս իմ, եւ ո՛ւնկն դիր խօսից իմոց[9408]։
[9408] Ոմանք. Եւ ունկնդի՛ր լեր խօսից։
1 «Բայց դու, Յո՛բ, լսի՛ր խօսքերս, ակա՛նջ դիր իմ խօսքերին:
33 «Բայց, աղէ՜, ո՛վ Յոբ, իմ խօսքս մտիկ ըրէ, Բոլոր ըսածներուս ականջ դիր։
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33:133:1 Итак слушай, Иов, речи мои и внимай всем словам моим.
33:1 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but ἄκουσον ακουω hear Ιωβ ιωβ Iōb; Iov τὰ ο the ῥήματά ρημα statement; phrase μου μου of me; mine καὶ και and; even λαλιὰν λαλια talk ἐνωτίζου ενωτιζομαι give ear μου μου of me; mine
33:1 וְֽ wᵊˈ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but שְׁמַֽע־ šᵊmˈaʕ- שׁמע hear נָ֣א nˈā נָא yeah אִיֹּ֣וב ʔiyyˈôv אִיֹּוב Job מִלָּ֑י millˈāy מִלָּה word וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole דְּבָרַ֥י dᵊvārˌay דָּבָר word הַאֲזִֽינָה׃ haʔᵃzˈînā אזן listen
33:1. audi igitur Iob eloquia mea et omnes sermones meos auscultaHear therefore, O Job, my speeches, and hearken to all my words.
1. Howbeit, Job, I pray thee, hear my speech, and hearken to all my words.
33:1. Therefore, hear my speeches, Job, and listen to all my words.
33:1. Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words:

33:1 Итак слушай, Иов, речи мои и внимай всем словам моим.
33:1
οὐ ου not
μὴν μην surely; certainly
δὲ δε though; while
ἀλλὰ αλλα but
ἄκουσον ακουω hear
Ιωβ ιωβ Iōb; Iov
τὰ ο the
ῥήματά ρημα statement; phrase
μου μου of me; mine
καὶ και and; even
λαλιὰν λαλια talk
ἐνωτίζου ενωτιζομαι give ear
μου μου of me; mine
33:1
וְֽ wᵊˈ וְ and
אוּלָ֗ם ʔûlˈām אוּלָם but
שְׁמַֽע־ šᵊmˈaʕ- שׁמע hear
נָ֣א nˈā נָא yeah
אִיֹּ֣וב ʔiyyˈôv אִיֹּוב Job
מִלָּ֑י millˈāy מִלָּה word
וְֽ wᵊˈ וְ and
כָל־ ḵol- כֹּל whole
דְּבָרַ֥י dᵊvārˌay דָּבָר word
הַאֲזִֽינָה׃ haʔᵃzˈînā אזן listen
33:1. audi igitur Iob eloquia mea et omnes sermones meos ausculta
Hear therefore, O Job, my speeches, and hearken to all my words.
33:1. Therefore, hear my speeches, Job, and listen to all my words.
33:1. Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Беспристрастные по содержанию (XXXII:21), заключающие одну только истину (3), речи Елиуя должны быть выслушаны Иовом от начала и до конца ("внимай всем словам"). К нему он должен отнестись без того предубеждения, которым встречал рассуждения друзей (XIII:4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words. 2 Behold, now I have opened my mouth, my tongue hath spoken in my mouth. 3 My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly. 4 The Spirit of God hath made me, and the breath of the Almighty hath given me life. 5 If thou canst answer me, set thy words in order before me, stand up. 6 Behold, I am according to thy wish in God's stead: I also am formed out of the clay. 7 Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.
Albert Barnes: Notes on the Bible - 1834
33:1: Wherefore, Job, I pray thee - In the next chapter he addresses the three friends of Job. This is addressed particularly to him.
My speeches - Hebrew, "my words" - מלה millâ h. This is the usual word in the Aramaen languages to express a saying or discourse, though in Hebrew it is only a poetic form. The meaning is, not that he would address separate speeches, or distinct discourses, to Job, but that he called on him to attend to what he had to say.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:1: hear: Job 13:6, Job 34:2; Psa 49:1-3; Mar 4:9
Job 33:2
Carl Friedrich Keil and Franz Delitzsch
33:1
1 But nevertheless, O Job, hear my speeches,
And hearken to all my words.
2 Behold now, I have opened my mouth,
My tongue speaketh in my palate.
3 Sincere as my heart are my utterances,
And knowledge that is pure my lips declare.
The issue of the impartial discussion which Elihu designs to effect, is subject to this one condition, that Job listens to it, and observes not merely this or that, but the whole of its connected contents; and in this sense ואוּלם, which is used just as in Job 1:11; Job 11:5; Job 12:7; Job 13:4; Job 14:18; Job 17:10, in the signification verumtamen, stands at the head of this new turn in his speech. Elihu addresses Job, as none of the previous speakers have done, by name. With הנּה־נא (as Job 13:18), he directs Job's observation to that which he is about to say: he has already opened his mouth, his tongue is already in motion, - circumstantial statement, which solemnly inaugurate what follows with a consciousness of its importance. Job has felt the absence of אמרי־ישׁר, Job 6:25, in the speeches of the three; but Elihu can at the outset ensure his word being "the sincerity of his heart," i.e., altogether heartily well meant: and - thus it would be to be translated according to the accentuation - the knowledge of my lips, they (my lips) utter purely. But "the knowledge of the lips" is a notion that seems strange with this translation, and בּרוּר is hardly intended thus adverbially. דּעת, contrary to the accentuation, is either taken as the accusative of the obj., and בּרוּר as the acc. of the predicate (masc. as Prov 2:10; Prov 14:6): knowledge my lips utter pure; or interpreted, if one is not willing to depart from the accentuation, with Seb. Schmid: scientiam labiorum meorum quod attinet (the knowledge proceeding from my lips), puram loquentur sc. labia mea. The notions of purity and choice coincide in ברור (comp. Arab. ibtarra, to separate one's self; asfa, to prove one's self pure, and to select). The perff., Job 33:2, describe what is begun, and so, as relatively past, extending into the present.
John Gill
33:1 Wherefore, Job, I pray thee, hear my speeches,.... In the preceding chapter, Elihu directed his discourse to the three friends of Job chiefly, here to Job himself, and that by name; which none of his friends in all their discourses ever used; and in an humble suppliant manner entreats his attention to what he was about to deliver, and that for reasons which his address to his friends could furnish him with; and hence begins his speech with "wherefore", seeing he took not the part of his three friends, but blamed them; and because he had the Spirit of God in him, and was full of matter, and uneasy until he had vented it; and which he proposed to deliver in a plain and faithful manner, with sincerity and without flattery; on all which accounts be beseeches him to give him a diligent and attentive hearing:
and hearken to all my words; not to some of them only, but to all; he bespeaks his candid and constant attention, that he would hear him out, all that he had to say, with patience, and without interruption; and then judge of the truth, force, and pertinency of them; which he would not so well be able to do, unless he heard them all; for sometimes the proof, the evidence, and demonstration of a thing depends not on a single argument, but upon many put together; each of them alone being insufficient, at least may appear so, when all considered together give full satisfaction.
33:233:2: Ահաւասիկ բացի զբերան իմ, եւ խօսեցա՛ւ լեզու իմ։
2 Ահա բաց եմ արել բերանս, ու խօսում է իմ լեզուն:
2 Ահա հիմա բերանս կը բանամ Ու լեզուս բերնիս մէջ կը խօսի։
Ահաւասիկ բացի զբերան իմ, եւ խօսեցաւ լեզու [327]իմ:

33:2: Ահաւասիկ բացի զբերան իմ, եւ խօսեցա՛ւ լեզու իմ։
2 Ահա բաց եմ արել բերանս, ու խօսում է իմ լեզուն:
2 Ահա հիմա բերանս կը բանամ Ու լեզուս բերնիս մէջ կը խօսի։
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33:233:2 Вот, я открываю уста мои, язык мой говорит в гортани моей.
33:2 ἰδοὺ ιδου see!; here I am γὰρ γαρ for ἤνοιξα ανοιγω open up τὸ ο the στόμα στομα mouth; edge μου μου of me; mine καὶ και and; even ἐλάλησεν λαλεω talk; speak ἡ ο the γλῶσσά γλωσσα tongue μου μου of me; mine
33:2 הִנֵּה־ hinnē- הִנֵּה behold נָ֭א ˈnā נָא yeah פָּתַ֣חְתִּי pāṯˈaḥtî פתח open פִ֑י fˈî פֶּה mouth דִּבְּרָ֖ה dibbᵊrˌā דבר speak לְשֹׁונִ֣י lᵊšônˈî לָשֹׁון tongue בְ vᵊ בְּ in חִכִּֽי׃ ḥikkˈî חֵךְ palate
33:2. ecce aperui os meum loquatur lingua mea in faucibus meisBehold now I have opened my mouth, let my tongue speak within my jaws.
2. Behold now, I have opened my mouth, my tongue hath spoken in my mouth.
33:2. Behold, I have opened my mouth; let my tongue speak along with my throat.
33:2. Behold, now I have opened my mouth, my tongue hath spoken in my mouth.
Behold, now I have opened my mouth, my tongue hath spoken in my mouth:

33:2 Вот, я открываю уста мои, язык мой говорит в гортани моей.
33:2
ἰδοὺ ιδου see!; here I am
γὰρ γαρ for
ἤνοιξα ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
ο the
γλῶσσά γλωσσα tongue
μου μου of me; mine
33:2
הִנֵּה־ hinnē- הִנֵּה behold
נָ֭א ˈnā נָא yeah
פָּתַ֣חְתִּי pāṯˈaḥtî פתח open
פִ֑י fˈî פֶּה mouth
דִּבְּרָ֖ה dibbᵊrˌā דבר speak
לְשֹׁונִ֣י lᵊšônˈî לָשֹׁון tongue
בְ vᵊ בְּ in
חִכִּֽי׃ ḥikkˈî חֵךְ palate
33:2. ecce aperui os meum loquatur lingua mea in faucibus meis
Behold now I have opened my mouth, let my tongue speak within my jaws.
33:2. Behold, I have opened my mouth; let my tongue speak along with my throat.
33:2. Behold, now I have opened my mouth, my tongue hath spoken in my mouth.
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Albert Barnes: Notes on the Bible - 1834
33:2: My tongue hath spoken in my mouth - Margin, "palate." The meaning is, that since he had ventured to speak, and had actually commenced, he would utter only that which was worthy to be heard. This is properly the commencement of his argument, for all that he had before said was merely an introduction. The word palate - "in my palate" (בחכי bechê kiy) is used here because of the importance of that organ in the act of speaking. Perhaps also, there may be reference to the fact that the Hebrews made much more use of the lower organs of enunciation - the palate, and the throat, than we do, and much less use of the teeth and lips. Hence, their language was strongly guttural.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:2: I: Job 3:1; Psa 78:2; Mat 5:2
mouth: Heb. palate, Job 31:30 *marg.
Job 33:3
John Gill
33:2 Behold, now I have opened my mouth,.... Begun to speak in order to give vent to the fulness of matter within him, which made him, like bottles of new wine, ready to burst; and since he had opened his lips, that he might speak and be refreshed, he desires Job to listen to him, and offers same things to his consideration to induce him to it:
my tongue hath spoken in my mouth: but does not every man's tongue speak in his mouth when he speaks? is there anything singular and peculiar in this, that can excite attention? it may be rendered, "in my palate" (d); which, as it is an instrument of speech, so of tasting and trying food, see Job 6:30; and Elihu's sense is, that he had thoroughly considered what he should say, he had well weighed what he should speak, and should not deliver anything raw, crude, and undigested; he had palated his words, in order to discern whether there was anything in them perverse or not.
(d) "in palato meo", Pagninus, Montanus, Tigurine version, Beza, Schultens; so Mr. Broughton.
Robert Jamieson, A. R. Fausset and David Brown
33:2 ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
mouth--rather, "palate," whereby the taste discerns. Every man speaks with his mouth, but few, as Elihu, try their words with discrimination first, and only say what is really good (Job 6:30; Job 12:11).
hath spoken--rather, "proceeds to speak."
33:333:3: Սո՛ւրբ է սիրտ իմ բանիւք. իմաստութիւն շրթանց իմոց յստա՛կ իմասցի[9409]։ [9409] Ոմանք. Յստակս իմասցի։
3 Սրտիս խօսքերն անարատ են, եւ իմ շուրթերի իմաստութիւնը յստակօրէն կ’իմացուի:
3 Խօսքերս սրտիս ուղղութեանը պէս պիտի ըլլան Ու շրթունքներս զուտ իմաստութիւն պիտի խօսին։
Սուրբ է սիրտ իմ բանիւք, իմաստութիւն շրթանց իմոց յստակս իմասցի:

33:3: Սո՛ւրբ է սիրտ իմ բանիւք. իմաստութիւն շրթանց իմոց յստա՛կ իմասցի[9409]։
[9409] Ոմանք. Յստակս իմասցի։
3 Սրտիս խօսքերն անարատ են, եւ իմ շուրթերի իմաստութիւնը յստակօրէն կ’իմացուի:
3 Խօսքերս սրտիս ուղղութեանը պէս պիտի ըլլան Ու շրթունքներս զուտ իմաստութիւն պիտի խօսին։
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33:333:3 Слова мои от искренности моего сердца, и уста мои произнесут знание чистое.
33:3 καθαρά καθαρος clean; clear μου μου of me; mine ἡ ο the καρδία καρδια heart ῥήμασιν ρημα statement; phrase σύνεσις συνεσις comprehension δὲ δε though; while χειλέων χειλος lip; shore μου μου of me; mine καθαρὰ καθαρος clean; clear νοήσει νοεω perceive
33:3 יֹֽשֶׁר־ yˈōšer- יֹשֶׁר uprightness לִבִּ֥י libbˌî לֵב heart אֲמָרָ֑י ʔᵃmārˈāy אֵמֶר word וְ wᵊ וְ and דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge שְׂ֝פָתַ֗י ˈśᵊfāṯˈay שָׂפָה lip בָּר֥וּר bārˌûr בָּרוּר pure מִלֵּֽלוּ׃ millˈēlû מלל make signs
33:3. simplici corde meo sermones mei et sententiam labia mea puram loquenturMy words are from my upright heart, and my lips shall speak a pure sentence.
3. My words the uprightness of my heart: and that which my lips know they shall speak sincerely.
33:3. My words are from my simple heart, and my lips will speak a pure judgment.
33:3. My words [shall be of] the uprightness of my heart: and my lips shall utter knowledge clearly.
My words [shall be of] the uprightness of my heart: and my lips shall utter knowledge clearly:

33:3 Слова мои от искренности моего сердца, и уста мои произнесут знание чистое.
33:3
καθαρά καθαρος clean; clear
μου μου of me; mine
ο the
καρδία καρδια heart
ῥήμασιν ρημα statement; phrase
σύνεσις συνεσις comprehension
δὲ δε though; while
χειλέων χειλος lip; shore
μου μου of me; mine
καθαρὰ καθαρος clean; clear
νοήσει νοεω perceive
33:3
יֹֽשֶׁר־ yˈōšer- יֹשֶׁר uprightness
לִבִּ֥י libbˌî לֵב heart
אֲמָרָ֑י ʔᵃmārˈāy אֵמֶר word
וְ wᵊ וְ and
דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge
שְׂ֝פָתַ֗י ˈśᵊfāṯˈay שָׂפָה lip
בָּר֥וּר bārˌûr בָּרוּר pure
מִלֵּֽלוּ׃ millˈēlû מלל make signs
33:3. simplici corde meo sermones mei et sententiam labia mea puram loquentur
My words are from my upright heart, and my lips shall speak a pure sentence.
33:3. My words are from my simple heart, and my lips will speak a pure judgment.
33:3. My words [shall be of] the uprightness of my heart: and my lips shall utter knowledge clearly.
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Adam Clarke: Commentary on the Bible - 1831
33:3: My words shall be of the uprightness - As God has given me his Spirit, from that Spirit alone will I speak; therefore all my words shall be of uprightness, knowledge, and truth.
Knowledge clearly - דעת ברור daath barur, pure science. I shall lay down no false positions, and I shall have no false consequences.
Albert Barnes: Notes on the Bible - 1834
33:3: My words shall be of the uprightness of my heart - I will speak in sincerity. I will utter nothing that shall be hollow and hypocritical. What I speak shall be the real suggestion of my heart - what I feel and know to be true. Perhaps Elihu was the more anxious to make this point entirely clear, because the three friends of Job might be supposed to have laid themselves open to the suspicion that they were influenced by passion or prejudice; that they had maintained their opinions from mere obstinacy and not from conviction; and that they had been sometimes disposed to cavil. Elihu claims that all that he was about to say would be entirely sincere.
Shall utter knowledge clearly - Shall state things just as they are, and give the true solution of the difficulties which have been felt in regard to the divine dealings. His object is to guard himself wholly from the suspicion of partiality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:3: the: Job 27:4; Pro 8:7, Pro 8:8; Th1 2:3, Th1 2:4
my lips: Job 15:2, Job 36:3, Job 36:4, Job 38:2; Psa 37:30, Psa 37:31; Pro 15:2, Pro 15:7, Pro 20:15
Job 33:4
John Gill
33:3 My words shall be of the uprightness of my heart,.... Not that the uprightness of his heart, or his own personal integrity, should be the subject of his discourse; but what he should say would be in or out of the uprightness of his heart, with all sincerity and faithfulness; what would be the real sentiments of his mind, and not proceed from a double or insincere heart:
and my lips shall utter knowledge clearly; what knowledge he had of God, and of the perfections of his nature, and of his works in nature and grace, and of his dealings in a providential way with the sons of men; and what knowledge he had of Christ, his person, office, and grace somewhat of which speaks in this chapter; and such sort of knowledge is to be uttered, to be published, and made known to the good of others; and not to be concealed, and hid, or held, as in a prison, in unrighteousness; and to be uttered clearly, plainly, and distinctly, in words intelligible, and easy to be understood; and not in ambiguous terms, or in words of a double meaning; or which are abstruse and intricate, and serve rather to make the mysteries of Providence and grace more dark and obscure than to explain them; integrity of heart, and perspicuity of language, serve much to recommend a speaker, and both are expressed in this verse.
John Wesley
33:3 My words - I will not speak passionately or partially, but from a sincere desire to do thee good. Clearly - What I speak will be plain, not hard to be understood.
Robert Jamieson, A. R. Fausset and David Brown
33:3 I will speak according to my inward conviction.
clearly--rather, "purely"; sincerely, not distorting the truth through passion, as the friends did.
33:433:4: Հոգի աստուածեղէ՛ն է որ արար զիս՝ եւ շունչ Ամենակալի է որ ուսուցանէ զիս։
4 Աստուածային հոգին է, որ ստեղծել է ինձ, եւ Ամենակալի շունչն է, որ ուսուցանում է ինձ:
4 Զիս Աստուծոյ Հոգին ստեղծեց ու Ամենակարողին շունչը ինծի կեանք տուաւ։
Հոգի աստուածեղէն է որ արար զիս, եւ շունչ Ամենակալի է որ [328]ուսուցանէ զիս:

33:4: Հոգի աստուածեղէ՛ն է որ արար զիս՝ եւ շունչ Ամենակալի է որ ուսուցանէ զիս։
4 Աստուածային հոգին է, որ ստեղծել է ինձ, եւ Ամենակալի շունչն է, որ ուսուցանում է ինձ:
4 Զիս Աստուծոյ Հոգին ստեղծեց ու Ամենակարողին շունչը ինծի կեանք տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
33:433:4 Дух Божий создал меня, и дыхание Вседержителя дало мне жизнь.
33:4 πνεῦμα πνευμα spirit; wind θεῖον θειος divine τὸ ο the ποιῆσάν ποιεω do; make με με me πνοὴ πνοη breath δὲ δε though; while παντοκράτορος παντοκρατωρ almighty ἡ ο the διδάσκουσά διδασκω teach με με me
33:4 רֽוּחַ־ rˈûₐḥ- רוּחַ wind אֵ֥ל ʔˌēl אֵל god עָשָׂ֑תְנִי ʕāśˈāṯᵊnî עשׂה make וְ wᵊ וְ and נִשְׁמַ֖ת nišmˌaṯ נְשָׁמָה breath שַׁדַּ֣י šaddˈay שַׁדַּי Almighty תְּחַיֵּֽנִי׃ tᵊḥayyˈēnî חיה be alive
33:4. spiritus Dei fecit me et spiraculum Omnipotentis vivificavit meThe spirit of God made me, and the breath of the Almighty gave me life.
4. The spirit of God hath made me, and the breath of the Almighty giveth me life.
33:4. The Spirit of God made me, and the breath of the Almighty gave me life.
33:4. The Spirit of God hath made me, and the breath of the Almighty hath given me life.
The Spirit of God hath made me, and the breath of the Almighty hath given me life:

33:4 Дух Божий создал меня, и дыхание Вседержителя дало мне жизнь.
33:4
πνεῦμα πνευμα spirit; wind
θεῖον θειος divine
τὸ ο the
ποιῆσάν ποιεω do; make
με με me
πνοὴ πνοη breath
δὲ δε though; while
παντοκράτορος παντοκρατωρ almighty
ο the
διδάσκουσά διδασκω teach
με με me
33:4
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
אֵ֥ל ʔˌēl אֵל god
עָשָׂ֑תְנִי ʕāśˈāṯᵊnî עשׂה make
וְ wᵊ וְ and
נִשְׁמַ֖ת nišmˌaṯ נְשָׁמָה breath
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
תְּחַיֵּֽנִי׃ tᵊḥayyˈēnî חיה be alive
33:4. spiritus Dei fecit me et spiraculum Omnipotentis vivificavit me
The spirit of God made me, and the breath of the Almighty gave me life.
33:4. The Spirit of God made me, and the breath of the Almighty gave me life.
33:4. The Spirit of God hath made me, and the breath of the Almighty hath given me life.
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
4-7. И с другой стороны, Иов может говорить с Елиуем вполне спокойно. И по духовной (ст. 4), и по телесной природе Елиуй совершенно подобен Иову: "вот, у Бога, пред Богом (евр. "ла-эл", ср. XII:16) я, как и ты" (ст. 6). Елиуй не представляет из себя непреоборимого противника; спор с ним - вполне равный, по силам Иову. Последний без всякого смущения и страха (ст. 7; ср. IX:34; XIII:21; XVI:22) может защищать свое дело. Синодальное чтение ст. 6: "вот я, по желанию твоему, вместо Бога", не находит оправдания ни в оригинальном тексте, ни в речах Иова. Он, наоборот, решительно отказывается от рассуждения с людьми и горит желанием перенести свое дело на суд Бога (XIII:3-5); тем более у него нет даже следов желания видеть в лице Елиуя заместителя Бога.
Adam Clarke: Commentary on the Bible - 1831
33:4: The Spirit of God hath made me - Another plain allusion to the account of the creation of man, Gen 2:7, as the words נשמת nishmath, the breath or breathing of God, and תחיני techaiyeni, hath given me life, prove: "He breathed into his nostrils the breath of lives, and he became a living soul."
Albert Barnes: Notes on the Bible - 1834
33:4: The Spirit of God hath made me; - see the notes at . There is an evident allusion in this verse to the mode in which man was created, when God breathed into him the breath of life and he became a living being; Gen 2:7. But it is not quite clear why Elihu adverts here to the fact that God had made him, or what is the bearing of this fact on what he proposed to say. The most probable supposition is, that he means to state that he is, like Job, a man; that both were formed in the same way - from the same breathing of the Almighty, and from the same clay ; and that although he bad undertaken to speak to Job in God's stead , yet Job had no occasion to fear that he would be overawed and confounded by the Divine Majesty. He had dreaded that, if he should be permitted to bring his case before him (Notes, ), but Elihu says that now he would have no such thing to apprehend. Though it would be in fact the same thing as carrying the matter before God - since he came in his name, and meant to state the true principles of his government, yet Job would be also really conducting the cause with a man like himself, and might, unawed, enter with the utmost freedom into the statement of his views.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:4: Job 10:12, Job 32:8; Gen 2:7; Psa 33:6; Rom 8:2; Co1 15:45
Job 33:5
Carl Friedrich Keil and Franz Delitzsch
33:4
4 The Spirit of God hath made me,
And the breath of the Almighty hath given me life.
5 If thou canst, answer me,
Prepare in my presence, take thy stand!
6 Behold, I am like thyself, of God,
Formed out of clay am I also.
7 Behold, my terror shall not affright thee,
And my pressure shall not be heavy upon thee.
He has both in common with Job: the spirituality as well as the earthliness of man's nature; but by virtue of the former he does not, indeed, feel himself exalted above Job's person, but above the present standpoint taken up by Job; and in consideration of this, Job need not fear any unequal contest, nor as before God, Job 9:34; Job 13:21, in order that he may be able to defend himself against Him, make it a stipulation that His majesty may not terrify him. It is man's twofold origin which Elihu, Job 33:4, Job 33:6, gives utterance to in harmony with Gen 2:7 : the mode of man's origin, which is exalted above that of all other earthly beings that have life; for the life of the animal is only the individualizing of the breath of the Divine Spirit already existing in matter. The spirit of man, on the contrary (for which the language has reserved the name נשׁמה), is an inspiration directly coming forth from God the personal being, transferred into the bodily frame, and therefore forming a person.
(Note: God took a small piece of His own life - says the tradition among the Karens, a scattered tribe of Eastern India - blew into the nostrils of His son and daughter, and they became living beings, and were really human.)
In the exalted consciousness of having been originated by the Spirit of God, and being endowed with life from the inbreathed breath of the Almighty, Elihu stands invincible before Job: if thou canst, refute me (השׁיב with acc. of the person, as Job 33:32); array thyself (ערכה for ערכה, according to Ges. 63, rem. 1) before me (here with the additional thought of מלחמה, as Job 23:4, in a forensic sense with משׁפּט), place thyself in position, or take thy post (imper. Hithpa. with the ah less frequent by longer forms, Ew. 228, a).
On the other side, he also, like Job, belongs to God, i.e., is dependent and conditioned. הן־אני is to be written with Segol (not Ssere); לאל is intended like לו, Job 12:16; and כּפיך signifies properly, according to thine utterance, i.e., standard, in accordance with, i.e., like thee, and is used even in the Pentateuch (e.g., Ex 16:21) in this sense pro ratione; כפי, Job 30:18, we took differently. He, Elihu, is also nipped from the clay, i.e., taken from the earth, as when the potter nips off a piece of his clay (comp. Aram. קרץ, a piece, Arab. qurs, a bread-cake, or a dung-cake, vid., supra, p. 449, from qarasa, to pinch off, take off, cogn. qarada, to gnaw off, cut off, p. 512). Thus, therefore, no terribleness in his appearing will disconcert Job, and his pressure will not be a burden upon him. By a comparison of Job 13:21, it might seem that אכפּי is equivalent to כּפּי (lxx ἡ χείρ μου), but כּבד is everywhere connected only with יד, never with כּף; and the ἁπ. γεγρ. is explained according to Prov 16:26, where אכף signifies to oppress, drive (Jer. compulit), and from the dialects differently, for in Syr. ecaf signifies to be anxious about anything (ecaf li, it causes me anxiety, curae mihi est), and in Arab. accafa, to saddle, ucâf, Talmud. אוּכּף, a saddle, so that consequently the Targ. translation of אכפּי by טוּני, my burden, and the Syr. by אוכפני, my pressing forward (Arabic version iqbâli, my touch), are supported, since אכף signifies pressure, heavy weight, load, and burden; according to which it is also translated by Saad. (my constraint), Gecat. (my might). It is therefore not an opponent who is not on an equality with him by nature, with whom Job has to do. If he is not able to answer him, he will have to be considered as beaten.
Geneva 1599
33:4 The (a) Spirit of God hath made me, and the breath of the Almighty hath given me life.
(a) I confess the power of God, and am one of his, therefore you should hear me.
John Gill
33:4 The Spirit of God hath made me,.... As a man; so every man is made by God, and not by himself; Father, Son, and Spirit, are his Makers or Creators, as we read of them in the plural number, Ps 149:2; and this is a proof of the deity of the Spirit, who was not only concerned in the creation of all things, garnishing the heavens, and moving upon the face of the waters on the earth; but in the formation of man:
and the breath of the mighty hath given me life; the same with the Spirit of God, the allusion is to the creation of man at first, when God breathed into him the breath of life, and he became a living soul: life natural is from God, he is the God of our life, he gives all the mercies of life, and by him is this life preserved; and the whole is the effect of almighty power: now this is observed by Elihu to Job, to encourage him to attend to him without fear, since he was a man, a creature of God, as he was: it may be understood of his spiritual formation, the Spirit of God remakes men, or makes them new men, new creatures; this is done in regeneration, which is the work of the Holy Spirit; hence regeneration, and renewing of the Holy Ghost, are put together; and being a work of almighty power, is proof of the deity of the Spirit of God; it is he that quickens men when dead in trespasses and sins, and makes them alive to God; which appears by their spiritual breathings after divine things, and by the exercise of their spiritual senses, and by their performance of spiritual actions; and now Elihu, being a man regenerated and quickened by the Spirit, might more justly claim the attention of Job, since what he should say was what he had heard, felt, and seen, as good man, one that had an experience of divine and spiritual things.
John Wesley
33:4 Life - I am thy fellow creature, and am ready to discourse with thee upon even terms, according to thy desire.
Robert Jamieson, A. R. Fausset and David Brown
33:4 The Spirit of God hath made me--as He did thee: latter clause of Job 33:6 (Gen 2:7). Therefore thou needest not fear me, as thou wouldest God (Job 33:7; Job 9:34). On the other hand, "the breath of the Almighty hath inspired me" (as Job 32:8); not as English Version, "given me life"; therefore "I am according to thy wish (Job 9:32-33) in God's stead" to thee; a "daysman," umpire, or mediator, between God and thee. So Elihu was designed by the Holy Ghost to be a type of Jesus Christ (Job 33:23-26).
33:533:5: Եթէ կարօ՛ղ ես տո՛ւր ինձ առ այս պատասխանի. ապա թէ ոչ՝ հանդա՛րտ լեր[9410]. [9410] Ոմանք. Կարող ես, ապա տուր ինձ։
5 Եթէ կարող ես՝ այս մասին տո՛ւր քո պատասխանը, ապա թէ ոչ համբերո՛ղ եղիր,
5 Եթէ կրնաս, պատասխան տուր ինծի, Պատրաստուելով առջեւս կեցիր։
Եթէ կարօղ ես` տուր ինձ առ այս պատասխանի, ապա թէ ոչ` [329]հանդարտ լեր:

33:5: Եթէ կարօ՛ղ ես տո՛ւր ինձ առ այս պատասխանի. ապա թէ ոչ՝ հանդա՛րտ լեր[9410].
[9410] Ոմանք. Կարող ես, ապա տուր ինձ։
5 Եթէ կարող ես՝ այս մասին տո՛ւր քո պատասխանը, ապա թէ ոչ համբերո՛ղ եղիր,
5 Եթէ կրնաս, պատասխան տուր ինծի, Պատրաստուելով առջեւս կեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
33:533:5 Если можешь, отвечай мне и стань передо мною.
33:5 ἐὰν εαν and if; unless δύνῃ δυναμαι able; can δός διδωμι give; deposit μοι μοι me ἀπόκρισιν αποκρισις response πρὸς προς to; toward ταῦτα ουτος this; he ὑπόμεινον υπομενω endure; stay behind στῆθι ιστημι stand; establish κατ᾿ κατα down; by ἐμὲ εμε me καὶ και and; even ἐγὼ εγω I κατὰ κατα down; by σέ σε.1 you
33:5 אִם־ ʔim- אִם if תּוּכַ֥ל tûḵˌal יכל be able הֲשִׁיבֵ֑נִי hᵃšîvˈēnî שׁוב return עֶרְכָ֥ה ʕerᵊḵˌā ערך arrange לְ֝ ˈl לְ to פָנַ֗י fānˈay פָּנֶה face הִתְיַצָּֽבָה׃ hiṯyaṣṣˈāvā יצב stand
33:5. si potes responde mihi et adversus faciem meam consisteIf thou canst, answer me, and stand up against my face.
5. If thou canst, answer thou me; set in order before me, stand forth.
33:5. If you can, answer me, and oppose me to my face.
33:5. If thou canst answer me, set [thy words] in order before me, stand up.
If thou canst answer me, set [thy words] in order before me, stand up:

33:5 Если можешь, отвечай мне и стань передо мною.
33:5
ἐὰν εαν and if; unless
δύνῃ δυναμαι able; can
δός διδωμι give; deposit
μοι μοι me
ἀπόκρισιν αποκρισις response
πρὸς προς to; toward
ταῦτα ουτος this; he
ὑπόμεινον υπομενω endure; stay behind
στῆθι ιστημι stand; establish
κατ᾿ κατα down; by
ἐμὲ εμε me
καὶ και and; even
ἐγὼ εγω I
κατὰ κατα down; by
σέ σε.1 you
33:5
אִם־ ʔim- אִם if
תּוּכַ֥ל tûḵˌal יכל be able
הֲשִׁיבֵ֑נִי hᵃšîvˈēnî שׁוב return
עֶרְכָ֥ה ʕerᵊḵˌā ערך arrange
לְ֝ ˈl לְ to
פָנַ֗י fānˈay פָּנֶה face
הִתְיַצָּֽבָה׃ hiṯyaṣṣˈāvā יצב stand
33:5. si potes responde mihi et adversus faciem meam consiste
If thou canst, answer me, and stand up against my face.
33:5. If you can, answer me, and oppose me to my face.
33:5. If thou canst answer me, set [thy words] in order before me, stand up.
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Albert Barnes: Notes on the Bible - 1834
33:5: If thou canst answer me - The meaning of this verse is this: "The controversy between you and me, if you choose to reply, shall be conducted in the most equitable manner, and on the most equal terms. I will not attempt, as your three friends have done, to overwhelm you with reproaches; nor will I attempt to overawe you as God would do, so that you could not reply. I am a man like yourself, and desire that if anything can be said against what I have to advance, it should be offered with the utmost fairness and freedom."
Stand up - That is, "maintain your position, unless you are convinced by my arguments. I wish to carry nothing by mere authority or power."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:5: If: Job 33:32, Job 33:33, Job 32:1, Job 32:12
set: Job 23:4, Job 23:5, Job 32:14; Psa 50:21
stand: Act 10:26
Job 33:6
John Gill
33:5 If thou canst answer me,.... That is, when he had done speaking, after he had heard him out; if he thought he could make a reply to him, he gave him full liberty so to do, and tacitly suggests that he should give him an attentive and candid hearing, as he had requested of him:
set thy words in order before me; put them into the best form and order thou canst for thy self-defence, and level them at me; set them, as it were, in battle array against me; give them all the poignancy, strength, and three thou art capable of:
stand up; not out of veneration to him, but to denote freedom and boldness in himself; a presentation of himself with boldness, and standing and keeping his ground: the expressions are military; Mr. Broughton renders it, "stand to it".
Robert Jamieson, A. R. Fausset and David Brown
33:5 Images from a court of justice.
stand up--alluding to Job's words (Job 30:20).
33:633:6: կաց ընդ իս՝ եւ ես ընդ քեզ։ ՚Ի կաւոյ կազմեալ ես եւ դու իբրեւ զիս, անդըստին կազմեալ եմք[9411]։ [9411] Բազումք. Կաց ըստ իս՝ եւ ես ըստ քեզ։
6 դու ի՛մ դիմաց կանգնիր, ես էլ՝ քո: Դու էլ, ինձ պէս, կաւից ես ստեղծուած. նոյն նիւթից ենք ստեղծուած մենք:
6 Ահա ես քու ըսածիդ համեմատ Աստուծոյ համար կը կենամ, Ես ալ հողէն ստեղծուեցայ։
Կաց ըստ իս` եւ ես ըստ քեզ. ի կաւոյ կազմեալ ես եւ դու իբրեւ զիս, անդստին կազմեալ եմք:

33:6: կաց ընդ իս՝ եւ ես ընդ քեզ։ ՚Ի կաւոյ կազմեալ ես եւ դու իբրեւ զիս, անդըստին կազմեալ եմք[9411]։
[9411] Բազումք. Կաց ըստ իս՝ եւ ես ըստ քեզ։
6 դու ի՛մ դիմաց կանգնիր, ես էլ՝ քո: Դու էլ, ինձ պէս, կաւից ես ստեղծուած. նոյն նիւթից ենք ստեղծուած մենք:
6 Ահա ես քու ըսածիդ համեմատ Աստուծոյ համար կը կենամ, Ես ալ հողէն ստեղծուեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
33:633:6 Вот я, по желанию твоему, вместо Бога. Я образован также из брения;
33:6 ἐκ εκ from; out of πηλοῦ πηλος mud; clay διήρτισαι διαρτιζω you ὡς ως.1 as; how καὶ και and; even ἐγώ εγω I ἐκ εκ from; out of τοῦ ο the αὐτοῦ αυτος he; him διηρτίσμεθα διαρτιζω mould; form
33:6 הֵן־ hēn- הֵן behold אֲנִ֣י ʔᵃnˈî אֲנִי i כְ ḵᵊ כְּ as פִ֣יךָ fˈîḵā פֶּה mouth לָ lā לְ to † הַ the אֵ֑ל ʔˈēl אֵל god מֵ֝ ˈmē מִן from חֹ֗מֶר ḥˈōmer חֹמֶר clay קֹרַ֥צְתִּי qōrˌaṣtî קרץ twinkle גַם־ ḡam- גַּם even אָֽנִי׃ ʔˈānî אֲנִי i
33:6. ecce et me sicut et te fecit Deus et de eodem luto ego quoque formatus sumBehold God hath made me as well as thee, and of the same clay I also was formed.
6. Behold, I am toward God even as thou art: I also am formed out of the clay.
33:6. Behold, God has made me, just as he also has made you, and I, likewise, have been formed of the same clay.
33:6. Behold, I [am] according to thy wish in God’s stead: I also am formed out of the clay.
Behold, I [am] according to thy wish in God' s stead: I also am formed out of the clay:

33:6 Вот я, по желанию твоему, вместо Бога. Я образован также из брения;
33:6
ἐκ εκ from; out of
πηλοῦ πηλος mud; clay
διήρτισαι διαρτιζω you
ὡς ως.1 as; how
καὶ και and; even
ἐγώ εγω I
ἐκ εκ from; out of
τοῦ ο the
αὐτοῦ αυτος he; him
διηρτίσμεθα διαρτιζω mould; form
33:6
הֵן־ hēn- הֵן behold
אֲנִ֣י ʔᵃnˈî אֲנִי i
כְ ḵᵊ כְּ as
פִ֣יךָ fˈîḵā פֶּה mouth
לָ לְ to
הַ the
אֵ֑ל ʔˈēl אֵל god
מֵ֝ ˈmē מִן from
חֹ֗מֶר ḥˈōmer חֹמֶר clay
קֹרַ֥צְתִּי qōrˌaṣtî קרץ twinkle
גַם־ ḡam- גַּם even
אָֽנִי׃ ʔˈānî אֲנִי i
33:6. ecce et me sicut et te fecit Deus et de eodem luto ego quoque formatus sum
Behold God hath made me as well as thee, and of the same clay I also was formed.
33:6. Behold, God has made me, just as he also has made you, and I, likewise, have been formed of the same clay.
33:6. Behold, I [am] according to thy wish in God’s stead: I also am formed out of the clay.
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Adam Clarke: Commentary on the Bible - 1831
33:6: I am according to thy wish in God's stead: I also am formed out of the clay - Mr. Good, and before him none other that I have seen, has most probably hit the true meaning: -
"Behold, I am thy fellow.
I too was formed by God out of the clay."
The word כפיך kephicha, which we translate according to thy wish, and which, if Hebrew, would mean like to thy mouth; he considers as pure Arabic, with a Hebrew postfix, (Arabic) kefoo, signifying fellow, equal, like. Taken in this way, the passage is very plain, only לאל lael, by or through God, must be added to the last clause of the verse instead of the first, as Mr. Good has properly done.
Albert Barnes: Notes on the Bible - 1834
33:6: Behold, I am according to thy wish in Gods stead - Margin, as in Hebrew "mouth." The mouth is that by which we express our desires, and the word here is equivalent to wish. Some have, however, rendered this differently. Umbreit translates it, ich bin, wie du, von Gott - I am, as thou art, from God. So Noyes, "I, like thee, am a creature of God." Wemyss, "I am thine equal in the sight of God." Coverdale, "Behold, before God am I even as thou, for I am fashioned and made even of the same mould." The Vulgate renders it, "Behold God made me as he made thee; and of the same clay am I formed." So the Septuagint, "From clay am I formed as well as thou, and we are formed from the same." This interpretation seems to be demanded also by the parallelism, where he says that he was made of the same clay with Job; that is, that he was a man like him. Still, it seems to me, that the fair and obvious meaning of the Hebrew is that which is expressed in our common version. The Hebrew is, לאל כפיך הן־אני כפי hē n'ă nı̂ y kepiykā lā'ĕ l - "lo, I am, according to thy mouth (word, or wish) for God;" that is, I am in his place; I speak in his name; I am so commissioned by him that you may regard yourself as in fact speaking to him when you address his ambassador. This will also accord with what is said in , and with what Job had so earnestly desired, that he might be allowed to bring his cause directly before God; see the notes at .
I also am formed out of the clay - Margin, "cut." The figure is taken from the act of the potter, who cuts off a portion of clay which he moulds into a vessel, and there is manifest allusion here to the statement in Genesis, that God made man of the dust of the ground. The meaning in this connection is, "Though I am in the place of God, and speak in his name, yet I am also a man, made of the same frail material as yourself. In me, therefore, there is nothing to overawe or confound you as there would be if God spake himself."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:6: I am: Job 9:32-35, Job 13:3, Job 20:22, Job 23:3, Job 23:4, Job 31:35
wish: Heb. mouth
in: Gen 30:2; Exo 4:16; Co2 5:20
I also: Job 4:19, Job 10:9, Job 13:12; Gen 2:7, Gen 3:19; Co2 5:1
formed: Heb. cut
Job 33:7
Geneva 1599
33:6 Behold, I [am] according to thy wish in (b) God's stead: I also am formed out of the clay.
(b) Because Job had wished to dispute his cause with God, (Job 16:21) so that he might do it without fear, Elihu says, he will reason in God's stead, whom he does not need to fear.
John Gill
33:6 Behold, I am according to thy wish in God's stead,.... So some persons are, as civil magistrates, the ministers of the word, the prophets of the Old Testament, and the apostles of the New; see 2Cor 5:20; and so in some sense was Elihu; he undertakes to be an advocate for God, to vindicate his justice in his dealings with the children of men, and clear him from the charge of severity towards them, and hard usage of them, and particularly Job; and whom he besought, as in God's stead, to be reconciled to his providential dealings with him; to bear his afflictions patiently, and wait the issue of them: or "I am as thou art"; so the Targum and Ben Gersom interpret it; one that belongs to God, a creature of God's, a sinful frail mortal creature, as Job was, and accountable to God; one that belonged to him both as the God of nature and providence, and of grace; and such an one Job seemed to have wished for, to dispute the point in question with; see Job 9:32;
I also am formed out of the clay; or "cut out" (e) of it; alluding to the potter, who, out of a mass or lump of clay before him, cuts a piece out of it to make a vessel of God is the potter, men are as clay in his hands, their bodies are bodies of clay, houses of clay, which have their foundation in the dust; reference may be had to the original formation of man, Gen 2:7, and may denote not so, much the pollution of his nature, clay being defiling, but the frailty of man, a vessel made of clay being brittle, and easily broken; see Job 4:19, Is 64:8.
(e) "excisus", Montanus, Munster, Mercerus, Cocceius, Michaelis.
John Wesley
33:6 Behold - I will plead with thee in God's name and stead, which thou hast often wished, and I am God's creature like thyself.
Robert Jamieson, A. R. Fausset and David Brown
33:6 (See on Job 33:4; Job 31:35; Job 13:3, Job 13:20-21).
formed--Though acting as God's representative, I am but a creature, like thyself. Arabic, "pressed together," as a mass of clay by the potter, in forming a vessel [UMBREIT]. Hebrew, "cut off," as the portion taken from the clay to form it [MAURER].
33:733:7: Արդ՝ մի՛ ահ իմ զարհուրեցուսցէ զքեզ, եւ մի՛ ձեռն իմ ծանրասցի ՚ի վերայ քո։
7 Արդ, թող իմ ահը չհամակի քեզ, ոչ էլ ձեռքս ծանրանայ թող քեզ վրայ:
7 Ահա իմ երկիւղս քեզ պիտի չզարհուրեցնէ Ու իմ ձեռքս* քու վրադ պիտի չծանրանայ։
Արդ մի՛ ահ իմ զարհուրեցուսցէ զքեզ, եւ մի՛ ձեռն իմ ծանրասցի ի վերայ քո:

33:7: Արդ՝ մի՛ ահ իմ զարհուրեցուսցէ զքեզ, եւ մի՛ ձեռն իմ ծանրասցի ՚ի վերայ քո։
7 Արդ, թող իմ ահը չհամակի քեզ, ոչ էլ ձեռքս ծանրանայ թող քեզ վրայ:
7 Ահա իմ երկիւղս քեզ պիտի չզարհուրեցնէ Ու իմ ձեռքս* քու վրադ պիտի չծանրանայ։
zohrab-1805▾ eastern-1994▾ western am▾
33:733:7 поэтому страх передо мною не может смутить тебя, и рука моя не будет тяжела для тебя.
33:7 οὐχ ου not ὁ ο the φόβος φοβος fear; awe μού μου of me; mine σε σε.1 you στροβήσει στροβεω not even; neither ἡ ο the χείρ χειρ hand μου μου of me; mine βαρεῖα βαρυς weighty; heavy ἔσται ειμι be ἐπὶ επι in; on σοί σοι you
33:7 הִנֵּ֣ה hinnˈē הִנֵּה behold אֵ֭מָתִי ˈʔēmāṯî אֵימָה fright לֹ֣א lˈō לֹא not תְבַעֲתֶ֑ךָּ ṯᵊvaʕᵃṯˈekkā בעת terrify וְ֝ ˈw וְ and אַכְפִּ֗י ʔaḵpˈî אֶכֶף pressure עָלֶ֥יךָ ʕālˌeʸḵā עַל upon לֹא־ lō- לֹא not יִכְבָּֽד׃ yiḵbˈāḏ כבד be heavy
33:7. verumtamen miraculum meum non te terreat et eloquentia mea non sit tibi gravisBut yet let not my wonder terrify thee, and let not my eloquence be burdensome to thee.
7. Behold, my terror shall not make thee afraid, neither shall my pressure be heavy upon thee.
33:7. So, truly, do not let my wonders terrify you, and do not let my eloquence be burdensome to you.
33:7. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.
Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee:

33:7 поэтому страх передо мною не может смутить тебя, и рука моя не будет тяжела для тебя.
33:7
οὐχ ου not
ο the
φόβος φοβος fear; awe
μού μου of me; mine
σε σε.1 you
στροβήσει στροβεω not even; neither
ο the
χείρ χειρ hand
μου μου of me; mine
βαρεῖα βαρυς weighty; heavy
ἔσται ειμι be
ἐπὶ επι in; on
σοί σοι you
33:7
הִנֵּ֣ה hinnˈē הִנֵּה behold
אֵ֭מָתִי ˈʔēmāṯî אֵימָה fright
לֹ֣א lˈō לֹא not
תְבַעֲתֶ֑ךָּ ṯᵊvaʕᵃṯˈekkā בעת terrify
וְ֝ ˈw וְ and
אַכְפִּ֗י ʔaḵpˈî אֶכֶף pressure
עָלֶ֥יךָ ʕālˌeʸḵā עַל upon
לֹא־ lō- לֹא not
יִכְבָּֽד׃ yiḵbˈāḏ כבד be heavy
33:7. verumtamen miraculum meum non te terreat et eloquentia mea non sit tibi gravis
But yet let not my wonder terrify thee, and let not my eloquence be burdensome to thee.
33:7. So, truly, do not let my wonders terrify you, and do not let my eloquence be burdensome to you.
33:7. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.
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Adam Clarke: Commentary on the Bible - 1831
33:7: My terror shall not make thee afraid - This is an allusion to what Job had said,: "Let him take his rod away from me, and let not his fear terrify me." Being thy equal, no fear can impose upon thee so far as to overawe thee; so that thou shouldst not be able to conduct thy own defense. We are on equal terms; now prepare to defend thyself.
Albert Barnes: Notes on the Bible - 1834
33:7: Behold my terror shall not make thee afraid - Job had earnestly desired to carry his cause directly before God, but he had expressed the apprehension that he would overawe him by his majesty, so that he would not be able to manage his plea with the calmness and self-possession which were desirable. He had, therefore, expressed it as his earnest wish, that if he were so permitted, God would not take advantage of his majesty and power to confound him; see the notes at . Elihu now says, that the wish of Job in this could be amply gratified. Though he spake in the name of God, and it might be considered that the case was fairly carried before him, yet he was also a man. He was the fellow, the equal with Job. He was made of the same clay, and he could not overawe him as the Almighty himself might do. There would be, therefore, in his case all the advantage of carrying the cause directly up to God, and yet none of the disadvantage which Job apprehended, and which must ensue when a mere man undertook to manage his own cause with the Almighty.
Neither shall my hand be heavy upon, thee - Alluding, evidently, to what Job had said, , that the hand of God was heavy upon him, so that he could not conduct his cause in such a manner as to do justice to himself. He had asked, therefore (see the notes at that place), as a special favor, if he was permitted to carry his cause before God, that his hand would be so far lightened that he could be able to state his arguments with the force which they required. Elihu says now that that wish could be gratified. Though he was in the place of God, yet he was a man, and his hand would not be upon him to crush him down so that he could not do justice to himself. The noun rendered "hand" (אכף 'ekeph) does not elsewhere occur. The verb אכף 'â kaph occurs once in Pro 16:26, where it is rendered "craveth" - "He that laboreth, laboreth for himself; for his mouth craveth it of him" - where the margin is boweth unto.
The word in Arabic means to lead a beast of burden; to bend, to make to bow under a lead; and then to impel, to urge on; and hence, it means, "his mouth, that is, hunger, impels, or urges him on to labor." In like manner the meaning of the word here (אכף 'ekeph) may be a lead or burden, meaning "my lead, i. e., my weight, dignity, authority, shall not be burdensome or oppressive to you." But the parallel place in , is "hand," and that meaning seems to be required here. Kimchi supposes it is the same as כף kaph - hand, and the Septuagint has so rendered it, ἡ χείρ μου hē cheir mou. In the view of the speech of Elihu thus far, we cannot but remark that there is much that is unique, and especially that he lays decided claim to inspiration. Though speaking for God, yet he was in human nature, and Job might speak to him as a friend, unawed and unterrifled by any dread of overwhelming majesty and power.
On what grounds Elihu based these high pretensions does not appear, and his claim to them is the more remarkable from his youth. It does not require the aid of a very lively imagination to fancy a resemblance between him and the Lord Jesus - the great mediator between God and man - and were that mode of interpretation which delights to find types and figures every where a mode that could be vindicated, there is no character in the Old Testament that would more obviously suggest that of the Redeemer than the character of Elihu. His comparative youth, his modesty, his humility, would suggest it. The fact that he comes in to utter his sentiments where age and wisdom had failed to suggest the truth, and when pretending sages were confounded and silenced, would suggest it. The fact that he claims to be in the place of God, and that a cause might be managed before him as if it were before God and yet that he was a man like others, and that no advantage would be taken to overawe by mere majesty and power, are all circumstances that would constitute a strong and vivid resemblance. But I see no evidence that this was the design of the introduction of the character of Elihu, and interesting as the comparison might be, and desirable as it may seem that the book of Job should be found to contain some reference to the great work of mediation, yet the just and stern laws of interpretation exclude such a reference in the absence of proof, and do not allow us to luxuriate in the conceptions of fancy, however pious the reflections might be, or to search for typical characters where the Spirit of inspiration has not Rev_ealed them as such, however interesting or edifying might be the contemplation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:7: my terror: Job 9:34, Job 13:21; Psa 88:16
my hand: Psa 32:4
Job 33:8
Geneva 1599
33:7 Behold, my terror shall not make thee afraid, neither shall my hand (c) be heavy upon thee.
(c) I will not handle you so roughly as these others have done.
John Gill
33:7 Behold, my terror shall not make thee afraid,.... To come near, join issue in a debate, and speak freely; this Job had wished for, and desired of God that his fear might not terrify him, and his dread not make him afraid, and then he could talk and reason freely with him, Job 9:34; now Job had nothing to fear from Elihu, he was a man and not God, with whom there was no terrible majesty, as with God; he was but a clod of clay, and had nothing in him or about him to strike terror into him; he was no great personage, as a king or prince, nor in any civil authority, nor had so much as age to command an awe, much less could inject dread and terror:
neither shall my hand be heavy upon thee; which is not to be literally understood; Job could be in no fear of that, nor Elihu guilty of such rudeness; but figuratively, that he should not seek to afflict and distress him, or add to his affliction, and make it heavier, by hard words, severe reflections, and cruel reproaches; he seems to refer to Job 13:21; the Targum is,
"my burden upon time shall not be heavy;''
he promises not to aggravate things, but make them as easy as they would admit of.
Robert Jamieson, A. R. Fausset and David Brown
33:7 hand--alluding to Job's words (Job 13:21).
33:833:8: Սակայն խօսեցար յականջս իմ, եւ զբարբառ բանից քոց լուա՛յ,
8 Սակայն դու խօսեցիր իմ ականջին, ու քո խօսքի ձայնը լսեցի ես:
8 Արդարեւ ականջիս ըսիր Ու խօսքերուդ ձայնը լսեցի, որ ըսիր.
Սակայն խօսեցար յականջս իմ, եւ զբարբառ բանից քոց լուայ:

33:8: Սակայն խօսեցար յականջս իմ, եւ զբարբառ բանից քոց լուա՛յ,
8 Սակայն դու խօսեցիր իմ ականջին, ու քո խօսքի ձայնը լսեցի ես:
8 Արդարեւ ականջիս ըսիր Ու խօսքերուդ ձայնը լսեցի, որ ըսիր.
zohrab-1805▾ eastern-1994▾ western am▾
33:833:8 Ты говорил в уши мои, и я слышал звук слов:
33:8 πλὴν πλην besides; only εἶπας επω say; speak ἐν εν in ὠσίν ους ear μου μου of me; mine φωνὴν φωνη voice; sound ῥημάτων ρημα statement; phrase σου σου of you; your ἀκήκοα ακουω hear
33:8 אַ֭ךְ ˈʔaḵ אַךְ only אָמַ֣רְתָּ ʔāmˈartā אמר say בְ vᵊ בְּ in אָזְנָ֑י ʔoznˈāy אֹזֶן ear וְ wᵊ וְ and קֹ֖ול qˌôl קֹול sound מִלִּ֣ין millˈîn מִלָּה word אֶשְׁמָֽע׃ ʔešmˈāʕ שׁמע hear
33:8. dixisti ergo in auribus meis et vocem verborum audiviNow thou hast said in my hearing, and I have heard the voice of thy words:
8. Surely thou hast spoken in mine hearing, and I have heard the voice of words, ,
33:8. For you have spoken in my hearing, and I have heard the voice of your words, saying:
33:8. Surely thou hast spoken in mine hearing, and I have heard the voice of [thy] words, [saying],
Surely thou hast spoken in mine hearing, and I have heard the voice of [thy] words:

33:8 Ты говорил в уши мои, и я слышал звук слов:
33:8
πλὴν πλην besides; only
εἶπας επω say; speak
ἐν εν in
ὠσίν ους ear
μου μου of me; mine
φωνὴν φωνη voice; sound
ῥημάτων ρημα statement; phrase
σου σου of you; your
ἀκήκοα ακουω hear
33:8
אַ֭ךְ ˈʔaḵ אַךְ only
אָמַ֣רְתָּ ʔāmˈartā אמר say
בְ vᵊ בְּ in
אָזְנָ֑י ʔoznˈāy אֹזֶן ear
וְ wᵊ וְ and
קֹ֖ול qˌôl קֹול sound
מִלִּ֣ין millˈîn מִלָּה word
אֶשְׁמָֽע׃ ʔešmˈāʕ שׁמע hear
33:8. dixisti ergo in auribus meis et vocem verborum audivi
Now thou hast said in my hearing, and I have heard the voice of thy words:
33:8. For you have spoken in my hearing, and I have heard the voice of your words, saying:
33:8. Surely thou hast spoken in mine hearing, and I have heard the voice of [thy] words, [saying],
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
8-12. Одно из ошибочных мнений, допущенное Иовом в разговоре с друзьями и теперь опровергаемое Елиуем. Он считал себя чистым, беспорочным, (X:7; XII:4; XIII:23; XVI:17; XXIII:10; XXVII:5: и д. ; как ограничение подобного взгляда см. VIII:20-21; XIII:23, 26; XIV:4, 16-17), а Бога - "выискивающим причины неприязни" (евр. "тенуот"; ср. числ. XXXII:7), враждебным себе существом, сковавшим его, подобно узнику (X:13-14; XIII:24, 27; XIX:11; XXX:21). Иов не прав в этом случае, потому что Бог - "выше человека" (ст. 12). Последнему отношения Бога к Иову могут, действительно, казаться проявлением вражды и гнева. Но это объясняется тем, что ограниченный по уму человек не в состоянии понять смысла действий превосходящих его премудростью Бога ("выше человека"). Они представляются ему враждебными, а на самом деле не таковы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, 9 I am clean without transgression, I am innocent; neither is there iniquity in me. 10 Behold, he findeth occasions against me, he counteth me for his enemy, 11 He putteth my feet in the stocks, he marketh all my paths. 12 Behold, in this thou art not just: I will answer thee, that God is greater than man. 13 Why dost thou strive against him? for he giveth not account of any of his matters.
In these verses,
I. Elihu particularly charges Job with some indecent expressions that had dropped from him, reflecting upon the justice and goodness of God in his dealings with him. He does not ground the charge upon report, but was himself an ear-witness of what he here reproves him for (v. 8): "Thou hast spoken it in my hearing, and in the hearing of all this company." He had it not at second hand; if so, he would have hoped it was not so bad as it was represented. He did not hear it from Job in private conversation, for then he would not have been so ill-bred as to repeat it thus publicly; but Job had said it openly, and therefore it was fit he should be openly reproved for it. Those that sin before all rebuke before all. When we hear any thing said that tends to God's dishonour we ought publicly to bear our testimony against it. What is said amiss in our hearing we are concerned to reprove; for you are my witnesses, saith the Lord, to confront the accuser. 1. Job had represented himself as innocent (v. 9): Thou hast said, I am clean without transgression. Job had not said this totidem verbis--in so many words; nay, he had owned himself to have sinned and to be impure before God; but he had indeed said, Thou knowest that I am not wicked, my righteousness I hold fast, and the like, on which Elihu might ground this charge. It was true that Job was a perfect and an upright man and not such a one as his friends had represented him; but he ought not to have insisted so much upon it, as if God had therefore done him wrong in afflicting him. Yet, it should seem, Elihu did not deal fairly in charging Job with saying that he was clean and innocent from all transgression, when he only pleaded that he was upright and innocent from the great transgression. But those that speak passionately and unwarily must thank themselves if they be misunderstood; they should have taken more care. 2. He had represented God as severe in marking what he did amiss and taking all advantages against him (v. 10, 11), as if he sought opportunity to pick quarrels with him. He findeth occasions against me, which supposes seeking them. To this purport Job had spoken, ch. xiv. 16, 17, Dost thou not watch over my sin? He counteth me for his enemy; so he had expressly said, ch. xiii. 24; xix. 11. "He putteth my feet in the stocks, that, as I cannot contend with him, so I may not be able to flee from him;" this he had said, ch. xiii. 27. He marketh all my paths; so he had said, ch. xiii. 27.
Adam Clarke: Commentary on the Bible - 1831
33:8: Surely thou hast spoken - What Elihu speaks here, and in the three following verses, contains, in general, simple quotations from Job's own words, or the obvious sense of them, as the reader may see by referring to(note);(note), and(note), and also to the notes on those passages.
Albert Barnes: Notes on the Bible - 1834
33:8: Surely thou hast spoken in mine hearing - Margin, as in Hebrew "ears." This shows that Elihu had been present during the debate, and had attentively listened to what had been said. He now takes up the main point on which he supposed that Job had erred - the attempt to justify himself. He professes to adduce the very words which he had used, and disclaims all design of judging from mere hearsay.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:8: hearing: Heb. ears, Deu 13:14; Jer 29:23
Job 33:9
Carl Friedrich Keil and Franz Delitzsch
33:8
8 Verily thou hast said in mine ears,
And I heard the sound of thy words:
9 "I am pure, without transgression;
"Spotless am I, and I have no guilt.
10 "Behold, He findeth malicious things against me,
"He regardeth me as His enemy;
11 "He putteth my feet in the stocks,
"He observeth all my paths."
12 Behold, therein thou art not right, I will answer thee,
For Eloah is too exalted for man.
With אך אמרתּ Elihu establishes the undeniable fact, whether it be that אך is intended as restrictive (only thou hast said, it is not otherwise than that thou ... ), or as we have translated, according to its primary meaning, affirmative (forsooth, it is undeniable). To say anything בּאזני of another is in Hebrew equivalent to not saying it secretly, and so as to be liable to misconstruction, but aloud and distinctly. In Job 33:9, Elihu falls back on Job's own utterances, as Job 9:21, תם אני; Job 16:17, תפלתי זכה; Job 12:4, where he calls himself צדיק תמים, comp. Job 10:7; Job 13:18, Job 13:23; Job 23:10, Job 27:5, Job 29:1, Job 31:1. The expression חף, tersus, did not occur in the mouth of Job; Geiger connects חף with the Arab. hanı̂f (vid., on Job 13:15); it is, however, the adj. of the Semitic verb חף, Arab. ḥff, to rub off, scrape off; Arab. to make smooth by scraping off the hair; Targ., Talm., Syr., to make smooth by washing and rubbing (after which Targ. שׁזיג, lotus).
(Note: Vid., Nldecke in Genfey's Zeitschrift, 1863, S. 383.)
אנכי has here, as an exception, retained its accentuation of the final syllable in pause. In Job 33:10 Elihu also makes use of a word that does not occur in Job's mouth, viz., תּנוּאות, which, according to Num 14:34, signifies "alienation," from נוּא (הניא), to hinder, restrain, turn aside, abalienare, Num 32:7; and according to the Arab. na'a (to rise heavily),
(Note: Nevertheless Zamachschari does not derive Arab. nâwâ, to treat with enmity, from Arab. n', but from nwy, so that nâwa fulânan signifies "to have evil designs against any one, to meditate evil against one." The phrases iluh ‛alêji nijât, he has evil intentions (wicked designs) against me, nı̂jetuh zerı̂je aleik, he has evil intentions against thee, and similar, are very common. - Wetzst.)
III to lean one's self upon, to oppose any one; it might also signify directly, "hostile risings;" but according to the Hebr. it signifies grounds and occasions for hostile aversion. Moreover, Elihu here recapitulates what Job has in reality often in meaning said, e.g., Job 10:13-17; and Job 33:10 are his own words, Job 13:24, ותחשׁבני לאויב לך; Job 19:11, ויחשׁבני לו כצריו; Job 30:21, תהפך לאכזר לי. In like manner, Job 33:11 is a verbatim quotation from Job 13:27; ישׁם is poetic contracted fut. for ישׂים rof .. It is a principal trait of Job's speeches which Elihu here makes prominent: his maintenance of his own righteousness at the expense of the divine justice. In Job 33:12 he first of all refutes this צשּׁק נפשׁו מאלהים in general. The verb צדק does not here signify to be righteous, but to be in the right (as Job 11:2; Job 13:18) - the prevailing signification in Arabic (sadaqa, to speak the truth, be truthful). זאת (with Munach, not Dech) is acc. adv.: herein, in this case, comp. on Job 19:26. רבה מן is like Deut 14:24 (of the length of the way exceeding any one's strength), but used, as nowhere else, of God's superhuman greatness; the Arabic version has the preposition Arab. ‛an in this instance for מן. God is too exalted to enter into a defence of Himself against such vainglorying interwoven with accusations against Him. And for this reason Elihu will enter the lists for God.
John Gill
33:8 Surely thou hast spoken in mine hearing,.... After the above preface, Elihu proceeds to the point in hand, and enters a charge against Job; which he took up, not upon suspicion and surmisings, nor upon report, nor upon accusations received from others, but what he had heard with his own ears, unless he was greatly mistaken indeed, which he thought he was not:
and I have heard the voice of thy words; the sound of them, clearly and distinctly, and took in the sense of them, as he really believed:
saying; as follows.
Robert Jamieson, A. R. Fausset and David Brown
33:8 thy words-- (Job 10:7; Job 16:17; Job 23:11-12; Job 27:5-6; Job 29:14). In Job 9:30; Job 13:23, Job had acknowledged sin; but the general spirit of his words was to maintain himself to be "clean," and to charge God with injustice. He went too far on the opposite side in opposing the friends' false charge of hypocrisy. Even the godly, though willing to confess themselves sinners in general, often dislike sin in particular to be brought as a charge against them. Affliction is therefore needed to bring them to feel that sin in them deserves even worse than they suffer and that God does them no injustice. Then at last humbled under God they find, affliction is for their real good, and so at last it is taken away either here, or at least at death. To teach this is Elihu's mission.
33:933:9: զի ասացեր թէ սո՛ւրբ եմ, եւ ո՛չ մեղայ. անարա՛տ եմ զի ո՛չ անօրինեցի[9412]։ [9412] Ոսկան. Ոչ անօրինեցայ։
9 Ասացիր. “Մաքուր եմ ու չեմ մեղանչել, անարատ եմ, որովհետեւ անօրէնութիւն չեմ արել:
9 ‘Ես մաքուր եմ ու առանց յանցանքի. Ես անարատ եմ ու իմ վրաս անօրէնութիւն չկայ
զի ասացեր թէ` Սուրբ եմ` եւ ոչ մեղայ, անարատ եմ` զի ոչ անօրինեցի:

33:9: զի ասացեր թէ սո՛ւրբ եմ, եւ ո՛չ մեղայ. անարա՛տ եմ զի ո՛չ անօրինեցի[9412]։
[9412] Ոսկան. Ոչ անօրինեցայ։
9 Ասացիր. “Մաքուր եմ ու չեմ մեղանչել, անարատ եմ, որովհետեւ անօրէնութիւն չեմ արել:
9 ‘Ես մաքուր եմ ու առանց յանցանքի. Ես անարատ եմ ու իմ վրաս անօրէնութիւն չկայ
zohrab-1805▾ eastern-1994▾ western am▾
33:933:9 чист я, без порока, невинен я, и нет во мне неправды;
33:9 διότι διοτι because; that λέγεις λεγω tell; declare καθαρός καθαρος clean; clear εἰμι ειμι be οὐχ ου not ἁμαρτών αμαρτανω sin ἄμεμπτος αμεμπτος faultless δέ δε though; while εἰμι ειμι be οὐ ου not γὰρ γαρ for ἠνόμησα ανομεω act lawlessly
33:9 זַ֥ךְ zˌaḵ זַךְ pure אֲנִ֗י ʔᵃnˈî אֲנִי i בְּֽלִ֫י bᵊˈlˈî בְּלִי destruction פָ֥שַׁע fˌāšaʕ פֶּשַׁע rebellion חַ֥ף ḥˌaf חַף clean אָנֹכִ֑י ʔānōḵˈî אָנֹכִי i וְ wᵊ וְ and לֹ֖א lˌō לֹא not עָוֹ֣ן ʕāwˈōn עָוֹן sin לִֽי׃ lˈî לְ to
33:9. mundus sum ego absque delicto inmaculatus et non est iniquitas in meI am clean, and without sin: I am unspotted, and there is no iniquity in me.
9. I am clean, without transgression; I am innocent, neither is there iniquity in me:
33:9. “I am clean and without sin; I am immaculate, and there is no iniquity in me.
33:9. I am clean without transgression, I [am] innocent; neither [is there] iniquity in me.
I am clean without transgression, I [am] innocent; neither [is there] iniquity in me:

33:9 чист я, без порока, невинен я, и нет во мне неправды;
33:9
διότι διοτι because; that
λέγεις λεγω tell; declare
καθαρός καθαρος clean; clear
εἰμι ειμι be
οὐχ ου not
ἁμαρτών αμαρτανω sin
ἄμεμπτος αμεμπτος faultless
δέ δε though; while
εἰμι ειμι be
οὐ ου not
γὰρ γαρ for
ἠνόμησα ανομεω act lawlessly
33:9
זַ֥ךְ zˌaḵ זַךְ pure
אֲנִ֗י ʔᵃnˈî אֲנִי i
בְּֽלִ֫י bᵊˈlˈî בְּלִי destruction
פָ֥שַׁע fˌāšaʕ פֶּשַׁע rebellion
חַ֥ף ḥˌaf חַף clean
אָנֹכִ֑י ʔānōḵˈî אָנֹכִי i
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
עָוֹ֣ן ʕāwˈōn עָוֹן sin
לִֽי׃ lˈî לְ to
33:9. mundus sum ego absque delicto inmaculatus et non est iniquitas in me
I am clean, and without sin: I am unspotted, and there is no iniquity in me.
33:9. “I am clean and without sin; I am immaculate, and there is no iniquity in me.
33:9. I am clean without transgression, I [am] innocent; neither [is there] iniquity in me.
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
33:9: I am clean - I am pure and holy.
Without transgression - Job had not used these very expressions, nor had he intended to maintain that he was absolutely free from sin; see . He had maintained that he was not chargeable with the transgressions of which his three friends maintained that he was guilty, and in doing that he had used strong language, and language which even seemed to imply that he was without transgression; see ; ; ; .
I am innocent - The word used here (חף chaph) is from the verb חפף chophaph - to cover, to protect; and also, as a secondary meaning, from the Arabic, to rub, to wipe off; to wash away; to lave. Hence, it denotes that which is rubbed clean, washed, pure - and then innocent. The word occurs only in this place. It is not the exact language which Job had used, and there seems to be some injustice done him in saying that he had employed such language. Elihu means, doubtless, that he had used language which implied this, or which was equivalent to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:9: clean: Job 9:17, Job 10:7, Job 11:4, Job 16:17, Job 23:11, Job 23:12, Job 27:5, Job 27:6, Job 29:14
innocent: Job 9:23, Job 9:28, Job 17:8; Jer 2:35
Job 33:10
Geneva 1599
33:9 I am (d) clean without transgression, I [am] innocent; neither [is there] iniquity in me.
(d) He repeats Job's words, by which he protested his innocency in various places, but especially in the 13th, 16th and 30th chapters.
John Gill
33:9 I am clean without transgression,.... This with what follows is supposed to be gathered from Job 10:6; for this is nowhere said by Job in express words; though I rather think, since Elihu so peremptorily affirms that they were spoken in his hearing, that these words and the following did drop from Job's lips, in the controversy with his friends, though not recorded; for we are not to suppose that everything that was said on both sides is preserved, only so much as the Holy Ghost thought fit should be: no man is naturally clean, or free from sin; man came clean out of the hands of God, by sin is become unclean. This impurity is propagated by natural generation, and is in all without exception. Job expresses himself clearly on this point, and agreeably to it, Job 14:4; nor is any man clean by and of himself, or through anything he is capable of doing, in a moral, ceremonial, or evangelic sense, to make himself clean; as by moral actions, by ceremonial ablutions and sacrifices, or by submission to evangelic ordinances, or even by his own tears, repentance, and humiliation. Job seemed clearly and fully sensible of this, Job 9:30; see Prov 20:9; yet there are some persons that are clean through the blood of Christ, in which they are washed, and which cleanses from all sin; and through the righteousness of Christ imputed to them, in which they appear without spot or wrinkle, or any such thing; and through the sentence of justification pronounced on them, by which word spoken they are all clean; and through the grace of God bestowed on them, the clean water that is sprinkled upon them, by which they are cleansed from all filthiness, and hence said to have clean hearts and clean hands; and if Job meant it in this sense, as he had knowledge of his living Redeemer, he no doubt was such an one, Job 19:25, but not "without transgression": without transgression imputed he was, and such are all they whose persons are justified, and their sins pardoned; to those God does not impute sin, Ps 32:1; but they are not without the being nor commission of sin; for no man, even the best of men, are clear of it in this sense. Job might be free from the grosser sins of life, but not from indwelling sin, and the actings of it; we find him confessing sin, and disclaiming perfection, Job 7:20;
I am innocent; so he was, as to the charges brought against him by his friends, or the things it was insinuated he was guilty of, as hypocrisy, &c. or as to doing any injury to the persons and properties of men, or with respect to gross enormities, from which he had sufficiently cleared himself in Job 31:1; but not so innocent as to be free from all sin, as Adam was in his state of innocence, which is contrary to his own declarations in the passages before referred to; some, as Aben Ezra observes, interpret the word "covered" (f), and as having the same sense with Ps 32:1; and in which sense it was true of Job, that his iniquities were covered; and others of his being covered with righteousness, with civil righteousness, as in Job 29:14; which was true of the exercise of it; and in an evangelic sense he was covered with the justifying righteousness of Christ; the Targum renders the word "washed", as he was in a spiritual sense. Jarchi interprets it "wiped" or "rubbed", and others combed and brushed, and so "neat" and "clean", which is the sense of several versions (g):
neither is there iniquity in me; in a Gospel sense there is none in believers in Christ; their iniquities being removed from them to him, and are done away and made an end of by him; nor are they to be seen with the eye of vindictive justice; God has cast them behind his back, and into the depths of the sea, never to be seen more; but then there is iniquity in them, as considered in themselves; for men to say they have none shows pride and ignorance, and is inconsistent with the truth of grace. If Job is to understood in these expressions in an evangelical sense, or with respect to the grossest sins of life, or a vicious course of life (and indeed in no other sense can he well be understood, consistent with himself), he is not to be blamed for what he said, and I apprehend that Elihu does not blame him for saying these things in his own defence; but for insisting so much and so long upon his innocence and purity, and unspotted life; and especially for joining with it undue and unbecoming reflections on the Lord, for afflicting a person so holy and righteous, as follows.
(f) "tectus", Montanus, Bolducius. (g) "Mundus", Beza; "nitidus", Junius & Tremellius, Piscator; "tersus", Codurcus, Cocceius.
John Wesley
33:9 Clean - Not absolutely, for he often confesses himself to be a sinner, but no such transgression, as might give God just occasion to punish him so severely, as is implied, where he blames God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu's charge was just, and herein it differs from the charge of Job's three friends, who often accuse him, for asserting his own innocency; although they did it, because they thought him an hypocrite, whereas Elihu does it upon other grounds, even because Job's justification of himself was accompanied with reflections upon God.
Robert Jamieson, A. R. Fausset and David Brown
33:9 clean--spotless.
33:1033:10: Մեղադրութիւն եգիտ զինէն, համարեցաւ զիս իբրեւ զհակառակորդ.
10 Մեղադրանքներ է բարդել ինձ վրայ Աստուած ու ինձ հակառակորդ համարել:
10 Ահա անիկա ատելութեան պատճառանք կը գտնէ Զիս իրեն թշնամի կը սեպէ
Մեղադրութիւն եգիտ զինէն, համարեցաւ զիս իբրեւ զհակառակորդ:

33:10: Մեղադրութիւն եգիտ զինէն, համարեցաւ զիս իբրեւ զհակառակորդ.
10 Մեղադրանքներ է բարդել ինձ վրայ Աստուած ու ինձ հակառակորդ համարել:
10 Ահա անիկա ատելութեան պատճառանք կը գտնէ Զիս իրեն թշնամի կը սեպէ
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33:1033:10 а Он нашел обвинение против меня и считает меня Своим противником;
33:10 μέμψιν μεμψις though; while κατ᾿ κατα down; by ἐμοῦ εμου my εὗρεν ευρισκω find ἥγηται ηγεομαι lead; consider δέ δε though; while με με me ὥσπερ ωσπερ just as ὑπεναντίον υπεναντιος contrary
33:10 הֵ֣ן hˈēn הֵן behold תְּ֭נוּאֹות ˈtᵊnûʔôṯ תְּנוּאָה opposition עָלַ֣י ʕālˈay עַל upon יִמְצָ֑א yimṣˈā מצא find יַחְשְׁבֵ֖נִי yaḥšᵊvˌēnî חשׁב account לְ lᵊ לְ to אֹויֵ֣ב ʔôyˈēv איב be hostile לֹֽו׃ lˈô לְ to
33:10. quia querellas in me repperit ideo arbitratus est me inimicum sibiBecause he hath found complaints against me, therefore he hath counted me for his enemy.
10. Behold, he findeth occasions against me, he counteth me for his enemy;
33:10. Yet he has discovered blame in me, and so he has treated me like his enemy.
33:10. Behold, he findeth occasions against me, he counteth me for his enemy,
Behold, he findeth occasions against me, he counteth me for his enemy:

33:10 а Он нашел обвинение против меня и считает меня Своим противником;
33:10
μέμψιν μεμψις though; while
κατ᾿ κατα down; by
ἐμοῦ εμου my
εὗρεν ευρισκω find
ἥγηται ηγεομαι lead; consider
δέ δε though; while
με με me
ὥσπερ ωσπερ just as
ὑπεναντίον υπεναντιος contrary
33:10
הֵ֣ן hˈēn הֵן behold
תְּ֭נוּאֹות ˈtᵊnûʔôṯ תְּנוּאָה opposition
עָלַ֣י ʕālˈay עַל upon
יִמְצָ֑א yimṣˈā מצא find
יַחְשְׁבֵ֖נִי yaḥšᵊvˌēnî חשׁב account
לְ lᵊ לְ to
אֹויֵ֣ב ʔôyˈēv איב be hostile
לֹֽו׃ lˈô לְ to
33:10. quia querellas in me repperit ideo arbitratus est me inimicum sibi
Because he hath found complaints against me, therefore he hath counted me for his enemy.
33:10. Yet he has discovered blame in me, and so he has treated me like his enemy.
33:10. Behold, he findeth occasions against me, he counteth me for his enemy,
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Albert Barnes: Notes on the Bible - 1834
33:10: Behold, he findeth occasions against me - That is, God. This is not exactly the language of Job, though much that he had said had seemed to imply this. The idea is, that God sought opportunity to oppose him; that he was desirous to find in him some ground or reason for punishing him; that he wished to be hostile to him, and was narrowly on the watch to find an opportunity which would justify his bringing calamity upon him. The word rendered "occasions" - תנואה tenû'â h, is from נוא nû', in the Hiphil, הניא hā niy' - to refuse, decline; to hinder, restrain, Num 30:6, Num 30:9, Num 30:12; and hence, the noun means, a holding back, a withdrawal, an alienation; and hence, the idea is, that God sought to be alienated from Job. The Vulgate renders it, "He seeks complaints (querales) against me." The Septuagint, μέμψιν mempsin - accusation. Umbreit, Feindshaft, enmity. So Gesenius and Noyes. "He counteth me for his enemy." This is language which Job had used; see .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:10: he findeth: Job 9:30, Job 9:31, Job 10:15-17, Job 13:25, Job 14:16, Job 34:5
he counteth: Job 13:24, Job 16:9, Job 19:11, Job 30:21, Job 31:35
Job 33:11
John Gill
33:10 Behold, he findeth occasions against me,.... That is, sought in order to find them; so Job in some places suggests, that God inquired after his sins, and sought diligently after them, that he might have something to bring against him; and because he could not find great sins, gross enormities, he sought after lesser sins; so some render the word, "staggerings", "totterings" (h); frailties, failings, and infirmities; and because he could find none of late of a very heinous nature, he went back as far as the sins of his youth; see Job 10:6; and this in order to pick a quarrel with him; and so Mr. Broughton renders the words, "lo, he picketh quarrels against me"; or that he might have just reason to depart from him, or to break from him, or to break off friendship with him, or to break him to pieces in his estate, family, and health; all which senses some observe the words will bear: but it would be needless for God to seek in order to find occasions against men; there is enough ready at hand, the sins that are about them; and to represent the Lord as dealing thus with good men is to represent him as acting contrary to the declarations and methods of his grace; yea, as doing what wicked men do to good men, as the enemies of David, Daniel, and Jeremiah, did to them; nay, even as Satan himself does, who goes about and seeks for, and picks up accusations against the saints; this must be owned to be a very irreverent and unbecoming expression of Job's, and for which he deserved to be sharply rebuked, as well as for some following ones, and for which he afterwards was thoroughly humbled:
he counteth me for his enemy; this he had often said, but very wrongly; See Gill on Job 13:24, and See Gill on Job 16:9, and See Gill on Job 19:11.
(h) "vacillationes", Cocceius; "aut mutationes", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
33:10 occasions--for hostility; literally, "enmities" (Job 13:24; Job 16:9; Job 19:11; Job 30:21).
33:1133:11: ե՛դ ՚ի կոճեղ զոտն իմ. պահեաց զամենայն ճանապարհս իմ։
11 Կոճղի մէջ է դրել ոտքերս ու կապել բոլոր ճանապարհներս”:
11 Ոտքերս կոճղերու մէջ կը դնէ, Իմ բոլոր շաւիղներս կը դիտէ’։
եդ ի կոճեղ զոտն իմ, պահեաց զամենայն ճանապարհս իմ:

33:11: ե՛դ ՚ի կոճեղ զոտն իմ. պահեաց զամենայն ճանապարհս իմ։
11 Կոճղի մէջ է դրել ոտքերս ու կապել բոլոր ճանապարհներս”:
11 Ոտքերս կոճղերու մէջ կը դնէ, Իմ բոլոր շաւիղներս կը դիտէ’։
zohrab-1805▾ eastern-1994▾ western am▾
33:1133:11 поставил ноги мои в колоду, наблюдает за всеми путями моими.
33:11 ἔθετο τιθημι put; make δὲ δε though; while ἐν εν in ξύλῳ ξυλον wood; timber τὸν ο the πόδα πους foot; pace μου μου of me; mine ἐφύλαξεν φυλασσω guard; keep δέ δε though; while μου μου of me; mine πάσας πας all; every τὰς ο the ὁδούς οδος way; journey
33:11 יָשֵׂ֣ם yāśˈēm שׂים put בַּ ba בְּ in † הַ the סַּ֣ד ssˈaḏ סַד stock רַגְלָ֑י raḡlˈāy רֶגֶל foot יִ֝שְׁמֹ֗ר ˈyišmˈōr שׁמר keep כָּל־ kol- כֹּל whole אָרְחֹתָֽי׃ ʔorḥōṯˈāy אֹרַח path
33:11. posuit in nervo pedes meos custodivit omnes semitas measHe hath put my feet in the stocks, he hath observed all my paths.
11. He putteth my feet in the stocks, he marketh all my paths.
33:11. He has put my feet in fetters; he has kept watch over all my ways.”
33:11. He putteth my feet in the stocks, he marketh all my paths.
He putteth my feet in the stocks, he marketh all my paths:

33:11 поставил ноги мои в колоду, наблюдает за всеми путями моими.
33:11
ἔθετο τιθημι put; make
δὲ δε though; while
ἐν εν in
ξύλῳ ξυλον wood; timber
τὸν ο the
πόδα πους foot; pace
μου μου of me; mine
ἐφύλαξεν φυλασσω guard; keep
δέ δε though; while
μου μου of me; mine
πάσας πας all; every
τὰς ο the
ὁδούς οδος way; journey
33:11
יָשֵׂ֣ם yāśˈēm שׂים put
בַּ ba בְּ in
הַ the
סַּ֣ד ssˈaḏ סַד stock
רַגְלָ֑י raḡlˈāy רֶגֶל foot
יִ֝שְׁמֹ֗ר ˈyišmˈōr שׁמר keep
כָּל־ kol- כֹּל whole
אָרְחֹתָֽי׃ ʔorḥōṯˈāy אֹרַח path
33:11. posuit in nervo pedes meos custodivit omnes semitas meas
He hath put my feet in the stocks, he hath observed all my paths.
33:11. He has put my feet in fetters; he has kept watch over all my ways.”
33:11. He putteth my feet in the stocks, he marketh all my paths.
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Adam Clarke: Commentary on the Bible - 1831
33:11: He putteth my feet in the stocks - See the note on
Albert Barnes: Notes on the Bible - 1834
33:11: He putteth my feet in the stocks - This also is language which Job had used; see . "He marketh all my paths;" in , "Thou lookest narrowly unto all my paths;" see the notes at that verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:11: putteth: Job 13:27; Psa 105:18; Jer 20:2; Act 16:24
marketh: Job 31:4; Dan 4:35
Job 33:12
John Gill
33:11 He putteth my feet in the stocks,.... This also he had said, Job 13:27; by which he would suggest not only that his afflictions were painful and disgraceful, and from which he could not extricate himself, being close fettered by them; but that they were inflicted on him as punishments, and he was treated as a criminal, as a malefactor, who had been guilty of some notorious breach of the law:
he marketh all my paths; looked narrowly at them, numbered and counted them; this also he had said, Job 13:27; meaning not only his natural and civil paths and steps, but his moral ones, that he could not step the least awry, but presently it was marked and observed, Job 10:14; but though God does take notice of the sins of his people, and chastises them for them, yet he does not mark them in strict justice, for, should he, they could not stand before him, Ps 130:3.
John Wesley
33:11 Marketh - He narrowly prys into all my actions, that he may find matter against me.
Robert Jamieson, A. R. Fausset and David Brown
33:11 (Job 13:27).
marketh--narrowly watches (Job 14:16; Job 7:12; Job 31:4).
33:1233:12: Զիա՞րդ ասես թէ արդա՛ր եմ, եւ ո՛չ լուաւ ինձ. զի յաւիտենակա՛ն է որ ՚ի վերայ մարդկան է։
12 Ինչպէ՞ս ես ասում, թէ արդար ես, ու Տէրը չի լսել քեզ: Մինչդեռ յաւիտենական է Նա, որ մարդկանց վերեւում է:
12 Ահա քեզի պատասխան կու տամ, Որ այս բանին մէջ իրաւունք չունիս, Վասն զի Աստուած մարդէն մեծ է։
[330]Զիա՞րդ ասես թէ` Արդար եմ, եւ ոչ լուաւ ինձ. զի յաւիտենական է` որ ի վերայ մարդկան է:

33:12: Զիա՞րդ ասես թէ արդա՛ր եմ, եւ ո՛չ լուաւ ինձ. զի յաւիտենակա՛ն է որ ՚ի վերայ մարդկան է։
12 Ինչպէ՞ս ես ասում, թէ արդար ես, ու Տէրը չի լսել քեզ: Մինչդեռ յաւիտենական է Նա, որ մարդկանց վերեւում է:
12 Ահա քեզի պատասխան կու տամ, Որ այս բանին մէջ իրաւունք չունիս, Վասն զի Աստուած մարդէն մեծ է։
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33:1233:12 Вот в этом ты неправ, отвечаю тебе, потому что Бог выше человека.
33:12 πῶς πως.1 how γὰρ γαρ for λέγεις λεγω tell; declare δίκαιός δικαιος right; just εἰμι ειμι be καὶ και and; even οὐκ ου not ἐπακήκοέν επακουω hear from μου μου of me; mine αἰώνιος αιωνιος eternal; of ages γάρ γαρ for ἐστιν ειμι be ὁ ο the ἐπάνω επανω upon; above βροτῶν βροτος mortal man
33:12 הֶן־ hen- הֵן behold זֹ֣את zˈōṯ זֹאת this לֹא־ lō- לֹא not צָדַ֣קְתָּ ṣāḏˈaqtā צדק be just אֶעֱנֶ֑ךָּ ʔeʕᵉnˈekkā ענה answer כִּֽי־ kˈî- כִּי that יִרְבֶּ֥ה yirbˌeh רבה be many אֱ֝לֹ֗והַ ˈʔᵉlˈôha אֱלֹוהַּ god מֵ mē מִן from אֱנֹֽושׁ׃ ʔᵉnˈôš אֱנֹושׁ man
33:12. hoc est ergo in quo non es iustificatus respondebo tibi quia maior sit Deus homineNow this is the thing in which thou art not justified: I will answer thee, that God is greater than man.
12. Behold, I will answer thee, in this thou art not just; for God is greater than man.
33:12. Therefore, it is for this reason that you have not been justified. For I tell you that God is greater than man.
33:12. Behold, [in] this thou art not just: I will answer thee, that God is greater than man.
Behold, [in] this thou art not just: I will answer thee, that God is greater than man:

33:12 Вот в этом ты неправ, отвечаю тебе, потому что Бог выше человека.
33:12
πῶς πως.1 how
γὰρ γαρ for
λέγεις λεγω tell; declare
δίκαιός δικαιος right; just
εἰμι ειμι be
καὶ και and; even
οὐκ ου not
ἐπακήκοέν επακουω hear from
μου μου of me; mine
αἰώνιος αιωνιος eternal; of ages
γάρ γαρ for
ἐστιν ειμι be
ο the
ἐπάνω επανω upon; above
βροτῶν βροτος mortal man
33:12
הֶן־ hen- הֵן behold
זֹ֣את zˈōṯ זֹאת this
לֹא־ lō- לֹא not
צָדַ֣קְתָּ ṣāḏˈaqtā צדק be just
אֶעֱנֶ֑ךָּ ʔeʕᵉnˈekkā ענה answer
כִּֽי־ kˈî- כִּי that
יִרְבֶּ֥ה yirbˌeh רבה be many
אֱ֝לֹ֗והַ ˈʔᵉlˈôha אֱלֹוהַּ god
מֵ מִן from
אֱנֹֽושׁ׃ ʔᵉnˈôš אֱנֹושׁ man
33:12. hoc est ergo in quo non es iustificatus respondebo tibi quia maior sit Deus homine
Now this is the thing in which thou art not justified: I will answer thee, that God is greater than man.
33:12. Therefore, it is for this reason that you have not been justified. For I tell you that God is greater than man.
33:12. Behold, [in] this thou art not just: I will answer thee, that God is greater than man.
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Adam Clarke: Commentary on the Bible - 1831
33:12: In this thou art not just - Thou hast laid charges against God's dealings, but thou hast not been able to justify those charges; and were there nothing else against thee, these irreverent speeches are so many proofs that thou art not clear in the sight of God.
Albert Barnes: Notes on the Bible - 1834
33:12: Behold, in this thou art not just - In this view of God, and in these reflections on his character and government. Such language in regard to the Deity cannot be vindicated; such views cannot be right. It cannot be that he wishes to be the foe of man; that he watches with a jealous eye every movement with a view to find something that will justify him in bringing heavy calamities upon his creatures, or that he sets himself as a spy upon the way in which man goes, in order to find out something that shall make it proper for him to treat him as an enemy. It cannot be denied that Job had indulged in language making substantially such representations of God, and that he had thus given occasion for the reproof of Elihu. It can as little be denied that such thoughts frequently pass through the minds of the afflicted, though they do not express them in words, nor is it less doubtful that they should be at once banished from the soul. They cannot be true. It cannot be that God thus regards and treats his crea tures; that he wishes to find "occasion" in them to make it proper for him to bring calamity upon them, or that he desires to regard them as his foes.
I will answer thee - That is, I will show that this view is unjust." This he does in the subsequent verses by stating what he supposes to be the real design of afflictions, and by showing that God in these trials had a good and benevolent object.
That - - כי kı̂ y. Rather, "because," or "for." The object is not to show that God was greater than man - for that could not be a matter of information, but to show that because he was far above man he had great and elevated objects in his dealings with him, and man should submit to him without a complaint.
God is greater than man - The meaning of this is, that man should suppose that God has good reasons for all that he does, and that he might not be qualified to understand the reason of his doings. He should therefore acquiesce in his arrangements, and not call in question the equity of the divine dealings. In all our trials it is well to remember that God is greater than we are. He knows what is best; and though we may not be able to see the reason of his doings, yet it becomes us to acquiesce in his superior wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:12: thou: Job 1:22, Job 34:10-12, Job 34:17-19, Job 34:23, Job 35:2, Job 36:22, Job 36:23; Eze 18:25; Rom 9:19-21
I will: Job 32:17, Job 35:4
God: Job 9:4, Job 26:14, Job 36:5, Job 40:2, Job 40:8, Job 40:9; Jer 18:6
Job 33:13
John Gill
33:12 Behold, in this thou art not just,.... Here begins Elihu's answer, who does not deny that Job was a just man, both before God in an evangelic sense, and before men in a moral sense; he did not go about to detract from Job's general character, as a man that lived soberly, righteously, and godly in the world; but in this he was not just, nor is it to be justified, with respect to this thing, he could not acquit him of doing what was wrong; namely, insisting so much on his own innocence, and tacking therewith such unbecoming and undue reflections on the dealings of God with him; he did not give to God his due, he did not do him justice in representing him in this light; he did not say nor do the right thing, so Mr. Broughton translates the words,
"lo, here thou art not in the right;''
see Job 32:2;
I will answer thee; or "I must tell thee"; as the same writer renders the words, being able to make it clear and plain:
that God is greater than man: than any man, than the greatest of men, most famous for power, wisdom, or justice; he is not only greater in his power, faithfulness, goodness, grace, and mercy, but in his holiness and righteousness, wisdom and knowledge; and therefore can never do either an unjust thing, or an unwise one; and for man, who is both sinful and ignorant, even the best in comparison of him, to arraign him at his bar, is very arrogant and presumptuous; since he knows best what to do, and what are his reasons for so doing, and is righteous in all his ways, and holy in all his works.
John Wesley
33:12 Not just - Thou art in the wrong. Greater - Not only in power and majesty, but also in justice, and wisdom, and goodness, and therefore thou dost foolishly, in censuring his judgments, thou castest off that awe and reverence which thou shouldest constantly maintain towards thy sovereign Lord.
Robert Jamieson, A. R. Fausset and David Brown
33:12 in this--view of God and His government. It cannot be that God should jealously "watch" man, though "spotless," as an "enemy," or as one afraid of him as an equal. For "God is greater than man!" There must be sin in man, even though he be no hypocrite, which needs correction by suffering for the sufferer's good.
33:1333:13: Եւ ասես՝ թէ ընդէ՞ր տակաւին դատաստանի իմում ո՛չ լուաւ. ամենայն բանի[9413] [9413] Ոմանք. Եթէ ընդէր դատաստանի։ Ոմանք այսպէս ունին զկետադրութիւն բանիս. Ոչ լուաւ ամենայն բանի։ (14) ՚Ի միում նուագի խօսիցի։
13 Նաեւ ասում ես, թէ ինչո՛ւ իր ատեանում դեռ ականջ չի դրել քո բոլոր խօսքերին:
13 Անոր հետ ինչո՞ւ կը վիճիս, Որովհետեւ անիկա բնաւ իր ըրածներուն հաշիւը չի տար։
Եւ ասես, թէ` Ընդէ՞ր տակաւին դատաստանի իմում ոչ լուաւ ամենայն բանի:

33:13: Եւ ասես՝ թէ ընդէ՞ր տակաւին դատաստանի իմում ո՛չ լուաւ. ամենայն բանի[9413]
[9413] Ոմանք. Եթէ ընդէր դատաստանի։ Ոմանք այսպէս ունին զկետադրութիւն բանիս. Ոչ լուաւ ամենայն բանի։ (14) ՚Ի միում նուագի խօսիցի։
13 Նաեւ ասում ես, թէ ինչո՛ւ իր ատեանում դեռ ականջ չի դրել քո բոլոր խօսքերին:
13 Անոր հետ ինչո՞ւ կը վիճիս, Որովհետեւ անիկա բնաւ իր ըրածներուն հաշիւը չի տար։
zohrab-1805▾ eastern-1994▾ western am▾
33:1333:13 Для чего тебе состязаться с Ним? Он не дает отчета ни в каких делах Своих.
33:13 λέγεις λεγω tell; declare δέ δε though; while διὰ δια through; because of τί τις.1 who?; what? τῆς ο the δίκης δικη justice μου μου of me; mine οὐκ ου not ἐπακήκοεν επακουω hear from πᾶν πας all; every ῥῆμα ρημα statement; phrase
33:13 מַ֭דּוּעַ ˈmaddûₐʕ מַדּוּעַ why אֵלָ֣יו ʔēlˈāʸw אֶל to רִיבֹ֑ותָ rîvˈôṯā ריב contend כִּ֥י kˌî כִּי that כָל־ ḵol- כֹּל whole דְּ֝בָרָ֗יו ˈdᵊvārˈāʸw דָּבָר word לֹ֣א־ lˈō- לֹא not יַעֲנֶֽה׃ yaʕᵃnˈeh ענה answer
33:13. adversum eum contendis quod non ad omnia verba responderit tibiDost thou strive against him, because he hath not answered thee to all words?
13. Why dost thou strive against him? for he giveth not account of any of his matters.
33:13. Do you contend against him because he has not responded to all of your words?
33:13. Why dost thou strive against him? for he giveth not account of any of his matters.
Why dost thou strive against him? for he giveth not account of any of his matters:

33:13 Для чего тебе состязаться с Ним? Он не дает отчета ни в каких делах Своих.
33:13
λέγεις λεγω tell; declare
δέ δε though; while
διὰ δια through; because of
τί τις.1 who?; what?
τῆς ο the
δίκης δικη justice
μου μου of me; mine
οὐκ ου not
ἐπακήκοεν επακουω hear from
πᾶν πας all; every
ῥῆμα ρημα statement; phrase
33:13
מַ֭דּוּעַ ˈmaddûₐʕ מַדּוּעַ why
אֵלָ֣יו ʔēlˈāʸw אֶל to
רִיבֹ֑ותָ rîvˈôṯā ריב contend
כִּ֥י kˌî כִּי that
כָל־ ḵol- כֹּל whole
דְּ֝בָרָ֗יו ˈdᵊvārˈāʸw דָּבָר word
לֹ֣א־ lˈō- לֹא not
יַעֲנֶֽה׃ yaʕᵃnˈeh ענה answer
33:13. adversum eum contendis quod non ad omnia verba responderit tibi
Dost thou strive against him, because he hath not answered thee to all words?
33:13. Do you contend against him because he has not responded to all of your words?
33:13. Why dost thou strive against him? for he giveth not account of any of his matters.
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
13. Мысль о враждебности к себе Бога Иов выводит между прочим из того, что Бог не отвечает ему, скрывается от него (XIII:24). Но и в этом случае он также не прав. Бог вообще не отдает отчета в своих делах (ср. IX:12), не объясняет мотивов своих отношений к людям. Заключать на основании этого, будто в своих поступках Он руководится непременно чувством вражды, более чем странно.
Adam Clarke: Commentary on the Bible - 1831
33:13: Why dost thou strive against him? - Is it not useless to contend with God? Can he do any thing that is not right? As to his giving thee any account of the reasons why he deals thus and thus with thee, or any one else, thou needest not expect it; he is sovereign, and is not to be called to the bar of his creatures. It is sufficient for thee to know that "he is too wise to err, and too good to be unkind."
Albert Barnes: Notes on the Bible - 1834
33:13: Why dost thou strive against him? - By refusing to submit to him, and by calling in question his wisdom and goodness.
For he giveth not account of any of his matters - Margin, as in Hebrew "answereth not." The idea is, that it is as useless as it is improper to contend with God. He does his own pleasure, and deals with man as he deems best and right. The reason of his doings he does not state, nor has man any power to extort from him a statement of the causes why he afflicts us. This is still true. The reason of his doings he does not often make known to the afflicted, and it is impossible to know now the causes why he has brought on us the calamity with which we are visited. The general reasons why men are afflicted may be better known now than they were in the time of Elihu, for successive Rev_elations have thrown much light on that subject. But when he comes and afflicts us as individuals; when he takes away a beloved child; when he cuts down the young, the vigorous, the useful, and the pious, it is often impossible to understand why he has done it.
All that we can do then is to submit to his sovereign will, and to believe that though we cannot see the reasons why he has done it, yet that does not prove that there are no reasons, or that we may never be permitted to understand them. We are required to submit to his will, not to our own reason; to acquiesce because he does it, not because we see it to be right. If we always understood the reasons why he afflicts us, our resignation would be not to the will of God, but to our own knowledge of what is right; and God, therefore, often passes before us in clouds and thick darkness to see whether we have sufficient confidence in him to believe that he does right, even when we cannot see or understand the reason of his doings. So a child reposes the highest confidence in a parent, when he believes that the parent will do right, though he cannot understand why he does it, and the parent does not choose to let him know. May not a father see reasons for what he does which a child could not understand, or which it might be proper for him to withhold from him?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:13: strive: Job 9:14, Job 15:25, Job 15:26; Isa 45:9; Jer 50:24; Eze 22:14; Act 5:39, Act 9:4, Act 9:5; Co1 10:22
giveth not account: Heb. answereth not, Job 40:2; Deu 29:29; Psa 62:11; Isa 46:10; Dan 4:35; Mat 20:15; Act 1:7; Rom 11:34
Job 33:14
Carl Friedrich Keil and Franz Delitzsch
33:13
13 Why hast thou contended against Him,
That He answereth not concerning all His doings?
14 Yet no-in one way God speaketh,
And in two, only one perceiveth it not.
15 In the dream, in a vision of the night,
When deep sleep falleth upon men,
In slumberings upon the bed:
16 Then He openeth the ear of men,
And sealeth admonition for them,
17 That He may withdraw man from mischief,
And hide pride from man;
18 That He may keep back his soul from the pit,
And his life from the overthrow of the sword.
Knowing himself to be righteous, and still considering himself treated as an enemy by God, Job has frequently inquired of God, Why then does He treat him thus with enmity, Job 7:20, and why has He brought him into being to be the mark of His attack? Job 10:18. He has longed for God's answer to these questions; and because God has veiled Himself in silence, he has fallen into complain against Him, as a ruler who governs according to His own sovereign arbitrary will. This is what Elihu has before his mind in Job 33:13. ריב (elsewhere in the book of Job with עם or the acc. of the person with whom one contends) is here, as Jer 12:1 and freq., joined with אל and conjugated as a contracted Hiph. (ריבות instead of רבתּ, Ges. 73, 1); and ענה with the acc. signifies here: to answer anything (comp. Job 32:12; Job 40:2, and especially Job 9:3); the suff. does not refer back to אנושׁ of the preceding strophe (Hirz., Hahn), but to God. דּבריו are the things, i.e., facts and circumstances of His rule; all those things which are mysterious in it He answers not, i.e., He answers concerning nothing in this respect (comp. כל לא, Job 34:27), He gives no kind of account of them (Schnurr., Ges., and others). כּי, Job 33:14, in the sense of imo, is attached to this negative thought, which has become a ground of contention for Job: yet no, God does really speak with men, although not as Job desires when challenged and in His own defence. Many expositors take באחת and בּשׁתּים after lxx, Syr., and Jer., in the signification semel, secundo (thus also Hahn, Schlottm.); but semel is אחת, whereas באחת is nowhere equivalent to בפעם אחת, for in Num 10:4 it signifies with one, viz., trumpet; Prov 28:18, on one, viz., of the many ways; Jer 10:8, in one, i.e., in like folly (not: altogether, at once, which כּאחד, Syr. bachdo, signifies); then further on it is not twice, but two different modes or means of divine attestation, viz., dreams and sicknesses, that are spoken of; wherefore it is rightly translated by the Targ. una loquela, by Pagn. uno modo, by Vatabl., Merc., una via. The form of the declaration: by one - by two, is that of the so-called number-proverbs, like Job 5:19. In diverse ways or by different means God speaks to mortal man - he does not believe it, it is his own fault if he does perceive it. לא ישׁוּרנּה, which is correctly denoted as a separate clause by Rebia mugrasch, is neither with Schlottm. to be regarded as a circumstantial clause (without one's ... ), nor with Vatablus and Hahn as a conditional clause (if one does not attend to it), nor with Montanus and Piscator as a relative clause (to him who does not observe it), but with Tremellius as a co-ordinate second predicative clause without a particle (one might expect אך): he (mortal man) or one observes it not (שׁוּר with neut. suff. exactly like Job 35:13).
Job 33:15-18
Elihu now describes the first mode in which God speaks to man: He Himself comes forward as a witness in man's sleep, He makes use of dreams or dream-like visions, which come upon one suddenly within the realm of nocturnal thought (vid., Psychol. S. 282f.), as a medium of revelation - a usual form of divine revelation, especially in the heathen world, to which positive revelation is wanting. The reading בּחזיון (Codd., lxx, Syr., Symm., Jer.), as also the accentuation of the בחלום with Mehupach Legarme, proceeds from the correct assumption, that vision of the night and dream are not coincident notions; moreover, the detailing Job 33:15, is formed according to Job 4:13. In this condition of deep or half sleep, revelat aurem hominum, a phrase used of the preparation of the ear for the purpose of hearing by the removal of hindrances, and, in general, of confidential communication, therefore: He opens the ear of men, and seals their admonition, i.e., the admonition that is wholesome and necessary for them. Elihu uses חתם בּ here and Job 37:7 as חתם בּעד is used in Job 9:7 : to seal anything (to seal up), comp. Arab. ḥı̂m, σφραγίζειν, in the sense of infallible attestation and confirmation (Jn 6:27), especially (with Arab. b) of divine revelation or inspiration, distinct in meaning from Arab. chtm, σφραγίζειν, in the proper sense. Elihu means that by such dreams and visions, as rare overpowering facts not to be forgotten, God puts the seal upon the warning directed to them which, sent forth in any other way, would make no such impression. Most ancient versions (also Luther) translate as though it were יחתּם (lxx ἐξεφόβησεν αὐτούς). מסר is a secondary form to מוּסר, Job 36:10, which occurs only here. Next comes the fuller statement of the object of the admonition or warning delivered in such an impressive manner. According to the text before us, it is to be explained: in order that man may remove (put from himself) mischief from himself (Ges. 133, 3); but this inconvenient change of subject is avoided, if we supply a מ to the second, and read אדם ממעשׂה, as lxx ἀποστρέψαι ἄνθρωπον ἀπὸ ἀδικίας αὐτοῦ (which does not necessarily presuppose the reading ממעשׂהו), Targ. ab opere malo; Jer. not so good; ab his quae fecit. מעשׂה signifies facinus, an evil deed, as 1Kings 20:19, and פּעל, Job 36:9, evil-doing. The infin. constr. now passes into the v. fin., which would be very liable to misconstruction with different subjects: and in order that He (God) may conceal arrogance from man, i.e., altogether remove from him, unaccustom him to, render him weary of. the sin of pride (גּוה from גּוה = גּאה, as Job 22:29, according to Ges., Ew., Olsh., for גּאוה = גּאוה). Here everything in thought and expression is peculiar. Also חיּה, Job 33:18 (as Job 33:22, Job 33:28), for חיּים rof ,) (Job 33:30) does not occur elsewhere in the book of Job, and the phrase עבר בּשּׁלח here and Job 36:12 (comp. עבר בּשּׁחת, Job 33:28) nowhere else in the Old Testament. שׁלח (Arab. silâh, a weapon of offence, opp. metâ‛, a weapon of defence) is the engine for shooting, from שׁלח, emmittere, to shoot; and עבר בשׁלח is equivalent to נפל בעד השׁלח ot tnelaviuqe s, Joel 2:8, to pass away by (precipitate one's self into) the weapon for shooting. To deliver man from sin, viz., sins of carnal security and imaginary self-importance, and at the same time from an early death, whether natural or violent, this is the disciplinary design which God has in view in connection with this first mode of speaking to him; but there is also a second mode.
Geneva 1599
33:13 Why dost thou strive against him? for he giveth not (e) account of any of his matters.
(e) The cause of his judgments is not always declared to man.
John Gill
33:13 Why dost thou strive against him?.... A creature against the Creator, a man against his Maker, the clay against the potter; how absurd and stupid is this! and a piece of weakness and folly it was in him to desire to litigate the point with God, and dispute with him, as he often did, when men cannot answer him one of a thousand, as he himself owned, Job 9:3; and very sinful and criminal it is to chide with God, or complain of him, on account of any of his dealings with the sons of men, as well as it is vain and fruitless:
for he giveth not account of any of his matters; he is a sovereign Being, and does what he pleases in nature, providence, and grace, and is not accountable to any for what he does; in things temporal, he does all after the counsel of his will; he bestows riches and honours, wealth and health, gifts of natural wisdom and knowledge on some, and withholds them from others; and each of these are his own, and he may do with them as he pleases: so likewise in things spiritual, he loves, chooses, redeems, regenerates, calls by his grace, and brings to glory whom he thinks fit; the blessings of grace and glory are his own, and he disposes of them as seems good in his sight; and in all respects he acts according to his will in heaven and in earth; none can stay his hand, or hinder him from doing his pleasure; and none ought to say to him, what dost thou? or why dost thou thus? or, if they do, he is not obliged to give any reasons for his so doing. Some take this to be the thing Job strove and contended with God about, that he did not, and because he did not give an account of all his matters, or answer all his words; and particularly he did not show to him wherefore he contended with him; and others think the meaning is, that God does not reveal all his secrets to men, but only as much as he thinks fit to acquaint them with; secret things belong to him, and things revealed to men; the secrets of his own nature, and the modes of subsistence of the divine Persons in the Godhead, the secret reasons of divine predestination of men to life or death, and of his dealings with men in a providential way, afflicting the righteous, and suffering the wicked to prosper.
John Wesley
33:13 He - Useth not to give an account to his creatures of the grounds and reasons of his judgments or dispensations as being the supreme governor of all persons and things, in whose will it becometh all men to acquiesce.
Robert Jamieson, A. R. Fausset and David Brown
33:13 (Is 45:9).
his matters--ways. Our part is, not to "strive" with God, but to submit. To believe it is right because He does it, not because we see all the reasons for His doing it.
33:1433:14: ՚ի միում նուագի խօսեսցի Տէր. եւ յերկրորդումն Երազով,
14 Մի անգամ է խօսում Տէրը, կամ երկրորդ անգամ՝ երազի միջոցով, կամ էլ գիշերային այցելութեամբ
14 Յիրաւի Աստուած մէկ անգամ կամ երկու անգամ կը խօսի(Թէեւ մարդը ուշադրութիւն չ’ըներ)
Ի միում նուագի խօսեսցի Տէր, եւ յերկրորդումն:

33:14: ՚ի միում նուագի խօսեսցի Տէր. եւ յերկրորդումն Երազով,
14 Մի անգամ է խօսում Տէրը, կամ երկրորդ անգամ՝ երազի միջոցով, կամ էլ գիշերային այցելութեամբ
14 Յիրաւի Աստուած մէկ անգամ կամ երկու անգամ կը խօսի(Թէեւ մարդը ուշադրութիւն չ’ըներ)
zohrab-1805▾ eastern-1994▾ western am▾
33:1433:14 Бог говорит однажды и, если того не заметят, в другой раз:
33:14 ἐν εν in γὰρ γαρ for τῷ ο the ἅπαξ απαξ once λαλήσαι λαλεω talk; speak ὁ ο the κύριος κυριος lord; master ἐν εν in δὲ δε though; while τῷ ο the δευτέρῳ δευτερος second ἐνύπνιον ενυπνιον dream
33:14 כִּֽי־ kˈî- כִּי that בְ vᵊ בְּ in אַחַ֥ת ʔaḥˌaṯ אֶחָד one יְדַבֶּר־ yᵊḏabber- דבר speak אֵ֑ל ʔˈēl אֵל god וּ֝ ˈû וְ and בִ vi בְּ in שְׁתַּ֗יִם šᵊttˈayim שְׁנַיִם two לֹ֣א lˈō לֹא not יְשׁוּרֶֽנָּה׃ yᵊšûrˈennā שׁור regard
33:14. semel loquitur Deus et secundo id ipsum non repetitGod speaketh once, and repeateth not the selfsame thing the second time.
14. For God speaketh once, yea twice, regardeth it not.
33:14. God speaks once, and he does not repeat the same thing a second time.
33:14. For God speaketh once, yea twice, [yet man] perceiveth it not.
For God speaketh once, yea twice, [yet man] perceiveth it not:

33:14 Бог говорит однажды и, если того не заметят, в другой раз:
33:14
ἐν εν in
γὰρ γαρ for
τῷ ο the
ἅπαξ απαξ once
λαλήσαι λαλεω talk; speak
ο the
κύριος κυριος lord; master
ἐν εν in
δὲ δε though; while
τῷ ο the
δευτέρῳ δευτερος second
ἐνύπνιον ενυπνιον dream
33:14
כִּֽי־ kˈî- כִּי that
בְ vᵊ בְּ in
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
יְדַבֶּר־ yᵊḏabber- דבר speak
אֵ֑ל ʔˈēl אֵל god
וּ֝ ˈû וְ and
בִ vi בְּ in
שְׁתַּ֗יִם šᵊttˈayim שְׁנַיִם two
לֹ֣א lˈō לֹא not
יְשׁוּרֶֽנָּה׃ yᵊšûrˈennā שׁור regard
33:14. semel loquitur Deus et secundo id ipsum non repetit
God speaketh once, and repeateth not the selfsame thing the second time.
33:14. God speaks once, and he does not repeat the same thing a second time.
33:14. For God speaketh once, yea twice, [yet man] perceiveth it not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Каковы в своих причинах отношения Бога к Иову, об этом можно судить по аналогичным с ними способам воздействия Бога на человека.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 For God speaketh once, yea twice, yet man perceiveth it not. 15 In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; 16 Then he openeth the ears of men, and sealeth their instruction, 17 That he may withdraw man from his purpose, and hide pride from man. 18 He keepeth back his soul from the pit, and his life from perishing by the sword.
Job had complained that God kept him wholly in the dark concerning the meaning of his dealings with him, and therefore concluded he dealt with him as his enemy. "No," says Elihu, "he speaks to you, but you do not perceive him; so that the fault is yours, not his; and he is designing your real good even in those dispensations which you put this harsh construction upon." Observe in general, 1. What a friend God is to our welfare: He speaketh to us once, yea, twice, v. 14. It is a token of his favour that, notwithstanding the distance and quarrel between us and him, yet he is pleased to speak to us. It is an evidence of his gracious design that he is pleased to speak to us of our own concerns, to show us what is our duty and what our interest, what he requires of us and what we may expect from him, to tell us of our faults and warn us of our danger, to show us the way and to lead us in it. This he does once, yea, twice, that is, again and again; when one warning is neglected he gives another, not willing that any should perish. Precept must be upon precept, and line upon line; it is so, that sinners may be left inexcusable. 2. What enemies we are to our own welfare: Man perceives it not, that is, he does not heed it or regard it, does not discern or understand it, is not aware that it is the voice of God, nor does he receive the things revealed, for they are foolishness to him; he stops his ear, stands in his own light, rejects the counsel of God against himself, and so is never the wiser, no not for the dictates of wisdom itself. God speaks to us by conscience, by providences, and by ministers, of all which Elihu here discourses at large, to show Job that God was both telling him his mind and doing him a kindness, even now that he seemed to keep him in the dark and so treat him as a stranger, and to keep him in distress and so treat him as an enemy. There was not then, that we know of, any divine revelation in writing, and therefore that is not here mentioned among the ways by which God speaks to men, though now it is the principal way.
In these verses he shows how God teaches and admonishes the children of men by their own consciences. Observe,
I. The proper season and opportunity for these admonitions (v. 15): In a dream, in slumberings upon the bed, when men are retired from the world and the business and conversation of it. It is a good time for them to retire into their own hearts, and commune with them, when they are upon their beds, solitary and still, Ps. iv. 4. It is the time God takes for dealing personally with men. 1. When he sent angels, extraordinary messengers, on his errands, he commonly chose that time for the delivery of their messages, when by deep sleep falling on men the bodily senses were all locked up and the mind more free to receive the immediate communications of divine light. Thus he made his mind known to the prophets by visions and dreams (Num. xii. 6); thus he warned Abimelech (Gen. xx. 3), Laban (Gen. xxxi. 24), Joseph (Matt. i. 20); thus he made known to Pharaoh and Nebuchadnezzar things that should come to pass hereafter. 2. When he stirred up conscience, that ordinary deputy of his, in the soul, to do its office, he took that opportunity, either when deep sleep fell on men (for, though dreams mostly come from fancy, some may come from conscience) or in slumberings, when men are between sleeping and waking, reflecting at night upon the business of the foregoing day or projecting in the morning the business of the ensuing day; then is a proper time for their hearts to reproach them for what they have done ill and to admonish them what they should do. See Isa. xxx. 21.
II. The power and force with which those admonitions come, v. 16. When God designs men's good by the convictions and dictates of their own consciences, 1. He gives them admission, and makes them to be heeded: Then he opens the ears of men, which were before shut against the voice of this charmer, Ps. lviii. 5. He opens the heart, as he opened Lydia's, and so opens the ears. He takes away that which stopped the ear, so that the conviction finds or forces its way; nay, he works in the soul a submission to the regimen of conscience and a compliance with its rules, for that follows upon God's opening the ear, Isa. l. 5. God has opened my ear, and I was not rebellious. 2. He gives them a lodgment in the heart and makes them to abide: He sealeth their instruction, that is, the instruction that is designed for them and is suited to them; this he makes their souls to receive the deep and lasting impression of, as the wax of the seal. When the heart is delivered into divine instructions, as into a mould, then the work is done.
Adam Clarke: Commentary on the Bible - 1831
33:14: For God speaketh once - Though he will not be summoned to the bar of his creatures, nor condescend to detail the reasons of his conduct, which they could not comprehend, yet he so acts, in the main, that the operation of his hand and the designs of his counsel may sufficiently appear, provided men had their eyes open upon his ways, and their hearts open to receive his influence. Elihu, having made the general statement that God would not come to the bar of his creatures to give account of his conduct, shows the general means which he uses to bring men to an acquaintance with themselves and with him: he states these in the six following particulars, which may be collected from24.
Albert Barnes: Notes on the Bible - 1834
33:14: For God speaketh once - The object of what is here said is, to show the reason why God brings affliction upon people, or to explain the principles of his government which Elihu supposed had been sadly misunder stood by Job and his friends. The reason why he brings affliction, Elihu says, is because all other means of reclaiming and restraining people fail. He communicates his will to them; he speaks to them again and again in dreams and visions; he warns them of the error of their course -17, and when this is all ineffectual he brings upon them affliction. He lays them upon their bed where they must reflect, and where there is hope that they may be reclaimed and reformed, -28.
Yea, twice - He does not merely admonish him once. He repeats the admonition when man refuses to hear him the first time, and takes all the methods which he can by admonition and warning to withdraw him from his wicked purpose, and to keep him from ruin.
Yet man perceiveth it not - Or, rather, "Although he does not perceive it or attend to it." Though the sinner is regardless of the admonition, yet still God repeats it, and endeavors to save him from the commission of the crimes which would lead him to ruin. This is designed to show the patience and forbearance of God, and how many means he takes to save the sinner from ruin. Of the truth of what Elihu here says, there can be no difference of opinion. It is one of the great principles of the divine administration that the sinner is often warned, though he heeds it not; and that God sends repeated admonitions even when people will not regard them, but are bent on their own ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:14: God: Job 40:5; Psa 62:11
perceiveth: Ch2 33:10; Pro 1:24, Pro 1:29; Isa 6:9; Mat 13:14; Mar 8:17, Mar 8:18; Luk 24:25; Joh 3:19
Job 33:15
Geneva 1599
33:14 For God speaketh (f) once, yea twice, [yet man] perceiveth it not.
(f) Though God by various examples of his judgments speak to man, yet the reason for it is not known, yea and though God should speak yet is he not understood.
John Gill
33:14 For God speaketh once, yea, twice,.... Or, "but God speaketh" (i); though he is not bound to give an account of his matters, and the reasons of his proceedings in a way of providence or grace; yet such is his condescension and goodness, that he makes use of various ways and means to make known his mind and will in his dispensations, if men were but attentive to them; he speaks once, in dreams and visions, as in Job 33:15; and twice, or a second time, by chastisements, as in Job 33:18; or he speaks frequently, again and again, see Ps 62:11; gives line upon line, and precept upon precept; if one way is without effect, he will take another; and if one warning and admonition is not sufficient, he will give another; so that though he is a sovereign Being, and not accountable to any, yet he does not act the unkind and unfriendly part Job had suggested:
yet man perceiveth it not: the voice of God speaking in one way or another; hearkens not to the admonition given in a dream or vision, nor hears the chastising rod, and him that has appointed it; he is deaf to all instructions; he understands not the mind and meaning of God in his dispensations; which is not owing to want of means of knowledge, but to the blindness and ignorance of his mind, to dulness of hearing, to negligence and inattention, and to the prevalence of sin and corruption: the words, "yet man", are a supplement to the text, and not in it, and some versions are without it, and understand the whole of God, rendering the words thus, "God speaketh once, and a second time he does not repeat it"; so the Vulgate Latin, Syriac, and Arabic versions: or "does not revise it", or "will not see it" (k); to which agrees the Targum,
"and a second time he needs not to look upon it;''
and which rendering, as it suits with the context, so is more agreeable to the accents; but is differently applied, by some to the sufficiency of the word of God, that God has at once made known all truth, and there is no need to do it a second time; but certain it is, that God did at sundry times, and in divers manners, speak unto the fathers by the prophets; though indeed in these last days he hath spoken at once all his mind and will by his Son, so that no future revelation is to be expected; but though this is true now, it was not in the times of Elihu: by others it is referred to God's dealings with a proud man, that calls him to an account for his actions, to whom he speaks once, and reproves him for his boldness; but a second time he will not look at him, nor bear his pride and insolence: and by others to the unalterable decrees and purposes of God; what he has said or determined in his eternal mind is done at once, and remains invariably fixed; he has no need to look over a second time, or revise his first thoughts and designs, or reconsider them, whether it is proper to make any alteration in them or not, they are at once so wisely formed; and he has all things before him in one view in his all comprehending mind, so that there cannot possibly anything turn up unforeseen by him, to hinder the execution of his purposes, or cause him to make any change in them; no new thoughts, resolutions, or purposes, can arise in his mind, with whom there is no variableness, nor shadow of turning. This agrees well with his sovereignty, expressed in Job 33:13, and carries in it a strong reason enforcing what is there said. Though some take the meaning to be this, that God speaks once to a man, and admonishes and reproves him as he used to do, in the way expressed in the following verse; and if he regards it not, he do not speak to him a second time in that way, or no more by words, but now by blows or chastisements.
(i) "sed", Beza, Piscator. (k) "secundo non revidet", Schmidt & Maius apud Michaelis; "et secunda vice non videbit illud", Schultens.
John Wesley
33:14 Yet - Although he doth not give men an account of his matters, yet he doth that which is sufficient for them. Twice - When once speaking doth not awaken men, God is graciously pleased to give them another admonition: though he will not gratify men's curiosity in enquiring into his hidden judgments, yet he will acquaint them with their duty. God speaks to us by conscience, by providence, and by ministers, of all which Elihu here treats at large, to shew Job, that God was now telling him his mind, and endeavouring to do him good. He shews first, how God admonishes men by their own consciences.
Robert Jamieson, A. R. Fausset and David Brown
33:14 Translate, "Yet, man regardeth it not"; or rather, as UMBREIT, "Yea, twice (He repeats the warning)--if man gives no heed" to the first warning. Elihu implies that God's reason for sending affliction is because, when God has communicated His will in various ways, man in prosperity has not heeded it; God therefore must try what affliction will effect (Jn 15:2; Ps 62:11; Is 28:10, Is 28:13).
33:1533:15: կամ զբաղմամբ գիշերականաւ. յորժամ անկանիցին արհաւիրք անհնարինք ՚ի վերայ մարդկան՝ նիրհմա՛մբ յանկողնի[9414]. [9414] Ոմանք. Յորժամ արկանիցին արհա՛՛... նիրհմամբք յանկողինս։
15 (երբ սաստիկ արհաւիրքներ են վրայ հասնում մարդկանց՝ անկողնում նիրհելիս,
15 Երազի մէջ, գիշերուան տեսիլքի մէջ, Երբ խորունկ քուն մը կ’իյնայ մարդոց վրայ, Երբ անոնք իրենց անկողիններուն մէջ կը քնանան։
երազով կամ զբաղմամբ գիշերականաւ, յորժամ անկանիցին արհաւիրք անհնարինք ի վերայ մարդկան` նիրհմամբ յանկողնի:

33:15: կամ զբաղմամբ գիշերականաւ. յորժամ անկանիցին արհաւիրք անհնարինք ՚ի վերայ մարդկան՝ նիրհմա՛մբ յանկողնի[9414].
[9414] Ոմանք. Յորժամ արկանիցին արհա՛՛... նիրհմամբք յանկողինս։
15 (երբ սաստիկ արհաւիրքներ են վրայ հասնում մարդկանց՝ անկողնում նիրհելիս,
15 Երազի մէջ, գիշերուան տեսիլքի մէջ, Երբ խորունկ քուն մը կ’իյնայ մարդոց վրայ, Երբ անոնք իրենց անկողիններուն մէջ կը քնանան։
zohrab-1805▾ eastern-1994▾ western am▾
33:1533:15 во сне, в ночном видении, когда сон находит на людей, во время дремоты на ложе.
33:15 ἢ η or; than ἐν εν in μελέτῃ μελετη as; how ὅταν οταν when; once ἐπιπίπτῃ επιπιπτω fall on / upon δεινὸς δεινος fear; awe ἐπ᾿ επι in; on ἀνθρώπους ανθρωπος person; human ἐπὶ επι in; on νυσταγμάτων νυσταγμα in; on κοίτης κοιτη lying down; relations
33:15 בַּ ba בְּ in חֲלֹ֤ום׀ ḥᵃlˈôm חֲלֹום dream חֶזְיֹ֬ון ḥezyˈôn חִזָּיֹון vision לַ֗יְלָה lˈaylā לַיְלָה night בִּ bi בְּ in נְפֹ֣ל nᵊfˈōl נפל fall תַּ֭רְדֵּמָה ˈtardēmā תַּרְדֵּמָה sleep עַל־ ʕal- עַל upon אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man בִּ֝ ˈbi בְּ in תְנוּמֹ֗ות ṯᵊnûmˈôṯ תְּנוּמָה slumber עֲלֵ֣י ʕᵃlˈê עַל upon מִשְׁכָּֽב׃ miškˈāv מִשְׁכָּב couch
33:15. per somnium in visione nocturna quando inruit sopor super homines et dormiunt in lectuloBy a dream in a vision by night, when deep sleep falleth upon men, and they are sleeping in their beds:
15. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
33:15. Through a dream in a vision of the night, when a deep sleep falls over men, and they are sleeping in their beds,
33:15. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed:

33:15 во сне, в ночном видении, когда сон находит на людей, во время дремоты на ложе.
33:15
η or; than
ἐν εν in
μελέτῃ μελετη as; how
ὅταν οταν when; once
ἐπιπίπτῃ επιπιπτω fall on / upon
δεινὸς δεινος fear; awe
ἐπ᾿ επι in; on
ἀνθρώπους ανθρωπος person; human
ἐπὶ επι in; on
νυσταγμάτων νυσταγμα in; on
κοίτης κοιτη lying down; relations
33:15
בַּ ba בְּ in
חֲלֹ֤ום׀ ḥᵃlˈôm חֲלֹום dream
חֶזְיֹ֬ון ḥezyˈôn חִזָּיֹון vision
לַ֗יְלָה lˈaylā לַיְלָה night
בִּ bi בְּ in
נְפֹ֣ל nᵊfˈōl נפל fall
תַּ֭רְדֵּמָה ˈtardēmā תַּרְדֵּמָה sleep
עַל־ ʕal- עַל upon
אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man
בִּ֝ ˈbi בְּ in
תְנוּמֹ֗ות ṯᵊnûmˈôṯ תְּנוּמָה slumber
עֲלֵ֣י ʕᵃlˈê עַל upon
מִשְׁכָּֽב׃ miškˈāv מִשְׁכָּב couch
33:15. per somnium in visione nocturna quando inruit sopor super homines et dormiunt in lectulo
By a dream in a vision by night, when deep sleep falleth upon men, and they are sleeping in their beds:
33:15. Through a dream in a vision of the night, when a deep sleep falls over men, and they are sleeping in their beds,
33:15. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
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
15-18. Одним из них являются сновидения. Бог пользуется ими, как средством для сообщения человеку откровения ("открывает ухо": ср. 2: Цар VII:27; Пс XXXIX:7) и охранения своих наставлений от забвения ("запечатлевает", буквально - "полагает печать": запечатание в смысле охранения Песн IV:12; Дан VI:17; Мф XXVII:66). Цель этих откровений та, чтобы отклонить человека от беззаконного дела (рус. "предприятие", евр. "маасе", - 1: Цар XX:19; Быт XX:3, 6), удалить от гордости (Дан III) и тем спасти от смерти ("от пропасти"; ср. Пс XV:10; XXX:4). - естественного наказания за грех (Быт III:3).
Adam Clarke: Commentary on the Bible - 1831
33:15: I. In a Dream
In a Dream - when deep sleep falleth upon men - Many, by such means, have had the most salutary warnings; and to decry all such, because there are many vain dreams, would be nearly as much wisdom as to deny the Bible, because there are many foolish books, the authors of which supposed they were under a Divine influence while composing them.
II. In a Vision
In a Vision of the night - in slumberings upon the bed - Visions or images presented in the imagination during slumber, when men are betwixt sleeping and waking, or when, awake and in bed, they are wrapt up in deep contemplation, the darkness of the night having shut out all objects from their sight, so that the mind is not diverted by images of earthly things impressed on the senses. Many warnings in this way have come from God; and the impression they made, and the good effect they produced, were the proofs of their Divine origin. To deny this would be to call into doubt the testimony of the best, wisest, and holiest men in all ages of the Church. Of one of these visions we have a remarkable account in this book,21. And this vision seems to have taken place in the night season, when Eliphaz awoke from a deep sleep. There is this difference between the accidents of the dream and the vision: the former takes place when deep sleep falleth upon men; the latter, in the night, in or after slumberings upon the bed.
Albert Barnes: Notes on the Bible - 1834
33:15: In a dream - This was one of the methods by which the will of God was made known in the early periods of the world; see the notes at -17. And for a fuller account of this method of communicating the divine will, see the introduction to Isaiah, Section 7 (2).
In a vision of the night - Notes, ; compare the introduction to Isaiah, Section 7 (4).
When deep sleep falleth upon men - This may be designed to intimate more distinctly that it was from God. It was not the effect of disturbed and broken rest; not such fancies as come into the mind between sleeping and waking, but the visitations of the divine Spirit in the profoundest repose of the night. The word rendered "deep sleep" (תרדמה tardê mâ h) is one that denotes the most profound repose. It is not merely sleep, but it is sleep of the soundest kind - that kind when we do not usually dream; see the notes at . The Chaldee has here rendered it correctly, עמקתא שינתא - sleep that is deep. The Septuagint renders it, δεινὸς φόβος deinos phobos - dread horror. The Syriac renders this verse, "Not by the lips does he teach; by dreams and visions of the night," etc.
In slumberings upon the bed - The word rendered "slumberings" (בתנומה bitenû mâ h) means a light sleep, as contradistinguished from very profound repose. Our word slumber conveys the exact idea. The meaning of the whole is, that God speaks to people when their senses are locked in repose - alike in the profound sleep when they do not ordinarily dream, and in the gentle and light slumbers when the sleep is easily broken. In what way, however, they were to distinguish such communications from ordinary dreams, we have no information. It is scarcely necessary to remark that what is here and elsewhere said in the Scriptures about dreams, is no warrant for putting any confidence in them now as if they were Rev_elations from heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:15: a dream: Job 4:13; Gen 20:3, Gen 31:24; Num 12:6; Jer 23:28; Dan 4:5; Heb 1:1
deep: Gen 15:12; Dan 8:18
Job 33:16
Geneva 1599
33:15 In a dream, in a (g) vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
(g) God, he says, speaks commonly, either by visions to teach us the cause of his judgments, of else by affliction or by his messenger.
John Gill
33:15 In a dream, in a vision of the night,.... That is, God speaks to men in this way, and which in those times was his most usual way; see Job 4:12; sometimes he spake to a prophet, a person in public office, and made known his mind and will in this manner to him, that he might deliver it to others, Num 12:6; and sometimes directly and immediately to persons themselves, as he did to Abimelech and Laban, Gen 20:3;
when deep sleep lieth upon men, in slumberings upon the bed; the former denotes a fast, heavy, and sound sleep, when the senses are all locked up, and there is not the least attention to any outward object; the latter a slight sleep, when a man is between sleeping and waking; and now at such a time, when he was laid on his bed in the night season, it was usual for God to come to him in a visionary way, and impress things on his mind; when it was called off front worldly and earthly thoughts and cares, and was calm and serene, and so fit to receive what intimations and instructions might be given this way; see Ps 4:4. Job had his dreams and night visions, though he seems not to have had any benefit by them, or to have understood them, but was scared and terrified with them, Job 7:14; to which Elihu may have some respect.
Robert Jamieson, A. R. Fausset and David Brown
33:15 slumberings--light is opposed to "deep sleep." Elihu has in view Eliphaz (Job 4:13), and also Job himself (Job 7:14). "Dreams" in sleep, and "visions" of actual apparitions, were among the ways whereby God then spake to man (Gen 20:3).
33:1633:16: յայնժամ յայտնին միտք մարդկան։ Այնպիսի տեսլեամբ ահի զարհուրեցո՛յց զնոսա[9415]. [9415] Ոմանք. Տեսլեամբք ահի զար՛՛։
16 այն ժամանակ են մտքերը յայտնւում նրանց):
16 Այն ատեն մարդոց ականջները կը բանայ Ու իր խրատով կը զգուշացնէ
[331]յայնժամ յայտնին միտք մարդկան. այնպիսի տեսլեամբ ահի զարհուրեցոյց զնոսա:

33:16: յայնժամ յայտնին միտք մարդկան։ Այնպիսի տեսլեամբ ահի զարհուրեցո՛յց զնոսա[9415].
[9415] Ոմանք. Տեսլեամբք ահի զար՛՛։
16 այն ժամանակ են մտքերը յայտնւում նրանց):
16 Այն ատեն մարդոց ականջները կը բանայ Ու իր խրատով կը զգուշացնէ
zohrab-1805▾ eastern-1994▾ western am▾
33:1633:16 Тогда Он открывает у человека ухо и запечатлевает Свое наставление,
33:16 τότε τοτε at that ἀνακαλύπτει ανακαλυπτω uncover νοῦν νους intellect; mind ἀνθρώπων ανθρωπος person; human ἐν εν in εἴδεσιν ειδος aspect; shape φόβου φοβος fear; awe τοιούτοις τοιουτος such; such as these αὐτοὺς αυτος he; him ἐξεφόβησεν εκφοβεω terrify
33:16 אָ֣ז ʔˈāz אָז then יִ֭גְלֶה ˈyiḡleh גלה uncover אֹ֣זֶן ʔˈōzen אֹזֶן ear אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man וּ û וְ and בְ vᵊ בְּ in מֹ֖סָרָ֣ם mˌōsārˈām מוּסָר chastening יַחְתֹּֽם׃ yaḥtˈōm חתם seal
33:16. tunc aperit aures virorum et erudiens eos instruit disciplinamThen he openeth the ears of men, and teaching instructeth them in what they are to learn.
16. Then he openeth the ears of men, and sealeth their instruction,
33:16. then, he opens the ears of men, and, educating them, he teaches discipline,
33:16. Then he openeth the ears of men, and sealeth their instruction,
Then he openeth the ears of men, and sealeth their instruction:

33:16 Тогда Он открывает у человека ухо и запечатлевает Свое наставление,
33:16
τότε τοτε at that
ἀνακαλύπτει ανακαλυπτω uncover
νοῦν νους intellect; mind
ἀνθρώπων ανθρωπος person; human
ἐν εν in
εἴδεσιν ειδος aspect; shape
φόβου φοβος fear; awe
τοιούτοις τοιουτος such; such as these
αὐτοὺς αυτος he; him
ἐξεφόβησεν εκφοβεω terrify
33:16
אָ֣ז ʔˈāz אָז then
יִ֭גְלֶה ˈyiḡleh גלה uncover
אֹ֣זֶן ʔˈōzen אֹזֶן ear
אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man
וּ û וְ and
בְ vᵊ בְּ in
מֹ֖סָרָ֣ם mˌōsārˈām מוּסָר chastening
יַחְתֹּֽם׃ yaḥtˈōm חתם seal
33:16. tunc aperit aures virorum et erudiens eos instruit disciplinam
Then he openeth the ears of men, and teaching instructeth them in what they are to learn.
33:16. then, he opens the ears of men, and, educating them, he teaches discipline,
33:16. Then he openeth the ears of men, and sealeth their instruction,
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Adam Clarke: Commentary on the Bible - 1831
33:16: III. By secret Inspirations
Then he openeth the ears of men, and sealeth, etc. - A dream or a vision simply considered is likely to do no good; it is the opening of the understanding, and the pouring in of the light, that make men wise to salvation. Serious alarms, holy purposes, penitential pangs for past sins, apprehension of death and judgment, discoveries of God's justice, of Christ's love, of the world's vanity, of heaven's excellence, etc., etc., etc., are often used by the Divine Spirit to withdraw men from their evil purpose, and to hide pride from man, and of all these openings of the ear of the heart, and sealing instructions upon the conscience, we have numerous examples in the history of the Church, in the experience of good men, and even in the civil and providential history of all nations.
Albert Barnes: Notes on the Bible - 1834
33:16: Then he openeth the ears of men - Margin, as in Hebrew "Rev_ealeth," or "uncovereth." The idea is, that he then Rev_eals to the ear of man important admonitions or counsels. He communicates valuable truth. We are not to understand this as saying that the sleeper actually hears God speak, but as the ear is the organ of hearing, it is employed here to denote that God then communicates His will to human beinigs. In what way he had access to the souls of people by dreams, it is impossible to explain.
And sealeth their instruction - literally, "In their admonition he seals;" or he affixes a seal. The idea is, that he makes the admonition or instruction as secure as if a seal were affixed to it. A seal ratified or confirmed a contract, a will, or a deed, and the sense here is, that the communications of God to the soul were as firm as if they had been ratified in like manner. Or possibly it may mean, that the warnings of God were communicated to the soul like a sealed letter or message unknown to any other; that is, were made privately to the individual himself in the slumbers of the night. Others have understood the word rendered instruction, as denoting castigation, or punishment, and according to that explanation the meaning would be, that he announces to them certain punishment if they continued in sin; he made it as certain to them as if it were ratified by a seal. So Rosenmuller and Mercer. Schultens supposes it to be equivalent to inspires them, or communicates instruction by inspiration as if it were confirmed and ratified by a seal. He observes that the Arabic word hhatham is often used in the Koran, meaning to inspire. The Septuagint renders it, ἀυτοὺς ἐξεφόβησεν autous exephobē sen - "he terrifies them" - where they evidently read יחתם yechathē m instead of יחתם yachthom. The sense is, that God communicates warnings to people on their beds, in a manner as solemn and impressive as if it were ratified with a seal, and made as secure as possible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:16: openeth: Heb. Rev_ealeth, or, uncovereth, Job 36:10, Job 36:15; Sa2 7:27; Psa 40:6; Isa 6:10, Isa 48:8, Isa 50:5; Luk 24:45; Act 16:14
sealeth: Neh 9:38; Rom 15:28
Job 33:17
Geneva 1599
33:16 Then he openeth the ears of men, and (h) sealeth their instruction,
(h) That is, determined to send on them.
John Gill
33:16 Then he openeth the ears of men,.... Not the ears of his body, which remaining shut while things are presented to his mind in a dream or vision, but his internal ears; it is the same with opening the heart or understanding to attend to and receive the things delivered in this visionary way:
and sealeth their instruction; sends home the instruction given in this manner, and imprints it upon the mind, so that it is well remembered when awake, not only the dreams themselves, but the lessons taught and learnt there, as may be observed in the cases of Abimelech and Laban, Gen 20:3; the word signifies "chastisement" (l) as well as instruction, that being one way in which God teaches and instructs men, Ps 94:12; and so the sense may be, that God in a dream or vision makes it known to men, that if they regard not what he says to them, and repent not of their evils, and turn from them, he will correct and chastise them, and this he assures them of; and they may look for the certain performance of it, that he will visit their transgressions with a rod, and their iniquities with stripes; things that are sealed being sure and firm. Mr. Broughton renders the words, "and imprints why they are chastised."
(l) "disciplinam eorum", Tigurine version; "castigationem eorum", Beza, Vatablus, Drusius, Mercerus, Piscator, Michaelis, Schultens.
John Wesley
33:16 Sealeth - He imprints those instructions upon their minds.
Robert Jamieson, A. R. Fausset and David Brown
33:16 Literally, "sealeth (their ears) to Himself by warnings," that is, with the sureness and secrecy of a seal He reveals His warnings [UMBREIT]. To seal up securely (Job 37:7).
33:1733:17: դարձուցանել զմարդ յանիրաւութենէ, եւ զմարմին նորա փրկեաց ՚ի կործանմանէ։
17 Այդպիսի ահաւոր տեսիլքով է ահա, որ զարհուրեցրեց Աստուած նրանց՝ մարդուն անիրաւութիւնից յետ կանգնեցնելու եւ նրա մարմինը կործանումից փրկելու համար:
17 Որպէս զի մարդը գէշ գործէ դարձնէ Ու մարդէն հպարտութիւնը արգիլէ*։
դարձուցանել զմարդ յանիրաւութենէ, եւ զմարմին նորա փրկեաց ի կործանմանէ:

33:17: դարձուցանել զմարդ յանիրաւութենէ, եւ զմարմին նորա փրկեաց ՚ի կործանմանէ։
17 Այդպիսի ահաւոր տեսիլքով է ահա, որ զարհուրեցրեց Աստուած նրանց՝ մարդուն անիրաւութիւնից յետ կանգնեցնելու եւ նրա մարմինը կործանումից փրկելու համար:
17 Որպէս զի մարդը գէշ գործէ դարձնէ Ու մարդէն հպարտութիւնը արգիլէ*։
zohrab-1805▾ eastern-1994▾ western am▾
33:1733:17 чтобы отвести человека от какого-либо предприятия и удалить от него гордость,
33:17 ἀποστρέψαι αποστρεφω turn away; alienate ἄνθρωπον ανθρωπος person; human ἐξ εκ from; out of ἀδικίας αδικια injury; injustice τὸ ο the δὲ δε though; while σῶμα σωμα body αὐτοῦ αυτος he; him ἀπὸ απο from; away πτώματος πτωμα corpse ἐρρύσατο ρυομαι rescue
33:17 לְ֭ ˈl לְ to הָסִיר hāsîr סור turn aside אָדָ֣ם ʔāḏˈām אָדָם human, mankind מַעֲשֶׂ֑ה maʕᵃśˈeh מַעֲשֶׂה deed וְ wᵊ וְ and גֵוָ֖ה ḡēwˌā גֵּוָה pride מִ mi מִן from גֶּ֣בֶר ggˈever גֶּבֶר vigorous man יְכַסֶּֽה׃ yᵊḵassˈeh כסה cover
33:17. ut avertat hominem ab his quae facit et liberet eum de superbiaThat he may withdraw a man from the things he is doing, and may deliver him from pride.
17. That he may withdraw man purpose, and hide pride from man;
33:17. so that he may divert a man from the things that he is doing, and may free him from pride,
33:17. That he may withdraw man [from his] purpose, and hide pride from man.
That he may withdraw man [from his] purpose, and hide pride from man:

33:17 чтобы отвести человека от какого-либо предприятия и удалить от него гордость,
33:17
ἀποστρέψαι αποστρεφω turn away; alienate
ἄνθρωπον ανθρωπος person; human
ἐξ εκ from; out of
ἀδικίας αδικια injury; injustice
τὸ ο the
δὲ δε though; while
σῶμα σωμα body
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
πτώματος πτωμα corpse
ἐρρύσατο ρυομαι rescue
33:17
לְ֭ ˈl לְ to
הָסִיר hāsîr סור turn aside
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
מַעֲשֶׂ֑ה maʕᵃśˈeh מַעֲשֶׂה deed
וְ wᵊ וְ and
גֵוָ֖ה ḡēwˌā גֵּוָה pride
מִ mi מִן from
גֶּ֣בֶר ggˈever גֶּבֶר vigorous man
יְכַסֶּֽה׃ yᵊḵassˈeh כסה cover
33:17. ut avertat hominem ab his quae facit et liberet eum de superbia
That he may withdraw a man from the things he is doing, and may deliver him from pride.
33:17. so that he may divert a man from the things that he is doing, and may free him from pride,
33:17. That he may withdraw man [from his] purpose, and hide pride from man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
33:17: That he may withdraw man from his purpose - Margin, "work." The sense is plain. God designs to warn him of the consequences of executing a plan of iniquity. He alarms him by showing him that his course will lead to punishment, and by representing to him in the night visions, the dreadful woes of the future world into which he is about to plunge. The object is to deter him from committing the deed of guilt which he had contemplated, and to turn him to the paths of righteousness. Is it unreasonable to suppose that the same thing may occur now, and that God may have a purpose in the dreams which often visit the man who has formed a plan of iniquity, or who is living a life of sin? It cannot be doubted that such people often have alarming dreams; that these dreams are such as are fitted to deter them from the commission of their contemplated wickedness; and that in fact they not unfrequently do it.
What shall hinder us from supposing that God intends that the workings of the mind when the senses are locked in repose, shall be the means of alarming the guilty, and of leading them to reflection? Why should not mind thus be its own admonisher, and be made the instrument of restraining the guilty then, as really as by its sober reasonings and reflections when awake? Many a wicked man has been checked in a career of wickedness by a frightful dream; and not a few have been brought to a degree of reflection which has resulted in sound conversion by the alarm caused on the mind by having the consequences of a career of wickedness traced out in the visions of the night. The case of Colonel Gardiner cannot be forgotten - though in that instance it was rather "a vision of the night" than a dream. He was meditating an act of wickedness. and was alone in his room awaiting the appointed hour. In the silence of the night, and in the solitude of his room, he seemed to see the Savior on the cross. This view, however, it may be accounted for, restrained him from the contemplated act of wickedness, and he became an eminently pious man; see Doddridge's Life of Col. Gardiner. The mind, with all its faculties, is under the control of God, and no one can demonstrate that he does not make its actings, even in the wanderings of a dream, the designed means of checking the sinner, and of saving the soul.
And hide pride from man - Probably the particular thing which Elihu here referred to, was pride and arrogance toward God; or an insolent bearing toward him, and a reliance on one's own merits. This was the particular thing in Job which Elihu seems to have thought required animadversion, and probably he meant to intimate that all people had such communications from God by dreams as to save them from such arrogance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:17: withdraw: Job 17:11; Gen 20:6; Isa 23:9; Hos 2:6; Mat 27:19; Act 9:2-6
purpose: Heb. work
hide: Deu 8:16; Ch2 32:25; Isa 2:11; Dan 4:30-37; Co2 12:7; Jam 4:10
Job 33:18
Geneva 1599
33:17 That he may withdraw man [from his] purpose, and hide (i) pride from man.
(i) He shows for why God sends afflictions: to beat down man's pride, and to turn from evil.
John Gill
33:17 That he may withdraw a man from his purpose,.... Or "work" (m), his wicked work, as the Targum; either which he has begun upon, or which he designed to do. Thus Abimelech and Laban were restrained from their intentions by a divine admonition in a dream, the one from taking Abraham's wife, as he intended, and the other from doing harm to Jacob, which he designed:
and hide pride from man; by pardoning his sins, in which there is always pride, so some; pardon of sin being expressed by covering it, Ps 32:1; or rather by repressing, weakening, and preventing it; and that by not suffering vain and proud men to perform their enterprises, but obliging them to submit to the will of God, and humble themselves under his mighty hand. These are the ends proposed, and which are effected through the Lord speaking to men in dreams, opening their ears, and sending instructions to them; and others also for their good follow.
(m) "opere", Pagninus, Montanus, Mercerus, &c.
John Wesley
33:17 Pride - And God by this means is said to hide pride from man, because by these glorious representations of his Divine majesty to man, he takes him off from the admiration of his own excellency, and brings him to a sight of his own weakness, and to an humble and ready submission to his will.
Robert Jamieson, A. R. Fausset and David Brown
33:17 purpose--Margin, "work." So Job 36:9. So "business" in a bad sense (1Kings 20:19). Elihu alludes to Job's words (Job 17:11). "Pride," an open "pit" (Job 33:18) which God hides or covers up, lest man should fall into it. Even the godly need to learn the lesson which trials teach, to "humble themselves under the mighty hand of God."
33:1833:18: Խնայեաց զանձն նորա ՚ի մահուանէ, չանկանել նմա ՚ի պատերազմի։
18 Նրա հոգին զերծ պահեց մահուանից, որպէսզի նա պատերազմում չընկնի:
18 Անոր հոգին գերեզմանէն կը պահէ Ու կեանքը՝ որպէս զի սրով չմեռնի։
Խնայեաց զանձն նորա ի մահուանէ, չանկանել նմա ի պատերազմի:

33:18: Խնայեաց զանձն նորա ՚ի մահուանէ, չանկանել նմա ՚ի պատերազմի։
18 Նրա հոգին զերծ պահեց մահուանից, որպէսզի նա պատերազմում չընկնի:
18 Անոր հոգին գերեզմանէն կը պահէ Ու կեանքը՝ որպէս զի սրով չմեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
33:1833:18 чтобы отвести душу его от пропасти и жизнь его от поражения мечом.
33:18 ἐφείσατο φειδομαι spare; refrain δὲ δε though; while τῆς ο the ψυχῆς ψυχη soul αὐτοῦ αυτος he; him ἀπὸ απο from; away θανάτου θανατος death καὶ και and; even μὴ μη not πεσεῖν πιπτω fall αὐτὸν αυτος he; him ἐν εν in πολέμῳ πολεμος battle
33:18 יַחְשֹׂ֣ךְ yaḥśˈōḵ חשׂך withhold נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul מִנִּי־ minnî- מִן from שָׁ֑חַת šˈāḥaṯ שַׁחַת pit וְ֝ ˈw וְ and חַיָּתֹ֗ו ḥayyāṯˈô חַיָּה life מֵ mē מִן from עֲבֹ֥ר ʕᵃvˌōr עבר pass בַּ ba בְּ in † הַ the שָּֽׁלַח׃ ššˈālaḥ שֶׁלַח missile
33:18. eruens animam eius a corruptione et vitam illius ut non transeat in gladiumRescuing his soul from corruption: and his life from passing to the sword.
18. He keepeth back his soul from the pit, and his life from perishing by the sword.
33:18. rescuing his soul from corruption and his life from passing away by the sword.
33:18. He keepeth back his soul from the pit, and his life from perishing by the sword.
He keepeth back his soul from the pit, and his life from perishing by the sword:

33:18 чтобы отвести душу его от пропасти и жизнь его от поражения мечом.
33:18
ἐφείσατο φειδομαι spare; refrain
δὲ δε though; while
τῆς ο the
ψυχῆς ψυχη soul
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
θανάτου θανατος death
καὶ και and; even
μὴ μη not
πεσεῖν πιπτω fall
αὐτὸν αυτος he; him
ἐν εν in
πολέμῳ πολεμος battle
33:18
יַחְשֹׂ֣ךְ yaḥśˈōḵ חשׂך withhold
נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul
מִנִּי־ minnî- מִן from
שָׁ֑חַת šˈāḥaṯ שַׁחַת pit
וְ֝ ˈw וְ and
חַיָּתֹ֗ו ḥayyāṯˈô חַיָּה life
מֵ מִן from
עֲבֹ֥ר ʕᵃvˌōr עבר pass
בַּ ba בְּ in
הַ the
שָּֽׁלַח׃ ššˈālaḥ שֶׁלַח missile
33:18. eruens animam eius a corruptione et vitam illius ut non transeat in gladium
Rescuing his soul from corruption: and his life from passing to the sword.
33:18. rescuing his soul from corruption and his life from passing away by the sword.
33:18. He keepeth back his soul from the pit, and his life from perishing by the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
33:18: He keepeth back his soul from the pit - By the above means, how many have been snatched from an untimely death! By taking the warning thus given, some have been prevented from perishing by the pit - some sudden accident; and others from the sword of the assassin or nocturnal murderer. It would be easy to give examples, in all these kinds; but the knowledge of the reader may save this trouble to the commentator.
Albert Barnes: Notes on the Bible - 1834
33:18: He keepeth back his soul from the pit - The word soul in the Hebrew is often equivalent to self, and the idea is, that he keeps the man from the pit in this manner. The object of these warnings is to keep him from rushing on to his own destruction. The word rendered "pit" - שׁחת shachath, properly means a pit, or pitfall, in which traps are laid for wild animals; Psa 7:15; Psa 9:15; then a cistern that is miry; ; a prison, Isa 51:14; then the grave, or sepulchre, as being often a cavern; ; Psa 30:9; see , . It evidently means here the grave, and the sense is, that God thus warns people against pursuing a course of conduct which would lead them to destruction, or would speedily terminate their lives.
And his life from perishing by the sword - Margin, "passing by." The meaning of the Hebrew may be, "to keep his life from passing away by the sword;" as if the sword were the means by which the life or soul passed from the body. The word rendered sword here - שׁלח shelach is from שׁלח shâ lach - to send, cast, hurl, and the reference is rather to something sent, as of an arrow, dart, javelin, than to a sword. The sense is not materially varied, and the idea referred to is that of a violent death. The meaning is, that God by these warnings would keep a man from such a course of life as would lead to a death by violence - either by punishment for his crime, or by being cut off in war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:18: keepeth: Act 16:27-33; Rom 2:4; Pe2 3:9, Pe2 3:15
perishing: Heb. passing
Job 33:19
John Gill
33:18 He keepeth back his soul from the pit,.... Or, "that he may keep back" (n); for this is another end and use of God's speaking unto men; it is to preserve them for the present from going down to the grave, the pit of corruption and destruction; so called because the bodies of men, being there laid, corrupt, and are entirely destroyed by worms, and turn to rottenness and dust; and to preserve them from the bottomless pit of everlasting ruin and destruction; for the Lord's people are reproved by him, that they may not be condemned with the world, 1Cor 11:32;
and his life from perishing by the sword; by the sword of men, which is one of God's sore judgments; or by the sword of the civil magistrate, the man spoken to being warned of God of committing these sins, which would bring him into the hands of such; or by the sword of divine justice; Jarchi interprets it of the sword of the angel of death; the word signifies a missive weapon, as a dart; so Mr. Broughton renders the words, "and his life from going on the dart": or, as another version has it, "lest it should go on under the cast of darts" (o); the darts of an enemy in war, or the fiery darts of Satan, Eph 6:16.
(n) "ut prohibeat", Mercerus, Piscator. (o) Tigurine version.
John Wesley
33:18 Keepeth - By his gracious admonitions whereby he leads him to repentance.
Robert Jamieson, A. R. Fausset and David Brown
33:18 his soul--his life.
the pit--the grave; a symbol of hell.
perishing by the sword--that is, a violent death; in the Old Testament a symbol of the future punishment of the ungodly.
33:1933:19: Դարձեալ կշտամբեա՛ց զնա Հիւանդութեամբ անկողնի. եւ զբազմակոյտ ոսկերաց նորա ընդարմացոյց։
19 Նաեւ կշտամբեց նրան անկողնային հիւանդութեամբ, ընդարմացում բերեց նրա բազմակոյտ ոսկորներին:
19 Նաեւ մարդը իր անկողնին մէջ ցաւով կը պատժուի Եւ իր բոլոր ոսկորները՝ սաստիկ ցաւով։
Դարձեալ կշտամբեաց զնա հիւանդութեամբ անկողնի, եւ զբազմակոյտ ոսկերաց նորա ընդարմացոյց:

33:19: Դարձեալ կշտամբեա՛ց զնա Հիւանդութեամբ անկողնի. եւ զբազմակոյտ ոսկերաց նորա ընդարմացոյց։
19 Նաեւ կշտամբեց նրան անկողնային հիւանդութեամբ, ընդարմացում բերեց նրա բազմակոյտ ոսկորներին:
19 Նաեւ մարդը իր անկողնին մէջ ցաւով կը պատժուի Եւ իր բոլոր ոսկորները՝ սաստիկ ցաւով։
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33:1933:19 Или он вразумляется болезнью на ложе своем и жестокою болью во всех костях своих,
33:19 πάλιν παλιν again δὲ δε though; while ἤλεγξεν ελεγχω convict; question αὐτὸν αυτος he; him ἐν εν in μαλακίᾳ μαλακια malady ἐπὶ επι in; on κοίτης κοιτη lying down; relations καὶ και and; even πλῆθος πληθος multitude; quantity ὀστῶν οστεον bone αὐτοῦ αυτος he; him ἐνάρκησεν ναρκαω grow numb
33:19 וְ wᵊ וְ and הוּכַ֣ח hûḵˈaḥ יכח reprove בְּ֭ ˈbᵊ בְּ in מַכְאֹוב maḵʔôv מַכְאֹוב pain עַל־ ʕal- עַל upon מִשְׁכָּבֹ֑ו miškāvˈô מִשְׁכָּב couch וְו *wᵊ וְ and רֹ֖ובריב *rˌôv רֹב multitude עֲצָמָ֣יו ʕᵃṣāmˈāʸw עֶצֶם bone אֵתָֽן׃ ʔēṯˈān אֵיתָן ever-flowing
33:19. increpat quoque per dolorem in lectulo et omnia ossa eius marcescere facitHe rebuketh also by sorrow in the bed, and he maketh all his bones to wither.
19. He is chastened also with pain upon his bed, and with continual strife in his bones:
33:19. Likewise, he rebukes by sorrow in bed, and he causes all of his bones to become weak.
33:19. He is chastened also with pain upon his bed, and the multitude of his bones with strong [pain]:
He is chastened also with pain upon his bed, and the multitude of his bones with strong:

33:19 Или он вразумляется болезнью на ложе своем и жестокою болью во всех костях своих,
33:19
πάλιν παλιν again
δὲ δε though; while
ἤλεγξεν ελεγχω convict; question
αὐτὸν αυτος he; him
ἐν εν in
μαλακίᾳ μαλακια malady
ἐπὶ επι in; on
κοίτης κοιτη lying down; relations
καὶ και and; even
πλῆθος πληθος multitude; quantity
ὀστῶν οστεον bone
αὐτοῦ αυτος he; him
ἐνάρκησεν ναρκαω grow numb
33:19
וְ wᵊ וְ and
הוּכַ֣ח hûḵˈaḥ יכח reprove
בְּ֭ ˈbᵊ בְּ in
מַכְאֹוב maḵʔôv מַכְאֹוב pain
עַל־ ʕal- עַל upon
מִשְׁכָּבֹ֑ו miškāvˈô מִשְׁכָּב couch
וְו
*wᵊ וְ and
רֹ֖ובריב
*rˌôv רֹב multitude
עֲצָמָ֣יו ʕᵃṣāmˈāʸw עֶצֶם bone
אֵתָֽן׃ ʔēṯˈān אֵיתָן ever-flowing
33:19. increpat quoque per dolorem in lectulo et omnia ossa eius marcescere facit
He rebuketh also by sorrow in the bed, and he maketh all his bones to wither.
33:19. Likewise, he rebukes by sorrow in bed, and he causes all of his bones to become weak.
33:19. He is chastened also with pain upon his bed, and the multitude of his bones with strong [pain]:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Кроме сновидений, Господь пользуется для вразумления человека болезнью, во время которой "постоянная борьба волнует его кости" (ср. Пс XXXVII:4), - нарушается равновесие, гармония сил, и члены тела являются как бы воюющими друг с другом, отстаивающими свое существование в ущерб другим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: 20 So that his life abhorreth bread, and his soul dainty meat. 21 His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out. 22 Yea, his soul draweth near unto the grave, and his life to the destroyers. 23 If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness: 24 Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom. 25 His flesh shall be fresher than a child's: he shall return to the days of his youth: 26 He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness. 27 He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; 28 He will deliver his soul from going into the pit, and his life shall see the light.
God has spoken once to sinners by their own consciences, to keep them from the paths of the destroyer, but they perceive it not; they are not aware that the checks their own hearts give them in a sinful way are from God, but they are imputed to melancholy or the preciseness of their education; and therefore God speaks twice; he speaks a second time, and tries another way to convince and reclaim sinners, and that is by providences, afflictive and merciful (in which he speaks twice), and by the seasonable instructions of good ministers setting in with them. Job complained much of his diseases and judged by them that God was angry with him; his friends did so too: but Elihu shows that they were all mistaken, for God often afflicts the body in love, and with gracious designs of good to the soul, as appears in the issue. This part of Elihu's discourse will be of great use to us for the due improvement of sickness, in and by which God speaks to men. Here is,
I. The patient described in his extremity. See what work sickness makes (v. 19, &c.) when God sends it with commission. Do this, and doeth it. 1. The sick man is full of pain all over him (v. 19): He is chastened with pain upon his bed, such pain as confines him to his bed, or so extreme the pain is that he can get no ease, no, not on his bed, where he would repose himself. Pain and sickness will turn a bed of down into a bed of thorns, on which he that used to sleep now tosses to and fro till the dawning of the day. The case, as here put, is very bad. Pain is borne with more difficulty than sickness, and with that the patient here is chastened, not a dull heavy pain, but strong and acute; and frequently the stronger the patient the stronger the pain, for the more sanguine the complexion is the more violent, commonly, the disease is. It is not the smarting of the flesh that is complained of, but the aching of the bones. It is an inward rooted pain; and not only the bones of one limb, but the multitude of the bones, are thus chastened. See what frail, what vile bodies we have, which, though receiving no external hurt, may be thus pained from causes within themselves. See what work sin makes, what mischief it does. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. 2. He has quite lost his appetite, the common effect of sickness (v. 20): His life abhorreth bread, the most necessary food, and dainty meat, which he most delighted in, and formerly relished with a great deal of pleasure. This is a good reason why we should not be desirous of dainties, because they are deceitful meat, Prov. xxiii. 3. We may be soon made as sick of them as we are now fond of them; and those who live in luxury when they are well, if ever they come, by reason of sickness, to loathe dainty meat, may, with grief and shame, read their sin in their punishment. Let us not inordinately love the taste of meat, for the time may come when we may even loathe the sight of meat, Ps. cvii. 18. 3. He has become a perfect skeleton, nothing but skin and bones, v. 21. By sickness, perhaps a few days' sickness, his flesh, which was fat, and fair, is consumed away, that it cannot be seen; it is strangely wasted and gone: and his bones, which were buried in flesh, now stick out; you may count his ribs, may tell all his bones. The soul that is well nourished with the bread of life sickness will not make lean, but it soon makes a change in the body.
"He who, before, had such a beauteous air,
And, pampered with the ease, seemed plump and fair
Doth all his friends (amazing change!) surprise
With pale lean cheeks and ghastly hollow eyes;
His bones (a horrid sight) start through his skin,
Which lay before, in flesh and fat, unseen."
Sir R. BLACKMORE.
4. He is given up for gone, and his life despaired of (v. 22): His soul draws near to the grave, that is, he has all the symptoms of death upon him, and in the apprehension of all about him, as well as in his own, he is a dying man. The pangs of death, here called the destroyers, are just ready to seize him; they compass him about, Ps. cxvi. 3. Perhaps it intimates the very dreadful apprehensions which those have of death as a destroying thing, when it stares them in the face, who, when it was at a distance, made light of it. All agree when it comes to the point, whatever they thought of it before, that it is a serious thing to die.
II. The provision made for his instruction, in order to a sanctified use of his affliction, that, when God in that way speaks to man, he may be heard and understood, and not speak in vain, v. 23. He is happy if there be a messenger with him to attend him in his sickness, to convince, counsel, and comfort him, an interpreter to expound the providence and give him to understand the meaning of it, a man of wisdom that knows the voice of the rod and its interpretation; for, when God speaks by afflictions, we are frequently so unversed in the language, that we have need of an interpreter, and it is well if we have such a one. The advice and help of a good minister are as needful and seasonable, and should be as acceptable, in sickness, as of a good physician, especially if he be well skilled in the art of explaining and improving providences; he is then one of a thousand, and to be valued accordingly. His business at such a time is to show unto man his uprightness, that is, God's uprightness, that in faithfulness he afflicts him and does him no wrong, which it is necessary to be convinced of in order to our making a due improvement of the affliction: or, rather, it may mean man's uprightness, or rectitude. 1. The uprightness that is. If it appear that the sick person is truly pious, the interpreter will not do as Job's friends had done, make it his business to prove him a hypocrite because he is afflicted, but on the contrary will show him his uprightness, notwithstanding his afflictions, that he may take the comfort of it, and be easy, whatever the event is. 2. The uprightness, the reformation, that should be, in order to life and peace. When men are made to see the way of uprightness to be the only way, and a sure way to salvation, and to choose it, and walk in it accordingly, the work is done.
III. God's gracious acceptance of him, upon his repentance, v. 24. When he sees that the sick person is indeed convinced that sincere repentance, and that uprightness which is gospel perfection, are his interest as well as his duty, then he that waits to be gracious, and shows mercy upon the first indication of true repentance, is gracious unto him, and takes him into his favour and thoughts for good. Wherever God finds a gracious heart he will be found a gracious God; and, 1. He will give a gracious order for his discharge. He says, Deliver him (that is, let him be delivered) from going down to the pit, from that death which is the wages of sin. When afflictions have done their work they shall be removed. When we return to God in a way of duty he will return to us in a way of mercy. Those shall be delivered from going down to the pit who receive God's messengers, and rightly understand his interpreters, so as to subscribe to his uprightness. 2. He will give a gracious reason for this order: I have found a ransom, or propitiation; Jesus Christ is that ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the purchaser and the price, the priest and the sacrifice; so high was the value put upon souls that nothing less would redeem them, and so great the injury done by sin that nothing less would atone for it than the blood of the Son of God, who gave his life a ransom for many. This is a ransom of God's finding, a contrivance of Infinite Wisdom; we could never have found it ourselves, and the angels themselves could never have found it. It is the wisdom of God in a mystery, the hidden wisdom, and such an invention as is and will be the everlasting wonder of those principalities and powers that desire to look into it. Observe how God glories in the invention here, heureka, heureka--"I have found, I have found, the ransom; I, even I, am he that has done it."
IV. The recovery of the sick man hereupon. Take away the cause and the effect will cease. When the patient becomes a penitent see what a blessed change follows. 1. His body recovers its health, v. 25. This is not always the consequence of a sick man's repentance and return to God, but sometimes it is; and recovery from sickness is a mercy indeed when it arises from the remission of sin; then it is in love to the soul that the body is delivered from the pit of corruption when God casts our sins behind his back, Isa. xxxviii. 17. That is the method of a blessed recovery. Son, be of good cheer, thy sins be forgiven thee; and then, Rise, take up thy bed, and walk, Matt. ix. 2, 6. So here, interest him in the ransom, and then his flesh shall be fresher than a child's and there shall be no remains of his distemper, but he shall return to the days of his youth, to the beauty and strength which he had then. When the distemper that oppressed nature is removed how strangely does nature help itself, in which the power and goodness of the God of nature must be thankfully acknowledged! By such merciful providences as these, which afflictions give occasion for, God speaketh once, yea, twice, to the children of men, letting them know (if they would but perceive it) their dependence upon him and his tender compassion of them. 2. His soul recovers it peace, v. 26. (1.) The patient, being a penitent, is a supplicant, and has learned to pray. He knows God will be sought unto for his favours, and therefore he shall pray unto God, pray for pardon, pray for health. Is any afflicted, and sick? Let him pray. When he finds himself recovering he shall not then think that prayer is no longer necessary, for we need the grace of God as much for the sanctifying of a mercy as for the sanctifying of an affliction. (2.) His prayers are accepted. God will be favourable to him, and be well pleased with him; his anger shall be turned away from him, and the light of God's countenance shall shine upon his soul; and then it follows, (3.) That he has the comfort of communion with God. He shall now see the face of God, which before was hid from him, and he shall see it with joy, for what sight can be more reviving? See Gen. xxxiii. 10, As though I had seen the face of God. All true penitents rejoice more in the returns of God's favour than in any instance whatsoever of prosperity or pleasure, Ps. iv. 6, 7. (4.) He has a blessed tranquility of mind, arising from the sense of his justification before God, who will render unto this man his righteousness. He shall receive the atonement, that is, the comfort of it, Rom. v. 11. Righteousness shall be imputed to him, and peace thereupon spoken, the joy and gladness of which he shall then be made to hear though he could not hear them in the day of his affliction. God will now deal with him as a righteous man, with whom it shall be well. He shall receive the blessing from the Lord, even righteousness, Ps. xxiv. 5. God shall give him grace to go and sin no more. Perhaps this may denote the reformation of his life after his recovery. As he shall pray unto God, whom before he had slighted, so he shall render to man his righteousness, whom before he had wronged, shall make restitution, and for the future do justly.
Adam Clarke: Commentary on the Bible - 1831
33:19: IV. By Afflictions
He is chastened also with pain upon his bed, etc. - Afflictions are a fourth means which God makes use of to awaken and convert sinners. In the hand of God these were the cause of the salvation of David, as himself testifies: Before I was afflicted, I went astray, Psa 119:67, Psa 119:71, Psa 119:75.
The multitude of his bones - By such diseases, especially those of a rheumatic kind, when to the patient's apprehension every bone is diseased, broken, or out of joint.
Some render the passage, When the multitude of his bones is yet strong; meaning those sudden afflictions which fall upon men when in a state of great firmness and vigor. The original, ורוב עצמיו אתן verob atsamaiv ethan, may be translated, And the strong multitude of his bones. Even the strong multitude of his bones is chastened with pain upon his bed; the place of rest and ease affording him no peace, quiet, or comfort.
The bones may be well termed multitudinous, as there are no less than 10 in the cranium, or skull; upper jaw, 13; lower jaw, 1; teeth, 32; tongue, 1; vertebrae, or back-bone, 24; ribs, 24; sternum, or breast-bone, 3; os innominatum, 1; scapula, or shoulder-blades, 2; arms, 6; hands, 54; thigh-bones, 2; knee-bones, 2; legs, 4; feet, 54: in all, not less than 233 bones, without reckoning the ossa sethamoides; because, though often numerous, they are found only in hard laborers, or elderly persons.
Albert Barnes: Notes on the Bible - 1834
33:19: He is chastened also with pain - As another means of checking and restraining him from the commission of sin. When the warnings of the night fail, and when he is bent on a life of sin, then God lays him on a bed of pain, and he is brought to reflection there. There he has an opportunity to think of his life, and of all the consequences which must follow from a career of iniquity. This involves the main inquiry before the disputants. It was, why people were afflicted. The three friends of Job had said that it was a full proof of wickedness, and that when the professedly pious were afflicted it was demonstrative of insincerity and hypocrisy. Job had called this position in question, and proved that it could not be so, but still was at a loss why it was. Elihu now says, that affliction is a part of a disciplinary government; that it is one of the means which God adopts, when warnings are ineffectual, to restrain people and to bring them to reflection and repentance. This appears to have been a view which was almost entirely new to them.
And the multitude of his bones with strong pain - The bones, as has before been remarked, it was supposed might be the seat of the acutest pain; see the notes at ; compare ; ; . The meaning here is, that the frame was racked with intense suffering in order to admonish men of sin, to save them from plunging into deeper transgression, and to bring them to repentance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:19: chastened: Job 5:17, Job 5:18; Deu 8:5; Psa 94:12, Psa 119:67, Psa 119:71; Isa 27:9; Co1 11:32; Rev 3:19
pain: Job 7:4, Job 20:11, Job 30:17; Ch2 16:10, Ch2 16:12; Psa 38:1-8; Isa 37:12, Isa 37:13
Job 33:20
Carl Friedrich Keil and Franz Delitzsch
33:19
19 He is chastened also with pain upon his bed,
And with the unceasing conflict of his limbs;
20 And his life causeth him to loathe bread,
And his soul dainty meat.
21 His flesh consumeth away to uncomeliness,
And his deranged limbs are scarcely to be seen.
22 Then his soul draweth near to the grave,
And his life to the destroyers.
Another and severer lesson which God teaches man is by painful sickness: he is chastened with pain (בּ of the means) on his bed, he and the vigorous number of his limbs, i.e., he with this hitherto vigorous (Raschi), or: while the multitude of his limbs is still vigorous (Ew). Thus is the Keri ורב to be understood, for the interpretation: and the multitude of his limbs with unceasing pain (Arnh. after Aben-Ezra), is unnatural. But the Chethib is far more commendable: and with a constant tumult of his limbs (Hirz. and others). Job 33:19 might also be taken as a substantival clause: and the tumult of his limbs is unceasing (Umbr., Welte); but that taking over of בּ from במכאוב is simpler and more pleasing. ריב (opposite of שׁלום, e.g., Ps 38:4) is an excellent description of disease which consists in a disturbance of the equilibrium of the powers, in the dissolution of their harmony, in the excitement of one against another (Psychol. S. 287). אתן for איתן belongs to the many defective forms of writing of this section. In Job 33:20 we again meet a Hebraeo-Arabic hapaxlegomenon. זהם from זהם. In Arab. zahuma signifies to stink, like the Aram. זהם (whence זוּהם, dirt and stench), zahama to thrust back, restrain, after which Abu Suleiman Dad Alfsi, in his Arabic Lexicon of the Hebrew, interprets: "his soul thrusts back (תזהם נפסה) food and every means of life,"
(Note: Vid., Pinsker's Likkute Kadmoniot, p. קמג.)
beside which the suff. of וזהמתּוּ is taken as an anticipation of the following object (vid., on Job 29:3): his life feels disgust at it, at bread, and his soul at dainty meat. The Piel has then only the intensive signification of Kal (synon. תּעב, Ps 107:18), according to which it is translated by Hahn with many before him. But if the poet had wished to be so understood, he would have made use of a less ambiguous arrangement of the words, וזהמתו לחם חיתו. We take זהם with Ew. 122, b, as causative of Kal, in which signification the Piel, it is true, occurs but rarely, yet it does sometimes, instead of Hiph.; but without translating, with Hirz., חיה by hunger and נפשׁ by appetite, which gives a confused thought. Schlottm. appropriately remarks: "It is very clearly expressed, as the proper vital power, the proper ψυχή, when it is inwardly consumed by disease, gives one a loathing for that which it otherwise likes as being a necessary condition of its own existence." Thus it is: health produces an appetite, sickness causes nausea; the soul that is in an uninjured normal state longs for food, that which is severely weakened by sickness turns the desire for dainties into loathing and aversion.
Job 33:21
The contracted future form יכל, again, like ישׂם, Job 33:11, is poetic instead of the full form: his flesh vanishes מראי, from sight, i.s. so that it is seen no longer; or from comeliness, i.e., so that it becomes unsightly; the latter (comp. 1Kings 16:12 with Is 53:2, ולא־מראה) might be preferred. In Job 33:21 the Keri corrects the text to ושׁפּוּ, et contrita sunt, whereas the Chethib is to be read וּשׁפי, et contritio. The verb שׁפה, which has been explained by Saadia from the Talmudic,
(Note: He refers to b. Aboda zara 42a: If a heathen have broken an idol to pieces (שׁפּה) to derive advantage from the pieces, both the (shattered) idol and the fragments (שׁפּוּיין) are permitted (since both are deprived of their heathenish character).)
signifies conterere, comminuere; Abulwald (in Ges. Thes.) interprets it here by suhifet wa-baradet, they are consumed and wasted away, and explains it by כּתּתוּ. The radical notion is that of scraping, scratching, rubbing away (not to be interchanged with Arab. sf', ספה, which, starting from the radical notion of sweeping away, vanishing, comes to have that of wasting away; cognate, however, with the above Arab. sḥf, whence suhâf, consumption, prop. a rasure of the plumpness of the body). According to the Keri, Job 33:21 runs: and his bones (limbs) are shattered (fallen away), they are not seen, i.e., in their wasting away and shrivelling up they have lost their former pleasing form. Others, taking the bones in their strict sense, and שׁפה in the signification to scrape away = lay bare, take לא ראו as a relative clause, as Jer. has done: ossa quae tecta fuerant nudabuntur (rather nudata sunt), but this ought with a change of mood to be לא ראו...וישׁפּוּ. To the former interpretation corresponds the unexceptionable Chethib: and the falling away of his limbs are not seen, i.e., (per attractionem) his wasting limbs are diminished until they are become invisible. ראוּ is one of the four Old Testament words (Gen 43:26; Ezra 8:18; Lev 23:17) which have a Dagesh in the Aleph; in all four the Aleph stands between two vowels, and the dageshing (probably the remains of a custom in the system of pointing which has become the prevailing one, which, with these few exceptions, has been suffered to fall away) is intended to indicate that the Aleph is here to be carefully pronounced as a guttural (to use an Arabic expression, as Hamza), therefore in this passage ru-'û.
(Note: Vid., Luzzatto's Grammatica della Lingua Ebraica (1853), 54. Ewald's (21) view, that in these instances the pointed Aleph is to be read as j (therefore ruju), is unfounded; moreover, the point over the Aleph is certainly only improperly called Dagesh, it might at least just as suitably be called Mappik.)
Thus, then, the soul (the bearer of the life of the body) of the sick man, at last succumbing to this process of decay, comes near to the pit, and his life to the ממתים, destroying angels (comp. Ps 78:49; 2Kings 24:16), i.e., the angels who are commissioned by God to slay the man, if he does not anticipate the decree of death by penitence. To understand the powers of death in general, with Rosenm., or the pains of death, with Schlottm. and others, does not commend itself, because the Elihu section has a strong angelological colouring in common with the book of Job. The following strophe, indeed, in contrast to the ממיתים, speaks of an angel that effects deliverance from death.
John Gill
33:19 He is chastened also with pain upon his bed,.... This seems to be another way, in which God, according to his eternal purposes, speaks unto men, as the word "also" intimates; namely, by afflictions, and sometimes painful ones; which have a voice in them, and men of wisdom will hearken to it, Mic 6:9. Pain here signifies not pain of the mind, or a wounded spirit, which is very afflicting, distressing, and intolerable; but pain of the body, as the next clause shows; and this endured on the bed, it being so great as to confine a man to his bed, or is what he felt there, where he might hope for ease and rest; see Job 7:13;
and the multitude of his bones with strong pain; not with a slight one, but a very strong one, such as those felt who gnawed their tongues for pain, Rev_ 16:10. Jarchi interprets it, the multitude of his bones, which are strong; though they are hardy and strong, yet filled with exquisite pain; and not one, or a few of them, but a multitude of them, as there are a multitude of them in a man's body; even all of them, as Hezekiah complains, which must be very excruciating indeed, Is 38:13; and which was Job's case; not only his flesh was in pain, through the sores and ulcers upon him, but his bones were pierced in him, and his sinews had no rest, and he was full of tossings to and fro, Job 7:3; and in this way he was, as other good men are, reproved and chastened by the Lord; and in which way he had spoke to him, as he does to others, and which should be attended to; and since such painful afflictions are but fatherly chastisements, they should be patiently endured, and the voice of God in them listened to, and before long there will be no more pain: the "Cetib", or textual writing, is, "the contention of his bones is strong"; through pain, or with which God contends with men; we follow the marginal reading.
John Wesley
33:19 Pain - The second way whereby God instructs men and excites them to repentance.
Robert Jamieson, A. R. Fausset and David Brown
33:19 When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary (Job 36:10); for the good of the godly.
multitude--so the Margin, Hebrew (Keri). Better with the text (Chetib), "And with the perpetual (strong) contest of his bones"; the never-resting fever in his bones (Ps 38:3) [UMBREIT].
33:2033:20: Ամենայն ուտելի կերակրոց ո՛չ կարասցէ ակն ունել. եւ անձն նորա ցանկասցի կերակրոց[9416], [9416] Օրինակ մի. Ուտելի կերակուր... կերակրոյ։
20 Թէեւ հոգին կերակուր պիտի տենչայ, բայց ինքը պիտի չկարողանայ ուտելու սնունդ ակնկալել,
20 Այն ատեն անոր անձը հացէն կը զզուի Եւ անոր հոգին՝ փափաքելի կերակուրէն։
Ամենայն ուտելի կերակրոց ոչ կարասցէ ակն ունել. եւ անձն նորա ցանկասցի կերակրոց:

33:20: Ամենայն ուտելի կերակրոց ո՛չ կարասցէ ակն ունել. եւ անձն նորա ցանկասցի կերակրոց[9416],
[9416] Օրինակ մի. Ուտելի կերակուր... կերակրոյ։
20 Թէեւ հոգին կերակուր պիտի տենչայ, բայց ինքը պիտի չկարողանայ ուտելու սնունդ ակնկալել,
20 Այն ատեն անոր անձը հացէն կը զզուի Եւ անոր հոգին՝ փափաքելի կերակուրէն։
zohrab-1805▾ eastern-1994▾ western am▾
33:2033:20 и жизнь его отвращается от хлеба и душа его от любимой пищи.
33:20 πᾶν πας all; every δὲ δε though; while βρωτὸν βρωτος wheat οὐ ου not μὴ μη not δύνηται δυναμαι able; can προσδέξασθαι προσδεχομαι welcome; wait for καὶ και and; even ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him βρῶσιν βρωσις meal; eating ἐπιθυμήσει επιθυμεω long for; aspire
33:20 וְ wᵊ וְ and זִֽהֲמַ֣תּוּ zˈihᵃmˈattû זהם loath חַיָּתֹ֣ו ḥayyāṯˈô חַיָּה life לָ֑חֶם lˈāḥem לֶחֶם bread וְ֝ ˈw וְ and נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul מַאֲכַ֥ל maʔᵃḵˌal מַאֲכָל food תַּאֲוָֽה׃ taʔᵃwˈā תַּאֲוָה desire
33:20. abominabilis ei fit in vita sua panis et animae illius cibus ante desiderabilisBread becometh abominable to him in his life, and to his soul the meat which before he desired.
20. So that his life abhorreth bread, and his soul dainty meat.
33:20. Bread becomes abominable to him in his life, and, to his soul, the meat which before he desired.
33:20. So that his life abhorreth bread, and his soul dainty meat.
So that his life abhorreth bread, and his soul dainty meat:

33:20 и жизнь его отвращается от хлеба и душа его от любимой пищи.
33:20
πᾶν πας all; every
δὲ δε though; while
βρωτὸν βρωτος wheat
οὐ ου not
μὴ μη not
δύνηται δυναμαι able; can
προσδέξασθαι προσδεχομαι welcome; wait for
καὶ και and; even
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
βρῶσιν βρωσις meal; eating
ἐπιθυμήσει επιθυμεω long for; aspire
33:20
וְ wᵊ וְ and
זִֽהֲמַ֣תּוּ zˈihᵃmˈattû זהם loath
חַיָּתֹ֣ו ḥayyāṯˈô חַיָּה life
לָ֑חֶם lˈāḥem לֶחֶם bread
וְ֝ ˈw וְ and
נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul
מַאֲכַ֥ל maʔᵃḵˌal מַאֲכָל food
תַּאֲוָֽה׃ taʔᵃwˈā תַּאֲוָה desire
33:20. abominabilis ei fit in vita sua panis et animae illius cibus ante desiderabilis
Bread becometh abominable to him in his life, and to his soul the meat which before he desired.
33:20. Bread becomes abominable to him in his life, and, to his soul, the meat which before he desired.
33:20. So that his life abhorreth bread, and his soul dainty meat.
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
20-22. Естественные следствия болезни: исчезновение аппетита, худоба, разрушение души (носительницы телесной жизни) и отдание жизни "ламмитим", - ангелам, получившим от Бога право умерщвлять человека, если он не раскаивается (2: Цар XXIV:16; Пс LXXVII:49).
Adam Clarke: Commentary on the Bible - 1831
33:20: His life abhorreth bread - These expressions strongly and naturally point out that general nausea, or loathing which sick persons feel in almost every species of disorder.
Albert Barnes: Notes on the Bible - 1834
33:20: So that his life abhorreth bread - It is a common effect of sickness to take away the appetite. Elihu here regards it as a part of the wholesome discipline of the sufferer. He has no relish for the comforts of life.
And his soul dainty meat - Margin, "meat of desire." The Hebrew is, "food of desire." The word rendered "meat" (מאכל ma'ă kâ l) does not denote animal food only, but any kind of food. So the Old English word meat was used. The idea is, that the sick man loathes the most delicate food. It is a part of his discipline that the pleasure which he had in the days of his health is now taken away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:20: his life: Psa 107:17, Psa 107:18
dainty meat: Heb. meat of desire, Gen 3:6; Jer 3:19; Amo 5:11 *marg.
Job 33:21
Geneva 1599
33:20 So that his (k) life abhorreth bread, and his soul dainty meat.
(k) That is, his painful and miserable life.
John Gill
33:20 So that his life abhorreth bread,.... Through the force of pain he loses his appetite for food, and even a nausea of it takes place; he loathes it as the most abominable and filthy thing that can be thought of; even bread, so necessary to the support of human life, so strengthening to the heart of man, and what he every day stands in need of, and should pray for, and in health is never weary of; it may be put for all common and useful food:
and his soul dainty meat; the most rich and delicious; such as the tables of the great and rich are furnished with: "food of desire" (p); or desirable food, as it may be rendered; see Dan 10:3; such as in the time of health the appetite craves and desires, and is fed on with delight and pleasure, but now had in the utmost aversion. Pains and diseases of body often produce such a nausea in men, Ps 107:17, and was Job's case, Job 3:24.
(p) "cibum desiderii", Vatablus, Drusius, Michaelis; "cibum appetentiae", Mercerus.
Robert Jamieson, A. R. Fausset and David Brown
33:20 life--that is, the appetite, which ordinarily sustains "life" (Job 38:39; Ps 107:18; Eccles 12:5). The taking away of desire for food by sickness symbolizes the removal by affliction of lust, for things which foster the spiritual fever of pride.
soul--desire.
33:2133:21: մինչեւ նեխեսցին մարմինք նորա, եւ ցուցցէ զոսկերս նորա սո՛սկ։
21 մինչեւ որ մաշուեն նրա մսերը, ու սոսկ ոսկորները երեւան:
21 Անոր մարմինը այնպէս կը հալի, որ ալ չ’երեւնայ Ու անոր չերեւցած ոսկորները դուրս կ’ելլեն։
Մինչեւ նեխեսցին մարմինք նորա, եւ ցուցցէ զոսկերս նորա սոսկ:

33:21: մինչեւ նեխեսցին մարմինք նորա, եւ ցուցցէ զոսկերս նորա սո՛սկ։
21 մինչեւ որ մաշուեն նրա մսերը, ու սոսկ ոսկորները երեւան:
21 Անոր մարմինը այնպէս կը հալի, որ ալ չ’երեւնայ Ու անոր չերեւցած ոսկորները դուրս կ’ելլեն։
zohrab-1805▾ eastern-1994▾ western am▾
33:2133:21 Плоть на нем пропадает, так что ее не видно, и показываются кости его, которых не было видно.
33:21 ἕως εως till; until ἂν αν perhaps; ever σαπῶσιν σηπω rot αὐτοῦ αυτος he; him αἱ ο the σάρκες σαρξ flesh καὶ και and; even ἀποδείξῃ αποδεικνυμι show off; demonstrate τὰ ο the ὀστᾶ οστεον bone αὐτοῦ αυτος he; him κενά κενος hollow; empty
33:21 יִ֣כֶל yˈiḵel כלה be complete בְּשָׂרֹ֣ו bᵊśārˈô בָּשָׂר flesh מֵ mē מִן from רֹ֑אִי rˈōʔî רֳאִי looking וְו *wᵊ וְ and שֻׁפּ֥וּשׁפי *šuppˌû שׁפה sweep bare עַ֝צְמֹותָ֗יו ˈʕaṣmôṯˈāʸw עֶצֶם bone לֹ֣א lˈō לֹא not רֻאּֽוּ׃ ruʔˈû ראה see
33:21. tabescet caro eius et ossa quae tecta fuerant nudabunturHis flesh shall be consumed away, and his bones that were covered shall be made bare.
21. His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out.
33:21. His body will waste away, and his bones, which had been covered, will be revealed.
33:21. His flesh is consumed away, that it cannot be seen; and his bones [that] were not seen stick out.
His flesh is consumed away, that it cannot be seen; and his bones [that] were not seen stick out:

33:21 Плоть на нем пропадает, так что ее не видно, и показываются кости его, которых не было видно.
33:21
ἕως εως till; until
ἂν αν perhaps; ever
σαπῶσιν σηπω rot
αὐτοῦ αυτος he; him
αἱ ο the
σάρκες σαρξ flesh
καὶ και and; even
ἀποδείξῃ αποδεικνυμι show off; demonstrate
τὰ ο the
ὀστᾶ οστεον bone
αὐτοῦ αυτος he; him
κενά κενος hollow; empty
33:21
יִ֣כֶל yˈiḵel כלה be complete
בְּשָׂרֹ֣ו bᵊśārˈô בָּשָׂר flesh
מֵ מִן from
רֹ֑אִי rˈōʔî רֳאִי looking
וְו
*wᵊ וְ and
שֻׁפּ֥וּשׁפי
*šuppˌû שׁפה sweep bare
עַ֝צְמֹותָ֗יו ˈʕaṣmôṯˈāʸw עֶצֶם bone
לֹ֣א lˈō לֹא not
רֻאּֽוּ׃ ruʔˈû ראה see
33:21. tabescet caro eius et ossa quae tecta fuerant nudabuntur
His flesh shall be consumed away, and his bones that were covered shall be made bare.
33:21. His body will waste away, and his bones, which had been covered, will be revealed.
33:21. His flesh is consumed away, that it cannot be seen; and his bones [that] were not seen stick out.
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
33:21: His flesh is consumed away - As in atrophy, marasmus, and consumptive complaints in general.
Albert Barnes: Notes on the Bible - 1834
33:21: His flesh is consumed away, that it cannot be seen - He wastes away. His flesh, once vigorous, beautiful, and fair, now disappears. This is not a mere description of the nature of his sickness, but it is a description of the disciplinary arrangements of God. It is an important part of his affliction, as a part of the discipline, that his flesh vanishes, and that his appearance is so changed that he becomes repulsive to the view.
And his bones that were not seen, stick out - His bones were before invisible. They were carefully concealed by the rounded muscle, and by the fat which filled up the interstices, so that they were not offensive to the view. But now the protuberances of his bones can be seen, for God has reduced him to the condition of a skeleton. This is one of the common effects of disease, and this shows the strength of the discipline which God contemplates. The parts of the human frame which in health are carefully hid from the view, as being unsightly, become now prominent, and can be hidden no longer. One design is to humble us; to take away the pride which delighted in the round and polished limb, the rose on the cheek, the ruby lip, and the smooth forehead; and to show us what we shall soon be in the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:21: His flesh: Job 7:5, Job 13:28, Job 14:20, Job 14:22, Job 19:20; Psa 32:3, Psa 32:4, Psa 39:11, Psa 102:3-5; Pro 5:11
his bones: Psa 22:15-17
Job 33:22
John Gill
33:21 His flesh is consumed away, that it cannot be seen,.... All being gone, none left to be seen, nothing but skin and bones; and this partly through the vehemence of strong pain, and partly through the nausea of food; not being able to take anything for nourishment and the support of the fluids, and so quite emaciated:
and his bones that were not seen stick out: which before were covered with flesh and fat, so that they could not be seen; but now the flesh and fat being wasted, they seem as if they rose up in an eminence, and stood out to be beheld; this was also Job's case, being reduced to a mere skeleton, Job 19:20. Elihu, in this description of an afflicted man, seems to have Job chiefly in view, and by this would intimate to him that God had been, and was speaking to him by those afflictions, which he would do well to advert unto.
Robert Jamieson, A. R. Fausset and David Brown
33:21 His flesh once prominent "can no more be seen." His bones once not seen now appear prominent.
stick out--literally, "are bare." The Margin, Hebrew (Keri) reading. The text (Chetib) reads it a noun "(are become) bareness." The Keri was no doubt an explanatory reading of transcribers.
33:2233:22: Մերձեցաւ ՚ի մահ անձն նորա, եւ կեանք նորա ՚ի դժոխս։
22 Նրա մարմինը մօտեցել է մահուան, կեանքը՝ գերեզմանին:
22 Անոր անձը գերեզմանին կը մօտենայ Ու անոր կեանքը՝ կորուստի։
Մերձեցաւ ի մահ անձն նորա, եւ կեանք նորա ի դժոխս:

33:22: Մերձեցաւ ՚ի մահ անձն նորա, եւ կեանք նորա ՚ի դժոխս։
22 Նրա մարմինը մօտեցել է մահուան, կեանքը՝ գերեզմանին:
22 Անոր անձը գերեզմանին կը մօտենայ Ու անոր կեանքը՝ կորուստի։
zohrab-1805▾ eastern-1994▾ western am▾
33:2233:22 И душа его приближается к могиле и жизнь его к смерти.
33:22 ἤγγισεν εγγιζω get close; near δὲ δε though; while εἰς εις into; for θάνατον θανατος death ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him ἡ ο the δὲ δε though; while ζωὴ ζωη life; vitality αὐτοῦ αυτος he; him ἐν εν in ᾅδῃ αδης Hades
33:22 וַ wa וְ and תִּקְרַ֣ב ttiqrˈav קרב approach לַ la לְ to † הַ the שַּׁ֣חַת ššˈaḥaṯ שַׁחַת pit נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul וְ֝ ˈw וְ and חַיָּתֹ֗ו ḥayyāṯˈô חַיָּה life לַֽ lˈa לְ to † הַ the מְמִתִֽים׃ mᵊmiṯˈîm מות die
33:22. adpropinquabit corruptioni anima eius et vita illius mortiferisHis soul hath drawn near to corruption, and his life to the destroyers.
22. Yea, his soul draweth near unto the pit, and his life to the destroyers.
33:22. His soul has approached corruption, and his life has drawn near to what is deadly.
33:22. Yea, his soul draweth near unto the grave, and his life to the destroyers.
Yea, his soul draweth near unto the grave, and his life to the destroyers:

33:22 И душа его приближается к могиле и жизнь его к смерти.
33:22
ἤγγισεν εγγιζω get close; near
δὲ δε though; while
εἰς εις into; for
θάνατον θανατος death
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
ο the
δὲ δε though; while
ζωὴ ζωη life; vitality
αὐτοῦ αυτος he; him
ἐν εν in
ᾅδῃ αδης Hades
33:22
וַ wa וְ and
תִּקְרַ֣ב ttiqrˈav קרב approach
לַ la לְ to
הַ the
שַּׁ֣חַת ššˈaḥaṯ שַׁחַת pit
נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul
וְ֝ ˈw וְ and
חַיָּתֹ֗ו ḥayyāṯˈô חַיָּה life
לַֽ lˈa לְ to
הַ the
מְמִתִֽים׃ mᵊmiṯˈîm מות die
33:22. adpropinquabit corruptioni anima eius et vita illius mortiferis
His soul hath drawn near to corruption, and his life to the destroyers.
33:22. His soul has approached corruption, and his life has drawn near to what is deadly.
33:22. Yea, his soul draweth near unto the grave, and his life to the destroyers.
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Adam Clarke: Commentary on the Bible - 1831
33:22: His soul draweth near unto the grave - נפש nephesh, soul, is here taken for the immortal spirit, as it is distinguished from חיה chaiyah, the animal life. The former draws near to the pit, שחת shachath, corruption; perhaps he meant dissipation, considering it merely as the breath. The latter draws near לממתים lamemithim, to the dead; i.e., to those who are already buried. Mr. Good translates it the Destinies; and supposes the same is meant among the Hebrews by the Memithim, as among the Greeks by their Μοιραι; the Latins, by their Parcae; the Goths, by their Fatal Sisters; the Scandinavians, by their goddess Hela; and the Arabians, by Azrael, or the angel of death. I think, however, the signification given above is more natural.
Albert Barnes: Notes on the Bible - 1834
33:22: Yea, his soul draweth near unto the grave - That is, he himself does, for the word soul is often used to denote self.
And his life to the destroyers - - לממתים lammitiym. literally, "to those causing death." The interpretation commonly given of this is, "the angels of death" who were supposed to come to close human life; compare Sa2 24:16-17. But it probably refers to diseases and pangs as having power to terminate life, and being the cause of the close of life. The meaning is, that the afflicted man comes very near to those acute sufferings which terminate life, and which by personification are here represented as the authors of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:22: his soul: Job 7:7, Job 17:1, Job 17:13-16; Sa1 2:6; Psa 30:3, Psa 88:3-5; Isa 38:10
his life: Job 15:21; Exo 12:23; Sa2 24:16; Psa 17:4; Act 12:23; Co1 10:10; Rev 9:11
Job 33:23
Geneva 1599
33:22 Yea, his soul draweth near unto the grave, and his life (l) to the destroyers.
(l) To them that will bury him.
John Gill
33:22 Yea, his soul draweth near unto the grave,.... Not the soul, strictly and properly speaking, for that does not, nor is it laid in the grave at death, but returns to God that gave it; rather the body, for which it is sometimes put, and of which what is here said is true, see Ps 16:10; or the person of the sick man, whose disease being so threatening, all hope is gone, and he is given up by his physicians and friends, and seemingly is at the grave's mouth, and that is ready for him, and he on the brink of that; which were the apprehensions Job had of himself, Job 17:1; see Ps 88:3;
and his life to the destroyers; the destroying angels, as Aben Ezra, and so the Septuagint version: or destroying diseases, and so Mr. Broughton renders it, "to killing maladies"; or it may be to worms, which destroy the body in the grave, and which Job was sensible of would quickly be his case, Job 19:26; though some interpret it of those that kill, or of those that are dead, with whom they are laid that die; or of deaths corporeal and eternal, and the horrors and terrors of both, with which persons in such circumstances are sometimes distressed.
John Wesley
33:22 The destroyers - The pangs of death, here called the destroyers, are just ready to seize him.
Robert Jamieson, A. R. Fausset and David Brown
33:22 destroyers--angels of death commissioned by God to end man's life (2Kings 24:16; Ps 78:49). The death pains personified may, however, be meant; so "gnawers" (see on Job 30:17).
33:2333:23: Եթէ իցեն հազա՛ր հրեշտակք մահաբերք, մի ՚ի նոցանէ զնա մի՛ խոցեսցէ.
23 Եթէ մահաբեր հազար հրեշտակներ էլ լինեն, նրանցից ոչ մէկը նրան չի խոցի,
23 Եթէ անոր քով միջնորդ պատգամաւոր մը ըլլայ, Հազարէն մէկը, Որ անոր ուղղութիւնը մարդուն իմացնէ
[332]Եթէ իցեն հազար հրեշտակք մահաբերք, մի ի նոցանէ զնա մի՛ խոցեսցէ, եթէ իմասցի սրտիւ իւրով դառնալ առ Տէր:

33:23: Եթէ իցեն հազա՛ր հրեշտակք մահաբերք, մի ՚ի նոցանէ զնա մի՛ խոցեսցէ.
23 Եթէ մահաբեր հազար հրեշտակներ էլ լինեն, նրանցից ոչ մէկը նրան չի խոցի,
23 Եթէ անոր քով միջնորդ պատգամաւոր մը ըլլայ, Հազարէն մէկը, Որ անոր ուղղութիւնը մարդուն իմացնէ
zohrab-1805▾ eastern-1994▾ western am▾
33:2333:23 Если есть у него Ангел-наставник, один из тысячи, чтобы показать человеку прямой {путь} его,
33:23 ἐὰν εαν and if; unless ὦσιν ειμι be χίλιοι χιλιοι thousand ἄγγελοι αγγελος messenger θανατηφόροι θανατηφορος lethal εἷς εις.1 one; unit αὐτῶν αυτος he; him οὐ ου not μὴ μη not τρώσῃ τιτρωσκω he; him ἐὰν εαν and if; unless νοήσῃ νοεω perceive τῇ ο the καρδίᾳ καρδια heart ἐπιστραφῆναι επιστρεφω turn around; return ἐπὶ επι in; on κύριον κυριος lord; master ἀναγγείλῃ αναγγελλω announce δὲ δε though; while ἀνθρώπῳ ανθρωπος person; human τὴν ο the ἑαυτοῦ εαυτου of himself; his own μέμψιν μεμψις the δὲ δε though; while ἄνοιαν ανοια mindlessness; witlessness αὐτοῦ αυτος he; him δείξῃ δεικνυω show
33:23 אִם־ ʔim- אִם if יֵ֤שׁ yˈēš יֵשׁ existence עָלָ֨יו׀ ʕālˌāʸw עַל upon מַלְאָ֗ךְ malʔˈāḵ מַלְאָךְ messenger מֵלִ֗יץ mēlˈîṣ ליץ boast אֶחָ֥ד ʔeḥˌāḏ אֶחָד one מִנִּי־ minnî- מִן from אָ֑לֶף ʔˈālef אֶלֶף thousand לְ lᵊ לְ to הַגִּ֖יד haggˌîḏ נגד report לְ lᵊ לְ to אָדָ֣ם ʔāḏˈām אָדָם human, mankind יָשְׁרֹֽו׃ yošrˈô יֹשֶׁר uprightness
33:23. si fuerit pro eo angelus loquens unum de milibus ut adnuntiet hominis aequitatemIf there shall be an angel speaking for him, one among thousands, to declare man's uprightness,
23. If there be with him an angel, an interpreter, one among a thousand, to shew unto man what is right for him;
33:23. If there were an angel speaking for him, one among thousands, to declare the fairness of the man,
33:23. If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:
If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:

33:23 Если есть у него Ангел-наставник, один из тысячи, чтобы показать человеку прямой {путь} его,
33:23
ἐὰν εαν and if; unless
ὦσιν ειμι be
χίλιοι χιλιοι thousand
ἄγγελοι αγγελος messenger
θανατηφόροι θανατηφορος lethal
εἷς εις.1 one; unit
αὐτῶν αυτος he; him
οὐ ου not
μὴ μη not
τρώσῃ τιτρωσκω he; him
ἐὰν εαν and if; unless
νοήσῃ νοεω perceive
τῇ ο the
καρδίᾳ καρδια heart
ἐπιστραφῆναι επιστρεφω turn around; return
ἐπὶ επι in; on
κύριον κυριος lord; master
ἀναγγείλῃ αναγγελλω announce
δὲ δε though; while
ἀνθρώπῳ ανθρωπος person; human
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
μέμψιν μεμψις the
δὲ δε though; while
ἄνοιαν ανοια mindlessness; witlessness
αὐτοῦ αυτος he; him
δείξῃ δεικνυω show
33:23
אִם־ ʔim- אִם if
יֵ֤שׁ yˈēš יֵשׁ existence
עָלָ֨יו׀ ʕālˌāʸw עַל upon
מַלְאָ֗ךְ malʔˈāḵ מַלְאָךְ messenger
מֵלִ֗יץ mēlˈîṣ ליץ boast
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
מִנִּי־ minnî- מִן from
אָ֑לֶף ʔˈālef אֶלֶף thousand
לְ lᵊ לְ to
הַגִּ֖יד haggˌîḏ נגד report
לְ lᵊ לְ to
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
יָשְׁרֹֽו׃ yošrˈô יֹשֶׁר uprightness
33:23. si fuerit pro eo angelus loquens unum de milibus ut adnuntiet hominis aequitatem
If there shall be an angel speaking for him, one among thousands, to declare man's uprightness,
33:23. If there were an angel speaking for him, one among thousands, to declare the fairness of the man,
33:23. If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. В качестве исправительного средства постигающая человека болезнь становится понятной ему при помощи ангела посредника (евр. "мелиц", ср. Быт XLII:3; 2: Пар XXXII:1; Ис XLIII:7), указывающего больному истинный путь ("йашеро", ср. Притч XIV:2), т. е. путь веры и покаяния в грехах, как средство избавиться от смерти (ср. Быт XLVIII:15; Пс XXXIII:8).
Adam Clarke: Commentary on the Bible - 1831
33:23: V. The Messengers
If there be a messenger with him, an interpreter, etc. - The Messengers of righteousness; this is a Fifth method, אם יש עליו מלאך מליץ im yesh alaiv malach melits, "If there be over him an interpreting or mediatorial angel or messenger." One among a thousand, אחד מני אלף echad minni aleph. "One from the Chief, Head, or Teacher."
To show unto man his uprightness - להגיד לאדם ישרו lehaggid leadam yoshro, "to manifest or cause to be declared to man his righteousness:" to show unto Adam - men in general, the descendants of the first man - his purity and holiness; to convince him of sin, righteousness, and judgment, that he may be prepared for the discovery of what is next to be exhibited.
Albert Barnes: Notes on the Bible - 1834
33:23: If there be a messenger with him - This part of the speech of Elihu has given rise to scarcely less diversity of opinion, and to scarcely less discussion, than the celebrated passage in -27. Almost every interpreter has had a special view of its meaning, and of course it is very difficult, if not impossible, to determine its true sense. Before the opinions which have been entertained are specified, and an attempt made to determine the true sense of the passage, it may be of interest to see how it is presented in the ancient versions, and what light they throw on it. The Vulgate renders it, "If there is for him an angel speaking, one of thousands, that he may announce the righteousness of the man; he will pity him, and say, Deliver him that he descends not into corruption: I have found him in whom I will be propitious to him" - inveni in quo ei propitier. The Septuagint translators render it, "If there be a thousand angels of death (ἄγγελοι θανατηφόροι angeloi thanatē foroi), not one of them can mortally wound him (τρώσῃ ἀυτόν trō sē auton). If he determine in his heart to turn to the Lord, when he shall have shown man his charge against him, and shown his folly, he will support him that he may not fall to death, and renew his body, like plastering on a wall (ὥσπερ ἀλοιφην ἐπὶ τοίχου hō sper aloifē n epi toichou), and will fill his bones with marrow, and make his flesh soft like an infant." The Chaldee renders it, "If there is merit זכותא z-k-w-t-' in him, an angel is prepared, a comforter (פרקליטא, Paraclete, Gr. παρύκλητος paraklē tos), one among a thousand accusers (קטיגוריא, Gr. κατήγορός katē goros), that he may announce to man his rectitude. And he spares him, and says, Redeem him, that he may not descend to corruption; I have found a ransom." Schultens has divided the opinions which have been entertained of the passage into three classes. They are,
I. The opinions of those who suppose that by the messenger, or angel, here, there is reference to a man. Of those who hold this opinion, he enumerates no less than seven classes. They are such as these:
(1) those who hold that the man referred to is some distinguished instructor sent to the sick to teach them the will of God, an opinion held by Munster and Isidorus;
(2) those who refer it to a prophet, as Junius et Tremillius:
(3) Codurcus supposes that there is reference to the case of Abimelech, who was made sick on account of Sarah, and that the man referred to was a prophet, who announced to him that God was righteous; Gen. 20.
The 4th and 5th cases slightly vary from these specified.
(6) Those who hold that Elihu referred to himself as being the angel, or messenger, that God had sent to make known to Job the truth in regard to the divine government, and the reason why he afflicts people. Of this opinion was Gusset, and we may add that this is the opinion of Umbreit.
(7) Those who suppose that some faithful servant of God is intended, without specifying who, who comes to the sick and afflicted, and announces to them the reason of the divine dispensations.
II. The second class of opinions is, that an angel is referred to here, and that the meaning is, that God employs angelic beings to communicate His will to people, and especially to the afflicted - to make known to them the reason why they are afflicted, and the assurance that he is willing to show mercy to them if they will repent. Of those who hold this, Schultens mentions
(1) the Septuagint which renders it, "the angels of death;"
(2) the Chaldee paraphrasist, who understands it of the comforting angel" - the Paraclete;
(3) the opinion of Mercer, who supposes it to refer to a good angel, who, though there be a thousand of a contrary description, if he announces the will of God, and shows the true reason why He afflicts people, may be the means of reclaiming them;
(4) the opinion of Clerc, who regards it as a mere hypothesis of Elihu, saying that on the supposition that an angel would thus visit people, they might be reclaimed;
(5) the opinion of Grotius, who supposes it refers to angels regarded as mediators, who perform their office of mediation in two ways - by admonishing people, and by praying for them. This was also the opinion of Maimonides.
(6) The opinion of Jerome, who supposes that it refers to the angel standing in the presence of God, and who is employed by him in admonishing and correcting mankind.
III. The third class of opinions consists of those who refer it to the Messiah. Of those who have held this opinion, the following may be mentioned: Cocceius - of course; Calovins, Sehmidius, and Augustine. Amidst this diversity of sentiment, it is difficult, if not impossible, to determine the real meaning of the passage. The general sentiment is indeed plain. It is, that God visits people with affliction in order to restrain them from sin, and to correct them when they have erred. It is not from hostility to them; not from mere justice; not because he delights in their sufferings; and not because he wishes to cut them off. They may suffer much and long, as Job had done. without knowing the true reason why it was done. They may form erroneous views of the design of the divine administration, and suppose that God is severe and harsh. But if there shall come a messenger, in such circumstances, who shall explain the reason of the divine dealings, and show to the sufferer on what principles God inflicts pain; and if the sufferer shall hear the message, and acquiesce in the divine dealings, then God would be willing to be merciful. He would say that he was satisfied; the object of the affliction was accomplished, and he would restore the afflicted to health, and bestow upon him the most satisfactory evidences of his own favor. An examination of the particular words and phrases occurring in the passage, may elucidate more clearly this general idea, and lead us to its true interpretation. The word translated "messenger" מלאך mal'â k, is that which is usually employed to denote an angel. It means, properly, one who is sent, from לאך, to send; and is applied
(1) to one sent, or a messenger, see ; compare Sa1 16:19;
(2) to a messenger sent from God, as e. g.,
(a) to angels, since angels were employed on messages of mercy or judgment to mankind, Exo 23:20; Sa2 24:16,
(b) to a prophet as sent from God, Hag 1:13; Mal 3:1;
(c) to a priest; Ecc 5:6; Mal 2:7. It is rendered here by Jerome, angel, and by the Septuagint, angels bringing death.
So far as the word is concerned, it may apply to any messenger sent from God - whether an angel, a prophet, or the Messiah; anyone who should be commissioned to explain to man the reason why afflictions were sent, and to communicate the assurance that God was ready to pardon.
An interpreter - That is, an angel-interpreter, or a messenger who should be an interpreter. The word מליץ mē liyts, is from לוץ lû ts, "to stammer"; to speak in a barbarous tongue; and then in the Hiphil, to cause to understand a foreign language, or to explain; to interpret. Hence, it means one who explains or interprets that which was obscure; and may mean here one who explains to the sufferer the true principles of the divine administration, or who interprets the design of the divine dealings. In Ch2 32:31, it is rendered "ambassadors" - referring to the ambassadors that came from Babylon to Hezekiah - rendered in the margin, interpreters; in Isa 43:27, it is rendered teachers, in the margin interpreters, referring to the religions teachers of the Jews, or those who were appointed to explain the law of God. Gesenius supposes that it means here the same as intercessor, or internuncius, and that the phrase denotes an interceding angel, or one interceding with God for people. But there is no instance in which the word מליץ mē liyts is so employed, and such an interpretation is not demanded by the connection here. The idea involved in the word here is immediately explained by Elihu himself. The word denotes one who would "show unto man his uprightness;" that is, who would be able to vindicate the righteousness of God, and explain his dealings. This word, also, may therefore be applicable to a prophet, a sage, an angel, or the Messiah - to anyone who would be able to explain and interpret the divine dealings. So far as the language is concerned, there is no reason why it should not be applied to Elihu himself.
One among a thousand - Such an one as you would scarcely hope to find among a thousand; that is, one who was endowed with a knowledge of the ways of God, and who was qualified for this work in a much more eminent manner than the mass of people. We have now a similar phrase to denote a man eminent for wisdom, learning, skill, or moral worth. This language is such as would most properly be applicable to a human messenger. One would hardly think of making such distinctions among angelic beings, or of implying that any one of them might not be qualified to bear a message to man, or that it was necessary to make such a selection as is implied by the phrase here to explain the dealings of God.
To show unto man his uprightness - This is the office which the interpreting-messenger was to perform. The "uprightness" referred to here, I suppose, is that of God, and means the rectitude of his doings; or, in a more general sense, the justness of his character, the equity of his administration. So explained, it would mean that the messenger would come to show that God is worthy of confidence; that he is not harsh, stern, severe, and cruel. The afflicted person is supposed to have no clear views on this point, but to regard God as severe and unmerciful. Elihu in this undoubtedly had Job in his eye, as entertaining views of God which were far from correct. What was necessary, he said, was, that someone would come who could show to the sufferer that God is worthy of confidence, and that his character is wholly upright. Prof. Lee interprets this as referring wholly to the Messiah, and as denoting the "righteousness which this Mediator is empowered to give or impute to those who duly seek it; and thus, as a Mediator, between God and man, to make it out as their due, by means of the ransom so found, offered, and accepted."
Noyes explains it as meaning "his duty;" that is, "what reason and religion require of a man in his situation; repentance, submission, and prayer to God for pardon." But it seems to me more natural to refer it to the great principles of the divine government, as being worthy of confidence. Those principles it was desirable should be so explained as to inspire such confidence, and particularly this was what Elihu supposed was needed by Job. On the whole, then, it seems probable that Elihu, in this passage, by the messenger which he mentions, referred to someone who should perform the office which he himself purposed to perform - some man well acquainted with the principles of the divine administration; who could explain the reasons why people suffer; who could present such considerations as should lead the sufferer to true repentance; and who could assure him of the divine mercy. The reasons for this interpretation may be summed up in few words. They are:
(1) That this is all that is fairly and necessarily implied in the language, or such an interpretation meets the obvious import of all the expressions, and leaves nothing unexplained.
(2) It accords with what Elihu supposed to be the views of Job. He regarded him as having improper apprehensions of the government of God, and of the reasons why afflictions were sent upon him. He had patiently listened to all that he had to say; had heard him give utterance to much that seemed to be in the spirit of complaint and murmuring; and it was manifest to Elihu that he had not had right apprehensions of the design of trials, and that they had not produced the proper effect on his mind. He still needed someone - an interpreter sent from God - to explain all this, and to present such views as should lead him to put confidence in God as a God of mercy and equity.
(3) It accords with the character which Elihu had assumed, and which he all along maintained. He professed to come from God, . He was in the place of God, . He came to explain the whole matter which had excited so long and so warm a debate - a debate to which he had attentively listened, and where neither Job nor his friends had stated the true principles of the divine administration. To represent himself now us having a clew to the reason why God afflicts people in this manner, and as being qualified to explain, the perplexing subject, was in accordance with the character which he maintained.
(4) It accords with the effect which he wished to produce on the mind of Job. He wished to bring him to confide in God; to show him that all these mysterious dealings were designed to bring him back to his Creator, and to restore peace and confidence to his agitated and troubled bosom.
While Elihu, therefore, advances a general proposition, I doubt not that he meant to represent himself as such a messenger sent from God; and though in the whole of his speech he manifested almost the extreme of modesty, yet he regarded himself as qualified to unravel the mystery. That it refers to the Messiah cannot be demonstrated, and is improbable because
(1) It is nowhere applied to him in the New Testament - a consideration not indeed decisive, but of some force, since it is not very safe to apply passages to him from the Old Testament without such authority. At least, the general rule is to be repudiated and rejected, that every passage is to be supposed to have such a reference which can be possibly made to apply to him, or where the language can be made to describe his person and offices.
(2) The work of the "interpreter," the "angel," or "messenger," referred to here, is not that of the Messiah. The effect which Elihu says would be produced would be, that the life of the sufferer would be spared, his disease removed, and his flesh restored with infantile freshness. But this is not the work which the Redeemer came to perform, and is not that which he actually does.
(3) The subject here discussed is not such as is applicable to the work of the Messiah. It is here a question solely about the design of affliction. That was the point to be explained; and explanation was what was needed, and what was proposed to be done. But this is not the special work of the Messiah. His was a much larger, wider office; and even if this had been his whole work, how would the reference to that have met the point under discussion? I am inclined, therefore, to the opinion, that Elihu had himself particularly in his view, and that he meant to represent himself as at that time sustaining the character of a messenger sent from God to explain important principles of his administration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:23: a messenger: Jdg 2:1; Ch2 36:15, Ch2 36:16; Hag 1:13; Mal 2:7, Mal 3:1; Co2 5:20
an interpreter: Job 34:32; Psa 94:12; Isa 61:1-3; Act 8:30; Co1 11:30-32; Heb 12:5-12
one: Job 9:3; Ecc 7:28; Rom 11:13
to: Job 11:6, Job 34:10, Job 34:12, Job 35:14, Job 36:3, Job 36:8-13, Job 37:23; Neh 9:33; Psa 119:75; Lam 3:22, Lam 3:23, Lam 3:32, Lam 3:39-41; Eze 18:25-28; Dan 9:14
Job 33:24
Carl Friedrich Keil and Franz Delitzsch
33:23
23 If there is an angel as mediator for him,
One of a thousand,
To declare to man what is for his profit:
24 He is gracious to him, and saith:
Deliver him, that he go not down to the pit -
I have found a ransom.
The former case, Job 33:15, was the easier; there a strengthening of the testimony of man's conscience by a divine warning, given under remarkable circumstances, suffices. This second case, which the lxx correctly distinguishes from the former (it translates Job 33:19, πάλιν δὲ ἤλεγξεν αὐτὸν ἐν μαλακίᾳ ἐπὶ κοίτης), is the more difficult: it treats not merely of a warning against sin and its wages of death, but of a deliverance from the death itself, to which the man is almost abandoned in consequence of sin. This deliverance, as Elihu says, requires a mediator. This course of thought does not admit of our understanding the מלאך of a human messenger of God, such as Job has before him in Elihu (Schult., Schnurr., Boullier, Eichh., Rosenm., Welte), an "interpreter of the divine will, such as one finds one man among a thousand to be, a God-commissioned speaker, in one word: a prophet" (von Hofmann in Schriftbew. i. 335f.). The מלך appears not merely as a declarer of the conditions of the deliverance, but as a mediator of this deliverance itself. And if the ממתים, Job 33:22, are angels by whom the man is threatened with the execution of death, the מלאך who comes forward here for him who is upon the brink of the abyss cannot be a man. We must therefore understand מלאך not as in Job 1:14, but as in Job 4:18; and the more surely so, since we are within the extra-Israelitish circle of a patriarchal history. In the extra-Israelitish world a far more developed doctrine of angels and demons is everywhere found than in Israel, which is to be understood not only subjectively, but also objectively; and within the patriarchal history after Gen 16, that (אלהים) מלאך יהוה appears, who is instrumental in effecting the progress of the history of redemption, and has so much the appearance of the God of revelation, that He even calls himself God, and is called God. He it is whom Jacob means, when (Gen 48:15.), blessing Joseph, he distinguishes God the Invisible, God the Shepherd, i.e., Leader and Ruler, and "the Angel who delivered (הגּאל) me from all evil;" it is the Angel who, according to Ps 34:8, encampeth round about them that fear God, and delivereth them; "the Angel of the presence" whom Isaiah in the Thephilla, ch. lxiii. 7ff., places beside Jehovah and His Holy Spirit as a third hypostasis. Taking up this perception, Elihu demands for the deliverance of man from the death which he has incurred by his sins, a superhuman angelic mediator. The "Angel of Jehovah" of primeval history is the oldest prefigurement in the history of redemption of the future incarnation, without which the Old Testament history would be a confused quodlibet of premises and radii, without a conclusion and a centre; and the angelic form is accordingly the oldest form which gives the hope of a deliverer, and to which it recurs, in conformity to the law of the circular connection between the beginning and end, in Mal 3:1.
The strophe begins without any indication of connection with the preceding: one would expect ואם or אז אם, as we felt the absence of אך fo e in Job 33:14, and לכן in Job 32:17. We might take מלאך מליץ together as substantive and epitheton; the accentuation, however, which marks both מלאך and מליץ with Rebia magnum (in which case, according to Br's Psalterium, p. xiv., the second distinctive has somewhat less value than the first), takes מלאך as subj., and מליץ as predicate: If there is then for him (עליו, pro eo, Ew. 217, 9) an angel as מליץ, i.e., mediator; for מליץ signifies elsewhere an interpreter, Gen 42:23; a negotiator, 2Chron 32:31; a God-commissioned speaker, i.e., prophet, Is 43:27; - everywhere (if it is not used as in Job 16:20, in malam parte) the shades of the notion of this word are summarized under the general notion of internuncius, and therefore of mediator (as the Jewish name of the mediating angel מטטרון, probably equivalent to mediator, not μετάθρονος, which is no usable Greek word). The Targ. translates by פרקליטא, παράκλητος (opp. קטיגור, κατήγορος, κατήγωρ). Therefore: if an angel undertakes the mediatorial office for the man, and indeed one of a thousand, i.e., not any one whatever of the thousands of the angels (Deut 33:2; Ps 68:18; Dan 7:10, comp. Tobit 12:15, εἶς ἐκ τῶν ἑπτὰ), but one who soars above the thousands, and has not his equal among them (as Eccles 7:28). Hirz. and Hahn altogether falsely combine: one of the thousands, whose business it is to announce ... . The accentuation is correct, and that forced mode of connection is without reason or occasion. It is the function of the מלאך itself as מליץ, which the clause which expresses the purpose affirms: if an angel appears for the good of the man as a mediator, to declare to him ישׁרו, his uprightness, i.e., the right, straight way (comp. Prov 14:2), in one word: the way of salvation, which he has to take to get free of sin and death, viz., the way of repentance and of faith (trust in God): God takes pity on the man ... . Here the conclusion begins; Rosenm. and others erroneously continue the antecedent here, so that what follows is the intercession of the angel; the angel, however, is just as a mediator who brings about the favour of God, and therefore not the חנן himself. He renders pardon possible, and brings the man into the state for receiving it.
Therefore: then God pardons, and says to His angel: Deliver him from the descent to the pit, I have found a ransom. Instead of פּדעהוּ, it would be admissible to read פּרעהוּ, let him free (from פרע, Arab. frg), if the angel to whom the command is given were the angel of death. פּדע is a cognate form, perhaps dialectic, with hdfp@f, root פד (as יפע, יפה, Arab. wf‛, wfy, from the common root יף, וף).
(Note: Wetzstein is inclined to regard פדע as a metathesis of דפע, Arab. df‛: thrust (tear, hold) him back from the gave. A proper name, fed‛ân, which often occurs among the Beduins, is of uncertain signification; perhaps it would serve as an explanation of פדעהו.)
The verb מצא (מטא) signifies to come at, Job 11:7, to attain something, and has its first signification here, starting from which it signifies the finding on the part of the seeker, and then when weakened finding without seeking. One is here reminded of Heb 9:12, αἰωνίαν λύτρωσιν εὑράμενος. כּפר (on this word, vid., Hebrerbrief, S. 385, 740), according to its primary notion, is not a covering = making good, more readily a covering = cancelling (from כּפר, Talmud. to wipe out, away), but, as the usual combination with על shows, a covering of sin and guilt before wrath, punishment, or execution on account of guilt, and in this sense λύτρον, a means of getting free, ransom-money. The connection is satisfied if the repentance of the chastened one (thus e.g., also von Hofm.) is understood by this ransom, or better, his affliction, inasmuch as it has brought him to repentance. But wherefore should the mediatorship of the angel be excluded from the notion of the כּפר. Just this mediatorship is meant, inasmuch as it puts to right him who by his sins had worked death, i.e., places him in a condition in which no further hindrance stands in the way of the divine pardon. If we connect the mediating angel, like the angel of Jehovah of the primeval history, with God Himself, as then the logos of this mediating angel to man can be God's own logos communicated by him, and he therefore as מליץ, God's speaker (if we consider Elihu's disclosure in the light of the New Testament), can be the divine Logos himself, we shall here readily recognise a presage of the mystery which is unveiled in the New Testament: "God was in Christ, and reconciled the world unto Himself." A presage of this mystery, flashing through the darkness, we have already read in Job 17:3 (comp. Job 16:21; and, on the other hand, in order to see how this anticipation is kindled by the thought of the opposite, Job 9:33). The presage which meets us here is like another in Ps 107 - a psalm which has many points of coincidence with the book of Job - where in Job 33:20 we find, "He sent His word, and healed them."
(Note: In his introduction, p. 76, Schlottmann says: "The conceptions of Wisdom and of the Revealing Angel were already united in that of the Eternal Word in the ante-Christian, Jewish theology. Therein the fact of the divine revelation in Christ found the forms in which it could accommodate itself to the understanding, and stimulate succeeding ages to further thought and penetration." Thus it is: between the Chokma of the canonical books and the post-biblical development of the philosophy of religion (dogmatism) which culminates in Philo, there is an historical connection, and, indeed, one that has to do with the development of redemption. Vid., Luth. Zeitschrift, 1863, S. 219ff.)
At any rate, Elihu expresses it as a postulate, that the deliverance of man can only be effected by a superhuman being, as it is in reality accomplished by the man who is at the same time God, and from all eternity the Lord of the angels of light.
The following strophe (Job 33:25) now describes the results of the favour wrought out for man by the מלאך מליץ.
Geneva 1599
33:23 If there be a (m) messenger with him, an interpreter, one among a thousand, (n) to shew unto man his uprightness:
(m) A man sent from God to declare his will.
(n) A singular man, and as one chosen out of a thousand, who is able to declare the great mercies of God to sinners: and in which man's righteousness stands, which is through the justice of Jesus Christ.
John Gill
33:23 If there be a messenger with him,.... Or angel, either with God, as some think; or rather with the sick man; by which messenger is meant not an angel by nature, a created angel, though sometimes such are God's messengers, sent by him on errands to men, are interpreters of things to them, as Gabriel was to Daniel; of whom there are thousands, and who may be of service to sick men for their comfort and instruction, since it is certain they attend saints in their dying moments; yet this proves not that they are to be invoked as mediators between God and men: but rather a minister of the word is designed, who is by office an angel, a "messenger" of Christ, and of the churches; an "interpreter" of the Scriptures, and of the mind of God in them; and a spiritual, evangelical, faithful minister, is scarce and rare, one among a thousand; and his business is to visit sick persons, and to observe the "uprightness" and faithfulness of God in afflicting them, that they may quietly submit to and patiently bear the affliction; and to direct them for their peace and comfort to the uprightness or righteousness of Christ, for their justification before God; and to show them what is right for them to do in their present circumstances; whether the sick man be stupid and insensible of his case, and his need of righteousness, or whether he be a truly gracious man, yet labouring under doubts and fears about the truth of grace in him, the uprightness of his heart, and his interest in the righteousness of Christ: but it seems best to understand this of Christ himself, the angel of God's presence, the messenger of the covenant, who is with the sick man, and favours him with his spiritual presence; or is "for him" (q) as it may be rendered, is on his side, an advocate and intercessor for him with God;
an interpreter of his Father's mind, and with which he is long acquainted, he lying in his bosom; and of the sacred Scriptures, as he was to his disciples concerning himself; or an "orator" (r), an eloquent one, never man spake like him, having the tongue of the learned given him as man; and who as a divine Person is the eternal and essential Word of God; who spake for his people in the council of peace and covenant of grace; and also as Mediator is the antitypical Aaron, can speak well for them on all occasions:
one among a thousand: the chiefest among ten thousand, angels or men; see Song 5:10;
to show unto man his uprightness; which to do is his office as Mediator, and especially as a prophet, even to show the uprightness of God, the rectitude of his nature, the righteousness required in his holy law; and this Christ has shown forth and declared in his being the propitiation for the sins of his people, Rom 3:25; by his Spirit he shows to man, and so to a sick man, his want of uprightness in himself, his need of righteousness from another; and brings it near him, and shows it to be perfect, complete, and suitable; as well as teaches to live soberly, righteously, and godly.
(q) "pro eo", V. L. Pagninus, Mercerus. (r) "eloquens", Pagninus, Montanus; "orator", Tigurine version, Bolducius.
John Wesley
33:23 A messenger - A prophet or teacher. To expound the providence, and point out the design of God therein. One, &c. - A person rightly qualified for this great and hard work, such as there are but very few. To shew - To direct him to the right way how he may please God, and procure that mercy which he thirsts after; which is not by quarrelling with God, but by an humble confession. and supplication for mercy through Christ the redeemer.
Robert Jamieson, A. R. Fausset and David Brown
33:23 Elihu refers to himself as the divinely-sent (Job 32:8; Job 33:6) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (Job 5:1), and Job (Job 9:33) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (Job 33:23).
with him--if there be vouchsafed to the sufferer. The office of the interpreter is stated "to show unto man God's uprightness" in His dealings; or, as UMBREIT, "man's upright course towards God" (Prov 14:2). The former is better; Job maintained his own "uprightness" (Job 16:17; Job 27:5-6); Elihu on the contrary maintains God's, and that man's true uprightness lies in submission to God. "One among a thousand" is a man rarely to be found. So Jesus Christ (Song 5:10). Elihu, the God-sent mediator of a temporal deliverance, is a type of the God-man Jesus Christ the Mediator of eternal deliverance: "the messenger of the covenant" (Mal 3:1). This is the wonderful work of the Holy Ghost, that persons and events move in their own sphere in such a way as unconsciously to shadow forth Him, whose "testimony is the Spirit of prophecy"; as the same point may be center of a small and of a vastly larger concentric circle.
33:2433:24: եթէ իմասցի սրտիւ իւրով դառնալ առ Տէր։ Պատմեսցէ մարդ զվնաս իւր, եւ ցուցցէ զանմտութիւն իւր. պաշտպանեսցէ առ ՚ի չանկանելոյ նմա ՚ի մահ[9417]։ [9417] Ոմանք. Պատմեսցէ մարդոյ զվն՛՛։
24 թէ որ գիտակցի ու իր սրտով դառնայ դէպի Տէրը, խոստովանի մարդն իր մեղքերը, ցոյց տայ իր անմտութիւնը: Այն ժամանակ Տէրը կը պաշտպանի նրան, որ մահուան գիրկը չընկնի:
24 Այն ատեն անոր ողորմելով պիտի ըսէ.‘Ազատէ զանիկա, որպէս զի գերեզմանը չիջնէ։Ես քաւութիւն մը գտայ։
Պատմեսցէ մարդոյ զվնաս իւր, եւ ցուցցէ զանմտութիւն իւր. պաշտպանեսցէ առ ի չանկանելոյ նմա ի մահ:

33:24: եթէ իմասցի սրտիւ իւրով դառնալ առ Տէր։ Պատմեսցէ մարդ զվնաս իւր, եւ ցուցցէ զանմտութիւն իւր. պաշտպանեսցէ առ ՚ի չանկանելոյ նմա ՚ի մահ[9417]։
[9417] Ոմանք. Պատմեսցէ մարդոյ զվն՛՛։
24 թէ որ գիտակցի ու իր սրտով դառնայ դէպի Տէրը, խոստովանի մարդն իր մեղքերը, ցոյց տայ իր անմտութիւնը: Այն ժամանակ Տէրը կը պաշտպանի նրան, որ մահուան գիրկը չընկնի:
24 Այն ատեն անոր ողորմելով պիտի ըսէ.‘Ազատէ զանիկա, որպէս զի գերեզմանը չիջնէ։Ես քաւութիւն մը գտայ։
zohrab-1805▾ eastern-1994▾ western am▾
33:2433:24 {Бог} умилосердится над ним и скажет: освободи его от могилы; Я нашел умилостивление.
33:24 ἀνθέξεται αντεχω hold close / onto; reach τοῦ ο the μὴ μη not πεσεῖν πιπτω fall αὐτὸν αυτος he; him εἰς εις into; for θάνατον θανατος death ἀνανεώσει ανανεοω renew δὲ δε though; while αὐτοῦ αυτος he; him τὸ ο the σῶμα σωμα body ὥσπερ ωσπερ just as ἀλοιφὴν αλοιφη in; on τοίχου τοιχος wall τὰ ο the δὲ δε though; while ὀστᾶ οστεον bone αὐτοῦ αυτος he; him ἐμπλήσει εμπιπλημι fill in; fill up μυελοῦ μυελος marrow
33:24 וַ wa וְ and יְחֻנֶּ֗נּוּ yᵊḥunnˈennû חנן favour וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say פְּ֭דָעֵהוּ ˈpᵊḏāʕēhû פדע [uncertain] מֵ mē מִן from רֶ֥דֶת rˌeḏeṯ ירד descend שָׁ֗חַת šˈāḥaṯ שַׁחַת pit מָצָ֥אתִי māṣˌāṯî מצא find כֹֽפֶר׃ ḵˈōfer כֹּפֶר ransom
33:24. miserebitur eius et dicet libera eum et non descendat in corruptionem inveni in quo ei propitierHe shall have mercy on him, and shall say: Deliver him, that he may not go down to corruption: I have found wherein I may be merciful to him.
24. Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom.
33:24. he will have mercy on him, and he will say, “Free him, so that he will not descend to destruction. I have found a reason to be favorable to him.
33:24. Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.
Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom:

33:24 {Бог} умилосердится над ним и скажет: освободи его от могилы; Я нашел умилостивление.
33:24
ἀνθέξεται αντεχω hold close / onto; reach
τοῦ ο the
μὴ μη not
πεσεῖν πιπτω fall
αὐτὸν αυτος he; him
εἰς εις into; for
θάνατον θανατος death
ἀνανεώσει ανανεοω renew
δὲ δε though; while
αὐτοῦ αυτος he; him
τὸ ο the
σῶμα σωμα body
ὥσπερ ωσπερ just as
ἀλοιφὴν αλοιφη in; on
τοίχου τοιχος wall
τὰ ο the
δὲ δε though; while
ὀστᾶ οστεον bone
αὐτοῦ αυτος he; him
ἐμπλήσει εμπιπλημι fill in; fill up
μυελοῦ μυελος marrow
33:24
וַ wa וְ and
יְחֻנֶּ֗נּוּ yᵊḥunnˈennû חנן favour
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
פְּ֭דָעֵהוּ ˈpᵊḏāʕēhû פדע [uncertain]
מֵ מִן from
רֶ֥דֶת rˌeḏeṯ ירד descend
שָׁ֗חַת šˈāḥaṯ שַׁחַת pit
מָצָ֥אתִי māṣˌāṯî מצא find
כֹֽפֶר׃ ḵˈōfer כֹּפֶר ransom
33:24. miserebitur eius et dicet libera eum et non descendat in corruptionem inveni in quo ei propitier
He shall have mercy on him, and shall say: Deliver him, that he may not go down to corruption: I have found wherein I may be merciful to him.
33:24. he will have mercy on him, and he will say, “Free him, so that he will not descend to destruction. I have found a reason to be favorable to him.
33:24. Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.
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
24. Посредничество ангела, возвращающего больному сознание греха, склоняет на милосердие Бога: в раскаянии и страданиях Он усматривает выкуп и повелевает ангелу освободить раскаявшегося от смерти (Ис LXIII:9).
Adam Clarke: Commentary on the Bible - 1831
33:24: Then he is gracious unto him - He exercises mercy towards fallen man, and gives command for his respite and pardon. Deliver him from going down to the pit - Let him who is thus instructed, penitent, and afflicted, and comes to me, find a pardon; for: -
VI. By an Atonement
I have found a ransom - כפר copher, an atonement. Pay a ransom for him, פדעהו pedaehu, that he may not go down to the pit - to corruption or destruction, for I have found out an atonement. It is this that gives efficacy to all the preceding means; without which they would be useless, and the salvation of man impossible. I must think that the redemption of a lost world, by Jesus Christ, is not obscurely signified in While the whole world lay in the wicked one, and were all hastening to the bottomless pit, God so loved the world that he gave his only-begotten Son, that whosoever believeth on him might not perish, but have everlasting life. Jesus Christ, the great sacrifice, and head of the Church, commissions his messengers - apostles and their successors - to show men the righteousness of God, and his displeasure at sin, and at the same time his infinite love, which commands them to proclaim deliverance to the captives, and that they who believe on him shall not perish, shall not go down to the pit of destruction, for he has found out an atonement; and that whoever comes to him, through Christ, shall have everlasting life, in virtue of that atonement or ransom price. Should it be objected against my interpretation of אלף aleph, that it cannot be translated chief or head, because it is without the vau shurek, אלוף alluph, which gives it this signification; I would answer, that this form of the word is not essential to the signification given above, as it occurs in several places without the vau shurek, where it most certainly signifies a chief, a leader, captain, etc., e.g., Zac 9:7; Jer 13:21, and Gen 36:30; in the first of which we translate it governor; in the second, captain; and in the third, duke. And although we translate אלוף alluph an ox or beeve, (and it most certainly has this meaning in several places), yet in this signification it is written without the vau shurek in Pro 14:4; Psa 8:7; Isa 30:24; and in Deu 7:13; Deu 28:4, Deu 28:18, Deu 28:51; which all show that this letter is not absolutely necessary to the above signification.
Albert Barnes: Notes on the Bible - 1834
33:24: Then he is gracious unto him - That is, on the supposition that he hears and regards what the messenger of God communicates. If he rightly understands the reasons of the divine administration, and acquiesces in it, and if he calls upon God in a proper manner , he will show him mercy, and spare him. Or it may mean, that God is in fact gracious to him by sending him a messenger who can come and say to him that it is the divine purpose to spare him; that he is satisfied, and will preserve him from death. If such a messenger should come, and so announce the mercy of God, then he would return to the rigoar of his former days, and be fully restored to his former prosperity. Elihu refers probably to some method of communication, by which the will of God was made known to the sufferer, and by which it was told him that it was God's design not to destroy, but to discipline and save him.
Deliver him - Hebrew, פדעהו pâ da‛ hû, "redeem him". The word used here (פדע pâ da‛) properly means "to let loose, to cut loose"; and then "to buy loose"; that is, "to redeem, to ransom for a price." Sometimes it is used in the general sense of freeing or delivering, without reference to a price, compare Deu 7:8; Jer 15:21; Psa 34:22; ; but usually there is a reference to a price, or to some valuable consideration, either expressed or implied; compare the notes at Isa 43:3. Here the appropriate idea is expressed, for it is said, as a reason for redeeming or rescuing him, "I have found a ransom." That is, the "ransom" is the valuable consideration on account of which he was to be rescued from death.
From going down to the pit - The grave, the world of darkness. Notes, . That is, he would keep him alive, and restore him again to health. It is possible that by the word pit here, there may be a reference to a place of punishment, or to the abodes of the dead as places of gloom and horror especially in the case of the wicked but the more probable interpretation is, that it refers to death alone.
I have found - That is, there is a ransom; or, I have seen a reason why he should not die. The idea is, that God was looking for some reason on account of which it would be proper to release the sufferer, and restore him to the accustomed tokens of his favor and that such a ransom had now appeared. There was now no necessity why those sufferings should be prolonged, and he could consistently restore him to health.
A ransom - Margin, or, "an atonement." Hebrew, כפר kô pher. On the meaning of this word, see the notes at Isa 43:3. The expression here means that there was something which could be regarded as a valuable consideration, or a reason why the sufferer should not be further afflicted, and why he should be preserved from going down to the grave. What that price, or valuable consideration was, is not specified; and what was the actual idea which Elihu attached to it, it is now impossible with certainty to determine. The connection would rather lead us to suppose that it was something seen in the sufferer himself; some change done in his mind by his trials; some evidence of acquiescence in the government of God, and some manifestation of true repentance, which was the reason why the stroke of punishment should be removed, and why the sufferer should be saved from death. This might be called by Elihu "a ransom" - using the word in a very large sense.
There can be no doubt that such "a fact" often occurs. God lays his hand on his erring and wandering children. He brings upon them afflictions which would consign them to the grave, if they were not checked. Those afflictions are effectual in the case. They are the means of true repentance; they call back the wanderer; they lead him to put his trust in God, and to seek his happiness again in him; and this result of his trials is a reason why they should extend no further. The object of the affliction has been accomplished, and the penitence of the sufferer is a sufficient reason for lightening the hand of affliction, and restoring him again to health and prosperity. This is not properly an atonement, or a ransom, in the sense in which the word is now technically used, but the Hebrew word used here would not be inappropriately employed to convey such an idea. Thus, in Exo 32:30, the intercession of Moses is said to be that by which an atonement would be made for the sin of the people.
"Moses said unto the people, Ye have sinned a great sin; and now I will go up unto the Lord; peradventure I shall make an atonement (אכפרה 'ekâ pharâ h, from כפר kâ phar), for your sin." Here, it is manifest that the act of Moses in making intercession was to be the public reason, or the "ransom," why they were not to be punished. So the boldness, zeal, and fidelity of Phinehas in resisting idolatry, and punishing those who had been guilty of it, are spoken of as the atonement or ransom on account of which the plague was stayed, and the anger of God removed from his people; Num 25:12-13, "Behold, I give unto him my covenant of peace - because he was zealous for his God, and made an atonement (ויכפר vaykâ phar) for the children of Israel." Septuagint, ἐξιλάσατο exilasato. In this large sense, the sick man's repentance might be regarded as the covering, ransom, or public reason why he should be restored.
That word literally means that which covers, or overlays any thing; and then an atonement or expiation, as being such a covering. See Gen. 20, 16; Exo 21:30. Cocceius, Calovius, and others suppose that the reference here is to the Messiah, and to the atonement made by him. Schultens supposes that it has the same reference by anticipation - that is, that God had purposed such a ransom, and that in virtue of the promised and pre-figured expiation, he could now show mercy. But it cannot be demonstrated that Elihu had such a reference; and though it was undoubtedly true that God designed to show mercy to people only through that atonement, and that it was, and is, only by this that release is ever given to a sufferer, still, it does not follow that Elihu fully understood this. The general truth that God was merciful, and that the repentance of the sick man would be followed by a release from suffering, was all that can reasonably be supposed to have been understood at that. period of the world. Now, we know the reason, the mode, and the extent of the ransom; and taking the words in their broadest sense, we may go to all sufferers, and say, that they may be redeemed from going down to the dark chambers of the eternal pit, for God has found a ransom. A valuable consideration has been offered, in the blood of the Redeemer, which is an ample reason why they should not be consigned to hell, if they are truly penitent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:24: Then: Job 33:18, Job 22:21; Exo 33:19, Exo 34:6, Exo 34:7; Psa 86:5, Psa 86:15; Hos 14:2, Hos 14:4; Mic 7:18-20; Rom 5:20, Rom 5:21
Deliver: Job 36:10, Job 36:11; Psa 22:4, Psa 30:9-12, Psa 40:2, Psa 71:3, Psa 86:13; Isa 38:17-19; Jer 31:20; Zac 9:11
I: Job 33:24; Psa 49:7, Psa 49:8; Mat 20:28; Rom 3:24-26; Ti1 2:6; Pe1 1:18, Pe1 1:19
a ransom: or, an atonement
Job 33:25
Geneva 1599
33:24 Then he is (o) gracious unto him, and saith, (p) Deliver him from going down to the pit: I have found a ransom.
(o) He shows that it is a sure token of God's mercy toward sinners, when he causes his word to be preached to them.
(p) That is, the minister will by the preaching of the word pronounce to him the forgiveness of his sins.
John Gill
33:24 Then he is gracious to him,.... To the sick man; either the messenger or the minister that is with him, who pities his case and prays for him; and by some the following words are supposed to be a prayer of his, "deliver me", &c. since one find in the Gospel there is a ransom for such persons. Rather Christ, who is gracious to man, as appears by his assumption of their nature and becoming a ransom for them, and who upon the foot of redemption which he has "found" or obtained, see Heb 9:12; pleads for the present comfort and future happiness of his people, in such language as after expressed, "deliver him", &c. Or rather God the Father is gracious to the sick man for his Son's sake,
and saith, deliver him from going down to the pit; addressing either the disease, so Mr. Broughton renders the word, "spare him (O killing malady) from descending into the pit", the grave, for the present his disease threatened him with. Or the minister of the word attending the sick man, who is bid to declare to him, as Nathan to David, and Isaiah to Hezekiah, that he should live longer, and not die for the present: or rather the address is to law and justice, to let the redeemed of the Lord go free, and particularly the sick man being one of them; and not thrust him down into the bottomless pit of everlasting ruin and destruction, for the reason following:
I have found a ransom; which is no other than Christ the Son of God; whom Jehovah, in his infinite wisdom, found out and settled upon to be the ransomer of his people; to which he agreed, and in the fulness of time came to give his life a ransom for many, and for whom he has given himself as a ransom price, which has been testified in due time: and this ransom is for all the elect of God, and is of them from sin, Satan, law, hell, and death; and the finding of it is not of man, nor is the scheme of propitiation, peace and reconciliation by Christ, or of atonement and satisfaction (s) by the sacrifice of Christ, as the word here used signifies, an invention of men; but is the effect of infinite wisdom, and a scheme drawn in the eternal mind, and formed in Christ from everlasting; see 2Cor 5:19. Some take these words to be spoken by the Father to the Son, upon his appointment and agreement to be the ransomer and Redeemer, saying, "go, redeem him", &c. for so the words (t) may be rendered; and others think they are the words of the Son the messenger to his Father, the advocate with him for his people, as before observed.
(s) "propitiationem", Beza, Pagninus, Montanus, Munster, Bolducius, Vatablus; "expiationem", Tigurine version; "lytrum", Cocceius; "satisfactionem", Schmidt. (t) "redime eum", Pagninus, Montanus &c.
John Wesley
33:24 He - God. A ransom - Although I might justly destroy him, yet I will spare him, for I have found out a way of ransoming sinners from death, which is the death of my son, the redeemer of the world, and with respect to which I will pardon them that repent and sue for mercy. Observe how God glories in the invention! I have found, I have found a ransom; a ransom for poor, undone sinners! I, even I am he that hath done it.
Robert Jamieson, A. R. Fausset and David Brown
33:24 Apodosis to Job 33:23.
he--God.
Deliver--literally, "redeem"; in it and "ransom" there is reference to the consideration, on account of which God pardons and relieves the sufferers; here it is primarily the intercession of Elihu. But the language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its full realization only in the "eternal redemption found" by God in the price paid by Jesus Christ for it; that is, His blood and meritorious intercession (Heb 9:12). "Obtained," literally, "found"; implying the earnest zeal, wisdom, and faithfulness of the finder, and the newness and joyousness of the finding. Jesus Christ could not but have found it, but still His seeking it was needed [BENGEL], (Lk 15:8). God the Father, is the Finder (Ps 89:19). Jesus Christ the Redeemer, to whom He saith, Redeem (so Hebrew) him from going, &c. (2Cor 5:19).
ransom--used in a general sense by Elihu, but meant by the Holy Ghost in its strict sense as applied to Jesus Christ, of a price paid for deliverance (Ex 21:30), an atonement (that is, means of selling at once, that is, reconciling "two" who are estranged), a covering, as of the ark with pitch, typical of what covers us sinners from wrath (Gen 6:14; Ps 32:1). The pit is primarily here the grave (Is 38:17), but the spiritual pit is mainly shadowed forth (Zech 9:11).
33:2533:25: Նորոգեսցէ՛ զմարմին նորա իբրեւ զծեփ որմոյ, եւ ոսկերք նորա լցցին ուղղով։ Փափկացուսցէ զմարմին նորա իբրեւ զտղայոյ. հաստատեսցէ զնա երիտասարդացեալ ՚ի մէջ մարդկան։
25 Կը նորոգի մարմինը նրա, ինչպէս ծեփը պատի, ու ոսկորները նրա ծուծով կը լցուեն: Կը փափկացնի մարմինը նրա, ինչպէս մարմինը մանկան, ու մարդկանց մէջ կը հաստատի նրան՝ երիտասարդացած:
25 Անոր մարմինը տղու մարմինէն աւելի փափուկ պիտի ըլլայ Ու անիկա իր մանկութեան օրերուն պիտի դառնայ’։
Նորոգեսցէ զմարմին նորա իբրեւ զծեփ որմոյ, եւ ոսկերք նորա լցցին ուղղով. փափկացուսցէ զմարմին նորա իբրեւ զտղայոյ, հաստատեսցէ զնա երիտասարդացեալ ի մէջ մարդկան:

33:25: Նորոգեսցէ՛ զմարմին նորա իբրեւ զծեփ որմոյ, եւ ոսկերք նորա լցցին ուղղով։ Փափկացուսցէ զմարմին նորա իբրեւ զտղայոյ. հաստատեսցէ զնա երիտասարդացեալ ՚ի մէջ մարդկան։
25 Կը նորոգի մարմինը նրա, ինչպէս ծեփը պատի, ու ոսկորները նրա ծուծով կը լցուեն: Կը փափկացնի մարմինը նրա, ինչպէս մարմինը մանկան, ու մարդկանց մէջ կը հաստատի նրան՝ երիտասարդացած:
25 Անոր մարմինը տղու մարմինէն աւելի փափուկ պիտի ըլլայ Ու անիկա իր մանկութեան օրերուն պիտի դառնայ’։
zohrab-1805▾ eastern-1994▾ western am▾
33:2533:25 Тогда тело его сделается свеж{е}е, нежели в молодости; он возвратится к дням юности своей.
33:25 ἁπαλυνεῖ απαλυνω though; while αὐτοῦ αυτος he; him τὰς ο the σάρκας σαρξ flesh ὥσπερ ωσπερ just as νηπίου νηπιος minor ἀποκαταστήσει αποκαθιστημι restore; pay δὲ δε though; while αὐτὸν αυτος he; him ἀνδρωθέντα ανδροω in ἀνθρώποις ανθρωπος person; human
33:25 רֻֽטֲפַ֣שׁ rˈuṭᵃfˈaš רטפשׁ [uncertain] בְּשָׂרֹ֣ו bᵊśārˈô בָּשָׂר flesh מִ mi מִן from נֹּ֑עַר nnˈōʕar נֹעַר youth יָ֝שׁ֗וּב ˈyāšˈûv שׁוב return לִ li לְ to ימֵ֥י ymˌê יֹום day עֲלוּמָֽיו׃ ʕᵃlûmˈāʸw עֲלוּמִים youth
33:25. consumpta est caro eius a suppliciis revertatur ad dies adulescentiae suaeHis flesh is consumed with punishments, let him return to the days of his youth.
25. His flesh shall be fresher than a child’s; he returneth to the days of his youth:
33:25. His body is consumed by suffering. Let him return to the days of his youth.”
33:25. His flesh shall be fresher than a child’s: he shall return to the days of his youth:
His flesh shall be fresher than a child' s: he shall return to the days of his youth:

33:25 Тогда тело его сделается свеж{е}е, нежели в молодости; он возвратится к дням юности своей.
33:25
ἁπαλυνεῖ απαλυνω though; while
αὐτοῦ αυτος he; him
τὰς ο the
σάρκας σαρξ flesh
ὥσπερ ωσπερ just as
νηπίου νηπιος minor
ἀποκαταστήσει αποκαθιστημι restore; pay
δὲ δε though; while
αὐτὸν αυτος he; him
ἀνδρωθέντα ανδροω in
ἀνθρώποις ανθρωπος person; human
33:25
רֻֽטֲפַ֣שׁ rˈuṭᵃfˈaš רטפשׁ [uncertain]
בְּשָׂרֹ֣ו bᵊśārˈô בָּשָׂר flesh
מִ mi מִן from
נֹּ֑עַר nnˈōʕar נֹעַר youth
יָ֝שׁ֗וּב ˈyāšˈûv שׁוב return
לִ li לְ to
ימֵ֥י ymˌê יֹום day
עֲלוּמָֽיו׃ ʕᵃlûmˈāʸw עֲלוּמִים youth
33:25. consumpta est caro eius a suppliciis revertatur ad dies adulescentiae suae
His flesh is consumed with punishments, let him return to the days of his youth.
33:25. His body is consumed by suffering. Let him return to the days of his youth.”
33:25. His flesh shall be fresher than a child’s: he shall return to the days of his youth:
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
25-26. Возвращение больному здоровья и дарование ему Богом праведности, - мысль, свойственная только Елиую в отличие от друзей (ср. V:19: и д. ; VIII 21; XI:15: и д. ).
Adam Clarke: Commentary on the Bible - 1831
33:25: His flesh shall be fresher than a child's - He shall be born a new creature.
He shall return to the days of his youth - He shall be born again, and become a child of God, through faith in Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
33:25: His flesh shall be fresher than a child's - Margin, "childhood." The meaning is obvious. He would be restored again to health. The calamity which had been brought upon him for purposes of discipline, would be removed. This was the theory of Elihu in regard to afflictions, and he undoubtedly meant that it should be applied to Job. If he would now, understanding the nature and design of affliction, turn to God, he would be recovered again, and enjoy the health and rigor of his youth. We are not to suppose that this is universally true, though it is undoubtedly often a fact now, that if those who are afflicted become truly penitent, and call upon God, the affliction will be removed. It will have accomplished its object, and may be withdrawn. Hence, they who pray that their afflictions may be withdrawn, should first pray that they may accomplish on their own hearts the effect which God designs, producing in them penitence, deadness to the world, and humiliation, and then that his hand may be withdrawn.
He shall return to the days of his youth - That is, to health and rigor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:25: His flesh: Kg2 5:14
a child's: Heb. childhood
return: Job 42:16; Deu 34:7; Jos 14:10, Jos 14:11; Psa 103:5; Hos 2:15
Job 33:26
Carl Friedrich Keil and Franz Delitzsch
33:25
25 His flesh swelleth with the freshness of youth,
He returneth to the days of his youth.
26 If he prayeth to Eloah, He showeth him favour,
So that he seeth His face with joy,
And thus He recompenseth to man his uprightness.
27 He singeth to men and saith:
"I had sinned and perverted what was straight,
"And it was not recompensed to me.
28 "He hath delivered my soul from going down into the pit,
"And my life rejoiceth in the light."
Misled by the change of the perf. and fut. in Job 33:25, Jer. translates Job 33:25 : consumta est caro ejus a suppliciis; Targ.: His flesh had been weakened (אתחלישׁ), or made thin (אתקלישׁ), more than the flesh of a child; Raschi: it had become burst (French אשקושא, in connection with which only פשׁ appears to have been in his mind, in the sense of springing up, prendre son escousse) from the shaking (of disease). All these interpretations are worthless; נער, peculiar to the Elihu section in the book of Job (here and Job 36:14), does not signify shaking, but is equivalent to נערים (Job 13:26; Job 31:18); and רטפשׁ is in the perf. only because the passive quadriliteral would not so easily accommodate itself to inflexion (by which all those asserted significations, which suit only the perf. sense, fall to the ground). The Chateph instead of the simple Sehev is only in order to give greater importance to the passive u. But as to the origin of the quadriliteral (on the four modes of the origin of roots of more than three radicals, vid., Jesurun, pp. 160-166), there is no reason for regarding it as a mixed form derived from two different verbs: it is formed just like פּרשׁז (from פּרשׁ, by Arabizing = פּרשׂ) with a sibilant termination from רטף = רטב, and therefore signifies to be (to have been made) over moist or juicy. However, there is yet another almost more commendable explanation possible. In Arab. ṭrfš signifies to recover, prop. to grow green, become fresh (perhaps from tarufa, as in the signification to blink, from tarafa). From this Arab. tarfasha, or even from a Hebr. טרפּשׁ,
(Note: The Talmud. טרפשׁא דליבא (Chullin, 49b) signifies, according to the customary rendering, the pericardium, and טרפשׁא דכבדא (ib. 46a) the diaphragm, or rather the little net (omentum minus). Originally, however, the former signified the cushion of fat under the pericardium on which the heart rests, especially in the crossing of the furrows; the latter the accumulation of fat on the porta (πύλη) and between the laminae of the little net. For טרפשׁ is correctly explained by שׁומן, fat. It has nothing to do with τράπεζα (an old name for a part of the liver), with which Ges. after Buxtorf connects it.)
pinguefacere (which may with Frst be regarded as springing from טפשׁ, to be fleshy, like כּרבּל, כּרסם), רטפשׁ might have sprung by transposition. In a remarkable manner one and the same idea is attained by all these ways: whether we regard וטפשׁ as a mixed form from רטב and טפשׁ, or as an extended root-form from one or other of these verbs, it is always according to the idea: a superabundance of fresh healthfulness. The מן or מנּער is chiefly regarded as comparative: more than youth, i.e., leaving this behind, or exceeding it, Ew. 221, a; but Job 33:25, according to which he who was hitherto sick unto death actually renews his youth, makes it more natural to take the מן as causal: it swells from youth or youthfulness. In this description of the renovation which the man experiences, it is everywhere assumed that he has taken the right way announced to him by the mediating angel. Accordingly, Job 33:26 is not intended of prayer that is heard, which resulted in pardon, but of prayer that may be heard continually, which results from the pardon: if he prays to Eloah (fut. hypotheticum as Job 22:27, vid., on Job 29:24), He receives him favourably (רצה, Arab. raḍiya, with ב, Arab. b, to have pleasure in any one, with the acc. eum gratum vel acceptum habere), and he (whose state of favour is now established anew) sees God's countenance (which has been hitherto veiled from him, Job 34:29) with rejoicing (as Ps 33:3 and freq.), and He (God) recompenses to the man his uprightness (in his prolonged course of life), or prop., since it is not ויּשׁלּם, but ויּשׁב, He restores on His part his relation in accordance with the order of redemption, for that is the idea of צדקה; the word has either a legal or a so-to-speak evangelical meaning, in which latter, used of God (as so frequently in Isaiah II), it describes His rule in accordance with His counsel and order of redemption; the primary notion is strict observance of a given rule.
In Job 33:27 the favoured one is again the subj. This change of person, without any indication of the same, belongs to the peculiarities of the Hebrew, and, in general, of the Oriental style, described in the Geschichte der jd. Poesie, S. 189 [History of Jewish Poetry;] the reference of ויּרא, as Hiph., to God, which is preferred by most expositors, is consequently unnecessary. Moreover, the interpretation: He causes his (the favoured one's) countenance to behold joy (Umbr., Ew.), is improbable as regards the phrase (נראה) ראה פני ה, and also syntactically lame; and the interpretation: He causes (him, the favoured one) to behold His (the divine) countenance with joy (Hirz., Hahn, Schlottm., and others), halts in like manner, since this would be expressed by ויּראהוּ (ויּראנּוּ). By the reference to psalmody which follows in Job 33:27 (comp. Job 36:24), it becomes natural that we should understand Job 33:26 according to such passages in the Psalms as Ps 90:2; Ps 67:2; Ps 17:15. ישׂר is a poetically contracted fut. after the manner of a jussive, for ישׁוּר; and perhaps it is a dialectic form, for the Kal שׁוּר = שׁיר occurs only besides in 1Kings 18:6 as Chethb. With על (comp. Prov 25:20) it signifies to address a song to any one, to sing to him. Now follows the psalm of the favoured one in outline; Job 33:28 also belongs to it, where the Keri (Targ. Jer.), without any evident reason whatever, gets rid of the 1 pers. (lxx, Syr.). I had sinned - he says, as he looks back ashamed and thankful - and perverted what was straight (comp. the confession of the penitent, Ps 106:6), ולא שׁוה לי, et non aequale factum s. non aequatum est mihi,
(Note: In Arabic swy (sawa) is the most general expression for "to be worth, to cost," usually with the acc. of price, but also with li, e.g., in the proverb hal ka‛ke mâ tiswe li-hal da‛ke, this (wretched) bite of bread (of subsistence) is not worth this (excessive) pressure after it. Accordingly ולא שׁוה לי would signify: it (what I suffered) came not equal to me (did not balance me), which at any rate is equivalent to "it did not cost my life" (Wetzst.), but would be indistinctly expressed.)
i.e., it has not been recompensed to me according to my deserts, favour instead of right is come upon me. שׁוה (Arab. sawâ) is intended neutrally, not so that God would be the subj. (lxx καὶ οὐκ ἄξια ἤτασέ με ὧν ἥμαρτον). Now follows, Job 33:28, the positive expression of the favour experienced. The phrase עבר בשׁחת, after the analogy of עבר בשׁלח above, and also חיּה for חיּים, are characteristic of the Elihu section. Beautiful is the close of this psalm in nuce: "and my life refreshes itself (ראה בּ as Job 20:17 and freq.) in the light," viz., in the light of the divine countenance, which has again risen upon me, i.e., in the gracious presence of God, which I am again become fully conscious of.
Geneva 1599
33:25 His flesh shall be (q) fresher than a child's: he shall return to the days of his youth:
(q) He will feel God's favour and rejoice; declaring by this in which stands the true joy of the faithful, and that God will restore him to health, which is a token of his blessing.
John Gill
33:25 His flesh shall be fresher than a child's,.... Being recovered from illness and restored to health, through the gracious dealings of God with him. This is to be understood not simply and absolutely, but comparatively, or with respect to his former condition; that he, who before was reduced to skin and bone, is now become fat and plump; and whose flesh was dry and withered, now moist, succulent, and juicy; and whose skin was wrinkled, now soft and smooth, and sleek; and whose face was pale, now bloomy and ruddy. The Targum is,
"his flesh is weakened more than a child,''
and the Vulgate Latin,
"is consumed,''
referring to his former state:
he shall return to the days of his youth. His youth renewed, and he seem young again; become hale and robust as in his youthful days; see Ps 103:5.
Robert Jamieson, A. R. Fausset and David Brown
33:25 Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal regeneration. The striking words cannot be restricted to their temporal meaning, as used by Elihu (1Pet 1:11-12).
his flesh shall be fresher than a child's--so Naaman, 4Kings 5:14, spiritually, Jn 3:3-7.
33:2633:26: Յաղաչել իւրում առ Տէր ընդունելի՛ եղիցի նմա. մտցէ լուրջ երեսօք դաւանութեան, հատուսցէ մարդկան զարդարութիւն[9418]։ [9418] Ոմանք. Դաւանութեամբ։
26 Երբ Տիրոջն աղերսի, կ’ընդունուի նրա կողմից, լուրջ դէմքով կը մտնի խոստովանութեան, քանի որ Աստուած արդարութեան համար կը հատուցի մարդկանց:
26 Աստուծոյ պիտի աղաղակէ ու Աստուած զանիկա պիտի ընդունի Ու անոր երեսը ուրախութեամբ պիտի տեսնէ. Քանզի Անիկա պիտի հատուցանէ մարդուն՝ անոր արդարութեանը համեմատ։
Յաղաչել իւրում առ Տէր` ընդունելի եղիցի նմա. մտցէ լուրջ երեսօք դաւանութեան, հատուսցէ մարդկան զարդարութիւն:

33:26: Յաղաչել իւրում առ Տէր ընդունելի՛ եղիցի նմա. մտցէ լուրջ երեսօք դաւանութեան, հատուսցէ մարդկան զարդարութիւն[9418]։
[9418] Ոմանք. Դաւանութեամբ։
26 Երբ Տիրոջն աղերսի, կ’ընդունուի նրա կողմից, լուրջ դէմքով կը մտնի խոստովանութեան, քանի որ Աստուած արդարութեան համար կը հատուցի մարդկանց:
26 Աստուծոյ պիտի աղաղակէ ու Աստուած զանիկա պիտի ընդունի Ու անոր երեսը ուրախութեամբ պիտի տեսնէ. Քանզի Անիկա պիտի հատուցանէ մարդուն՝ անոր արդարութեանը համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
33:2633:26 Будет молиться Богу, и Он милостив к нему; с радостью взирает на лице его и возвращает человеку праведность его.
33:26 εὐξάμενος ευχομαι wish; make δὲ δε though; while πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even δεκτὰ δεκτος acceptable αὐτῷ αυτος he; him ἔσται ειμι be εἰσελεύσεται εισερχομαι enter; go in δὲ δε though; while προσώπῳ προσωπον face; ahead of καθαρῷ καθαρος clean; clear σὺν συν with; [definite object marker] ἐξηγορίᾳ εξηγορια render; surrender δὲ δε though; while ἀνθρώποις ανθρωπος person; human δικαιοσύνην δικαιοσυνη rightness; right standing
33:26 יֶעְתַּ֤ר yeʕtˈar עתר entreat אֶל־ ʔel- אֶל to אֱלֹ֨והַּ׀ ʔᵉlˌôₐh אֱלֹוהַּ god וַ wa וְ and יִּרְצֵ֗הוּ yyirṣˈēhû רצה like וַ wa וְ and יַּ֣רְא yyˈar ראה see פָּ֭נָיו ˈpānāʸw פָּנֶה face בִּ bi בְּ in תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting וַ wa וְ and יָּ֥שֶׁב yyˌāšev שׁוב return לֶ֝ ˈle לְ to אֱנֹ֗ושׁ ʔᵉnˈôš אֱנֹושׁ man צִדְקָתֹֽו׃ ṣiḏqāṯˈô צְדָקָה justice
33:26. deprecabitur Deum et placabilis ei erit et videbit faciem eius in iubilo et reddet homini iustitiam suamHe shall pray to God, and he will be gracious to him: and he shall see his face with joy, and he will render to man his justice.
26. He prayeth unto God, and he is favourable unto him; so that he seeth his face with joy: and he restoreth unto man his righteousness.
33:26. He will beg pardon from God, and he will be soothing to him; and he will look upon his face in jubilation, and he will restore his justice to man.
33:26. He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.
He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness:

33:26 Будет молиться Богу, и Он милостив к нему; с радостью взирает на лице его и возвращает человеку праведность его.
33:26
εὐξάμενος ευχομαι wish; make
δὲ δε though; while
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
δεκτὰ δεκτος acceptable
αὐτῷ αυτος he; him
ἔσται ειμι be
εἰσελεύσεται εισερχομαι enter; go in
δὲ δε though; while
προσώπῳ προσωπον face; ahead of
καθαρῷ καθαρος clean; clear
σὺν συν with; [definite object marker]
ἐξηγορίᾳ εξηγορια render; surrender
δὲ δε though; while
ἀνθρώποις ανθρωπος person; human
δικαιοσύνην δικαιοσυνη rightness; right standing
33:26
יֶעְתַּ֤ר yeʕtˈar עתר entreat
אֶל־ ʔel- אֶל to
אֱלֹ֨והַּ׀ ʔᵉlˌôₐh אֱלֹוהַּ god
וַ wa וְ and
יִּרְצֵ֗הוּ yyirṣˈēhû רצה like
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
פָּ֭נָיו ˈpānāʸw פָּנֶה face
בִּ bi בְּ in
תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting
וַ wa וְ and
יָּ֥שֶׁב yyˌāšev שׁוב return
לֶ֝ ˈle לְ to
אֱנֹ֗ושׁ ʔᵉnˈôš אֱנֹושׁ man
צִדְקָתֹֽו׃ ṣiḏqāṯˈô צְדָקָה justice
33:26. deprecabitur Deum et placabilis ei erit et videbit faciem eius in iubilo et reddet homini iustitiam suam
He shall pray to God, and he will be gracious to him: and he shall see his face with joy, and he will render to man his justice.
33:26. He will beg pardon from God, and he will be soothing to him; and he will look upon his face in jubilation, and he will restore his justice to man.
33:26. He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.
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
33:26: He shall pray unto God - Being now adopted into the heavenly family, and become a new creature, he shall have the spirit of prayer, which is indeed the very breath and language of the new or spiritual life.
He will be favorable unto him - He shall manifest his good will to him; he shall live under the influences of Divine grace.
He shall see his face with joy - He shall know that God is reconciled to him; and this shall fill him with joy, בתרועה bithruah, with exultation: for, "being justified by faith, he has peace with God, through our Lord Jesus Christ, by whom he has received the atonement; and Rejoices in the hope of the glory of God."
He will render unto man his righteousness - So good and gracious is the Lord, that by his grace he will enable this convert to live to his glory, to bring forth all the fruits of the Spirit, and then reward him for the work, as if it were done by his own might.
Albert Barnes: Notes on the Bible - 1834
33:26: He shall pray unto God ... - That is, when he fully understands the design of affliction; and when his mind is brought to a proper state of penitence for his past conduct, then he will find God merciful and ready to show him kindness.
And he shall see his face with joy - The face of God. That is, he shall be able to look up to him with peace and comfort. This language is similar to that which is so frequently employed in the Scriptures, in which God is said to lift upon us the light of his countenance. The meaning here is, that the afflicted man would be again permitted to look by faith on God, being reconciled to him, and would see in his face no indication of displeasure.
For he will render unto man his righteousness - He will deal with him in justice and equity. When he sees evidence of penitence, he will treat him accordingly; and if in the afflicted man he discerns true piety, he will regard and treat him as his friend. The meaning is, that if there is in the sufferer any sincere love to God, he will not be indifferent to it, but will treat him as possessing it. This is still true, and universally true. If there is in the heart of one who is afflicted any real piety, God will not treat him as an impenitent sinner, but will manifest his mercy to him, and show to him the favors which he confers only on his friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:26: pray: Kg2 20:2-5; Ch2 33:12, Ch2 33:13, Ch2 33:19; Psa 6:1-9, Psa 28:1, Psa 28:2, Psa 28:6, Psa 30:7-11, Psa 41:8-11; Psa 50:15, Psa 91:15, Psa 116:1-6; Isa 30:19; Jer 33:3; Jon 2:2-7; Act 9:11
and he shall: Job 42:8, Job 42:9; Num 6:25, Num 6:26; Psa 4:6, Psa 4:7, Psa 16:11, Psa 30:5, Psa 67:1; Act 2:28; Jde 1:24
he will: Job 34:11; Sa1 26:23; Psa 18:20, Psa 62:12; Pro 24:12; Mat 10:41, Mat 10:42; Heb 11:26
Job 33:27
Geneva 1599
33:26 He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his (r) righteousness.
(r) God will forgive his sins, and accept him as just.
John Gill
33:26 He shall pray unto God,.... As the former verse expresses the condition of the body of the man recovered from sickness, this the frame of his soul, and the spiritual blessings enjoyed by him: some understand this of his praying in the time of his affliction, and consider it as one means of his recovery; and indeed a time of affliction is a time for prayer; and which brings a good man to it, who in health and prosperity has been negligent of it; such an one will make his application to God for deliverance, and not to the creature; and it is his mercy and privilege he has a God to pray unto, who can and will help him. But according to the course and connection of the words, it seems rather to respect what the good man would do, and the frame he would be in upon his recovery; who would entreat the Lord to make him thankful the mercy received, and accept of his thanksgiving for the same; that his affliction might appear to be sanctified unto him, and that he is much the better for it, more holy and more humble; and that he would manifest his pardoning grace to him for all the sins and transgressions he had been guilty of, his murmurings and repinings, and everything else during his affliction; and that he may make use of his health and strength given him in the service of God, and for the glory of his name;
and he will be favourable to him; which, if understood of the time of affliction, it may be interpreted of his laying no more on him than he will enable him to bear, and supporting him under it; of granting his gracious presence in it, and of his taking notice of him, visiting him, knowing, owning, and choosing him in the furnace of affliction, and manifesting his care unto him; and of the deliverance of him out of it. But if it respects the man as recovered out of affliction, it denotes further discoveries of the special care and favour of God to him, which are very enlivening and refreshing, strengthening and supporting; and of his gracious acceptance of his person, and of his sacrifices of prayer, praise, and thanksgiving, through Christ the Mediator and messenger of the covenant;
and he shall see his face with joy: that is, either God who is favourable to him, he looks with a smiling countenance upon the man now recovered, who before seemed to look upon him with frowns in his countenance, there being a change in the outward dispensations of his providence towards him, though none in his heart: his countenance beholds the upright with pleasure, whether they see it or not; he looks upon his people in Christ with the utmost complacency and delight, and particularly when they come to him in the exercise of grace, with their prayers, praises, and thanksgivings. Or the man recovered from illness, God being favourable to him, he beholds the face of God with joy, who perhaps had hid it from him in his affliction, which caused trouble; but now showing his face and favour, it causes joy and exultation, even a jubilee in his soul. He beholds him in Christ as the God of grace and peace; and through him can come to him, and look him in the face with comfort and pleasure, as nothing is more delightful to him than the light of his countenance;
for he will render unto man his righteousness: not the sick man recovered render to another man what is his right and due, or what he may have wronged him of; for which being reproved by the affliction, and convicted of, is desirous of making restitution: but God, who will render, return, or restore to the man recovered his righteousness, which is the foundation of his joy; not render to him according to his own righteousness, as the Targum, which would be but a poor recompense if strictly given; nor restore to him the righteousness he lost in Adam, which is but a creature righteousness; but the righteousness of Christ, as Mr. Broughton, which is the good man's or the believer's in Christ, because wrought out for him, imputed to him, and bestowed as a free gift on him. Now though this righteousness can never be lost, being an everlasting one, yet a sense of interest in it may, which is returned, restored, and rendered to a man, when that righteousness is afresh revealed to him from faith to faith; the consequence of which is peace and comfort, joy and triumph.
John Wesley
33:26 Render - He will deal with him as with one reconciled to him through the mediator, and turning from sin to righteousness.
Robert Jamieson, A. R. Fausset and David Brown
33:26 Job shall no longer pray to God, as he complains, in vain (Job 23:3, Job 23:8-9). True especially to the redeemed in Jesus Christ (Jn 16:23-27).
he--Job.
shall see his face--or, God shall make Job to see His face [MAURER]. God shall no longer "hide His face" (Job 13:24). True to the believer now (Jn 14:21-22); eternally (Ps 17:15; Jn 17:24).
his--God's
righteousness--God will again make the restored Job no longer ("I perverted . . . right," Job 33:27) doubt God's justice, but to justify Him in His dealings. The penitent justifies God (Ps 51:4). So the believer is made to see God's righteousness in Jesus Christ (Is 45:24; Is 46:13).
33:2733:27: Ապա մեղադի՛ր լիցի մարդ՝ ինքն ցինքն ասիցէ. թէ զորպիսիս վճարէի, եւ ո՛չ արժանի ըստ որոց մեղա՛յն պատժեաց զիս[9419]։ [9419] Ոմանք. Ինքն յինքն ասասցէ. թէ զորպիսիս վճարեցի։ Օրինակ մի. Եւ ո՛չ ըստ արժանի ընդ որոց պատժեաց զիս։
27 Ապա կը մեղադրի մարդն ինքն իրեն ու կ’ասի. “ Այդ ինչե՜ր էի անում ես, եւ իմ մեղանչումների համեմատ ըստ արժանւոյն Նա չպատժեց ինձ:
27 Անիկա մարդոց վրայ կը նայի Ու եթէ մէկը ըսէ՝ ‘Մեղք գործեցի ու իրաւունքը աւրեցի Ու ասիկա ինծի օգտակար չեղաւ
Ապա մեղադիր լիցի մարդ, ինքն ցինքն ասիցէ, թէ` Զորպիսի՛ս վճարէի, եւ ոչ արժանի ըստ որոց մեղայն պատժեաց զիս:

33:27: Ապա մեղադի՛ր լիցի մարդ՝ ինքն ցինքն ասիցէ. թէ զորպիսիս վճարէի, եւ ո՛չ արժանի ըստ որոց մեղա՛յն պատժեաց զիս[9419]։
[9419] Ոմանք. Ինքն յինքն ասասցէ. թէ զորպիսիս վճարեցի։ Օրինակ մի. Եւ ո՛չ ըստ արժանի ընդ որոց պատժեաց զիս։
27 Ապա կը մեղադրի մարդն ինքն իրեն ու կ’ասի. “ Այդ ինչե՜ր էի անում ես, եւ իմ մեղանչումների համեմատ ըստ արժանւոյն Նա չպատժեց ինձ:
27 Անիկա մարդոց վրայ կը նայի Ու եթէ մէկը ըսէ՝ ‘Մեղք գործեցի ու իրաւունքը աւրեցի Ու ասիկա ինծի օգտակար չեղաւ
zohrab-1805▾ eastern-1994▾ western am▾
33:2733:27 Он будет смотреть на людей и говорить: грешил я и превращал правду, и не воздано мне;
33:27 εἶτα ειτα then τότε τοτε at that ἀπομέμψεται απομεμφομαι person; human αὐτὸς αυτος he; him ἑαυτῷ εαυτου of himself; his own λέγων λεγω tell; declare οἷα οιος kind that; what συνετέλουν συντελεω consummate; finish καὶ και and; even οὐκ ου not ἄξια αξιος worthy; deserving ἤτασέν εταζω me ὧν ος who; what ἥμαρτον αμαρτανω sin
33:27 יָשֹׁ֤ר׀ yāšˈōr שׁור regard עַל־ ʕal- עַל upon אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say חָ֭טָאתִי ˈḥāṭāṯî חטא miss וְ wᵊ וְ and יָשָׁ֥ר yāšˌār יָשָׁר right הֶעֱוֵ֗יתִי heʕᵉwˈêṯî עוה do wrong וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁ֥וָה šˌāwā שׁוה be like לִֽי׃ lˈî לְ to
33:27. respiciet homines et dicet peccavi et vere deliqui et ut eram dignus non recepiHe shall look upon men, and shall say: I have sinned, and indeed I have offended, and I have not received what I have deserved.
27. He singeth before men, and saith, I have sinned, and perverted that which was right, and it profited me not:
33:27. He will consider mankind, and he will say: “I have sinned and truly I have offended, yet I was not treated as I deserved.”
33:27. He looketh upon men, and [if any] say, I have sinned, and perverted [that which was] right, and it profited me not;
He looketh upon men, and [if any] say, I have sinned, and perverted [that which was] right, and it profited me not:

33:27 Он будет смотреть на людей и говорить: грешил я и превращал правду, и не воздано мне;
33:27
εἶτα ειτα then
τότε τοτε at that
ἀπομέμψεται απομεμφομαι person; human
αὐτὸς αυτος he; him
ἑαυτῷ εαυτου of himself; his own
λέγων λεγω tell; declare
οἷα οιος kind that; what
συνετέλουν συντελεω consummate; finish
καὶ και and; even
οὐκ ου not
ἄξια αξιος worthy; deserving
ἤτασέν εταζω me
ὧν ος who; what
ἥμαρτον αμαρτανω sin
33:27
יָשֹׁ֤ר׀ yāšˈōr שׁור regard
עַל־ ʕal- עַל upon
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
חָ֭טָאתִי ˈḥāṭāṯî חטא miss
וְ wᵊ וְ and
יָשָׁ֥ר yāšˌār יָשָׁר right
הֶעֱוֵ֗יתִי heʕᵉwˈêṯî עוה do wrong
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁ֥וָה šˌāwā שׁוה be like
לִֽי׃ lˈî לְ to
33:27. respiciet homines et dicet peccavi et vere deliqui et ut eram dignus non recepi
He shall look upon men, and shall say: I have sinned, and indeed I have offended, and I have not received what I have deserved.
33:27. He will consider mankind, and he will say: “I have sinned and truly I have offended, yet I was not treated as I deserved.”
33:27. He looketh upon men, and [if any] say, I have sinned, and perverted [that which was] right, and it profited me not;
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
33:27: He looketh upon men - אנשים anashim, wretched, fallen men. He shines into them, to convince them of sin; and if any, under this convincing light of God, say, I have sinned against heaven and before thee, and perverted the right - abused the powers, faculties, mercies, and advantages, which thou didst give me, by seeking rest and happiness in the creature, and it profited me not - it was all vanity and vexation of spirit; ולא שוה לי velo shavah li, "and it was not equal to me," did not come up to my expectation, nor supply my wants: -
Albert Barnes: Notes on the Bible - 1834
33:27: He looketh upon men - Margin, "or, he shall look upon men, and say, I have sinned." Umbreit renders this, Nun singt er jubelnd zu den Menschen - "now he sings joyfully among men." So Noyes, "He shall sing among men, and say." Prof. Lee "He shall fully consider or pronounce right to men, so that one shall say, I have sinned." Coverdale, "Such a respect hath he unto men. Therefore let a man confess and say, I have offended." The Septuagint renders it, Εἷτα τὸτε άπιμέμψεται ἄνθρωπος άυτος ἑαυτῳ Eita tote apomempsetai anthrō pos autos heautō, "then shall a man blame himself," etc. These various renderings arise from the difference of signification attached to the Hebrew word ישׁר yā shor. According to our interpretation, it is derived from שׁיר shı̂ yr, "to sing," and then the meaning would be, "he sings before men," and thus the reference would be to the sufferer, meaning that he would have occasion to rejoice among men. See Gesenius on the word. According to the other view, the word is derived from שׁור shû r, "to look round"; "to care for, or regard"; and according to this, the reference is to God, meaning that he carefully and attentively observes people in such circumstances, and, if he sees evidence that there is true penitence, he has compassion and saves. This idea certainly accords better with the scope of the passage than the former, and it seems to me is to be regarded as correct.
And if any say, I have sinned - Hebrew "And says," that is, if the sufferer, under the pressure of his afflictions, is willing to confess his faults, then God is ready to show him mercy. This accords with what Elihu purposed to state of the design of afflictions, that they were intended to bring people to reflection, and to be a means of wholesome discipline. There is no doubt that he meant that all this should be understood by Job as applicable to himself, for he manifestly means to be understood as saying that he had not seen in him the evidence of a penitent mind, such as he supposed afflictions were designed to produce.
And perverted that which was right - That is, in regard to operations and views of the divine government. He had held error, or had cherished wrong apprehensions of the divine character. Or it may mean, that he had dealt unjustly with people in his contact with them.
And it profited me not - The word used here (שׁוה shâ vâ h) means properly to be even or level; then to be equal, or of like value; and here may mean, that he now saw that it was no advantage to him to have done wickedly, since it brought upon him such a punishment, or the benefit which he received from his life of wickedness was no equivalent for the pain which he had been called to suffer in consequence of it. This is the common interpretation. Rosenmuller, however, suggests another, which is, that he designs by this language to express his sense of the divine mercy, and that it means "my afflictions are in no sense equal to my deserts. I have not been punished as I might justly have been, for God has interposed to spare me." It seems to me, however, that the former interpretation accords best with the meaning of the words and the scope of the passage. It would then be the reflection of a man on the bed of suffering, that the course of life which brought him there had been attended with no advantage, but had been the means of plunging him into deserved sorrows. from which he could be rescued only by the grace of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:27: looketh: etc. or, shall look upon men, and say
I: Job 7:20; Num 12:11; Sa2 12:13; Pro 28:13; Jer 3:13, Jer 31:18, Jer 31:19; Luk 15:18-22, Luk 18:13; Jo1 1:8-10
I have sinned: etc. Gen 16:13; Ch2 16:9; Psa 11:4, Psa 14:2, Psa 139:1-4; Pro 5:21, Pro 15:3; Jer 23:24
perverted: Ecc 5:8
right: Psa 19:7, Psa 19:8, Psa 119:128; Rom 7:12-14, Rom 7:16, Rom 7:22
it profited: Job 34:9; Jer 2:8; Mat 16:26; Rom 6:21
Job 33:28
Geneva 1599
33:27 He looketh upon men, and [if any] say, I have sinned, and (s) perverted [that which was] right, and it profited (t) me not;
(s) That is, done wickedly.
(t) But my sins have been the cause of God's wrath toward me.
John Gill
33:27 He looketh upon men,.... According to our version, and other interpreters, the sense is, God looks upon men as he does on all men in general, their ways and their works; and particularly he takes notice of men under affliction, and observes how they behave; if they are penitent and confess their sins, he restores them to health, and does them good both in body and soul. But most carry the sense another way, and interpret it of the sick man recovered, who looks upon his friends and relations about him, and any others that come within his reach; of he goes about them, as Aben Ezra explains the word; or will accompany with men, as Mr. Broughton; or sets them in rows, as Gersom, in order, as at a levee, that he may the better address them; or he shall direct himself to them, as the Targum; or shall sing over them or before them, so Schultens (t); in a joyful manner, in an exulting strain, express himself, as follows; for the phrase,
and if any say (u), should be rendered, "and he shall say"; make the following confession of his acknowledgment of the goodness of God unto him;
I have sinned; against God and man, and that has been the cause of all my afflictions; I am now sensible of it, and ingenuously own it:
and perverted that which was right: have not done that which is right in the sight of God, nor what is just and right between man and man; have perverted the right ways of God, swerved from his commandments, and gone into crooked paths, with the workers of iniquity; and declined from, or perverted, justice and judgment among men;
and it profiteth me not; as sin does not in the issue; though it promises profit and advantage, it does not yield it; but, on the contrary, much harm and mischief come by it.
(t) "cantabit super vel coram", Schultens. (u) "et dicat", V. L. Beza, Montanus, Mercerus, Michaelis, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
33:27 he looketh--God. Rather, with UMBREIT, "Now he (the restored penitent) singeth joyfully (answering to "joy," Job 33:26; Ps 51:12) before men, and saith," &c. (Prov 25:20; Ps 66:16; Ps 116:14).
perverted--made the straight crooked: as Job had misrepresented God's character.
profited--literally, "was made even" to me; rather, "My punishment was not commensurate with my sin" (so Zophar, Job 11:6); the reverse of what Job heretofore said (Job 16:17; Ps 103:10; Ezra 9:13).
33:2833:28: ※ Փրկեա՛ց զանձն իմ զի մի՛ մտցէ յապականութիւն, եւ կեանք իմ տեսցե՛ն զլոյս։
28 Փրկեց հոգիս, որպէսզի այն ապականութեան մէջ չմտնի, եւ որպէսզի կեանքս լոյսը տեսնի”:
28 Աստուած իմ հոգիս ազատեց, որպէս զի գերեզմանը չիջնէ. Այլ իմ կեանքս լոյսը տեսնէ’։
Փրկեաց զանձն իմ զի մի՛ մտցէ յապականութիւն. եւ կեանք իմ տեսցեն զլոյս:

33:28: ※ Փրկեա՛ց զանձն իմ զի մի՛ մտցէ յապականութիւն, եւ կեանք իմ տեսցե՛ն զլոյս։
28 Փրկեց հոգիս, որպէսզի այն ապականութեան մէջ չմտնի, եւ որպէսզի կեանքս լոյսը տեսնի”:
28 Աստուած իմ հոգիս ազատեց, որպէս զի գերեզմանը չիջնէ. Այլ իմ կեանքս լոյսը տեսնէ’։
zohrab-1805▾ eastern-1994▾ western am▾
33:2833:28 Он освободил душу мою от могилы, и жизнь моя видит свет.
33:28 σῶσον σωζω save ψυχήν ψυχη soul μου μου of me; mine τοῦ ο the μὴ μη not ἐλθεῖν ερχομαι come; go εἰς εις into; for διαφθοράν διαφθορα decay καὶ και and; even ἡ ο the ζωή ζωη life; vitality μου μου of me; mine φῶς φως light ὄψεται οραω view; see
33:28 פָּדָ֣ה pāḏˈā פדה buy off נַ֭פְשֹׁונפשׁי *ˈnafšô נֶפֶשׁ soul מֵ mē מִן from עֲבֹ֣ר ʕᵃvˈōr עבר pass בַּ ba בְּ in † הַ the שָּׁ֑חַת ššˈāḥaṯ שַׁחַת pit וְ֝ו *ˈw וְ and חַיָּתֹוחיתי *ḥayyāṯˌô חַיָּה life בָּ bā בְּ in † הַ the אֹ֥ור ʔˌôr אֹור light תִּרְאֶֽה׃ tirʔˈeh ראה see
33:28. liberavit animam suam ne pergeret in interitum sed vivens lucem videretHe hath delivered his soul from going into destruction, that it may live and see the light.
28. He hath redeemed my soul from going into the pit, and my life shall behold the light.
33:28. He has freed his soul from continuing into destruction, so that, in living, it may see the light.
33:28. He will deliver his soul from going into the pit, and his life shall see the light.
He will deliver his soul from going into the pit, and his life shall see the light:

33:28 Он освободил душу мою от могилы, и жизнь моя видит свет.
33:28
σῶσον σωζω save
ψυχήν ψυχη soul
μου μου of me; mine
τοῦ ο the
μὴ μη not
ἐλθεῖν ερχομαι come; go
εἰς εις into; for
διαφθοράν διαφθορα decay
καὶ και and; even
ο the
ζωή ζωη life; vitality
μου μου of me; mine
φῶς φως light
ὄψεται οραω view; see
33:28
פָּדָ֣ה pāḏˈā פדה buy off
נַ֭פְשֹׁונפשׁי
*ˈnafšô נֶפֶשׁ soul
מֵ מִן from
עֲבֹ֣ר ʕᵃvˈōr עבר pass
בַּ ba בְּ in
הַ the
שָּׁ֑חַת ššˈāḥaṯ שַׁחַת pit
וְ֝ו
*ˈw וְ and
חַיָּתֹוחיתי
*ḥayyāṯˌô חַיָּה life
בָּ בְּ in
הַ the
אֹ֥ור ʔˌôr אֹור light
תִּרְאֶֽה׃ tirʔˈeh ראה see
33:28. liberavit animam suam ne pergeret in interitum sed vivens lucem videret
He hath delivered his soul from going into destruction, that it may live and see the light.
33:28. He has freed his soul from continuing into destruction, so that, in living, it may see the light.
33:28. He will deliver his soul from going into the pit, and his life shall see the light.
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
33:28: He will deliver his soul - He will do that to every individual penitent sinner which he has promised in his word to do for a lost world - he will deliver his soul from going down to the pit of hell.
And his life shall see the light - He shall walk in the light, as Christ is in the light; always enjoying a clear sense of his acceptance through the blood of the Lamb. See another mode of paraphrasing these verses at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
33:28: He will deliver his soul - Margin, "He hath delivered my soul." There are various readings here in the text, which give rise to this diversity of interpretation. The present reading in the text is נפשׁי nepheshay - "my soul"; and according to this, it is to be regarded as the language of the sufferer celebrating the mercy of God, and is language which is connected with the confession in the pRev_ious verse, "I have sinned; I found it no advantage; and he hath rescued me from death." Many manuscripts, however, read נפשׁו nepheshô - "his soul"; and according to this, the language would be that of Elihu, saying, that in those circumstances God would deliver him when he made suitable confession of his sin. The sense is essentially the same. The Vulgate has, "He will deliver his soul;" the Septuagint, "Save my soul."
From going into the pit - Notes .
And his life shall see the light - Here there is the same variety of reading which occurs in regard to the word soul. The present Hebrew text is (חיתי chayā tay) "my life"; many manuscripts read (חיתו chayā tô), "his life." The phrase "to see the light" is equivalent to live. Death was represented as going down into regions where there was no ray of light. See ; -22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:28: will deliver: etc. or, hath delivered my soul, etc. and my life, Job 33:18, Job 33:24, Job 17:16; Psa 55:23, Psa 69:15; Isa 38:17, Isa 38:18; Rev 20:1-3
see: Job 33:20, Job 33:22, Job 3:9, Job 3:16, Job 3:20; Psa 49:19; Isa 9:2; Joh 11:9
Job 33:29
Geneva 1599
33:28 (u) He will deliver his soul from going into the pit, and his life shall see the light.
(u) God will forgive the penitent sinner.
John Gill
33:28 He will deliver his soul from going into the pit,.... Into the pit of the grave; and then the soul is put for the man or for the body; or into the pit of hell or perdition:
and his life shall see the light; or he shall live and enjoy outward prosperity here, and the light of eternal happiness hereafter; and so the Targum interprets it of superior light, or the light above, even the inheritance of the saints in light. These words have a double reading; the "Keri", or marginal reading, is what we follow; but the "Cetib", or textual reading, is, "he hath delivered my soul from going into the pit, and my life sees the light"; and which seems to be the better reading; and so the words are a continuation of the address of the man recovered from illness to his friends; setting forth and acknowledging, with joy and thankfulness, the great goodness of God unto him, that he had delivered him from the grave, and spared his life, and given him to enjoy great prosperity, both temporal and spiritual.
John Wesley
33:28 Life - His life which was endangered, shall be restored and continued. Yea, farther, God shall Deliver his soul from going into the pit of hell: and his life shall see the light, all good, in the vision and fruition of God.
Robert Jamieson, A. R. Fausset and David Brown
33:28 (See on Job 33:24); rather, as Hebrew text (English Version reads as the Margin, Hebrew, Keri, "his soul, his life"), "He hath delivered my soul . . . my life." Continuation of the penitent's testimony to the people.
light-- (Job 33:30; Job 3:16, Job 3:20; Ps 56:13; Eccles 11:7).
33:2933:29: ※ Ահա զայս ամենայն գործէ Հզօրն. երիս ճանապարհս ընդ առն։
29 Այս ամէնն ահա կատարում է մարդու նկատմամբ Ամենազօրը՝ երեք ճանապարհներով:
29 Ահա Աստուած այս բոլոր բաները Երկու երեք անգամ մարդուն կ’ընէ
Ահա զայս ամենայն գործէ Հզօրն, երիս ճանապարհս ընդ առն:

33:29: ※ Ահա զայս ամենայն գործէ Հզօրն. երիս ճանապարհս ընդ առն։
29 Այս ամէնն ահա կատարում է մարդու նկատմամբ Ամենազօրը՝ երեք ճանապարհներով:
29 Ահա Աստուած այս բոլոր բաները Երկու երեք անգամ մարդուն կ’ընէ
zohrab-1805▾ eastern-1994▾ western am▾
33:2933:29 Вот, все это делает Бог два-три раза с человеком,
33:29 ἰδοὺ ιδου see!; here I am πάντα πας all; every ταῦτα ουτος this; he ἐργᾶται εργαζομαι work; perform ὁ ο the ἰσχυρὸς ισχυρος forceful; severe ὁδοὺς οδος way; journey τρεῖς τρεις three μετὰ μετα with; amid ἀνδρός ανηρ man; husband
33:29 הֶן־ hen- הֵן behold כָּל־ kol- כֹּל whole אֵ֭לֶּה ˈʔēlleh אֵלֶּה these יִפְעַל־ yifʕal- פעל make אֵ֑ל ʔˈēl אֵל god פַּעֲמַ֖יִם paʕᵃmˌayim פַּעַם foot שָׁלֹ֣ושׁ šālˈôš שָׁלֹשׁ three עִם־ ʕim- עִם with גָּֽבֶר׃ gˈāver גֶּבֶר vigorous man
33:29. ecce haec omnia operatur Deus tribus vicibus per singulosBehold, all these things God worketh three times within every one.
29. Lo, all these things doth God work, twice, thrice, with a man,
33:29. Behold, all these things God works three times within each one,
33:29. Lo, all these [things] worketh God oftentimes with man,
Lo, all these [things] worketh God oftentimes with man:

33:29 Вот, все это делает Бог два-три раза с человеком,
33:29
ἰδοὺ ιδου see!; here I am
πάντα πας all; every
ταῦτα ουτος this; he
ἐργᾶται εργαζομαι work; perform
ο the
ἰσχυρὸς ισχυρος forceful; severe
ὁδοὺς οδος way; journey
τρεῖς τρεις three
μετὰ μετα with; amid
ἀνδρός ανηρ man; husband
33:29
הֶן־ hen- הֵן behold
כָּל־ kol- כֹּל whole
אֵ֭לֶּה ˈʔēlleh אֵלֶּה these
יִפְעַל־ yifʕal- פעל make
אֵ֑ל ʔˈēl אֵל god
פַּעֲמַ֖יִם paʕᵃmˌayim פַּעַם foot
שָׁלֹ֣ושׁ šālˈôš שָׁלֹשׁ three
עִם־ ʕim- עִם with
גָּֽבֶר׃ gˈāver גֶּבֶר vigorous man
33:29. ecce haec omnia operatur Deus tribus vicibus per singulos
Behold, all these things God worketh three times within every one.
33:29. Behold, all these things God works three times within each one,
33:29. Lo, all these [things] worketh God oftentimes with man,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30. Постигающие человека бедствия направляются к его исправлению, вразумлению, но не служат выражением божественного гнева, вражды, как утверждал Иов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 Lo, all these things worketh God oftentimes with man, 30 To bring back his soul from the pit, to be enlightened with the light of the living. 31 Mark well, O Job, hearken unto me: hold thy peace, and I will speak. 32 If thou hast any thing to say, answer me: speak, for I desire to justify thee. 33 If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.
We have here the conclusion of this first part of Elihu's discourse, in which, 1. He briefly sums up what he had said, showing that God's great and gracious design, in all the dispensations of his providence towards the children of men, is to save them from being for ever miserable and bring them to be for ever happy, v. 29, 30. All these things God is working with the children of men. He deals with them by conscience, by providences, by ministers, by mercies, by afflictions. He makes them sick, and makes them well again. All these are his operations; he has set the one over the other (Eccl. vii. 14), but his hand is in all; it is he that performs all the things for us. All providences are to be looked upon as God's workings with man, his strivings with him. He uses a variety of methods to do men good; if one affliction do not do the work, he will try another; if neither do, he will try a mercy; and he will send a messenger to interpret both. He often works such things as these twice, thrice; so it is in the original, referring to v. 14. He speaks once, yea, twice; if that prevail not, he works twice, yea, thrice; he changes his method (we have piped, we have mourned) returns again to the same method, repeats the same applications. Why does he take all this pains with man? It is to bring back his soul from the pit, v. 30. If God did not take more care of us than we do of ourselves, we should be miserable; we would destroy ourselves, but he would have us saved, and devises means, by his grace, to undo that by which we were undoing ourselves. The former method, by dream and vision, was to keep back the soul from the pit (v. 18), that is, to prevent sin, that we might not fall into it. This, by sickness and the word, is to bring back the soul, to recover those that have fallen into sin, that they may not lie still and perish in it. With respect to all that by repentance are brought back from the pit, it is that they may be enlightened with the light of the living, that they may have present comfort and everlasting happiness. Whom God saves from sin and hell, which are darkness, he will bring to heaven, the inheritance of the saints in light; and this he aims at in all his institutions and all his dispensations. Lord, what is man, that thou shouldst thus visit him! This should engage us to comply with God's designs, to work with him for our own good, and not to counter-work him. This will render those that perish for ever inexcusable, that so much was done to save them and they would not be healed. 2. He bespeaks Job's acceptance of what he had offered and begs of him to mark it well, v. 31. What is intended for our good challenges our regard. If Job will observe what is said, (1.) He is welcome to make what objections he can against it (v. 32): "If thou hast any thing to say for thyself, in thy own vindication, answer me; though I am fresh, and thou art spent, I will not run thee down with words: Speak, for I, desire to justify thee, and am not as thy other friends that desired to condemn thee." Elihu contends for truth, not, as they did, for victory. Note, Those we reprove we should desire to justify, and be glad to see them clear themselves from the imputations they lie under, and therefore give them all possible advantage and encouragement to do so. (2.) If he has nothing to say against what is said, Elihu lets him know that he has something more to say, which he desires him patiently to attend to (v. 33): Hold thy peace, and I will teach thee wisdom. Those that would both show wisdom and learn wisdom must hearken and keep silence, be swift to hear and slow to speak. Job was wise and good; but those that are so may yet be wiser and better, and must therefore set themselves to improve by the means of wisdom and grace.
Adam Clarke: Commentary on the Bible - 1831
33:29: Lo, all these things worketh God - God frequently uses one, or another, or all of these means, to bring men, גבר gaber, stout-hearted men, who are far from righteousness, to holiness and heaven.
Oftentimes - פעמים שלש paamayim shalosh, "three times over;" or as פעמים paamayim is by the points in the dual number, then it signifies twice three times, that is, again and again; very frequently. Blessed be God!
Albert Barnes: Notes on the Bible - 1834
33:29: Lo, all these things worketh God - That is, he takes all these methods to warn people, and to reclaim them from their evil ways.
Oftentimes - Hebrew as in the margin, twice, thrice. This may be taken either as it is by our translators, to denote an indefinite number, meaning that God takes frequent occasion to warn people, and repeats the admonition when they disregard it, or more probably Elihu refers here to the particular methods which he had specified, and which were three in number. First, warnings in the visions of the night, -17. Second, afflictions, -22. Third, the messenger which God sent to make the sufferer acquainted with the design of the affliction, and to assure him that he might return to God, -26. So the Septuagint understands it, which rendered it, ὁδοὺς τρεῖς hodous treis - three ways, referring to the three methods which Elihu had specified.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:29: all: Job 33:14-17; Co1 12:6; Co2 5:5; Eph 1:11; Phi 2:13; Col 1:29; Heb 13:21
oftentimes: Heb. twice and thrice, Job 33:14, Job 40:5; Kg2 6:10; Co2 12:8
Job 33:30
Carl Friedrich Keil and Franz Delitzsch
33:29
29 Behold, God doeth all
Twice, thrice with man,
30 To bring back his soul from the pit,
That it may become light in the light of life.
31 Listen, O Job, hearken to me;
Be silent and let me speak on.
32 Yet if thou hast words, answer me;
Speak, for I desire thy justification.
33 If not, hearken thou to me;
Be silent and I will teach thee wisdom.
After having described two prominent modes of divine interposition for the moral restoration and welfare of man, he adds, Job 33:29, that God undertakes (observe the want of parallelism in the distich, Job 33:29) everything with a man twice or thrice (asyndeton, as e.g., Is 17:6, in the sense of bis terve) in order to bring back his soul from the pit (שׁחת, here for the fifth time in this speech, without being anywhere interchanged with שׁאול or another synonym, which is remarkable), that it, having hitherto been encompassed by the darkness of death, may be, or become, light (לאור, inf. Niph., syncopated from להאור, Ew. 244, b) in the light of life (as it were bask in the new and restored light of life) - it does not always happen, for these are experiences of no ordinary kind, which interrupt the daily course of life; and it is not even repeated again and again constantly, for if it is without effect the first time, it is repeated a second or third time, but it has an end if the man trifles constantly with the disciplinary work of grace which designs his good. Finally, Elihu calls upon Job quietly to ponder this, that he may proceed; nevertheless, if he has words, i.e., if he thinks he is able to advance any appropriate objections, he is continually to answer him (השׁיב with acc. of the person, as Job 33:5), for he (Elihu) would willingly justify him, i.e., he would gladly be in the position to be able to acknowledge Job to be right, and to have the accusation dispensed with. Hirz. and others render falsely: I wish thy justification, i.e., thou shouldst justify thyself; in this case נפשׁך ought to be supplied, which is unnecessary: חפץ, without a change of subject, has the inf. constr. here without ל, as it has the inf. absol. in Job 13:3, and צדּק signifies to vindicate (as Job 32:2), or acknowledge to be in the right (as the Piel of צדק, Job 33:12), both of which are blended here. The lxx, which translates θέλω γὰρ δικαιωθῆναί σε, has probably read צדקך (Ps 35:27). If it is not so (אם־אין as Gen 30:1), viz., that he does not intend to defend himself with reference to his expostulation with God on account of the affliction decreed for him, he shall on his part (אתּה) listen, shall be silent and be further taught wisdom.
Quasi hac ratione Heliu sanctum Iob convicerit! exclaims Beda, after a complete exposition of this speech. He regards Elihu as the type of the false wisdom of the heathen, which fails to recognise and persecutes the servant of God: Sunt alii extra ecclesiam, qui Christo ejusque ecclesiae similiter adversantur, quorum imaginem praetulit Balaam ille ariolus, qui et Elieu sicut patrum traditio habet (Balaam and Elihu, one person - a worthless conceit repeated in the Talmud and Midrash), qui contra ipsum sanctum Iob multa improbe et injuriose locutus est, in tantum ut etiam displiceret in una ejus et indisciplinata loquacitas.
(Note: Bedae Opp. ed. Basil. iii. col. 602f. 786. The commentary also bears the false name of Jerome Hieronymus, and as a writing attributed to him is contained in tom. v. Opp. ed. Vallarsi.)
Gregory the Great, in his Moralia, expresses himself no less unfavourably at the conclusion of this speech:
(Note: Opp. ed. Prais, i. col. 777.)
Magna Eliu ac valde fortia protulit, sed hoc unusquisque arrogans habere proprium solet, quod dum vera ac mystica loquitur subito per tumorem cordis quaedam inania et superba permiscet. He also regards Elihu as an emblem of confident arrogance, yet not as a type of a heathen philosopher, but of a believing yet vain and arrogant teacher. This tone in judging of Elihu, first started by Jerome, has spread somewhat extensively in the Western Church. In the age of the Reformation, e.g., Victorin Strigel takes this side: Elihu is regarded by him as exemplum ambitiosi oratoris qui plenus sit ostentatione et audacia inusitate sine mente. Also in the Greek Eastern Church such views are not wanting. Elihu says much that is good, and excels the friends in this, that he does not condemn Job; Olympiodorus adds, πλὴν οὐκ ἐνόησε τοῦ δικαίου τῆν διάνοιαν, but he has not understood the true idea of the servant of God!
(Note: Catena in Job. Londin. p. 484, where it is further said, Ὅθεν λογιζόμεθα καὶ τόν θεὸν μήτε ἐπαινέσαι τὸν Ελιοὺς, ἐπειδὴ μὴ νενόηκε τοῦ Ἰὼβ τοὺς λόγους, μήτε μὴν καταδικάσαι, ἐπειδὴ μὴ ἀσεβείας αὐτὸν κατέκρινε.)
In modern times, Herder entertains the same judgment. Elihu's speech, in comparison with the short, majestic, solemn language of the Creator, he calls "the weak rambling speech of a boy." "Elihu, a young prophet" - he says further on his Geist der Ebr. Poesie, where he expounds the book of Job as a composition - "arrogant, bold, alone wise, draws fine pictures without end or aim; hence no one answers him, and he stands there merely as a shadow."
(Note: Edition 1805, S. 101, 142.)
Among the latest expositors, Umbreit (Edition 2, 1832) consider's Elihu's appearance as "an uncalled-for stumbling in of a conceited young philosopher into the conflict that is already properly ended; the silent contempt with which one allows him to speak is the merited reward of a babbler." In later years Umbreit gave up this depreciation of Elihu.
(Note: Vid., Riehm, Bltter der Erinnerung an F. W. C. Umbreit (1862), S. 58.)
Nevertheless Hahn, in his Comm. zu Iob (1850), has sought anew to prove that Elihu's speeches are meant indeed to furnish a solution, but do not really do so: on the contrary, the poet intentionally represents the character of Elihu as that "of a most conceited and arrogant young man, boastful and officious in his undeniable knowingness." The unfavourable judgments have been carried still further, inasmuch as an attempt has even been made to regard Elihu as a disguise for Satan in the organism of the drama;
(Note: Thus the writer of a treatise in the 3rd vol. of Bernstein's Analekten, entitled: Der Satan als Irrgeist und Engel des Lichts.)
but it may be more suitable to break off this unpleasant subject than to continue it.
In fact this dogmatic criticism of Elihu's character and speeches produces a painful impression. For, granted that it might be otherwise, and the poet really had designed to bring forward in these speeches of Elihu respecting God's own appearing an incontrovertible apology for His holy love, as a love which is at work even in such dispensations of affliction as that of Job: what offence against the deep earnestness of this portion of Holy Scripture would there be in this degradation of Elihu to an absurd character, in that depreciation of him to a babbler promising much and performing little! But that the poet is really in earnest in everything he puts into Elihu's mouth, is at once shown by the description, Job 33:13-30, which forms the kernel of the contents of the first speech. This description of the manifold ways of the divine communication to man, upon a contrite attention to which his rescue from destruction depends, belongs to the most comprehensive passages of the Old Testament; and I know instances of the powerful effect which it can produce in arousing from the sleep of security and awakening penitence. If one, further, casts a glance at the historical introduction of Elihu, Job 32:1-5, the poet there gives no indication that he intends in Elihu to bring the odd character of a young poltroon before us. The motive and aim of his coming forward, as they are there given, are fully authorized. If one considers, further, that the poet makes Job keep silence at the speeches of Elihu, it may also be inferred therefrom that he believes he has put answers into Elihu's mouth by which he must feel himself most deeply smitten; such truths as Job 32:13-22, drawn from the depths of moral experience, could not have been put forth if Job's silence were intended to be the punishment of contempt.
These counter-considerations also really affect another possible and milder apprehension of the young speaker, inasmuch as, with von Hofmann, the gravitating point of the book of Job is transferred to the fact of the Theophany as the only satisfactory practical solution of the mystery of affliction: it is solved by God Himself coming down and acknowledging Job as His servant. Elihu - thus one can say from this point of view - is not one of Job's friends, whose duty it was to comfort him; but the moral judgment of man's perception of God is made known by this teacher, but without any other effect than that Job is silent. There is one duty towards Job which he has not violated, for he has not to fulfil the duty of friendship: The only art of correct theorizing is to put an opponent to silence, and to have spoken to the wind is the one punishment appropriate to it. This milder rendering also does not satisfy; for, in the idea of the poet, Elihu's speeches are not only a thus negative, but the positive preparation for Jehovah's appearing. In the idea of the poet, Job is silent because he does not know how to answer Elihu, and therefore feels himself overcome.
(Note: The preparation is negative only so far as Elihu causes Job to be silent and to cease to murmur; but Jehovah drawn from him a confession of penitence on account of his murmuring. This positive relation of the appearing of Jehovah to that for which Elihu negatively prepares the way, is rightly emphasized by Schlottm., Rbiger (De l. Iobi sententia primaria, 1860, 4), and others, as favourable to the authenticity.)
And, in fact, what answer should he give to this first speech? Elihu wishes to dispute Job's self-justification, which places God's justice in the shade, but not indeed in the friends' judging, condemnatory manner: he wishes to dispute Job's notion that his affliction proceeds from a hostile purpose on the part of God, and sets himself here, as there, a perfectly correct task, which he seeks to accomplish by directing Job to regard his affliction, not indeed as a punishment from the angry God, but as a chastisement of the God who desires his highest good, as disciplinary affliction which is intended to secure him against hurtful temptation to sin, especially to pride, by salutary humiliation, and will have a glorious issue, as soon as it has in itself accomplished that at which it aims.
Tit is true one must listen very closely to discover the difference between the tone which Elihu takes and the tone in which Eliphaz began his first speech. But there is a difference notwithstanding: both designate Job's affliction as a chastisement (מוסר), which will end gloriously, if he receives it without murmuring; but Eliphaz at once demands of him humiliation under the mighty hand of God; Elihu, on the contrary, makes this humiliation lighter to him, by setting over against his longing for God to answer him, the pleasing teaching that his affliction in itself is already the speech of God to him, - a speech designed to educate him, and to bring about his spiritual well-being. What objection could Job, who has hitherto maintained his own righteousness in opposition to affliction as a hostile decree, now raise, when it is represented to him as a wholesome medicine reached forth to him by the holy God of love? What objection could Job now raise, without, in common, offensive self-righteousness, falling into contradiction with his own confession that he is a sinful man, Job 14:4, comp. Job 13:26? Therefore Elihu has not spoken to the wind, and it cannot have been the design of the poet to represent the feebleness of theory and rhetoric in contrast with the convincing power which there is in the fact of Jehovah's appearing.
But would it be possible, that from the earliest times one could form such a condemnatory, depreciating judgment concerning Elihu's speeches, if it had not been a matter of certainty with them? If of two such enlightened men as Augustine and Jerome, the former can say of Elihu: ut primas partes modestiae habuit, ita et sapientiae, while the latter, and after his example Bede, can consider him as a type of a heathen philosophy hostile to the faith, or of a selfishly perverted spirit of prophecy: they must surely have two sides which make it possible to form directly opposite opinions concerning them. Thus is it also in reality. On the one side, they express great, earnest, humiliating truths, which even the holiest man in his affliction must suffer himself to be told, especially if he has fallen into such vainglorying and such murmuring against God as Job did; on the other side, they do not give such sharply-defined expression to that which is intended characteristically to distinguish them from the speeches of the friends, viz., that they regard Job not as רשׁע, and his affliction not as just retribution, but as a wholesome means of discipline, that all misunderstanding would be excluded, as all the expositors who acknowledge themselves unable to perceive an essential difference between Elihu's standpoint and the original standpoint of the friends, show. But the most surprising thing is, that the peculiar, true aim of Job's affliction, viz., his being proved as God's servant, is by no means thoroughly clear in them. From the prologue we know that Job's affliction is designed to show that there is a piety which also retains its hold on God amid the loss of all earthly goods, and even in the face of death in the midst of the darkest night of affliction; that it is designed to justify God's choice before Satan, and bring the latter to ruin; that it is a part of the conflict with the serpent, whose head cannot be crushed without its sting being felt in the heel of the conqueror; in fine, expressed in New Testament language, that it falls under the point of view of the cross (σταυρός), which has its ground not so much in the sinfulness of the sufferer, as in the share which is assigned to him in the conflict of good with evil that exists in the world. It cannot be supposed that the poet would, in the speeches of Elihu, set another design in opposition to the design of Job's affliction expressed in the prologue; on the contrary, he started from the assumption that the one design does not exclude the other, and in connection with the imperfectness of the righteousness even of the holiest man, the one is easily added to the other; but it was not in his power to give expression to both grounds of explanation of Job's affliction side by side, and thus to make this intermediate section "the beating heart"
(Note: Vid., Hengstenberg, Lecture on the Book of Job.)
of the whole. The aspect of the affliction as a chastisement so greatly preponderates, that the other, viz., as a trial or proving, is as it were swallowed up by it. One of the old writers
(Note: Jacob Hoffmann (of St. Gallen), Gedult Iobs, Basel, 1663 (a rare little book which I became acquainted with in the town library of St. Gallen).)
says, "Elihu proves that it can indeed be that a man may fear and honour God from the heart, and consequently be in favour with God, and still be heavily visited by God, either for a trial of faith, hope, and patience, or for the revelation and improvement of the sinful blemishes which now and then are also hidden from the pious." According to this, both aspects are found united in Elihu's speeches; but in this first speech, at least, we cannot find it.
There is another poet, whose charisma does not come up to that of the older poet, who in this speech pursues the well-authorized purpose not only of moderating what is extreme in Job's speeches, but also of bringing out what is true in the speeches of the friends.
(Note: On this subject see my Art. Hiob in Herzog's Real-Encyklopdie, vi. 116-119, and comp. Kahnis, Dogmatik, i. 306-309, and my Fr und wider Kahnis (1863), S. 19-21.)
While the book of Job, apart from these speeches, presents in the Old Testament way the great truth which Paul, Rom 8:1, expresses in the words, οὐδέν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ, this other poet has given expression at the same time, in the connection of the drama, to the great truth, 1Cor 11:32, κρινόμενοι ὑπὸ τοῦ δυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. That it is another poet, is already manifest from his inferior, or if it is preferred, different, poetic gift. True, A. B. Davidson has again recently asserted, that by supporting it by such observations, the critical question is made "a question of subjective taste." But if these speeches and the other parts of the book are said to have been written by one poet, there is an end to all critical judgment in such questions generally. One cannot avoid the impression of the distance between them; and if it be suppressed for a time, it will nevertheless make itself constantly felt. But do the prophecies of Malachi stand lower in the scale of the historical development of revelation, because the Salomonic glory of prophetic speech which we admire in Isaiah is wanting in them? Just as little do we depreciate the spiritual glory of these speeches, when we find the outward glory of the rest of the book wanting in them. They occupy a position of the highest worth in the historical development of revelation and redemption. They are a perfecting part of the canonical Scriptures. In their origin, also, they are not much later;
(Note: Seinecke (Der Grundgedanke des B. Hiob, 1863) places it, with Ewald, 100-200 years later; and, moreover, asserts that the book of Job has no foundation whatever in oral tradition - Job is the Israel of the exile, Uz is Judaea, etc.)
indeed, I venture to assert that they are by a contemporary member even of the Chokma-fellowship from which the book of Job has its rise. For they stand in like intimate relation with the rest of the book to the two Ezrahite Psalms, 88, 89; they have, as to their doctrinal contents, the fundamental features of the Israelitish Chokma in common; they speak another and still similar Aramaizing and Arabizing language (hebraicum arabicumque sermonem et interdum syrum, as Jerome expresses it in his Praef. in l. Iobi); in fact, we shall further on meet with linguistic signs that the poet who wrote this addition has lived together with the poet of the book of Job in one spot beyond the Holy Land, and speaks a Hebrew bearing traces of a like dialectic influence.
Geneva 1599
33:29 Lo, all these [things] worketh God (x) oftentimes with man,
(x) Meaning, as often as a sinner repents.
John Gill
33:29 Lo, all these things worketh God oftentimes with man. This is a summary or recapitulation of what goes before, from Job 33:15; God is an operating Being, he is always at work in a providential way: "my father worketh hitherto", Jn 5:17; sometimes on the minds of men in dreams and visions; and sometimes by affliction; and sometimes by his prophets, messengers and ministers of the word; he works with and by these, and all according to the internal workings and actings of his mind, his eternal purposes and decrees, which are hereby brought about: and these he works "oftentimes", or, as in the original, "twice" (w); therefore when once is not sufficient, he repeats it in dreams and visions; when men are not admonished by one, he comes to them in another: and afflictions, when one does not bring men to repentance, or answer a good purpose, he sends another; and continues the ministry of the word, in which he waits to be gracious, till all his people are brought to repentance, and all his ends answered by it: and all this he works "with man", his darling object, the special care of his providence; and for whom his great concern is in redemption and salvation. He works with men distributively considered, with various men, in the several ways before expressed; and with men personally and individually; to one and the same man he has often appeared in dreams and visions, and on the same person has laid his afflicting hand again and again; and to the same individual has given line upon line, and precept upon precept. And because this is certain and to be depended upon as truth, and is worthy of notice and consideration, as well as is very wonderful and astonishing, that God should thus be mindful of man, and work with him and for him, "lo", or "behold", is prefixed unto it: the ends for which all this is done follow.
(w) "bis aut ter", Tigurine version; "bis et ter", Beza; "bis, ter", Mercerus, Cocceius.
John Wesley
33:29 Lo - All these ways God uses to convince, and save sinners.
Robert Jamieson, A. R. Fausset and David Brown
33:29 Margin, "twice and thrice," alluding to Job 33:14; once, by visions, Job 33:15-17; secondly, by afflictions, Job 33:19-22; now, by the "messenger," thirdly, Job 33:23.
33:3033:30: Այլ փրկեա՛ց զանձն իմ ՚ի մահուանէ. ※ զի կեա՛նք իմ ՚ի լոյս օրհնեսցեն զնա։
30 Հոգիս փրկել է մահից, եւ կեանքս լոյսի մէջ օրհնելու է նրան:
30 Որպէս զի անոր հոգին գերեզմանէն դարձնէ, Որպէս զի ապրողներուն լոյսովը լուսաւորուի։
Այլ փրկեաց զանձն իմ ի մահուանէ, զի կեանք իմ ի լոյս օրհնեսցեն զնա:

33:30: Այլ փրկեա՛ց զանձն իմ ՚ի մահուանէ. ※ զի կեա՛նք իմ ՚ի լոյս օրհնեսցեն զնա։
30 Հոգիս փրկել է մահից, եւ կեանքս լոյսի մէջ օրհնելու է նրան:
30 Որպէս զի անոր հոգին գերեզմանէն դարձնէ, Որպէս զի ապրողներուն լոյսովը լուսաւորուի։
zohrab-1805▾ eastern-1994▾ western am▾
33:3033:30 чтобы отвести душу его от могилы и просветить его светом живых.
33:30 ἀλλ᾿ αλλα but ἐρρύσατο ρυομαι rescue τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐκ εκ from; out of θανάτου θανατος death ἵνα ινα so; that ἡ ο the ζωή ζωη life; vitality μου μου of me; mine ἐν εν in φωτὶ φως light αἰνῇ αινεω sing praise αὐτόν αυτος he; him
33:30 לְ lᵊ לְ to הָשִׁ֣יב hāšˈîv שׁוב return נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul מִנִּי־ minnî- מִן from שָׁ֑חַת šˈāḥaṯ שַׁחַת pit לֵ֝ ˈlē לְ to אֹ֗ור ʔˈôr אור be light בְּ bᵊ בְּ in אֹ֣ור ʔˈôr אֹור light הַֽ hˈa הַ the חַיִּים׃ ḥayyîm חַיִּים life
33:30. ut revocet animas eorum a corruptione et inluminet luce viventiumThat he may withdraw their souls from corruption, and enlighten them with the light of the living.
30. To bring back his soul from the pit, that he may be enlightened with the light of the living.
33:30. so that he may revive their souls from corruption and enlighten them with the light of life.
33:30. To bring back his soul from the pit, to be enlightened with the light of the living.
To bring back his soul from the pit, to be enlightened with the light of the living:

33:30 чтобы отвести душу его от могилы и просветить его светом живых.
33:30
ἀλλ᾿ αλλα but
ἐρρύσατο ρυομαι rescue
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐκ εκ from; out of
θανάτου θανατος death
ἵνα ινα so; that
ο the
ζωή ζωη life; vitality
μου μου of me; mine
ἐν εν in
φωτὶ φως light
αἰνῇ αινεω sing praise
αὐτόν αυτος he; him
33:30
לְ lᵊ לְ to
הָשִׁ֣יב hāšˈîv שׁוב return
נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul
מִנִּי־ minnî- מִן from
שָׁ֑חַת šˈāḥaṯ שַׁחַת pit
לֵ֝ ˈlē לְ to
אֹ֗ור ʔˈôr אור be light
בְּ bᵊ בְּ in
אֹ֣ור ʔˈôr אֹור light
הַֽ hˈa הַ the
חַיִּים׃ ḥayyîm חַיִּים life
33:30. ut revocet animas eorum a corruptione et inluminet luce viventium
That he may withdraw their souls from corruption, and enlighten them with the light of the living.
33:30. so that he may revive their souls from corruption and enlighten them with the light of life.
33:30. To bring back his soul from the pit, to be enlightened with the light of the living.
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Adam Clarke: Commentary on the Bible - 1831
33:30: To bring back his soul from the pit - Nearly a repetition of the promise in
To be enlightened with the light of the living - An echo of Psa 56:13 : "Thou hast delivered my soul from death, that I may walk before God in the light of the living;" and probably quoted from it.
Albert Barnes: Notes on the Bible - 1834
33:30: To bring back his soul from the pit - To keep him from descending to the grave, and to the dark world beneath. He takes these methods of warning people, in order that they may not bring destruction on themselves. See .
To be enlightened with the light of the living - That he may still enjoy life, and not descend to the world of shades.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:30: To bring: Job 33:24, Job 33:28; Psa 40:1, Psa 40:2, Psa 118:17, Psa 118:18
enlightened: Psa 56:13; Isa 2:5, Isa 38:17; Joh 8:12; Act 26:18
Job 33:31
John Gill
33:30 To bring back his soul from the pit,.... From the pit of the grave; at the mouth or on the brink of which he seemed to be in the apprehension of his friends, and having the sentence of death in himself; see Ps 90:3. Or "to turn away" (x), or "stay his soul from the pit", as Mr. Broughton; prevent his going into it by removing his disorder, and restoring him to health, as in the case of Hezekiah, Is 38:17. Or figuratively, from the pit of an unregenerate state, which may be compared to a pit or grave, because in it lie such who are dead in trespasses and sins; and which is a pit of corruption, or a corrupt state: men in it are corrupt and corrupters, corrupt both in principles and practices; and is an impure one, like to mire and clay; and a very uncomfortable one, a pit wherein is no water, no refreshment, no solid peace and comfort. In conversion, which sometimes is brought about by the above means, afflictive providences, as well as by the ministry of the word, souls are brought back from hence; are regenerated, quickened, and raised from the graves of sin, and live spiritually, as they are also secured from going down into the pit of hell and everlasting destruction:
to be enlightened with the light of the living; in a natural sense, to enjoy the light of living men, the light of the sun, and to live in health and prosperity, which is called light in opposition to affliction and adversity, expressed by darkness; see Esther 8:15, Is 8:22. And in a spiritual sense, to live a spiritual life, who before were dead in sin, to live a life of faith on Christ as their righteousness, and to live a life of holiness from him, and in newness of life to his honour and glory; and to have spiritual light into their state by nature, and their recovery and salvation by Christ; to see their need of him, his suitableness, worth, and excellency, and to have a glimpse of eternal glory; as also hereafter to partake both of eternal life and eternal light, called by our Lord "the light of life", Jn 8:12.
(x) "ut avertat", Beza, Mercerus, Piscator, Michaelis, Schultens.
John Wesley
33:30 To bring - That he may save men from being forever miserable, and make them forever happy. "Lord, what is man, that thou shouldest thus visit him? This should engage us, to comply with God's designs, to work with him for our own good, and not to counter - work him. And this will render those that perish inexcusable, that, so much was done to save them, and they would not he healed." So Mr. Henry. Excellent words! But how much did God do to save them? Did he ever do any thing to save them? Did he ever design to save them? If not, how does that which was never done, no nor designed, "render them inexcusable?"
Robert Jamieson, A. R. Fausset and David Brown
33:30 Referring to Job 33:28 (Ps 50:13).
33:3133:31: Ո՛ւնկնդիր Յոբ եւ լո՛ւր ինձ, կարկեա՛ց եւ ե՛ս խօսեցայց։
31 Ակա՛նջ դիր, Յո՛բ, լսի՛ր ինձ, կտրի՛ր ձայնդ, ու ես կը խօսեմ:
31 Ականջ դի՛ր, ո՛վ Յոբ, ինծի մտիկ ըրէ, Լուռ կեցիր, որպէս զի ես խօսիմ։
Ունկն դիր, Յոբ, եւ լուր ինձ, կարկեաց եւ ես խօսեցայց:

33:31: Ո՛ւնկնդիր Յոբ եւ լո՛ւր ինձ, կարկեա՛ց եւ ե՛ս խօսեցայց։
31 Ակա՛նջ դիր, Յո՛բ, լսի՛ր ինձ, կտրի՛ր ձայնդ, ու ես կը խօսեմ:
31 Ականջ դի՛ր, ո՛վ Յոբ, ինծի մտիկ ըրէ, Լուռ կեցիր, որպէս զի ես խօսիմ։
zohrab-1805▾ eastern-1994▾ western am▾
33:3133:31 Внимай, Иов, слушай меня, молчи, и я буду говорить.
33:31 ἐνωτίζου ενωτιζομαι give ear Ιωβ ιωβ Iōb; Iov καὶ και and; even ἄκουέ ακουω hear μου μου of me; mine κώφευσον κωφευω and; even ἐγώ εγω I εἰμι ειμι be λαλήσω λαλεω talk; speak
33:31 הַקְשֵׁ֖ב haqšˌēv קשׁב give attention אִיֹּ֥וב ʔiyyˌôv אִיֹּוב Job שְֽׁמַֽע־ šᵊˈmˈaʕ- שׁמע hear לִ֑י lˈî לְ to הַ֝חֲרֵ֗שׁ ˈhaḥᵃrˈēš חרשׁ be deaf וְ wᵊ וְ and אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i אֲדַבֵּֽר׃ ʔᵃḏabbˈēr דבר speak
33:31. adtende Iob et audi me et tace dum ego loquarAttend, Job, and hearken to me, and hold thy peace, whilst I speak.
31. Mark well, O Job, hearken unto me: hold thy peace, and I will speak.
33:31. Pay attention Job, and listen to me; and remain silent, while I speak.
33:31. Mark well, O Job, hearken unto me: hold thy peace, and I will speak.
Mark well, O Job, hearken unto me: hold thy peace, and I will speak:

33:31 Внимай, Иов, слушай меня, молчи, и я буду говорить.
33:31
ἐνωτίζου ενωτιζομαι give ear
Ιωβ ιωβ Iōb; Iov
καὶ και and; even
ἄκουέ ακουω hear
μου μου of me; mine
κώφευσον κωφευω and; even
ἐγώ εγω I
εἰμι ειμι be
λαλήσω λαλεω talk; speak
33:31
הַקְשֵׁ֖ב haqšˌēv קשׁב give attention
אִיֹּ֥וב ʔiyyˌôv אִיֹּוב Job
שְֽׁמַֽע־ šᵊˈmˈaʕ- שׁמע hear
לִ֑י lˈî לְ to
הַ֝חֲרֵ֗שׁ ˈhaḥᵃrˈēš חרשׁ be deaf
וְ wᵊ וְ and
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
אֲדַבֵּֽר׃ ʔᵃḏabbˈēr דבר speak
33:31. adtende Iob et audi me et tace dum ego loquar
Attend, Job, and hearken to me, and hold thy peace, whilst I speak.
33:31. Pay attention Job, and listen to me; and remain silent, while I speak.
33:31. Mark well, O Job, hearken unto me: hold thy peace, and I will speak.
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Adam Clarke: Commentary on the Bible - 1831
33:31: Mark well, O Job - Pay the deepest attention to what I have said, and to what I shall say.
Albert Barnes: Notes on the Bible - 1834
33:31: Mark well, O Job, hearken unto me ... - Elihu designs to intimate that he had much more to say which demanded close attention. He begged, therefore, that Job would hear him patiently through.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:31: Job 13:6, Job 18:2, Job 21:2, Job 32:11
Job 33:32
John Gill
33:31 Mark well, O Job,.... Consider and weigh well what has been said; or rather attend to what is further to be said:
hearken unto me; to what he was about to say; for he was full of matter, and had not yet vented all he had to utter:
hold thy peace, and I will speak; be silent and do not interrupt, and I will go on with my discourse.
33:3233:32: ※ Եթէ գուցէ՛ բան՝ տո՛ւր ինձ պատասխանի. քանզի կամի՛մ թէ արդարասցիս[9420]։ [9420] Ոմանք յաւելուն. Տո՛ւր ինձ պատասխանի, խօսեա՛ց. քանզի կամիմ։
32 Եթէ բան ունես՝ պատասխա՛ն տուր ինձ, քանի որ ուզում եմ, որ արդարանաս:
32 Եթէ ըսելիք ունիս՝ ինծի պատասխան տուր. Ըսէ, վասն զի քեզ արդարացնել կը փափաքիմ։
Եթէ գուցէ բան, տուր ինձ պատասխանի. քանզի կամիմ թէ արդարասցիս:

33:32: ※ Եթէ գուցէ՛ բան՝ տո՛ւր ինձ պատասխանի. քանզի կամի՛մ թէ արդարասցիս[9420]։
[9420] Ոմանք յաւելուն. Տո՛ւր ինձ պատասխանի, խօսեա՛ց. քանզի կամիմ։
32 Եթէ բան ունես՝ պատասխա՛ն տուր ինձ, քանի որ ուզում եմ, որ արդարանաս:
32 Եթէ ըսելիք ունիս՝ ինծի պատասխան տուր. Ըսէ, վասն զի քեզ արդարացնել կը փափաքիմ։
zohrab-1805▾ eastern-1994▾ western am▾
33:3233:32 Если имеешь, что сказать, отвечай; говори, потому что я желал бы твоего оправдания;
33:32 εἰ ει if; whether εἰσὶν ειμι be λόγοι λογος word; log ἀποκρίθητί αποκρινομαι respond μοι μοι me λάλησον λαλεω talk; speak θέλω θελω determine; will γὰρ γαρ for δικαιωθῆναί δικαιοω justify σε σε.1 you
33:32 אִם־ ʔim- אִם if יֵשׁ־ yēš- יֵשׁ existence מִלִּ֥ין millˌîn מִלָּה word הֲשִׁיבֵ֑נִי hᵃšîvˈēnî שׁוב return דַּ֝בֵּ֗ר ˈdabbˈēr דבר speak כִּֽי־ kˈî- כִּי that חָפַ֥צְתִּי ḥāfˌaṣtî חפץ desire צַדְּקֶֽךָּ׃ ṣaddᵊqˈekkā צדק be just
33:32. si autem habes quod loquaris responde mihi loquere volo enim te apparere iustumBut if thou hast any thing to say, answer me, speak: for I would have thee to appear just.
32. If thou hast any thing to say, answer me: speak, for I desire to justify thee.
33:32. Yet, if you have anything to say, answer me and speak, for I want you to be treated justly.
33:32. If thou hast any thing to say, answer me: speak, for I desire to justify thee.
If thou hast any thing to say, answer me: speak, for I desire to justify thee:

33:32 Если имеешь, что сказать, отвечай; говори, потому что я желал бы твоего оправдания;
33:32
εἰ ει if; whether
εἰσὶν ειμι be
λόγοι λογος word; log
ἀποκρίθητί αποκρινομαι respond
μοι μοι me
λάλησον λαλεω talk; speak
θέλω θελω determine; will
γὰρ γαρ for
δικαιωθῆναί δικαιοω justify
σε σε.1 you
33:32
אִם־ ʔim- אִם if
יֵשׁ־ yēš- יֵשׁ existence
מִלִּ֥ין millˌîn מִלָּה word
הֲשִׁיבֵ֑נִי hᵃšîvˈēnî שׁוב return
דַּ֝בֵּ֗ר ˈdabbˈēr דבר speak
כִּֽי־ kˈî- כִּי that
חָפַ֥צְתִּי ḥāfˌaṣtî חפץ desire
צַדְּקֶֽךָּ׃ ṣaddᵊqˈekkā צדק be just
33:32. si autem habes quod loquaris responde mihi loquere volo enim te apparere iustum
But if thou hast any thing to say, answer me, speak: for I would have thee to appear just.
33:32. Yet, if you have anything to say, answer me and speak, for I want you to be treated justly.
33:32. If thou hast any thing to say, answer me: speak, for I desire to justify thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33. Так как взгляд Елиуя на воспитательное, исправительное значение страданий является новым для Иова, то желательно выслушать его отзыв о нем.
Adam Clarke: Commentary on the Bible - 1831
33:32: If thou hast any thing to say - If thou hast any objection to make against what I have already stated, now answer, now speak freely; for it is my desire that thou shouldst stand clear of all charges.
Albert Barnes: Notes on the Bible - 1834
33:32: If thou hast anything to say, answer me - In the pRev_ious verse, Elihu had asked that Job would hear all that he had to say. Yet here, in view of what he had said, he asks of him that if there were any thing from which he dissented, he would now express his dissent. We may suppose that he paused at this part of his speech, and as what he had said related particularly to Job, he felt that it was proper that he should have an opportunity to reply.
For I desire to justify thee - I would do you justice. I would not pervert what you have said, or attribute to you any wrong opinions or any improper motives Perhaps there may be included also a wish to vindicate him, if he possibly could. He did not desire to dispute for the sake of disputing, or to blame him if he could avoid it, but his aim was the truth; and if he could, he wished to vindicate the character of Job from the aspersions which had been cast upon it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:32: Job 15:4, Job 15:5, Job 21:27, Job 22:5-9, Job 27:5
Job 33:33
Geneva 1599
33:32 If thou hast any (y) thing to say, answer me: speak, for I desire to (z) justify thee.
(y) If you doubt anything, or see opportunity to speak against it.
(z) That is, to show you, in which mans justification consists.
John Gill
33:32 If thou hast anything to say, answer me,.... Any thing to object to what he had delivered, or any answer to return to what he had charged him with:
speak, for I desire to justify thee. Elihu was a fair antagonist, and gave free liberty, time and space, to make whatsoever reply he thought fit, and which he should patiently and attentively hear: his view was not victory, but that truth might come out, and take place and prevail, having nothing more at heart than Job's good; and could wish it would appear that he was in all respects a just man, and even in that in which he thought he was not just; but could he fairly acquit himself it would be a pleasure to him.
Robert Jamieson, A. R. Fausset and David Brown
33:32 justify--to do thee justice; and, if I can, consistently with it, to declare thee innocent. At Job 33:33 Elihu pauses for a reply; then proceeds in Job 34:1.
33:3333:33: ※ Ապա թէ ոչ՝ լո՛ւր ինձ դու, կարկեաց՝ եւ ուսուցից քեզ զիմաստութիւն։
33 Ապա թէ ոչ, դու ինձ լսի՛ր, կտրի՛ր ձայնդ, եւ քեզ իմաստութիւնը կ’ուսուցանեմ»:
33 Եթէ ոչ՝ ինծի՛ մտիկ ըրէ, Լո՛ւռ կեցիր, որպէս զի ես քեզի Իմաստութիւն սորվեցնեմ»։
Ապա թէ ոչ, լուր ինձ դու, կարկեաց եւ ուսուցից քեզ զիմաստութիւն:

33:33: ※ Ապա թէ ոչ՝ լո՛ւր ինձ դու, կարկեաց՝ եւ ուսուցից քեզ զիմաստութիւն։
33 Ապա թէ ոչ, դու ինձ լսի՛ր, կտրի՛ր ձայնդ, եւ քեզ իմաստութիւնը կ’ուսուցանեմ»:
33 Եթէ ոչ՝ ինծի՛ մտիկ ըրէ, Լո՛ւռ կեցիր, որպէս զի ես քեզի Իմաստութիւն սորվեցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:3333:33 если же нет, то слушай меня: молчи, и я научу тебя мудрости.
33:33 εἰ ει if; whether μή μη not σὺ συ you ἄκουσόν ακουω hear μου μου of me; mine κώφευσον κωφευω and; even διδάξω διδασκω teach σε σε.1 you σοφίαν σοφια wisdom
33:33 אִם־ ʔim- אִם if אַ֭יִן ˈʔayin אַיִן [NEG] אַתָּ֥ה ʔattˌā אַתָּה you שְֽׁמַֽע־ šᵊˈmˈaʕ- שׁמע hear לִ֑י lˈî לְ to הַ֝חֲרֵ֗שׁ ˈhaḥᵃrˈēš חרשׁ be deaf וַ wa וְ and אֲאַלֶּפְךָ֥ ʔᵃʔallefᵊḵˌā אלף be familiar חָכְמָֽה׃ ס ḥoḵmˈā . s חָכְמָה wisdom
33:33. quod si non habes audi me tace et docebo te sapientiamAnd if thou have not, hear me: hold thy peace, and I will teach thee wisdom.
33. If not, hearken thou unto me: hold thy peace, and I will teach thee wisdom.
33:33. But if you do not have anything to say, then listen to me. Be quiet and I will teach you wisdom.
33:33. If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.
If not, hearken unto me: hold thy peace, and I shall teach thee wisdom:

33:33 если же нет, то слушай меня: молчи, и я научу тебя мудрости.
33:33
εἰ ει if; whether
μή μη not
σὺ συ you
ἄκουσόν ακουω hear
μου μου of me; mine
κώφευσον κωφευω and; even
διδάξω διδασκω teach
σε σε.1 you
σοφίαν σοφια wisdom
33:33
אִם־ ʔim- אִם if
אַ֭יִן ˈʔayin אַיִן [NEG]
אַתָּ֥ה ʔattˌā אַתָּה you
שְֽׁמַֽע־ šᵊˈmˈaʕ- שׁמע hear
לִ֑י lˈî לְ to
הַ֝חֲרֵ֗שׁ ˈhaḥᵃrˈēš חרשׁ be deaf
וַ wa וְ and
אֲאַלֶּפְךָ֥ ʔᵃʔallefᵊḵˌā אלף be familiar
חָכְמָֽה׃ ס ḥoḵmˈā . s חָכְמָה wisdom
33:33. quod si non habes audi me tace et docebo te sapientiam
And if thou have not, hear me: hold thy peace, and I will teach thee wisdom.
33:33. But if you do not have anything to say, then listen to me. Be quiet and I will teach you wisdom.
33:33. If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.
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jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:33: If not - Then I will proceed: listen carefully, keep silence, and I will teach thee what true wisdom is. Job was silent; none of his friends chose to intermeddle farther; and in the next chapter Elihu addresses both Job and them.
There are some various readings in the MSS. and versions on certain words in the concluding verses of this chapter, which it will be necessary to mention, as they, if adopted, will lead to a somewhat different paraphrase to that given, especially of28.For צדקתו tsidkatho, His righteousness, one MS. and the Chaldee have כצדקתו ketsidkatho, According to his righteousness.For נפשו naphsho, His soul, which is the keri reading, and that which our translation has followed, נפשי My soul is the reading of many MSS., early editions, the Complutensian, Antwerp, and London Polyglots, the Jerusalem Targum, the Chaldee, the Vulgate, and Coverdale.
For חיתו chaiyatho, His life, many MSS., early editions, the Complutensian, Antwerp, and London Polyglots, the Jerusalem Targum, Chaldee, Vulgate, and Coverdale, read חיתי chaiyathi, My life. Both of these are properly the kethib or textual readings in the best editions, but are directed by the Masora to be changed for the keri readings, or those inserted in the margin.
For באור תראה baor tireh, Shall See the light, six of Kennicott's and De Rossi's MSS. have תהיה tihyeh, and twenty-one have כאור caor, thus כאור תהיה caor tihiyeh, Shall Be As the light. The whole verse, by these various readings, will stand thus: - "He will deliver My soul from going into the pit, and My life Shall Be As the light." But if, with the Septuagint, Syriac, and Arabic, we read פדה padah, in the imperative mood, then the verse will read thus: - "Deliver Thou My Soul from going down to the pit, and My life Shall Be As the light."
On the andverses, the following paraphrase has been recommended.He (Jesus Christ, the head and ransom price) shall pray unto God, (shall make intercession for the transgressors, for he is the Mediator between God and man). And he (God the Father) will be favorable, (ירצהו yirtsehu, will manifest his good will towards him). And he shall see his face (פניו panaiv, his faces, God the Father, Son, and Spirit) with joy, (בתרועה bithruah, with exultation or triumph), for he will render unto man his righteousness, (ושב לאנוש צדקתי yasheb leenosh tsidkatho, "He will restore to wretched man his righteousness;" i.e., he will create the soul anew, and restore to the fallen spirit that righteousness and true holiness which it has lost, and bring it again to its original state of perfection, through the grand atonement mentioned.
But when is it that wretched miserable man shall be brought to this state of salvation? This is answered inWhen God, looking upon men, seeth any of them saying, I have sinned and perverted that which is right, and it hath profited me nothing - has afforded nothing equal to my wishes, and the tribulation which I sustained in seeking happiness in forbidden things. Redeem my soul from going down to destruction, and my life shall see the light, or shall be as the light. This is the prayer of the penitent, which God has promised to hear.
This is one of the best, the deepest, the most spiritual, and most important chapters which the reader has yet met with in the Book of Job. It is every way important, and full of useful information. It is a grand exhibition of the Way of salvation as revealed to patriarchs and prophets.
Albert Barnes: Notes on the Bible - 1834
33:33: If not, hearken unto me ... - If nothing has been said from which you dissent, then listen to me, and I will explain further the perplexing subject which has excited so much discussion. These remarks of Elihu imply great confidence in the truth of what he had to say, but they are not arrogant and disrespectful. He treats Job with the utmost deference; is willing to hear all that could be said in opposition to his own views, and is desirous of not wounding his feelings or doing injustice to his cause. It may be supposed that he paused here, to give Job an opportunity to reply, but as he made no remarks, he resumed his discourse in the following chapter. The views which he had expressed were evidently new to Job, and were entirely at variance with those of his three friends, and they appear to have been received by all with profound and respectful silence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:33: hearken: Psa 34:11; Pro 4:1, Pro 4:2, Pro 5:1, Pro 5:2
I: Job 33:3; Psa 49:3; Pro 8:5
John Gill
33:33 If not, hearken to me,.... If he had no objection to make, nor answer to return, then he desires he would attend and listen to what he had further to lay before him:
hold thy peace, and I shall teach thee wisdom. For though Job was a wise and good man, he might become wiser and more knowing; and indeed when instruction is given to a wise man, he will be yet wiser, Prov 9:9; and this may be received sometimes from persons inferior in age and abilities. Elihu proposed to teach him, as he did, natural, moral, and evangelical wisdom, especially the wisdom of God in his providential dealings with men, and what is man's highest wisdom under them; which is to be reconciled unto them, and patiently to submit, and to fear the Lord, and be careful not to offend him, which to do is wisdom and understanding.