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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Ответная речь Иова на речь Елифаза. 1-7. Естественность ропота. 8-27. Желание смерти в виду невозможности переносить страдания, особенно без поддержки со стороны друзей. 28-30. Просьба к друзьям внимательнее, вдумчивее отнестись к его речам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Eliphaz concluded his discourse with an air of assurance; very confident he was that what he had said was so plain and so pertinent that nothing could be objected in answer to it. But, though he that is first in his own cause seems just, yet his neighbour comes and searches him. Job is not convinced by all he had said, but still justifies himself in his complaints and condemns him for the weakness of his arguing. I. He shows that he had just cause to complain as he did of his troubles, and so it would appear to any impartial judge, ver. 2-7. II. He continues his passionate wish that he might speedily be cut off by the stroke of death, and so be eased of all his miseries, ver. 8-13. III. He reproves his friends for their uncharitable censures of him and their unkind treatment, ver. 14-30. It must be owned that Job, in all this, spoke much that was reasonable, but with a mixture of passion and human infirmity. And in this contest, as indeed in most contests, there was fault on both sides.
Adam Clarke: Commentary on the Bible - 1831
Job answers, and vindicates himself; and shows that the great affliction which he suffered was the cause of his complaining, by which life was rendered burdensome to him,13. He complains that, whereas he expected consolation from his friends, he had received nothing but the bitterest reproaches, on the assumed ground that he must be a wicked man, else God would not so grievously afflict him,20. He shows them that they knew nothing of his case, and that they had no compassion,23. And then entreats them, if they can, to show him in what he has offended, as he is ready to acknowledge and correct every trespass,30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 6:1, Job shews that his complaints are not causeless; Job 6:8, He wishes for death, wherein he is assured of comfort; Job 6:14, He reproves his friends of unkindness.
Job 6:1
John Gill
INTRODUCTION TO JOB 6
This and the following chapter contain Job's answer to the speech of Eliphaz in the two foregoing; he first excuses his impatience by the greatness of his afflictions, which, if weighed by good and impartial hands, would be found to be heavier than the sand of the sea, and which words were wanting to express, Job 6:1; and the reason why they were so heavy is given, they being the arrows and terrors of the Almighty, Job 6:4; and by various similes he shows that his moans and complaints under them need not seem strange and unreasonable, Job 6:5; and what had been said not being convincing to him, he continues in the same sentiment and disposition of mind, and wishes to be removed by death out of his miserable condition, and gives his reasons for it, Job 6:8; and though his case was such as required pity from his friends, yet this he had not from them, but represents them as deceitful, and as having sadly disappointed him, and therefore he neither hoped nor asked for anything of them, Job 6:14; and observes that their words and arguments were of no force and weight with him, but harmful and pernicious, Job 6:24; and in his turn gives them some exhortations and instructions, and signifies that he was as capable of discerning between right and wrong as they, with which this chapter is concluded, Job 6:28.
6:16:1: Կրկնեալ անդրէն Յոբայ ասէ.
6 Յոբը խօսեց ու ասաց.
6 Յոբ պատասխան տուաւ ու ըսաւ.
Կրկնեալ անդրէն Յոբայ ասէ:

6:1: Կրկնեալ անդրէն Յոբայ ասէ.
6 Յոբը խօսեց ու ասաց.
6 Յոբ պատասխան տուաւ ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
6:16:1 И отвечал Иов и сказал:
6:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare
6:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
6:1. respondens autem Iob dixitBut Job answered, and said:
1. Then Job answered and said,
6:1. But Job, responding, said:
6:1. But Job answered and said,
[77] But Job answered and said:

6:1 И отвечал Иов и сказал:
6:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ιωβ ιωβ Iōb; Iov
λέγει λεγω tell; declare
6:1
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
6:1. respondens autem Iob dixit
But Job answered, and said:
6:1. But Job, responding, said:
6:1. But Job answered and said,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Так как Елифаз начинает свою первую речь с упрека Иову в малодушии (IV:5), то последний и старается прежде всего освободиться от подобного обвинения. "Его слова неистовы" ("rhmata faula" LXX - злы; "logoi katapikroi" Симмаха - полны горечи, но ни в каком случае не "вздорны", "неразумны", как переводит Делич, ср. ст. 28-30); они полные горячности, раздражительности (ст. 1, евр. "каси", "orgh" LXX ср. V:2), но это вполне понятно. Жалобы Иова естественны в виду необыкновенных страданий; своею тяжестью они превосходят тяжесть песка морского (Притч XXVII:3; Сир XXII:15), неисчислимее этого последнего (Быт XXII:17; XXXII:13; XLI:49; Иер XXXIII:22; Авв I:9). Поэтому если сравнить его нетерпеливость, горячность с бедствиями, то она окажется по сравнению с ними малою.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 But Job answered and said, 2 Oh that my grief were thoroughly weighed, and my calamity laid in the balances together! 3 For now it would be heavier than the sand of the sea: therefore my words are swallowed up. 4 For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me. 5 Doth the wild ass bray when he hath grass? or loweth the ox over his fodder? 6 Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg? 7 The things that my soul refused to touch are as my sorrowful meat.
Eliphaz, in the beginning of his discourse, had been very sharp upon Job, and yet it does not appear that Job gave him any interruption, but heard him patiently till he had said all he had to say. Those that would make an impartial judgment of a discourse must hear it out, and take it entire. But, when he had concluded, he makes his reply, in which he speaks very feelingly.
I. He represents his calamity, in general, as much heavier than either he had expressed it or they had apprehended it, v. 2, 3. He could not fully describe it; they would not fully apprehend it, or at least would not own that they did; and therefore he would gladly appeal to a third person, who had just weights and just balances with which to weigh his grief and calamity, and would do it with an impartial hand. He wished that they would set his grief and all the expressions of it in one scale, his calamity and all the particulars of it in the other, and (though he would not altogether justify himself in his grief) they would find (as he says, ch. xxiii. 2) that his stroke was heavier than his groaning; for, whatever his grief was, his calamity was heavier than the sand of the sea: it was complicated, it was aggravated, every grievance weighty, and all together numerous as the sand. "Therefore (says he) my words are swallowed up;" that is, "Therefore you must excuse both the brokenness and the bitterness of my expressions. Do not think it strange if my speech be not so fine and polite as that of an eloquent orator, or so grave and regular as that of a morose philosopher: no, in these circumstances I can pretend neither to the one nor to the other; my words are, as I am, quite swallowed up." Now, 1. He hereby complains of it as his unhappiness that his friends undertook to administer spiritual physic to him before they thoroughly understood his case and knew the worst of it. It is seldom that those who are at ease themselves rightly weigh the afflictions of the afflicted. Every one feels most from his own burden; few feel from other people's. 2. He excuses the passionate expressions he had used when he cursed his day. Though he could not himself justify all he had said, yet he thought his friends should not thus violently condemn it, for really the case was extraordinary, and that might be connived at in such a man of sorrows as he now was which in any common grief would by no means be allowed. 3. He bespeaks the charitable and compassionate sympathy of his friends with him, and hopes, by representing the greatness of his calamity, to bring them to a better temper towards him. To those that are pained it is some ease to be pitied.
II. He complains of the trouble and terror of mind he was in as the sorest part of his calamity, v. 4. Herein he was a type of Christ, who, in his sufferings, complained most of the sufferings of his soul. Now is my soul troubled, John xii. 27. My soul is exceedingly sorrowful, Matt. xxvi. 38. My God, my God, why hast thou forsaken me? Matt. xxvii. 46. Poor Job sadly complains here, 1. Of what he felt The arrows of the Almighty are within me. It was not so much the troubles themselves he was under that put him into this confusion, his poverty, disgrace, and bodily pain; but that which cut him to the heart and put him into this agitation, was to think that the God he loved and served had brought all this upon him and laid him under these marks of his displeasure. Note, Trouble of mind is the sorest trouble. A wounded spirit who can bear! Whatever burden of affliction, in body or estate, God is pleased to lay upon us, we may well afford to submit to it as long as he continues to the use of our reason and the peace of our consciences; but, if in either of these we be disturbed, our case is sad indeed and very pitiable. The way to prevent God's fiery darts of trouble is with the shield of faith to quench Satan's fiery darts of temptation. Observe, He calls them the arrows of the Almighty; for it is an instance of the power of God above that of any man that he can with his arrows reach the soul. He that made the soul can make his sword to approach to it. The poison or heat of these arrows is said to drink up his spirit, because it disturbed his reason, shook his resolution, exhausted his vigour, and threatened his life; and therefore his passionate expressions, though they could not be justified, might be excused. 2. Of what he feared. He saw himself charged by the terrors of God, as by an army set in battle-array, and surrounded by them. God, by his terrors, fought against him. As he had no comfort when he retired inward into his own bosom, so he had none when he looked upward towards Heaven. He that used to be encouraged with the consolations of God not only wanted those, but was amazed with the terrors of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: answered: Job 4:1
Job 6:2
Carl Friedrich Keil and Franz Delitzsch
6:1
1 Then began Job, and said:
2 Oh that my vexation were but weighed,
And they would put my suffering in the balance against it!
3 Then it would be heavier than the sand of the sea:
Therefore my words are rash.
4 The arrows of the Almighty are in me,
The burning poison whereof drinketh up my spirit;
The terrors of Eloah set themselves in array against me.
Vexation (כּעשׂ) is what Eliphaz has reproached him with (Job 5:2). Job wishes that his vexation were placed in one scale and his היּה (Keri הוּה) in the other, and weighed together (יחד). The noun היּה (הוּה), from הוה (היה), flare, hiare, signifies properly hiatus, then vorago, a yawning gulf, χάσμα, then some dreadful calamity (vid., Hupfeld on Ps 5:10). נשׂא, like נטל, Is 11:15, to raise the balance, as pendere, to let it hang down; attollant instead of the passive. This is his desire; and if they but understood the matter, it would then be manifest (כּי־עתּה, as Job 3:13, which see), or: indeed then would it be manifest (כּי certainly in this inferential position has an affirmative signification: vid., Gen 26:22; Gen 29:32, and comp. 1Kings 25:34; 2Kings 2:27) that his suffering is heavier than the unmeasurable weight of the sand of the sea. יכבּד is neuter with reference to והיּתי. לעוּ, with the tone on the penult., which is not to be accounted for by the rhythm as in Ps 37:20; Ps 137:7, cannot be derived from לעה, but only from לוּע, not however in the signification to suck down, but from לוּע = לעה, Arab. lagiya or also lagâ, temere loqui, inania effutire, - a signification which suits excellently here.
(Note: ילע, Prov 20:25, which is doubly accented, and must be pronounced as oxytone, has also this meaning: the snare of a man who has thoughtlessly uttered what is holy (an interjectional clause = such an one has implicated himself), and after (having made) vows will harbour care (i.e., whether he will be able to fulfil them).)
His words are like those of one in delirium. עמּדי is to be explained according to Ps 38:3; חמתם, according to Ps 7:15. יערכוּני is short for עלי מלחמה יערכי, they make war against me, set themselves in battle array against me. Bttcher, without brachylogy: they cause me to arm myself, put one of necessity on the defensive, which does not suit the subject. The terrors of God strike down all defence. The wrath of God is irresistible. The sting of his suffering, however, is the wrath of God which his spirit drinks as a draught of poison (comp. Job 21:20), and consequently wrings from him, even from his deepest soul, the thought that God is become his enemy: therefore his is an endless suffering, and therefore is it that he speaks so despondingly.
John Gill
6:1 But Job answered and said. Though Eliphaz thought his speech was unanswerable, being, as he and his friends judged, unquestionably true, and the fruit of strict, laborious, and diligent search and inquiry; or, "then Job answered" (t), as the same particle is rendered, Job 4:1; after he had heard Eliphaz out; he waited with patience until he had finished his discourse, without giving him any interruption, though there were many things that were very provoking, particularly in Job 4:5; and when he had done, then he made his reply; and this was no other than what every man has a right unto, to answer for himself when any charge or accusation is brought against him; when his character is attacked, or his good name, which is better the precious ointment, is taken from him; and is what all reasonable men, and the laws of all civilized nations, allow of.
(t) "tunc respondit", Drusius.
6:26:2: Եթէ կշռելով ոք կշռէ՛ր զբարկութիւնս իմ. եւ զցաւս իմ միանգամայն բառնայր ՚ի լուծ կշռոց,
2 «Թէ որ կշռելով կշռէր մէկը իմ սրտմտութիւնը, ցաւերս էլ բարձէր նժարին կշռի, ծովի աւազներից էլ ծանր կը լինէին դրանք:
2 «Երանի՜ թէ իմ տրտմութիւնս աղէկ կշռուէր Ու իմ թշուառութիւնս մէկտեղ կշիռքի մէջ դրուէր։
Եթէ կշռելով ոք կշռէր զբարկութիւնս իմ, եւ զցաւս իմ միանգամայն բառնայր ի լուծ կշռոց:

6:2: Եթէ կշռելով ոք կշռէ՛ր զբարկութիւնս իմ. եւ զցաւս իմ միանգամայն բառնայր ՚ի լուծ կշռոց,
2 «Թէ որ կշռելով կշռէր մէկը իմ սրտմտութիւնը, ցաւերս էլ բարձէր նժարին կշռի, ծովի աւազներից էլ ծանր կը լինէին դրանք:
2 «Երանի՜ թէ իմ տրտմութիւնս աղէկ կշռուէր Ու իմ թշուառութիւնս մէկտեղ կշիռքի մէջ դրուէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 о, если бы верно взвешены были вопли мои, и вместе с ними положили на весы страдание мое!
6:2 εἰ ει if; whether γάρ γαρ for τις τις anyone; someone ἱστῶν ιστημι stand; establish στήσαι ιστημι stand; establish μου μου of me; mine τὴν ο the ὀργήν οργη passion; temperament τὰς ο the δὲ δε though; while ὀδύνας οδυνη pain μου μου of me; mine ἄραι αιρω lift; remove ἐν εν in ζυγῷ ζυγος yoke ὁμοθυμαδόν ομοθυμαδον unanimously; with one accord
6:2 ל֗וּ lˈû לוּ if only שָׁקֹ֣ול šāqˈôl שׁקל weigh יִשָּׁקֵ֣ל yiššāqˈēl שׁקל weigh כַּעְשִׂ֑י kaʕśˈî כַּעַס grief וְ֝ו *ˈw וְ and הַוָּתִ֗יהיתי *hawwāṯˈî הַוָּה destruction בְּֽ bᵊˈ בְּ in מֹאזְנַ֥יִם mōzᵊnˌayim מֹאזְנַיִם balances יִשְׂאוּ־ yiśʔû- נשׂא lift יָֽחַד׃ yˈāḥaḏ יַחַד gathering
6:2. utinam adpenderentur peccata mea quibus iram merui et calamitas quam patior in stateraO that my sins, whereby I have deserved wrath, and the calamity that I suffer, were weighed in a balance.
2. Oh that my vexation were but weighed, and my calamity laid in the balances together!
6:2. I wish that my sins, for which I deserve wrath, and the calamity that I endure, were weighed out on a balance.
6:2. Oh that my grief were throughly weighed, and my calamity laid in the balances together!
Oh that my grief were throughly weighed, and my calamity laid in the balances together:

6:2 о, если бы верно взвешены были вопли мои, и вместе с ними положили на весы страдание мое!
6:2
εἰ ει if; whether
γάρ γαρ for
τις τις anyone; someone
ἱστῶν ιστημι stand; establish
στήσαι ιστημι stand; establish
μου μου of me; mine
τὴν ο the
ὀργήν οργη passion; temperament
τὰς ο the
δὲ δε though; while
ὀδύνας οδυνη pain
μου μου of me; mine
ἄραι αιρω lift; remove
ἐν εν in
ζυγῷ ζυγος yoke
ὁμοθυμαδόν ομοθυμαδον unanimously; with one accord
6:2
ל֗וּ lˈû לוּ if only
שָׁקֹ֣ול šāqˈôl שׁקל weigh
יִשָּׁקֵ֣ל yiššāqˈēl שׁקל weigh
כַּעְשִׂ֑י kaʕśˈî כַּעַס grief
וְ֝ו
*ˈw וְ and
הַוָּתִ֗יהיתי
*hawwāṯˈî הַוָּה destruction
בְּֽ bᵊˈ בְּ in
מֹאזְנַ֥יִם mōzᵊnˌayim מֹאזְנַיִם balances
יִשְׂאוּ־ yiśʔû- נשׂא lift
יָֽחַד׃ yˈāḥaḏ יַחַד gathering
6:2. utinam adpenderentur peccata mea quibus iram merui et calamitas quam patior in statera
O that my sins, whereby I have deserved wrath, and the calamity that I suffer, were weighed in a balance.
6:2. I wish that my sins, for which I deserve wrath, and the calamity that I endure, were weighed out on a balance.
6:2. Oh that my grief were throughly weighed, and my calamity laid in the balances together!
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Adam Clarke: Commentary on the Bible - 1831
6:2: O that my grief were thoroughly weighed - Job wished to be dealt with according to justice; as he was willing that his sins, if they could be proved, should be weighed against his sufferings; and if this could not be done, he wished that his sufferings and his complainings might be weighed together; and it would then be seen that, bitter as his complaint had been, it was little when compared with the distress which occasioned it.
Albert Barnes: Notes on the Bible - 1834
6:2: O that my grief were thoroughly weighed - The word rendered "grief" here (כעשׂ ka‛ aś) may mean either vexation, trouble, grief; Ecc 1:18; Ecc 2:23; or it may mean anger; Deu 32:19; Eze 20:28. It is rendered by the Septuagint here, ὀργή orgē - anger; by Jerome, peccata - sins. The sense of the whole passage may either be, that Job wished his anger or his complaints to be laid in the balance with his calamity, to see if one was more weighty than the other - meaning that he had not complained unreasonably or unjustly (Rosenmuller); or that he wished that his afflictions might be put into one scale and the sands of the sea into another, and the one weighed against the other (Noyes); or simply, that he desired that his sorrows should be accurately estimated. This latter is, I think, the true sense of the passage. He supposed his friends had not understood and appreciated his sufferings; that they were disposed to blame him without understanding the extent of his sorrows, and he desires that they would estimate them aright before they condemned him. In particular, he seems to have supposed that Eliphaz had not done justice to the depth of his sorrows in the remarks which he had just made. The figure of weighing actions or sorrows, is not uncommon or unnatural. It means to take an exact estimate of their amount. So we speak of heavy calamities, of afflictions that crush us by their weight. etc.
Laid in the balances - Margin, "lifted up." That is, raised up and put in the scales, or put in the scales and then raised up - as is common in weighing.
Together - יחד yachad. At the same time; that all my sorrows, griefs, and woes, were piled on the scales, and then weighed. He supposed that only a partial estimate had been formed of the extent of his calamities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: thoroughly: Job 4:5, Job 23:2
laid: Heb. lifted up
Job 6:3
Geneva 1599
6:2 Oh that my grief were throughly weighed, and my calamity laid in the (a) balances together!
(a To know whether I complain without just cause.
John Gill
6:2 Oh that my grief were thoroughly weighed,.... Or, "in weighing weighed" (u), most nicely and exactly weighed; that is, his grievous affliction, which caused so much grief of heart, and which had been shown in words and gestures; or his "wrath" and "anger" (w), as others render it: not his anger against Eliphaz, as Sephorno, but as before, meaning the same thing, his affliction; which either, as he understood, was the fruit and effect of the wrath and anger of God, who treated him as an enemy; or rather, that wrath, anger, and resentment raised in his own mind by those afflictive providences, and which broke out in hot and passionate expressions, and for which he was blamed as a foolish man, Job 5:2; or else the "complaint" (x), the groans and moans he made under them; or the "impatience" (y) he was charged with in bearing of them; and now he wishes, and suggests, that if they were well weighed and considered by kind and judicious persons, men of moderation and temper, a great allowance would be made for them, and they would easily be excused; that is, if, together with his expressions of grief, anger, and impatience, his great afflictions, the cause of them, were but looked into, and carefully examined, as follows:
and my calamity laid in the balances together! that is, his affliction, which had a being, as the word signifies, as Aben Ezra observes, was not through the prepossessions of fear as before, nor merely in fancy as in many, or as exaggerated, and made greater than it is, which is often the case; but what was real and true, and matter of fact; it was what befell him, had happened to him, not by chance, but by the appointment and providence of God; and includes all his misfortunes, the loss of his cattle, servants, and children, and of his own health; and now to be added to them, the unkindness of his friends; and his desire is, that these might be taken up, and put together in the scales, and being put there, that the balances might be lifted up at once, and the true weight of them taken; and the meaning is, either that all his excessive grief, and passionate words, and extravagant and unwarrantable impatience, as they were judged, might be put into one scale, and all his afflictions in another, and then it would be seen which were heaviest, and what reason there was for the former, and what little reason there was to blame him on that account; or however, he might be excused, and not be bore hard upon, as he was; to this sense his words incline in Job 23:2; or else by his grief and calamity he means the same thing, his grievous afflictions, which he would have put together in a pair of balances, and weighed against anything that was ever so heavy, and then they would appear to be as is expressed in Job 6:3; Job by all this seems desirous to have his case thoroughly canvassed, and his conduct thoroughly examined into, and to be well weighed and pondered in the scale of right reason and sound judgment, by men of equal and impartial characters; but he tacitly suggests that his friends were not such, and therefore wishes that some third person, or other persons, would undertake this affair.
(u) "librando, libraretur", Cocceius, Schultens. (w) "ira mea", Pagninus, Montanus, Drusius, Schmidt, &c. so the Targum and Sept. (x) "Querela mea", Vatablus, Mercerus. (y) "Impatientia", Belgae, Castalio.
John Wesley
6:2 My grief - The cause of my grief. Weighed - Were fully understood, and duly considered. O that I had an equal judge! that would understand my case, and consider whether I have not cause for complaints. Together - Together with any other most heavy thing to be put into the other scale.
Robert Jamieson, A. R. Fausset and David Brown
6:2 REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
throughly weighed--Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter "outweigh in the balance" the former.
6:36:3: քան զաւազ ծովու ծանրագոյն լինէր. նա՝ ուրեմն բանք իմ անզգա՛մք են։
3 Խօսքերս կարծես խենթ-խելառ լինեն,
3 Քանզի հիմա անիկա ծովուն աւազէն ծանր կ’ըլլայ. Անոր համար իմ խօսքերս կը* հատնին։
քան զաւազ ծովու ծանրագոյն լինէր. նա ուրեմն բանք իմ անզգամք են:

6:3: քան զաւազ ծովու ծանրագոյն լինէր. նա՝ ուրեմն բանք իմ անզգա՛մք են։
3 Խօսքերս կարծես խենթ-խելառ լինեն,
3 Քանզի հիմա անիկա ծովուն աւազէն ծանր կ’ըլլայ. Անոր համար իմ խօսքերս կը* հատնին։
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 Оно верно перетянуло бы песок морей! Оттого слова мои неистовы.
6:3 καὶ και and; even δὴ δη in fact ἄμμου αμμος sand παραλίας παραλιος coastal βαρυτέρα βαρυς weighty; heavy ἔσται ειμι be ἀλλ᾿ αλλα but ὡς ως.1 as; how ἔοικεν εικω.1 resemble; like τὰ ο the ῥήματά ρημα statement; phrase μού μου of me; mine ἐστιν ειμι be φαῦλα φαυλος foul
6:3 כִּֽי־ kˈî- כִּי that עַתָּ֗ה ʕattˈā עַתָּה now מֵ mē מִן from חֹ֣ול ḥˈôl חֹול sand יַמִּ֣ים yammˈîm יָם sea יִכְבָּ֑ד yiḵbˈāḏ כבד be heavy עַל־ ʕal- עַל upon כֵּ֝֗ן ˈkˈēn כֵּן thus דְּבָרַ֥י dᵊvārˌay דָּבָר word לָֽעוּ׃ lˈāʕû לעע talk inconsiderately
6:3. quasi harena maris haec gravior appareret unde et verba mea dolore sunt plenaAs the sand of the sea, this would appear heavier: therefore, my words are full of sorrow:
3. For now it would be heavier than the sand of the seas: therefore have my words been rash.
6:3. Compared to the sand of the sea, they would appear heavier, and so my words are full of sorrow.
6:3. For now it would be heavier than the sand of the sea: therefore my words are swallowed up.
For now it would be heavier than the sand of the sea: therefore my words are swallowed up:

6:3 Оно верно перетянуло бы песок морей! Оттого слова мои неистовы.
6:3
καὶ και and; even
δὴ δη in fact
ἄμμου αμμος sand
παραλίας παραλιος coastal
βαρυτέρα βαρυς weighty; heavy
ἔσται ειμι be
ἀλλ᾿ αλλα but
ὡς ως.1 as; how
ἔοικεν εικω.1 resemble; like
τὰ ο the
ῥήματά ρημα statement; phrase
μού μου of me; mine
ἐστιν ειμι be
φαῦλα φαυλος foul
6:3
כִּֽי־ kˈî- כִּי that
עַתָּ֗ה ʕattˈā עַתָּה now
מֵ מִן from
חֹ֣ול ḥˈôl חֹול sand
יַמִּ֣ים yammˈîm יָם sea
יִכְבָּ֑ד yiḵbˈāḏ כבד be heavy
עַל־ ʕal- עַל upon
כֵּ֝֗ן ˈkˈēn כֵּן thus
דְּבָרַ֥י dᵊvārˌay דָּבָר word
לָֽעוּ׃ lˈāʕû לעע talk inconsiderately
6:3. quasi harena maris haec gravior appareret unde et verba mea dolore sunt plena
As the sand of the sea, this would appear heavier: therefore, my words are full of sorrow:
6:3. Compared to the sand of the sea, they would appear heavier, and so my words are full of sorrow.
6:3. For now it would be heavier than the sand of the sea: therefore my words are swallowed up.
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
6:3: Heavier than the sand of the sea - This includes two ideas: their number was too great to be counted; their weight was too great to be estimated.
Albert Barnes: Notes on the Bible - 1834
6:3: Heavier than the sand of the sea - That is, they would be found to be insupportable. Who could bear up the sands of the sea? So Job says of his sorrows. A comparison somewhat similar is found in Pro 27:3.
Heavy is a stone, and weighty the sand of the Sea,
But a fool's wrath is heavier than them both.
My words are swallowed up - Margin, "I want words to express my grief." This expresses the true sense - but not with the same poetic beauty. We express the same idea when we say that we are choked with grief; we are so overwhelmed with sorrow that we cannot speak. Any very deep emotion pRev_ents the power of utterance. So in Psa 77:4 :
Thou holdest mine eyes waking:
I am so troubled that I cannot speak.
So the well-known expressions in Virgil,
Obstupui, steteruntque comae, et vox faucibus haesit.
There has been, however, considerable variety in the interpretation of the word here rendered swallowed up - לוּע lû a‛. Gesenius supposes that it means to speak rashly, to talk at random, and that the idea is, that Job now admits that his remarks had been unguarded - "therefore were my words rash." The same sense Castell gives to the Arabic word. Schultens renders it, "therefore are my words tempestuous or fretful." Rosenmuller, "my words exceed due moderation." Castellio, "my words fail." Luther, "therefore it is vain that I speak." The Septuagint, "but my words seem to be evil." Jerome, "my words are full of grief." In this variety it is difficult to determine the meaning; but probably the old interpretation is to be retained, by which the word is derived from לוּע lû a‛, to absorb, to swallow up; compare Pro 20:25; Oba 1:16; ; Pro 23:2. The word does not elsewhere occur.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: heavier: Pro 27:3; Mat 11:28
my words are swallowed up: that is, I want words to express my grief, Job 37:19, Job 37:20; Psa 40:5, Psa 77:4
Job 6:4
Geneva 1599
6:3 For now it would be heavier than the sand of the sea: therefore my words are (b) swallowed up.
(b) My grief is so great that I lack words to express it.
John Gill
6:3 For now it would be heavier than the sand of the sea,.... Or "seas" (z); all sand is heavy in its own nature, Prov 27:3; especially the sand of the sea, that which is immediately taken out of it; for that on the shore is lighter, being dried by the winds and heat of the sun, but the other is heavier, through the additional weight of water; and much more especially how heavy must all the sand of the sea be, and of all the seas that are in the world: yet Job suggests by this hyperbolical expression, exaggerating his case, that his affliction was heavier than it all, a most intolerable and insupportable burden; the afflictions of God's people are but light when compared with what their sins deserve, with the torments of the damned in hell, with the sufferings of Christ in their room and stead, and with everlasting, happiness, the eternal weight of glory, 2Cor 4:17; but in themselves they are heavy, and press hard; they are so to flesh and blood, and especially unless everlasting arms are put under men, and they are supported and upheld with the right hand of God's righteousness; they are heavy when attended with the hidings of God's face, and a sense of his wrath and displeasure, which was Job's case, see Job 13:24; some render "it more copious", or "numerous" (a), and indeed the word has this signification, as in Num 20:20; and the metaphor is more frequently used to express a multitude, even what is innumerable, Hos 1:10; yet the notion of heaviness best agrees with the preceding figure of weighing in balances, and therefore at least is not to be excluded some learned men take in both, as the sense of the word, the number of afflictions, and the bulk and weight of them:
therefore my words are swallowed up; either by his friends, as Kimchi, who heard them, and put a wrong construction on them, without thoroughly examining the true sense of them; as men that swallow down their food greedily, do not chew it, nor take the true taste of it, and so are no judges whether it is good or bad; but this sense seems to have no connection with what goes before; rather they were swallowed up by himself, and the meaning either is, that such was the weight and pressure of his afflictions, that he wanted words to express it; his words "failed" him, as the Targum: or they "come short", as Mr. Broughton renders it; they were not sufficient to set forth and declare the greatness of his troubles; or he faltered in his speech, he could not speak out plainly and distinctly, because of his grief and sorrow, see Ps 77:4; what he had said was delivered amidst sighs and sobs, through the heaviness of the calamity on him; they were but half words, attended with groanings that could not be uttered; by which he would signify, that though his friends had charged him with speaking too much and too freely, he had not spoken enough, nor could he, by reason of the greatness of his affliction; and also to excuse his present answer, if it was not delivered with that politeness and fulness of expression, with that eloquence and strength of reasoning and discoursing he at other times was capable of: or rather the words may be rendered, "therefore my words break out with heat" (b); in a vehement manner, in a hot and passionate way I am blamed for; but this is to be imputed to the burden of affliction and sorrow upon me, which, if considered, some allowances would be made, and the charge be alleviated.
(z) "marium", Pagninus, Montanus, Mercerus, Piscator, Michaelis, Schultens. (a) "copiosior et gravior est", Michaelis; so Schultens. (b) "propterea verba mea aestuantia sunt", Schultens.
John Wesley
6:3 Sea - Which is heavier than dry sand. Swallowed - My voice and spirit fail me. I cannot find, or utter words sufficient to express my sorrow or misery.
Robert Jamieson, A. R. Fausset and David Brown
6:3 the sand-- (Prov 27:3).
are swallowed up--See Margin [that is, "I want words to express my grief"]. But Job plainly is apologizing, not for not having had words enough, but for having spoken too much and too boldly; and the Hebrew is, "to speak rashly" [UMBREIT, GESENIUS, ROSENMULLER]. "Therefore were my words so rash."
6:46:4: Զի նետք Տեառն ՚ի մարմնի իմում, եւ սրտմտութիւն նորա ծծէ զարիւն իմ. յորժամ սկսանիմ խօսել կտտեն զիս[9117]։ [9117] Բազումք յաւելուն. ՚Ի մարմնի իմում են։
4 զի նետերն Տիրոջ մէջն են իմ մարմնի, զայրոյթը նրա արիւնս է ծծում. բերան բացելիս կտըտում են ինձ:
4 Որովհետեւ Ամենակարողին նետերը իմ ներսիդիս են, Որոնց թոյնը իմ հոգիս կը ծծէ։Աստուծոյ արհաւիրքները ինծի դէմ պատերազմելու շարուած են։
Զի նետք [71]Տեառն ի մարմնի իմում են, եւ սրտմտութիւն նորա ծծէ զարիւն իմ. յորժամ սկսանիմ խօսել` կտտեն զիս:

6:4: Զի նետք Տեառն ՚ի մարմնի իմում, եւ սրտմտութիւն նորա ծծէ զարիւն իմ. յորժամ սկսանիմ խօսել կտտեն զիս[9117]։
[9117] Բազումք յաւելուն. ՚Ի մարմնի իմում են։
4 զի նետերն Տիրոջ մէջն են իմ մարմնի, զայրոյթը նրա արիւնս է ծծում. բերան բացելիս կտըտում են ինձ:
4 Որովհետեւ Ամենակարողին նետերը իմ ներսիդիս են, Որոնց թոյնը իմ հոգիս կը ծծէ։Աստուծոյ արհաւիրքները ինծի դէմ պատերազմելու շարուած են։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 Ибо стрелы Вседержителя во мне; яд их пьет дух мой; ужасы Божии ополчились против меня.
6:4 βέλη βελος missile γὰρ γαρ for κυρίου κυριος lord; master ἐν εν in τῷ ο the σώματί σωμα body μού μου of me; mine ἐστιν ειμι be ὧν ος who; what ὁ ο the θυμὸς θυμος provocation; temper αὐτῶν αυτος he; him ἐκπίνει εκπινω of me; mine τὸ ο the αἷμα αιμα blood; bloodstreams ὅταν οταν when; once ἄρξωμαι αρχω rule; begin λαλεῖν λαλεω talk; speak κεντοῦσί κεντεω me
6:4 כִּ֤י kˈî כִּי that חִצֵּ֪י ḥiṣṣˈê חֵץ arrow שַׁדַּ֡י šaddˈay שַׁדַּי Almighty עִמָּדִ֗י ʕimmāḏˈî עִמָּד company אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חֲ֭מָתָם ˈḥᵃmāṯām חֵמָה heat שֹׁתָ֣ה šōṯˈā שׁתה drink רוּחִ֑י rûḥˈî רוּחַ wind בִּעוּתֵ֖י biʕûṯˌê בִּעוּת terror אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god יַֽעַרְכֽוּנִי׃ yˈaʕarᵊḵˈûnî ערך arrange
6:4. quia sagittae Domini in me sunt quarum indignatio ebibit spiritum meum et terrores Domini militant contra meFor the arrows of the Lord are in me, the rage whereof drinketh up my spirit, and the terrors of the Lord war against me.
4. For the arrows of the Almighty are within me, the poison whereof my spirit drinketh up: the terrors of God do set themselves in array against me.
6:4. For the arrows of the Lord are in me, my spirit drinks of their indignation, and the terrors of the Lord are soldiers against me.
6:4. For the arrows of the Almighty [are] within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
For the arrows of the Almighty [are] within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me:

6:4 Ибо стрелы Вседержителя во мне; яд их пьет дух мой; ужасы Божии ополчились против меня.
6:4
βέλη βελος missile
γὰρ γαρ for
κυρίου κυριος lord; master
ἐν εν in
τῷ ο the
σώματί σωμα body
μού μου of me; mine
ἐστιν ειμι be
ὧν ος who; what
ο the
θυμὸς θυμος provocation; temper
αὐτῶν αυτος he; him
ἐκπίνει εκπινω of me; mine
τὸ ο the
αἷμα αιμα blood; bloodstreams
ὅταν οταν when; once
ἄρξωμαι αρχω rule; begin
λαλεῖν λαλεω talk; speak
κεντοῦσί κεντεω me
6:4
כִּ֤י kˈî כִּי that
חִצֵּ֪י ḥiṣṣˈê חֵץ arrow
שַׁדַּ֡י šaddˈay שַׁדַּי Almighty
עִמָּדִ֗י ʕimmāḏˈî עִמָּד company
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חֲ֭מָתָם ˈḥᵃmāṯām חֵמָה heat
שֹׁתָ֣ה šōṯˈā שׁתה drink
רוּחִ֑י rûḥˈî רוּחַ wind
בִּעוּתֵ֖י biʕûṯˌê בִּעוּת terror
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
יַֽעַרְכֽוּנִי׃ yˈaʕarᵊḵˈûnî ערך arrange
6:4. quia sagittae Domini in me sunt quarum indignatio ebibit spiritum meum et terrores Domini militant contra me
For the arrows of the Lord are in me, the rage whereof drinketh up my spirit, and the terrors of the Lord war against me.
6:4. For the arrows of the Lord are in me, my spirit drinks of their indignation, and the terrors of the Lord are soldiers against me.
6:4. For the arrows of the Almighty [are] within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Причина столь необыкновенных страданий в том, что против него, Иова, восстал сам Бог. Он, как ратоборец (Иер XX:11), причиняет ему такие страшные страдания, какие наносятся отравленными, палящими стрелами (Пс VII:14).
Adam Clarke: Commentary on the Bible - 1831
6:4: The arrows of the Almighty - There is an evident reference here to wounds inflicted by poisoned arrows; and to the burning fever occasioned by such wounds, producing such an intense parching thirst as to dry up all the moisture in the system, stop all the salivary ducts, thicken and inflame the blood, induce putrescency, and terminate in raging mania, producing the most terrifying images, from which the patient is relieved only by death. This is strongly expressed in the fine figure: The Poison Drinketh Up my Spirit; the Terrors of God Set Themselves in Array against me. That calamities are represented among the Eastern writers as the arrows of the Almighty, we have abundant proofs. In reference to this, I shall adduce that fine saying attributed to Aaly, the son-in-law of Mohammed in the Toozuki Teemour; which I have spoken of elsewhere. "It was once demanded of the fourth califf (Aaly), 'If the canopy of heaven were a bow; and if the earth were the cord thereof; and if calamities were the arrows; if mankind were the mark for those arrows; and if Almighty God, the tremendous and glorious, were the unerring Archer; to whom could the sons of Adam flee for protection?' The califf answered, 'The sons of Adam must flee unto the Lord.'" This fine image Job keeps in view in the eighth and ninth verses, wishing that the unerring marksman may let fly these arrows, let loose his hand, to destroy and cut him off.
Albert Barnes: Notes on the Bible - 1834
6:4: For the arrows of the Almighty are within me - That is, it is not a light affliction that I endure. I am wounded in a manner which could not be caused by man - called to endure a severity of suffering which shows that it proceeds from the Almighty. Thus called to suffer what man could not cause, he maintains that it is right for him to complain, and that the words which he employed were not an improper expression of the extent of the grief.
The poison whereof drinketh up my spirit - Takes away my rigor, my comfort, my life. He here compares his afflictions with being wounded with poisoned arrows. Such arrows were not unfrequently used among the ancients. The object was to secure certain death, even where the wound caused by the arrow itself would not produce it. Poison was made so concentrated, that the smallest quantity conveyed by the point of an arrow would render death inevitable. This practice contributed much to the barbarity of savage war. Thus, Virgil speaks of poisoned arrows:
Ungere tela manu, ferrumque armare veneno.
Aeneid ix. 773
And again, Aen x. 140:
Vulnera dirigere, et calamos armare veneno.
So Ovid, Lib. 1. de Ponto, Eleg. ii. of the Scythians:
Qui mortis saevo geminent ut vulnere causas,
Omnia vipereo spicula felle linunt.
Compare Justin, Lib. ii. c. 10. section 2; Grotius, de Jure Belli et Pacis; and Virgil, En. xii. 857. In the Odyssey, i. 260ff we read of Ulysses that he went to Ephyra, a city of Thessaly, to obtain from Ilus, the son of Mermer, deadly poison, that he might smear it over the iron point of his arrows. The pestilence which produced so great a destruction in the Grecian camp is also said by Homer (Iliad i. 48) to have been caused by arrows shot from the bow of Apollo. The phrase "drinketh up the spirit" is very expressive. We speak now of the sword thirsting for blood; but this language is more expressive and striking. The figure is not uncommon in the poetry of the East and of the ancients. In the poem of Zohair, the third of the Moallakat, or those transcribed in golden letters, and suspended in the temple of Mecca, the same image occurs. It is thus rendered by Sir William Jones:
Their javelins had no share in drinking the blood of Naufel.
A similar expression occurs in Sophocles in Trachinn, verse 1061, as quoted by Schultens, when describing the pestilence in which Hercules suffered:
ἐκ δὲ χλωρὸν αἵμα μου Πέπωκεν ἤδη -
ek de chlō ron haima mou Pepō ken ē dē -
This has been imitated by Cicero in Tusculan. Disp. ii. 8:
Haec me irretivit veste furiali inscium,
Quae lateri inhaerens morsu lacerat viscera,
Urgensque graviter, pulmonum haurit spiritus,
Jam decolorem sanguinem omnem exsorbuit.
So Lucan, Pharsa. ix. 741ff gives a similar description:
Ecce subit virus taciturn, carpitque medullas
Ignis edax calidaque iacendit viscera tabe.
Ebibit humorem circa vitalia fusum
Pestis, et in sicco linguan torrere palato Coepit.
Far more beautiful, however, than the expressions of any of the ancient Classics - more tender, more delicate, more full of pathos - is the description which the Christian poet Cowper gives of the arrow that pierces the side of the sinner. It is the account of his own conversion:
I was a stricken deer that left the herd
Long since. With many an artery deep infix'd
My panting side was charged when I withdrew
To seek a tranquil death in distant shades.
There I was found by one, who had himself
Been hurt by the archers. In his side he bore,
And in his hands and feet, the cruel scars.
Task, b. iii.
Of such wounding he did not complain. The arrow was extracted by the tender hand of him who alone had power to do it. Had Job known of him; had he been fully acquainted with the plan of mercy through him, and the comfort which a wounded sinner may find there, we should not have heard the bitter complaints which he uttered in his trials. Let us not judge him with the severity which we may use of one who is afflicted and complains under the full light of the gospel.
The terrors of God do set themselves in array against me - Those things which God uses to excite terror. The word which is rendered "set in array" (ערך ‛ â rak) properly denotes the drawing up of a line for battle; and the sense is here, that all these terrors seem to be drawn up in battle array, as if on purpose to destroy him. No expression could more strikingly describe the condition of an awakened sinner, though it is not certain that Job used it precisely in this sense. The idea as he used it is, that all that God commonly employed to produce alarm seemed to be drawn up as in a line of battle against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: the arrows: Job 16:12-14; Deu 32:23, Deu 32:42; Psa 7:13, Psa 18:14, Psa 21:12, Psa 38:2, Psa 45:5; Lam 3:12, Lam 3:13
drinketh up: Deu 32:24; Psa 143:7; Pro 18:14; Mar 14:33, Mar 14:34, Mar 15:34
the terrors: Job 9:17, Job 30:15, Job 31:23; Psa 88:15, Psa 88:16; Co2 5:11
Job 6:5
Geneva 1599
6:4 For the arrows of the Almighty [are] within me, the poison whereof drinketh up my spirit: the terrors of God do (c) set themselves in array against me.
(c) Which declares that he was not only afflicted in body, but wounded in conscience, which is the greatest battle that the faithful can have.
John Gill
6:4 For the arrows of the Almighty are within me,.... Which are a reason proving the weight and heaviness of his affliction, and also of his hot and passionate expressions he broke out into; which designs not so much outward calamities, as famine, pestilence, thunder and lightning, which are called the arrows of God, Deut 32:23; all which had attended Job, and were his case; being reduced to extreme poverty, had malignant and pestilential ulcers upon him, and his sheep destroyed by thunder and lightning; and which were like arrows, that came upon him suddenly, secretly, and at unawares, and very swiftly; these arrows flew thick and first about, him, and stuck in him, and were sharp and painful, and wounded and slew him; for he was now under slaying circumstances of Providence; but rather these mean, together with his afflictions, the inward distresses, grief, and anguish of his mind arising from them, being attended with a keen sense of the divine displeasure, which was the case of David, and is expressed in much the same language, Ps 38:1; Job here considers his afflictions as coming from God, as arrows shot from his bow; and as coming from him, not as a father, in a way of paternal chastisement, and love, dealing with him as a child of his, but accounting him as an enemy, and setting him up as a mark or butt to shoot at, see Job 7:20; yea, not only as the arrows of a strong and mighty man, expert in archery, who shoots his arrows with great strength and skill, so that they miss not, and return not in vain, see Ps 120:4; but as being the arrows of the Almighty, which come with force irresistible, with the stretching and lighting down of his arm, and with the indignation of his anger intolerable:
the poison whereof drinketh up my spirit; alluding to the custom of some people, that used to dip their arrows in poison, or besmear them with it; so the Persians, as Jarchi observes, and Heliodorus (c) reports of the Ethiopians, that they dipped their arrows in the poison of dragons, and which made them inflammatory, and raised such an heat, and such burning pains, as were intolerable; and now, as such poison presently infected the blood, and penetrated into and seized the animal spirits, and inflamed and soon exhausted them; so the heat of divine wrath, and a sense of it, which attended the arrows of God, his afflictions on Job, so affected him, as not only to take away his breath, that he could not speak, as in Job 6:3, or rather, as to cause those warm and hot expressions to break out from him, but even to eat up his vital spirits, and leave him spiritless and lifeless; which was Heman's case, and similar to Job's, Ps 88:3,
the terrors of God do set themselves in array against me; the Lord is sometimes compared to a man of war in arms, stirring up his wrath and jealousy, Ex 15:3; and in this light he was viewed by Job, and so he apprehended him, as coming forth against him, and which was terrible; and his terrors were like an army of soldiers set in battle array, in rank and file, ready to discharge, or discharging their artillery upon him; and which sometimes design the inward terrors of mind, of a guilty conscience, the terrors of God's judgment here, or of a future judgment hereafter, of death and hell, and eternal damnation, through the menaces and curses of the law of God transgressed and broken; but here afflictive providences, or terrible things in righteousness, which surrounded him, attacked him in great numbers, and in a hostile military way, with great order and regularity, and which were frightful to behold; perhaps regard may be also had to those scaring dreams and terrifying visions he sometimes had, see Job 7:14.
(c) Ethiopic. l. 9. c. 19.
John Wesley
6:4 Arrows - So he fitly calls his afflictions, because, like arrows, they came upon him swiftly and suddenly one after another, immediately shot by God into his spirit. Poison - Implying that these arrows were more keen than ordinary, being dipped in God's wrath, as the barbarous nations used to dip their arrows in poison, that they might not only pierce, but burn up and consume the vital parts. Drinketh - Exhausteth and consumeth my soul. In array - They are like a numerous army, who invade me on every side. This was the sorest part of his calamity, wherein he was an eminent type of Christ, who complained most of the sufferings of his soul. Now is my soul troubled. My soul is exceeding sorrowful. My God, my God, why hast thou forsaken me? Indeed trouble of mind is the sorest trouble. A wounded spirit who can bear.
Robert Jamieson, A. R. Fausset and David Brown
6:4 arrows . . . within me--have pierced me. A poetic image representing the avenging Almighty armed with bow and arrows (Ps 38:2-3). Here the arrows are poisoned. Peculiarly appropriate, in reference to the burning pains which penetrated, like poison, into the inmost parts--("spirit"; as contrasted with mere surface flesh wounds) of Job's body.
set themselves in array--a military image (Judg 20:33). All the terrors which the divine wrath can muster are set in array against me (Is 42:13).
6:56:5: Իսկ արդ՝ զիա՞րդ, միթէ տարապարտո՞ւց խանչիցէ ցիռ, բայց եթէ կերակուր խնդրիցէ։ Կամ թէ գոչիցէ՞ եզն առ մսուր՝ յորժամ ունիցի զկերակուր։
5 Արդ, մի՞թէ զուր է էշն վայրի զռում, եթէ չի խնդրում իր համար նա կեր: Կամ թէ կը գոռա՞յ եզը մսուրում, եթէ ունենայ առատ կերակուր:
5 Միթէ վայրենի էշը խոտին քով կը զռնչէ՞.Կամ եզը իր մսուրին քով կը բառաչէ՞.
Իսկ արդ` զիա՞րդ, միթէ տարապարտո՞ւց խանչիցէ ցիռ, բայց եթէ կերակուր խնդրիցէ. կամ թէ գոչիցէ՞ եզն առ մսուր` յորժամ ունիցի զկերակուր:

6:5: Իսկ արդ՝ զիա՞րդ, միթէ տարապարտո՞ւց խանչիցէ ցիռ, բայց եթէ կերակուր խնդրիցէ։ Կամ թէ գոչիցէ՞ եզն առ մսուր՝ յորժամ ունիցի զկերակուր։
5 Արդ, մի՞թէ զուր է էշն վայրի զռում, եթէ չի խնդրում իր համար նա կեր: Կամ թէ կը գոռա՞յ եզը մսուրում, եթէ ունենայ առատ կերակուր:
5 Միթէ վայրենի էշը խոտին քով կը զռնչէ՞.Կամ եզը իր մսուրին քով կը բառաչէ՞.
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 Ревет ли дикий осел на траве? мычит ли бык у месива своего?
6:5 τί τις.1 who?; what? γάρ γαρ for μὴ μη not διὰ δια through; because of κενῆς κενος hollow; empty κεκράξεται κραζω cry ὄνος ονος donkey ἄγριος αγριος wild ἀλλ᾿ αλλα but ἢ η or; than τὰ ο the σῖτα σιτος wheat ζητῶν ζητεω seek; desire εἰ ει if; whether δὲ δε though; while καὶ και and; even ῥήξει ρηγνυμι gore; burst φωνὴν φωνη voice; sound βοῦς βους ox ἐπὶ επι in; on φάτνης φατνη manger ἔχων εχω have; hold τὰ ο the βρώματα βρωμα food
6:5 הֲ hᵃ הֲ [interrogative] יִֽנְהַק־ yˈinhaq- נהק cry פֶּ֥רֶא pˌere פֶּרֶא zebra עֲלֵי־ ʕᵃlê- עַל upon דֶ֑שֶׁא ḏˈeše דֶּשֶׁא young grass אִ֥ם ʔˌim אִם if יִגְעֶה־ yiḡʕeh- געה low שֹּׁ֝֗ור ˈššˈôr שֹׁור bullock עַל־ ʕal- עַל upon בְּלִילֹֽו׃ bᵊlîlˈô בְּלִיל mash
6:5. numquid rugiet onager cum habuerit herbam aut mugiet bos cum ante praesepe plenum steteritWill the wild ass bray when he hath grass? or will the ox low when he standeth before a full manger?
5. Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?
6:5. Will the wild ass bray when he has grass? Or will the ox bellow when he stands before a full manger?
6:5. Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?
Doth the wild ass bray when he hath grass? or loweth the ox over his fodder:

6:5 Ревет ли дикий осел на траве? мычит ли бык у месива своего?
6:5
τί τις.1 who?; what?
γάρ γαρ for
μὴ μη not
διὰ δια through; because of
κενῆς κενος hollow; empty
κεκράξεται κραζω cry
ὄνος ονος donkey
ἄγριος αγριος wild
ἀλλ᾿ αλλα but
η or; than
τὰ ο the
σῖτα σιτος wheat
ζητῶν ζητεω seek; desire
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ῥήξει ρηγνυμι gore; burst
φωνὴν φωνη voice; sound
βοῦς βους ox
ἐπὶ επι in; on
φάτνης φατνη manger
ἔχων εχω have; hold
τὰ ο the
βρώματα βρωμα food
6:5
הֲ hᵃ הֲ [interrogative]
יִֽנְהַק־ yˈinhaq- נהק cry
פֶּ֥רֶא pˌere פֶּרֶא zebra
עֲלֵי־ ʕᵃlê- עַל upon
דֶ֑שֶׁא ḏˈeše דֶּשֶׁא young grass
אִ֥ם ʔˌim אִם if
יִגְעֶה־ yiḡʕeh- געה low
שֹּׁ֝֗ור ˈššˈôr שֹׁור bullock
עַל־ ʕal- עַל upon
בְּלִילֹֽו׃ bᵊlîlˈô בְּלִיל mash
6:5. numquid rugiet onager cum habuerit herbam aut mugiet bos cum ante praesepe plenum steterit
Will the wild ass bray when he hath grass? or will the ox low when he standeth before a full manger?
6:5. Will the wild ass bray when he has grass? Or will the ox bellow when he stands before a full manger?
6:5. Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?
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
5-7. Образное выражение мысли об естественности жалоб. Если неразумные животные (осел и бык) не выражают недовольства без причины, то тем более не сделает этого человек, существо разумное. Как неприятен без соли хлеб и яичный белок, так неприятны и жалобы. И если тем не менее Иов жалуется, то, очевидно, потому, что вынужден. Вынужден же он тем, что все время живет невыносимо тяжелою ("отвратительною" - ст. 7) мыслью о постигшем горе, возможности которого даже не представлял ("не хотела коснуться душа моя") в дни былого счастья (XXIX:18-20).
Adam Clarke: Commentary on the Bible - 1831
6:5: Doth the wild ass - פרא pere, translated onager, by the Vulgate, from the ονος αγριος of the Septuagint, which we properly enough, translate wild ass. It is the same with the tame ass; only in a wild state it grows to a larger size, is stronger, and more fleet. The meaning of Job appears to be this: You condemn me for complaining; do I complain without a cause? The wild ass will not bray, and the ox will not low, unless in want. If they have plenty of provender, they are silent. Were I at rest, at ease, and happy, I would not complain.
Albert Barnes: Notes on the Bible - 1834
6:5: Doth the wild ass bray when he hath grass? - On the habits of the wild ass, see the notes at . The meaning of Job here is, that he did not complain without reason; and this he illustrates by the fact that the wild animal that had a plentiful supply of food would be gentle and calm, and that when its bray was heard it was proof that it was suffering. So Job says that there was a reason for his complaining. He was suffering; and perhaps he means that his complaint was just as natural, and just as innocent, as the braying of the ass for its food. He should have remembered however, that he was endowed with reason, and that he was bound to evince a different spirit from the brute creation.
Or loweth the ox over his fodder? - That is, the ox is satisfied and uncomplaining when his needs are supplied. The fact that he lows is proof that he is in distress, or there is a reason for it. So Job says that his complaints were proof that he was in distress, and that there was a reason for his language of complaint.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: when he hath grass: Heb. at grass, Psa 104:14
loweth: Psa 42:1; Jer 14:6; Joe 1:18-20
Job 6:6
Carl Friedrich Keil and Franz Delitzsch
6:5
5 Doth the wild ass bray at fresh grass?
Or loweth an ox over good fodder?
6 Is that which is tasteless eaten unsalted?
Or is there flavour in the white of an egg?
7 That which my soul refused to touch,
The same is as my loathsome food.
The meaning of the first two figures is: He would not complain, if there were really no cause for it; of the two others: It is not to be expected that he should smile at his suffering, and enjoy it as delicate food. על־בּלילו I have translated "over good fodder," for בּליל is mixed fodder of different kinds of grain, farrago. "Without salt" is virtually adjective to תּפל, insipid, tasteless. What is without salt one does not relish, and there is no flavour in the slime of the yolk of an egg, i.e., the white of an egg (Targ.),
(Note: Saadia compares b. Aboda zara, 40, a, where it is given as a mark of the purity of the eggs in the roe of fish: מבפנים וחלמון מב מבחוץ חלבון, when the white is outside and the yellow within.)
or in the slime of purslain (according to Chalmetho in the Peschito, Arab. ḥamqâ), fatua = purslain), which is less probable on account of ריר (slime, not: broth): there is no flavour so that it can be enjoyed. Thus is it with his sufferings. Those things which he before inwardly detested (dirt and dust of leprosy) are now sicut fastidiosa cibi mei, i.e., as loathsome food which he must eat. The first clause, Job 6:7, must be taken as an elliptic relative clause forming the subject: vid., Ges. 123, 3, c. Such disagreeable counsel is now like his unclean, disgusting diet. Eliphaz desires him to take them as agreeable. דּוי in כּדרי is taken by Ges. Ew., Hahn, Schlottm., Olsh. (165, b), as constr. from דּוי, sickness, filth; but דּוי, as plur. from דּוה, sick, unclean (especially of female menstruation, Is 30:22), as Heiligst. among modern commentators explains it, is far more suitable. Hitz. (as anonym. reviewer of Ewald's Job in the liter. Centralblatt) translates: they (my sufferings) are the morsels of my food; but the explanation of המּה is not correct, nor is it necessary to go to the Arabic for an explanation of כּדרי. It is also unnecessary, with Bttcher, to read כּדוי (such is my food in accordance with my disease); Job does not here speak of his diet as an invalid.
Geneva 1599
6:5 Doth the (d) wild ass bray when he hath grass? or loweth the ox over his fodder?
(d) Do you think that I cry without cause, seeing the brute beasts do not complain when they have what they want.
John Gill
6:5 Doth the wild ass bray when he hath grass? or loweth the ox over his fodder? No, they neither of them do, when the one is in a good pasture, and the other has a sufficiency of provender; but when they are in want of food, the one will bray, and the other will low, which are tones peculiar to those creatures, and express their mournful complaints; wherefore Job suggests, that should he make no moan and complaint in his sorrowful circumstances, he should be more stupid and senseless than those brute creatures: and he may have some respect to the different circumstances of himself and his friends; he himself, when he was in prosperity, made no complaints, as the wild ass brays not, and the ox lows not, when they have both food enough; but now, being in distress, he could not but utter his sorrow and trouble, as those creatures when in lack of food; and this may serve as an answer to his different conduct now and formerly, objected to him, Job 4:3; and so his friends; they lived in great tranquillity and prosperity, as Aben Ezra observes, and roared and grieved not, which doubtless they would, were they in the same circumstances he was; though it became them, as things were, to have uttered words of condolence to their friend in distress, instead of sharp reproofs and hard censures.
John Wesley
6:5 Doth, &c. - Even the brute beasts, when they have convenient food, are quiet and contented. So it is no wonder that you complain not, who live in ease and prosperity, any more than I did, when I wanted nothing.
Robert Jamieson, A. R. Fausset and David Brown
6:5 Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; namely, his pains, which are, as it were, disgusting food, which God feeds him with (end of Job 6:7). But he should have remembered a rational being should evince a better spirit than the brute.
6:66:6: Կամ ուտիցի՞ հաց առանց աղի. կամ գուցէ՞ համ ՚ի բանս ունայնս։
6 Կամ կ’ուտուի՞ առանց աղի հաց: Կամ համ կը լինի՞ դատարկ խօսքերում:
6 Անհամ բանը առանց աղի կ’ուտուի՞.Հաւկիթին ճերմկուցին մէջ համ կա՞յ արդեօք։
կամ ուտիցի՞ [72]հաց առանց աղի, կամ գուցէ՞ համ [73]ի բանս ունայնս:

6:6: Կամ ուտիցի՞ հաց առանց աղի. կամ գուցէ՞ համ ՚ի բանս ունայնս։
6 Կամ կ’ուտուի՞ առանց աղի հաց: Կամ համ կը լինի՞ դատարկ խօսքերում:
6 Անհամ բանը առանց աղի կ’ուտուի՞.Հաւկիթին ճերմկուցին մէջ համ կա՞յ արդեօք։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 Едят ли безвкусное без соли, и есть ли вкус в яичном белке?
6:6 εἰ ει if; whether βρωθήσεται βιβρωσκω eat ἄρτος αρτος bread; loaves ἄνευ ανευ without ἁλός αλς salt εἰ ει if; whether δὲ δε though; while καὶ και and; even ἔστιν ειμι be γεῦμα γευμα in ῥήμασιν ρημα statement; phrase κενοῖς κενος hollow; empty
6:6 הֲ hᵃ הֲ [interrogative] יֵאָכֵ֣ל yēʔāḵˈēl אכל eat תָּ֭פֵל ˈtāfēl תָּפֵל something tasteless מִ mi מִן from בְּלִי־ bbᵊlî- בְּלִי destruction מֶ֑לַח mˈelaḥ מֶלַח salt אִם־ ʔim- אִם if יֶשׁ־ yeš- יֵשׁ existence טַ֝֗עַם ˈṭˈaʕam טַעַם taste בְּ bᵊ בְּ in רִ֣יר rˈîr רִיר spittle חַלָּמֽוּת׃ ḥallāmˈûṯ חַלָּמוּת marshmallow
6:6. aut poterit comedi insulsum quod non est sale conditum aut potest aliquis gustare quod gustatum adfert mortemOr can an unsavoury thing be eaten, that is not seasoned with salt? or can a man taste that which, when tasted, bringeth death?
6. Can that which hath no savour be eaten without salt? or is there any taste in the white of an egg?
6:6. Or can one eat bland food, which is not seasoned with salt? Or can anyone taste that which, if tasted, causes death?
6:6. Can that which is unsavoury be eaten without salt? or is there [any] taste in the white of an egg?
Can that which is unsavoury be eaten without salt? or is there [any] taste in the white of an egg:

6:6 Едят ли безвкусное без соли, и есть ли вкус в яичном белке?
6:6
εἰ ει if; whether
βρωθήσεται βιβρωσκω eat
ἄρτος αρτος bread; loaves
ἄνευ ανευ without
ἁλός αλς salt
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ἔστιν ειμι be
γεῦμα γευμα in
ῥήμασιν ρημα statement; phrase
κενοῖς κενος hollow; empty
6:6
הֲ hᵃ הֲ [interrogative]
יֵאָכֵ֣ל yēʔāḵˈēl אכל eat
תָּ֭פֵל ˈtāfēl תָּפֵל something tasteless
מִ mi מִן from
בְּלִי־ bbᵊlî- בְּלִי destruction
מֶ֑לַח mˈelaḥ מֶלַח salt
אִם־ ʔim- אִם if
יֶשׁ־ yeš- יֵשׁ existence
טַ֝֗עַם ˈṭˈaʕam טַעַם taste
בְּ bᵊ בְּ in
רִ֣יר rˈîr רִיר spittle
חַלָּמֽוּת׃ ḥallāmˈûṯ חַלָּמוּת marshmallow
6:6. aut poterit comedi insulsum quod non est sale conditum aut potest aliquis gustare quod gustatum adfert mortem
Or can an unsavoury thing be eaten, that is not seasoned with salt? or can a man taste that which, when tasted, bringeth death?
6:6. Or can one eat bland food, which is not seasoned with salt? Or can anyone taste that which, if tasted, causes death?
6:6. Can that which is unsavoury be eaten without salt? or is there [any] taste in the white of an egg?
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
6:6: Can that which is unsavoury - Mr. Good renders this verse as follows: Doth insipid food without a mixture of salt, yea, doth the white of the egg give forth pungency? Which he thus illustrates: "Doth that which hath nothing of seasoning, nothing of a pungent or irritable power within it, produce pungency or irritation? I too should be quiet and complain not, if I had nothing provocative or acrimonious, but, alas! the food I am doomed to partake of is the very calamity which is most acute to my soul - that which I most loathe, and which is most grievous or trying to my palate." Some render the original, Is there any dependence on the drivel of dreams? There have been a great variety of interpretations given of this verse. I could add another; but that of Mr. Good is as likely to be correct as that of any other critic.
Albert Barnes: Notes on the Bible - 1834
6:6: Can that which is unsavoury - Which is insipid, or without taste.
Be eaten without salt - It is necessary to add salt in order to make it either palatable or wholesome. The literal truth of this no one can doubt, Insipid food cannot be relished, nor would it long sustain life. "The Orientals eat their bread often with mere salt, without any other addition except some dry and pounded summer-savory, which last is the common method at Aleppo." Russell's Natural History of Aleppo, p. 27. It should be remembered, also, that the bread of the Orientals is commonly mere unleavened cakes; see Rosenmuller, Alte u. neue Morgenland, on Gen 18:6. The idea of Job in this adage or proverb is, that there was a fitness and propriety in things. Certain things went together, and were necessary companions. One cannot be expected without the other; one is incomplete without the other. Insipid food requires salt in order to make it palatable and nutritious, and so it is proper that suffering and lamentation should be united.
There was a reason for his complaints, as there was for adding salt to unsavory food. Much perplexity, however, has been felt in regard to this whole passage; -7. Some have supposed that Job means to rebuke Eliphaz severely for his harangue on the necessity of patience, which he characterizes as insipid, impertinent, and disgusting to him; as being in fact as unpleasant to his soul as the white of an egg was to the taste. Dr. Good explains it as meaning, "Doth that which has nothing of seasoning, nothing of a pungent or irritating power within it, produce pungency or irritation? I too should be quiet and complain not, if I had nothing provocative or acrimonious; but alas! the food I am doomed to partake of is the very calamity which is most acute to my soul, that which I most loathe, and which is most grievous or trying to my palate." But the real sense of this first part of the verse is, I think, that which is expressed above - that insipid food requires proper condiment, and that in his sufferings there was a real ground for lamentation and complaint - as there was for making use of salt in that which is unsavory. I see no reason to think that he meant in this to reproach Eliphaz for an insipid and unmeaning address.
Or is there any taste in the white of an egg? - Critics and commentators have been greatly divided about the meaning of this. The Septuagint renders it, εἰ δέ καί ἐστί γεῦμα ἐν ῥήμασι κενοῖς ei de kai esti geuma en rē masi kenois; is there any taste in vain words? Jerome (Vulgate), "can anyone taste that which being tasted produces death?" The Targums render it substantially as it is in our version. The Hebrew word rendered "white" (ריר rı̂ yr) means properly spittle; Sa1 21:13. If applied to an egg, it means the white of it, as resembling spittle. The word rendered "egg" (חלמוּת challâ mû th) occurs nowhere else in the Scriptures. If it be regarded as derived from חלם châ lam, to sleep, or dream, it may denote somnolency or dreams, and then fatuity, folly, or a foolish speech, as resembling dreams; and many have supposed that Job meant to characterize the speech of Eliphaz as of this description.
The word may mean, as it does in Syriac, a species of herb, the "purslain" (Gesenius), proverbial for its insipidity among the Arabs, Greeks, and Romans, but which was used as a salad; and the whole phrase here may denote purslain-broth, and hence, an insipid discourse. This is the interpretation of Gesenius. But the more common and more probable explanation is that of our common version, denoting the white of an egg. But what is the point of the remark as Job uses it? That it is a proverbial expression, is apparent; but in what way Job meant to apply it, is not so clear. The Jews say that he meant to apply it to the speech of Eliphaz as being insipid and dull, without anything to penetrate the heart or to enliven the fancy; a speech as disagreeable to the mind as the white of an egg was insipid to the taste. Rosenmuller supposes that he refers to his afflictions as being as unpleasant to bear as the white of an egg was to the taste. It seems to me that the sense of all the proverbs used here is about the same, and that they mean, "there is a reason for everything which occurs. The ass brays and the ox lows only when destitute of food. That which is insipid is unpleasant, and the white of an egg is loathsome. So with my afflictions. They produce loathing and disgust, My very food is disagreeable, and everything seems tasteless as the most insipid food would. Hence the language which I have used - language spoken not without reason, and expressive of this state of the soul."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: that which: Job 6:25, Job 16:2; Lev 2:13; Luk 14:34; Col 4:6
taste: Job 6:30, Job 12:11, Job 34:3; Psa 119:103; Heb 6:4, Heb 6:5
Job 6:7
Geneva 1599
6:6 Can that which is (e) unsavoury be eaten without salt? or is there [any] taste in the white of an egg?
(e) Can a man's taste delight in that, which has no savour? meaning that no one takes pleasure in affliction seeing they cannot do away with things that are unsavoury to the mouth.
John Gill
6:6 Can that which is unsavoury be eaten without salt?.... As any sort of pulse, peas, beans, lentiles, &c. which have no savoury and agreeable taste unless salted, and so many other things; and are disagreeable to men, and not relished by them, and more especially things bitter and unpleasant; and therefore Job intimates, it need not seem strange that the wormwood and water of gall, or the bread of adversity and water of affliction, he was fed with, should be so distasteful to him, and he should show such a nausea of it, and an aversion to it, and complain thereof as he did: though some apply this to the words and speeches of Eliphaz, and his friends he represented, which with Job were insipid and foolish talk, and very unsuitable and disagreeable to him, yea, loathed and abhorred by him, not being seasoned with the salt of prudence, grace, and goodness, see Col 4:6,
or is there any taste in the white of an egg? none at all. The same things are designed by this as the former. Mr. Broughton renders it, "the white of the yolk"; and Kimchi says (d) it signifies, in the language of the Rabbins, the red part of the yolk, the innermost part; but others, from the use of the word in the Arabic language, interpret it of the froth of milk (e), which is very tasteless and insipid: but the first of the words we render "white" always signifies "spittle"; and some of the Jewish writers (f) call it the spittle of soundness, or a sound man, which has no taste, in distinction from that of a sick man, which has; and the latter word comes from one which signifies to dream; and Jarchi observes, that some so understand it here; and the whole is by some rendered, "is there any taste" or "savour in the spittle of a dream" or "drowsiness" (g)? such as flows from a person asleep, or in a dream; and so may fitly express the vain and empty words, as the Septuagint translate the phrase, of Job's friends, in his esteem, which to him were no than the words of some idle and dreaming person, or were like the dribble of a fool or madman, as David mimicked, 1Kings 21:13; and it is observed (h), that the word "spittle" is very emphatically used, since it useless in judging of different tastes, and mixed with food, goes into nourishment, as the white of an egg.
(d) Sepher Shorash, rad. so Ben Melech. (e) Hottinger. Smegma Oriental. l. 1. c. 7. p. 152. Hinckeman. Praefat. ad Alcoran. p. 29. (f) R. Issac in Kimchi ibid. Ben Melech & Ben Gersom in loc; so some in Bar Tzemach; "saliva sanitatis", Gussetius, p. 260. (g) "in saliva somnolentiae", Schultens. (h) Scheuchzer. Physic. Sacr. vol. 4. p. 670.
John Wesley
6:6 Can, &c. - Do men use to eat unsavoury meats with delight, or without complaint? Men commonly complain of their meat when it is but unsavoury, how much more when it is so bitter as mine is?
Robert Jamieson, A. R. Fausset and David Brown
6:6 unsavoury--tasteless, insipid. Salt is a chief necessary of life to an Easterner, whose food is mostly vegetable.
the white--literally, "spittle" (1Kings 21:13), which the white of an egg resembles.
6:76:7: Սա՝ ո՛չ կարէ հանդարտել անձն իմ. զի շարաւով տեսանեմ զկերակուր իմ՝ իբրեւ զհո՛տ առիւծու[9118]։ [9118] Ոսկան. Նա ո՛չ կարէ հանդար՛՛։ Ոմանք. Զի շարաւ տեսանեմ։
7 Չի կարող հանդարտուել իմ հոգին, քանի որ շարաւոտ եմ տեսնում կերակուրս, ինչպէս հոտն առիւծի:
7 Այն բաները, որոնց սիրտս չէր ուզեր դպչիլ, Իմ զազրելի կերակուրս եղան։
Սա` ոչ կարէ հանդարտել անձն իմ, զի շարաւով տեսանեմ զկերակուր իմ` իբրեւ զհոտ առիւծու:

6:7: Սա՝ ո՛չ կարէ հանդարտել անձն իմ. զի շարաւով տեսանեմ զկերակուր իմ՝ իբրեւ զհո՛տ առիւծու[9118]։
[9118] Ոսկան. Նա ո՛չ կարէ հանդար՛՛։ Ոմանք. Զի շարաւ տեսանեմ։
7 Չի կարող հանդարտուել իմ հոգին, քանի որ շարաւոտ եմ տեսնում կերակուրս, ինչպէս հոտն առիւծի:
7 Այն բաները, որոնց սիրտս չէր ուզեր դպչիլ, Իմ զազրելի կերակուրս եղան։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 До чего не хотела коснуться душа моя, то составляет отвратительную пищу мою.
6:7 οὐ ου not δύναται δυναμαι able; can γὰρ γαρ for παύσασθαί παυω stop μου μου of me; mine ἡ ο the ψυχή ψυχη soul βρόμον βρομος for ὁρῶ οραω view; see τὰ ο the σῖτά σιτος wheat μου μου of me; mine ὥσπερ ωσπερ just as ὀσμὴν οσμη scent λέοντος λεων lion
6:7 מֵאֲנָ֣ה mēʔᵃnˈā מאן refuse לִ li לְ to נְגֹּ֣ועַ nᵊggˈôₐʕ נגע touch נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul הֵ֝֗מָּה ˈhˈēmmā הֵמָּה they כִּ ki כְּ as דְוֵ֥י ḏᵊwˌê דָּוֶה unwell לַחְמִֽי׃ laḥmˈî לֶחֶם bread
6:7. quae prius tangere nolebat anima mea nunc prae angustia cibi mei suntThe things which before my soul would not touch, now, through anguish, are my meats.
7. My soul refuseth to touch ; they are as loathsome meat to me.
6:7. The things that my soul was unwilling to touch before, now, because of anguish, are my foods.
6:7. The things [that] my soul refused to touch [are] as my sorrowful meat.
The things [that] my soul refused to touch [are] as my sorrowful meat:

6:7 До чего не хотела коснуться душа моя, то составляет отвратительную пищу мою.
6:7
οὐ ου not
δύναται δυναμαι able; can
γὰρ γαρ for
παύσασθαί παυω stop
μου μου of me; mine
ο the
ψυχή ψυχη soul
βρόμον βρομος for
ὁρῶ οραω view; see
τὰ ο the
σῖτά σιτος wheat
μου μου of me; mine
ὥσπερ ωσπερ just as
ὀσμὴν οσμη scent
λέοντος λεων lion
6:7
מֵאֲנָ֣ה mēʔᵃnˈā מאן refuse
לִ li לְ to
נְגֹּ֣ועַ nᵊggˈôₐʕ נגע touch
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
הֵ֝֗מָּה ˈhˈēmmā הֵמָּה they
כִּ ki כְּ as
דְוֵ֥י ḏᵊwˌê דָּוֶה unwell
לַחְמִֽי׃ laḥmˈî לֶחֶם bread
6:7. quae prius tangere nolebat anima mea nunc prae angustia cibi mei sunt
The things which before my soul would not touch, now, through anguish, are my meats.
6:7. The things that my soul was unwilling to touch before, now, because of anguish, are my foods.
6:7. The things [that] my soul refused to touch [are] as my sorrowful meat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:7: The things that my soul refused to touch - That I refused to touch - the word "soul" here being used to denote himself. The idea here is, that those things which formerly were objects of loathing to him, had become his painful and distressing food. The idea may be either that he was reduced to the greatest pain and distress in partaking of his food, since he loathed that which he was obliged to eat (compare notes, ), or more probably his calamity is described under the image of loathsome food in accordance with the Oriental usage, by which one is said to eat or taste anything; that is, to experience it. His sorrows were as sickening to him as the articles of food which he had mentioned were to the stomach. The Septuagint renders it strangely, "For my wrath - μοῦ ἡ ὀργή mou hē orgē - cannot cease. For I see my food offensive as the smell of a lion' - ὥσπερ ὀσμὴν λέοντος hō sper osmē n leontos.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: as my sorrowful meat: Kg1 17:12, Kg1 22:27; Psa 102:9; Eze 4:14, Eze 4:16, Eze 12:18, Eze 12:19; Dan 10:3
Job 6:8
John Gill
6:7 The things that my soul refused to touch are as my sorrowful meat. Meaning either the above things, that which is unsavoury, and the white of an egg, of any other food, which in the time of his prosperity he would not touch with his fingers, much less eat, but now was glad of, and were his constant food in his present sorrowful circumstances; the sense given by some Jewish writers (i) is, that what he disdained to touch or wipe his hands with formerly, he was glad to make use of as a tablecloth to eat his bread of sorrow upon; but it rather intends the insipid and disagreeable words of his friends, their doctrines, instructions, and exhortations they gave him, but were refused and rejected by him; and which he before compares to unsavoury food, the white of an egg, or the spittle of a dreaming man, or the dribble of a fool; and which were as much loathed and nauseated by him, as his food that was "loathed" by him (k), either because of his want of appetite, or because of the badness of it, such as were corrupt and "rotten", and even as the "excrements" of food (l); those he refused to receive with as much indignation as he could such sort of food offered him; and therefore we find, that notwithstanding all that had been said to him, he continued in the same sentiment and disposition of mind, to desire death rather than life, as follows.
(i) Jarchi & R. Mesallem in ib. (k) "ut fastidia pannis mei", Cocceius. (l) "Velut excrement um panis", Neuman. apud Michael.
John Wesley
6:7 The things, &c. - The sense may be, those grievous afflictions, which I dreaded the very thought of, are now my daily, though sorrowful bread.
Robert Jamieson, A. R. Fausset and David Brown
6:7 To "touch" is contrasted with "meat." "My taste refused even to touch it, and yet am I fed with such meat of sickness." The second clause literally, is, "Such is like the sickness of my food." The natural taste abhors even to touch insipid food, and such forms my nourishment. For my sickness is like such nauseous food [UMBREIT]. (Ps 42:3; Ps 80:5; Ps 102:9). No wonder, then, I complain.
6:86:8: Զի եթէ տացէ՝ եւ եկեսցեն յիս խնդրուածք իմ, եւ զյոյս իմ տացէ՛ Տէր[9119]։ [9119] ՚Ի լուս՛՛. Եւ եկեսցեն ինձ խնդր՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
8 Երանի կատարուի խնդիրքն իմ, եւ յոյսս լիացնի Տէրը:
8 Երանի՜ թէ ուզածս կատարուէր Ու տար Աստուած այն բանը, որուն կը սպասէի,
Զի եթէ տացէ` եւ եկեսցեն յիս խնդրուածք իմ, եւ զյոյս իմ տացէ Տէր:

6:8: Զի եթէ տացէ՝ եւ եկեսցեն յիս խնդրուածք իմ, եւ զյոյս իմ տացէ՛ Տէր[9119]։
[9119] ՚Ի լուս՛՛. Եւ եկեսցեն ինձ խնդր՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
8 Երանի կատարուի խնդիրքն իմ, եւ յոյսս լիացնի Տէրը:
8 Երանի՜ թէ ուզածս կատարուէր Ու տար Աստուած այն բանը, որուն կը սպասէի,
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 О, когда бы сбылось желание мое и чаяние мое исполнил Бог!
6:8 εἰ ει if; whether γὰρ γαρ for δῴη διδωμι give; deposit καὶ και and; even ἔλθοι ερχομαι come; go μου μου of me; mine ἡ ο the αἴτησις αιτησις and; even τὴν ο the ἐλπίδα ελπις hope μου μου of me; mine δῴη διδωμι give; deposit ὁ ο the κύριος κυριος lord; master
6:8 מִֽי־ mˈî- מִי who יִ֭תֵּן ˈyittēn נתן give תָּבֹ֣וא tāvˈô בוא come שֶֽׁאֱלָתִ֑י šˈeʔᵉlāṯˈî שְׁאֵלָה request וְ֝ ˈw וְ and תִקְוָתִ֗י ṯiqwāṯˈî תִּקְוָה hope יִתֵּ֥ן yittˌēn נתן give אֱלֹֽוהַּ׃ ʔᵉlˈôₐh אֱלֹוהַּ god
6:8. quis det ut veniat petitio mea et quod expecto tribuat mihi DeusWho will grant that my request may come: and that God may give me what I look for?
8. Oh that I might have my request; and that God would grant the thing that I long for.
6:8. Who will grant that my petition may arrive and that God may bestow on me what I expect,
6:8. Oh that I might have my request; and that God would grant [me] the thing that I long for!
Oh that I might have my request; and that God would grant [me] the thing that I long for:

6:8 О, когда бы сбылось желание мое и чаяние мое исполнил Бог!
6:8
εἰ ει if; whether
γὰρ γαρ for
δῴη διδωμι give; deposit
καὶ και and; even
ἔλθοι ερχομαι come; go
μου μου of me; mine
ο the
αἴτησις αιτησις and; even
τὴν ο the
ἐλπίδα ελπις hope
μου μου of me; mine
δῴη διδωμι give; deposit
ο the
κύριος κυριος lord; master
6:8
מִֽי־ mˈî- מִי who
יִ֭תֵּן ˈyittēn נתן give
תָּבֹ֣וא tāvˈô בוא come
שֶֽׁאֱלָתִ֑י šˈeʔᵉlāṯˈî שְׁאֵלָה request
וְ֝ ˈw וְ and
תִקְוָתִ֗י ṯiqwāṯˈî תִּקְוָה hope
יִתֵּ֥ן yittˌēn נתן give
אֱלֹֽוהַּ׃ ʔᵉlˈôₐh אֱלֹוהַּ god
6:8. quis det ut veniat petitio mea et quod expecto tribuat mihi Deus
Who will grant that my request may come: and that God may give me what I look for?
6:8. Who will grant that my petition may arrive and that God may bestow on me what I expect,
6:8. Oh that I might have my request; and that God would grant [me] the thing that I long for!
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. В виду тяжести страданий жалобы Иова естественны и понятны, естественно и соединенное с ними (III:3-11: и д. ) желание смерти. Чем скорее она наступит, тем лучше, поэтому Иов желает умереть от быстро поражающей руки Божией (ст. 9: ср. Ис XXXVIII:12-13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Oh that I might have my request; and that God would grant me the thing that I long for! 9 Even that it would please God to destroy me; that he would let loose his hand, and cut me off! 10 Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One. 11 What is my strength, that I should hope? and what is mine end, that I should prolong my life? 12 Is my strength the strength of stones? or is my flesh of brass? 13 Is not my help in me? and is wisdom driven quite from me?
Ungoverned passion often grows more violent when it meets with some rebuke and check. The troubled sea rages most when it dashes against a rock. Job had been courting death, as that which would be the happy period of his miseries, ch. iii. For this Eliphaz had gravely reproved him, but he, instead of unsaying what he had said, says it here again with more vehemence than before; and it is as ill said as almost any thing we meet with in all his discourses, and is recorded for our admonition, not our imitation.
I. He is still most passionately desirous to die, as if it were not possible that he should ever see good days again in this world, or that, by the exercise of grace and devotion, he might make even these days of affliction good days. He could see no end of his trouble but death, and had not patience to wait the time appointed for that. He has a request to make; there is a thing he longs for (v. 8); and what is that? One would think it should be, "That it would please God to deliver me, and restore me to my prosperity again;" no, That it would please God to destroy me, v. 9. "As once he let loose his hand to make me poor, and then to make me sick, let him loose it once more to put an end to my life. Let him give the fatal stroke; it shall be to me the coup de grace--the stroke of favour," as, in France, they call the last blow which dispatches those that are broken on the wheel. There was a time when destruction from the Almighty was a terror to Job (ch. xxxi. 23), yet now he courts the destruction of the flesh, but in hopes that the spirit should be saved in the day of the Lord Jesus. Observe, Though Job was extremely desirous of death, and very angry at its delays, yet he did not offer to destroy himself, nor to take away his own life, only he begged that it would please God to destroy him. Seneca's morals, which recommend self-murder as the lawful redress of insupportable grievances, were not then known, nor will ever be entertained by any that have the least regard to the law of God and nature. How uneasy soever the soul's confinement in the body may be, it must by no means break prison, but wait for a fair discharge.
II. He puts this desire into a prayer, that God would grant him this request, that it would please God to do this for him. It was his sin so passionately to desire the hastening of his own death, and offering up that desire to God made it no better; nay, what looked ill in his wish looked worse in his prayer, for we ought not to ask any thing of God but what we can ask in faith, and we cannot ask any thing in faith but what is agreeable to the will of God. Passionate prayers are the worst of passionate expressions, for we should lift up pure hands without wrath.
III. He promises himself effectual relief, and the redress of all his grievances, by the stroke of death (v. 10): "Then should I yet have comfort, which now I have not, nor ever expect till then." See, 1. The vanity of human life; so uncertain a good is it that it often proves men's greatest burden and nothing is so desirable as to get clear of it. Let grace make us willing to part with it whenever God calls; for it may so happen that even sense may make us desirous to part with it before he calls. 2. The hope which the righteous have in their death. If Job had not had a good conscience, he could not have spoken with this assurance of comfort on the other side death, which turns the tables between the rich man and Lazarus. Now he is comforted, and thou art tormented.
IV. He challenges death to do its worst. If he could not die without the dreadful prefaces of bitter pains and agonies, and strong convulsions, if he must be racked before he be executed, yet, in prospect of dying at last, he would make nothing of dying pangs: "I would harden myself in sorrow, would open my breast to receive death's darts, and not shrink from them. Let him not spare; I desire no mitigation of that pain which will put a happy period to all my pains. Rather than not die, let me die so as to feel myself die." These are passionate words, which might better have been spared. We should soften ourselves in sorrow, that we may receive the good impressions of it, and by the sadness of the countenance our hearts, being made tender, may be made better; but, if we harden ourselves, we provoke God to proceed in his controversy; for when he judgeth he will overcome. It is great presumption to dare the Almighty, and to say, Let him not spare; for are we stronger than he? 1 Cor. x. 22. We are much indebted to sparing mercy; it is bad indeed with us when we are weary of that. Let us rather say with David, O spare me a little.
V. He grounds his comfort upon the testimony of his conscience for him that he had been faithful and firm to his profession of religion, and in some degree useful and serviceable to the glory of God in his generation: I have not concealed the words of the Holy One. Observe, 1. Job had the words of the Holy One committed to him. The people of God were at that time blessed with divine revelation. 2. It was his comfort that he had not concealed them, had not received the grace of God therein in vain. (1.) He had not kept them from himself, but had given them full scope to operate upon him, and in every thing to guide and govern him. He had not stifled his convictions, imprisoned the truth in unrighteousness, nor done any thing to hinder the digestion of this spiritual food and the operation of this spiritual physic. Let us never conceal God's word from ourselves, but always receive it in the light of it. (2.) He had not kept them to himself, but had been ready, on all occasions, to communicate his knowledge for the good of others, was never ashamed nor afraid to own the word of God to be his rule, nor remiss in his endeavours to bring others into an acquaintance with it. Note Those, and those only, may promise themselves comfort in death who are good, and do good, while they live.
VI. He justifies himself, in this extreme desire of death, from the deplorable condition he was now in, v. 11, 12. Eliphaz, in the close of his discourse, had put him in hopes that he should yet see a good issue of his troubles; but poor Job puts these cordials away from him, refuses to be comforted, abandons himself to despair, and very ingeniously, yet perversely, argues against the encouragements that were given him. Disconsolate spirits will reason strangely against themselves. In answer to the pleasing prospects Eliphaz had flattered him with, he here intimates, 1. That he had no reason to expect any such thing: "What is my strength, that I should hope? You see how I am weakened and brought low, how unable I am to grapple with my distempers, and therefore what reason have I to hope that I should out-live them, and see better days? Is my strength the strength of stones? Are my muscles brass and my sinews steel? No, they are not, and therefore I cannot hold out always in this pain and misery, but must needs sink under the load. Had I strength to grapple with my distemper, I might hope to look through it; but, alas! I have not. The weakening of my strength in the way will certainly be the shortening of my days," Ps. cii. 23. Note, All things considered, we have no reason to reckon upon the long continuance of life in this world. What is our strength? It is depending strength. We have no more strength than God gives us; for in him we live and move. It is decaying strength; we are daily spending the stock, and by degrees it will be exhausted. It is disproportionable to the encounters we may meet with; what is our strength to be depended upon, when two or three days' sickness will make us weak as water? Instead of expecting a long life, we have reason to wonder that we have lived hitherto and to feel that we are hastening off apace. 2. That he had no reason to desire any such thing: "What is my end, that I should desire to prolong my life? What comfort can I promise myself in life, comparable to the comfort I promise myself in death?" Note, Those who, through grace, are ready for another world, cannot see much to invite their stay in this world, or to make them fond of it. That, if it be God's will, we may do him more service and may get to be fitter and riper for heaven, is an end for which we may wish the prolonging of life, in subservience to our chief end; but, otherwise, what can we propose to ourselves in desiring to tarry here? The longer life is the more grievous will its burdens be (Eccl. xii. 1), and the longer life is the less pleasant will be its delights, 2 Sam. xix. 34, 35. We have already seen the best of this world, but we are not sure that we have seen the worst of it.
Adam Clarke: Commentary on the Bible - 1831
6:8: O that I might have - As Job had no hope that he should ever be redeemed from his present helpless state, he earnestly begs God to shorten it by taking away his life.
Albert Barnes: Notes on the Bible - 1834
6:8: Oh that I might have my request - To wit, death. This he desired as the end of his sorrows, either that he might be freed from them, or that he might be admitted to a happy world - or both.
Would grant me the thing that I long for - Margin, "My expectation." That is, death. He expected it; he looked out for it; he was impatient that the hour should come. This state of feeling is not uncommon - where sorrows become so accumulated and intense that a man desires to die. It is no evidence, however, of a preparation for death. The wicked are more frequently in this state than the righteous. They are overwhelmed with pain; they see no hope of deliverance from it and they impatiently wish that the end had come. They are stupid about the future world, and either suppose that the grave is the end of their being, or that in some undefinable way they will be made happy hereafter. The righteous, on the other hand, are willing to wait until God shall be pleased to release them, feeling that He has some good purpose in all that they endure, and that they do not suffer one pang too much. Such sometimes were Job's feelings; but here, as in some other instances, no one can doubt that he was betrayed into unjustifiable impatience under his sorrows, and that he expressed an improper wish to die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: the thing that I long for: Heb. my expectation, Job 6:11-13, Job 17:14-16; Psa 119:81
Job 6:9
Carl Friedrich Keil and Franz Delitzsch
6:8
8 Would that my request were fulfilled,
And that Eloah would grant my expectation,
9 That Eloah were willing and would crush me,
Let loose His hand and cut me off:
10 Then I should still have comfort -
(I should exult in unsparing pain) -
That I have not disowned the words of the Holy One.
His wish refers to the ending of his suffering by death. Hupfeld prefers to read ותאותי instead of ותקותי (Job 6:8); but death, which he desires, he even indeed expects. This is just the paradox, that not life, but death, is his expectation. "Cut me off," i.e., my soul or my life, my thread of life (Job 27:8; Is 38:12). The optative יתּן מי (Ges. 136, 1) is followed by optative futt., partly of the so-called jussive form, as יאל, velit (Hiph. from ואל, velle), and יתּר, solvat (Hiph. from נתר). In the phrase יד התּיר, the stretching out of the hand is regarded as the loosening of what was hitherto bound. The conclusion begins with וּתהי, just like Job 13:5. But it is to be asked whether by consolation speedy death is to be understood, and the clause with כּי gives the ground of his claim for the granting of the wish, - or whether he means that just this: not having disowned the words of the Holy One (comp. Job 23:11., and אמרי־אל in the mouth of Balaam, the non-Israelitish prophet, Num 24:4, Num 24:16), would be his consolation in the midst of death. With Hupfeld we decide in favour of the latter, with Ps 119:50 in view: this consciousness of innocence is indeed throughout the whole book Job's shield and defence. If, however, נחמתי (with Kametz impurum) points towards כּי, quod, etc., the clause ואסלּדה is parenthetical. The cohortative is found thus parenthetical with a conjunctive sense also elsewhere (Ps 40:6; Ps 51:18). Accordingly: my comfort - I would exult, etc. - would be that I, etc. The meaning of סלד, tripudiare, is confirmed by the lxx ἡλλόμην, in connection with the Arabic ṣalada (of a galloping horse which stamps hard with its fore-feet), according to which the Targ. also translates ואבוּע (I will rejoice).
(Note: The primary meaning of סלד, according to the Arabic, is to be hard, then, to tread hard, firm, as in pulsanda tellus; whereas the poetry of the synagogue (Pijut) uses סלּד in the signification to supplicate, and סלד, litany (not: hymn, as Zunz gives it); and the Mishna-talmudic סלד signifies to singe, burn one's self, and to draw back affrighted.)
For יחמל לא, comp. Is 30:14. (break in pieces unsparingly). יחמל לא certainly appears as though it must be referred to God (Ew., Hahn, Schlottm., and others), since חילה sounds feminine; but one can either pronounce חילה = חיל as Milel (Hitz.), or take יחמל לא adverbially, and not as an elliptical dependent clause (as Ges. 147, rem. 1), but as virtually an adjective: in pain unsparing.
Geneva 1599
6:8 Oh that I might have my (f) request; and that God would grant [me] the thing that I long for!
(f) In this he sins double, both in wishing through impatience to die, and also in desiring of God a thing which was not agreeable to his will.
John Gill
6:8 And that I might have my request,.... Or that it "might come" (m); that it might go up to heaven, enter there, and come into the ears of the Lord, be attended to, admitted, and received by him, see Ps 18:6; or come to Job, be returned into his bosom, be answered and fulfilled; the same with the desire that "cometh", which is, when the thing desired is enjoyed, Prov 13:12; or that what he had requested would come, namely, death, which is sometimes represented as a person that looks in at the windows, and comes into the houses of men, and seizes on them, Jer 9:21; and this is what Job wishes for; this was his sole request; this was the thing, the one thing, that lay uppermost in his mind, and he was most importunately solicitous for:
and that God would grant me the thing that I long for! death, as the following words explain it; this is not desirable by nature, but contrary to it; it is itself a penal evil, the sanction and curse of the law; it is an enemy, and a very formidable one, the king of terrors; and, though a very formidable, one, is desired by good men from a principle of grace, and with right views, to be rid of sin, and to be with Christ; yet it often is done by persons in melancholy, sullen, and humorous fits, when they cannot have what they would, as in Rachel, Elijah, and Jonah, Gen 30:1; and because of sore troubles and afflictions, which was the present case of Job; though it must be said that it was not, as is frequently the case with wicked men, through the horrors of a guilty conscience, which he was free of; and he had faith, and hope of comfort in another world, and in some degree he submitted to the will and pleasure of God; though pressed with too much eagerness, importunity, and passion: and it may be observed, that Job did not make request to men, to his servants, or friends about him, to dispatch him, as Abimelech and Saul did; nor did he lay hands on himself, or attempt to do it, as Saul, Ahithophel, and Judas: the wretched philosophy of the stoics was not known in Job's time, which not only makes suicide lawful, but commends it as an heroic action; no, Job makes his, request to the God of his life, who had given it to him, and had maintained it hitherto, and who only had a right to dispose of it; he asks it as a favour, he desires it as a gift, he had nothing else to ask, nothing was more or so desirable to him as death.
(m) "ut veniat", V. L. Pagninus, Montanus, Schmidt, Michaelis; "utinam veniret", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
6:8 To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape troubles, without thought of the hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will.
6:96:9: Սկսաւ Տէր խոցոտել զիս. բայց ՚ի սպառ մի՛ սպանցէ զիս։
9 Սկսեց Տէրը ինձ խոցոտել, սակայն թող չսպանի ինձ իսպառ:
9 Այսինքն Աստուած զիս ճնշել ուզէր Ու ձեռքը երկնցնելով զիս կործանէր։
Սկսաւ Տէր խոցոտել զիս, բայց ի սպառ մի՛ սպանցէ զիս:

6:9: Սկսաւ Տէր խոցոտել զիս. բայց ՚ի սպառ մի՛ սպանցէ զիս։
9 Սկսեց Տէրը ինձ խոցոտել, սակայն թող չսպանի ինձ իսպառ:
9 Այսինքն Աստուած զիս ճնշել ուզէր Ու ձեռքը երկնցնելով զիս կործանէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 О, если бы благоволил Бог сокрушить меня, простер руку Свою и сразил меня!
6:9 ἀρξάμενος αρχω rule; begin ὁ ο the κύριος κυριος lord; master τρωσάτω τιτρωσκω me εἰς εις into; for τέλος τελος completion; sales tax δὲ δε though; while μή μη not με με me ἀνελέτω αναιρεω eliminate; take up
6:9 וְ wᵊ וְ and יֹאֵ֣ל yōʔˈēl יאל begin אֱ֭לֹוהַּ ˈʔᵉlôₐh אֱלֹוהַּ god וִֽ wˈi וְ and ידַכְּאֵ֑נִי yḏakkᵊʔˈēnî דכא oppress יַתֵּ֥ר yattˌēr נתר run יָ֝דֹ֗ו ˈyāḏˈô יָד hand וִֽ wˈi וְ and יבַצְּעֵֽנִי׃ yvaṣṣᵊʕˈēnî בצע cut off
6:9. et qui coepit ipse me conterat solvat manum suam et succidat meAnd that he that hath begun may destroy me, that he may let loose his hand, and cut me off?
9. Even that it would please God to crush me; that he would let loose his hand, and cut me off!
6:9. and that he who, at first, had crushed me, will let loose his hand and cut me down?
6:9. Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
Even that it would please God to destroy me; that he would let loose his hand, and cut me off:

6:9 О, если бы благоволил Бог сокрушить меня, простер руку Свою и сразил меня!
6:9
ἀρξάμενος αρχω rule; begin
ο the
κύριος κυριος lord; master
τρωσάτω τιτρωσκω me
εἰς εις into; for
τέλος τελος completion; sales tax
δὲ δε though; while
μή μη not
με με me
ἀνελέτω αναιρεω eliminate; take up
6:9
וְ wᵊ וְ and
יֹאֵ֣ל yōʔˈēl יאל begin
אֱ֭לֹוהַּ ˈʔᵉlôₐh אֱלֹוהַּ god
וִֽ wˈi וְ and
ידַכְּאֵ֑נִי yḏakkᵊʔˈēnî דכא oppress
יַתֵּ֥ר yattˌēr נתר run
יָ֝דֹ֗ו ˈyāḏˈô יָד hand
וִֽ wˈi וְ and
יבַצְּעֵֽנִי׃ yvaṣṣᵊʕˈēnî בצע cut off
6:9. et qui coepit ipse me conterat solvat manum suam et succidat me
And that he that hath begun may destroy me, that he may let loose his hand, and cut me off?
6:9. and that he who, at first, had crushed me, will let loose his hand and cut me down?
6:9. Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
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Adam Clarke: Commentary on the Bible - 1831
6:9: Let loose his hand - A metaphor taken from an archer drawing his arrow to the head, and then loosing his hold, that the arrow may fly to the mark. See on(note).
Albert Barnes: Notes on the Bible - 1834
6:9: Even that it would please God to destroy me - To put me to death, and to release me from my sorrows; compare -21. The word rendered "destroy" here (דכא dâ kâ') means properly to break in pieces, to crush, to trample under foot, to make small by bruising. Here the sense is, that Job wished that God would crush him, so as to take his life. The Septuagint renders it "wound" - τρωσάτω trō satō. The Chaldee renders it, "Let God, who has begun to make me poor, loose his hand and make me rich."
That he would let loose his hand - Job here represents the hand of God as bound or confined. He wishes that that fettered hand were released, and were so free in its inflictions that he might be permitted to die.
And cut me off - This expression, says Gesenius (Lexicon on the word בצע betsa‛), is a metaphor derived from a weaver, who, when his web is finished, cuts it off from the thrum by which it is fastened to the loom; see the notes at Isa 38:12. The sense is, that Job wished that God would wholly finish his work, and that as he had begun to destroy him he would complete it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: that it would: Job 3:20-22, Job 7:15, Job 7:16, Job 14:13; Num 11:14, Num 11:15; Kg1 19:4; Jon 4:3, Jon 4:8; Rev 9:6
that he would: Job 19:21; Psa 32:4; Isa 48:10-13
Job 6:10
John Gill
6:9 Even that it would please God to destroy me,.... Not with an everlasting destruction of body and soul; for destruction from the Almighty was a terror to him, Job 31:23; but with the destruction of the body only; not with an annihilation of it, but with the dissolution of it, or of that union there was between his soul and body: the word (n) used signifies to bruise and beat to pieces; his meaning is, that his body, his house of clay in which he dwelt, might be crushed to pieces, and beat to powder, and crumbled into dust; and perhaps he may have regard to his original, the dust of the earth, and his return to it, according to the divine threatening, Gen 3:19; a phrase expressive of death; and so Mr. Broughton renders it, "to bring me to the dust", to "the dust of death", Ps 22:15,
that he would let loose his hand, and cut me off! he had let loose his hand in some degree already; he had given his substance and his body into the hand of Satan; his own hand had touched him, but he had only gone skin deep, as it were; he had smote him in his estate, in his family, and in the outward parts of his body; but now he desires that he would stretch out his hand further, and lift it up, and give a heavier stroke, and pierce him more deeply; strike through his heart and liver, and "make an end" of him, as Mr. Broughton translates the word, and dispatch him at once; cut him off like the flower of the field by the scythe, or like a tree cut down to its root by the axe, or cut off the thread of his life, Is 38:12.
(n) "me conterat", V. L. Pagninus, Montanus, Mercerus, Schmidt; so Junius & Tremellius, Piscator, Michaelis, Schultens.
John Wesley
6:9 Destroy - To end my days and calamities together.
Robert Jamieson, A. R. Fausset and David Brown
6:9 destroy--literally, "grind" or "crush" (Is 3:15).
let loose his hand--God had put forth His hand only so far as to wound the surface of Job's flesh (Job 1:12; Job 2:6); he wishes that hand to be let loose, so as to wound deeply and vitally.
cut me off--metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (Is 38:12).
6:106:10: Եղիցի ինձ քաղաքն իմ գերեզման՝ յորոյ վերայ պարսպացն ճեմէի, եւ ՚ի նա ո՛չ խնայեցից. զի ո՛չ սուտ արարից զբանս սրբոյն Աստուծոյ իմոյ։
10 Գերեզմանս թող լինի քաղաքն իմ, որի պարսպի վրայ ճեմում էի. չպիտի խնայեմ ես նրան, որպէսզի սուտ չելնեն խօսքերը սուրբ Աստծուս:
10 Բայց տակաւին մխիթարութիւն պիտի ունենամ Եւ անողորմ ցաւին մէջ պիտի ուրախանամ, Քանզի ես Սուրբին խօսքերը չուրացայ։
Եղիցի ինձ քաղաքն իմ գերեզման` յորոյ վերայ պարսպացն ճեմէի, եւ ի նա ոչ խնայեցից. զի ոչ սուտ արարից զբանս սրբոյն Աստուծոյ իմոյ:

6:10: Եղիցի ինձ քաղաքն իմ գերեզման՝ յորոյ վերայ պարսպացն ճեմէի, եւ ՚ի նա ո՛չ խնայեցից. զի ո՛չ սուտ արարից զբանս սրբոյն Աստուծոյ իմոյ։
10 Գերեզմանս թող լինի քաղաքն իմ, որի պարսպի վրայ ճեմում էի. չպիտի խնայեմ ես նրան, որպէսզի սուտ չելնեն խօսքերը սուրբ Աստծուս:
10 Բայց տակաւին մխիթարութիւն պիտի ունենամ Եւ անողորմ ցաւին մէջ պիտի ուրախանամ, Քանզի ես Սուրբին խօսքերը չուրացայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 Это было бы еще отрадою мне, и я крепился бы в моей беспощадной болезни, ибо я не отвергся изречений Святаго.
6:10 εἴη ειμι be δέ δε though; while μου μου of me; mine πόλις πολις city τάφος ταφος grave ἐφ᾿ επι in; on ἧς ος who; what ἐπὶ επι in; on τειχέων τειχος wall ἡλλόμην αλλομαι spring; leap ἐπ᾿ επι in; on αὐτῆς αυτος he; him οὐ ου not μὴ μη not φείσωμαι φειδομαι spare; refrain οὐ ου not γὰρ γαρ for ἐψευσάμην ψευδω statement; phrase ἅγια αγιος holy θεοῦ θεος God μου μου of me; mine
6:10 וּ֥ ˌû וְ and תְהִי ṯᵊhˌî היה be עֹ֨וד׀ ʕˌôḏ עֹוד duration נֶ֘חָ֤מָתִ֗י nˈeḥˈāmāṯˈî נֶחָמָה comfort וַ wa וְ and אֲסַלְּדָ֣ה ʔᵃsallᵊḏˈā סלד jump בְ֭ ˈv בְּ in חִילָה ḥîlˌā חִילָה labour pains לֹ֣א lˈō לֹא not יַחְמֹ֑ול yaḥmˈôl חמל have compassion כִּי־ kî- כִּי that לֹ֥א lˌō לֹא not כִ֝חַ֗דְתִּי ˈḵiḥˈaḏtî כחד hide אִמְרֵ֥י ʔimrˌê אֵמֶר word קָדֹֽושׁ׃ qāḏˈôš קָדֹושׁ holy
6:10. et haec mihi sit consolatio ut adfligens me dolore non parcat nec contradicam sermonibus SanctiAnd that this may be my comfort, that afflicting me with sorrow, he spare not, nor I contradict the words of the Holy one.
10. Then should I yet have comfort; yea, I would exult in pain that spareth not: for I have not denied the words of the Holy One.
6:10. And may this be my consolation, that in afflicting me with sorrow, although he might not be lenient with me, I still do not contradict the words of the Holy One.
6:10. Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One:

6:10 Это было бы еще отрадою мне, и я крепился бы в моей беспощадной болезни, ибо я не отвергся изречений Святаго.
6:10
εἴη ειμι be
δέ δε though; while
μου μου of me; mine
πόλις πολις city
τάφος ταφος grave
ἐφ᾿ επι in; on
ἧς ος who; what
ἐπὶ επι in; on
τειχέων τειχος wall
ἡλλόμην αλλομαι spring; leap
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
οὐ ου not
μὴ μη not
φείσωμαι φειδομαι spare; refrain
οὐ ου not
γὰρ γαρ for
ἐψευσάμην ψευδω statement; phrase
ἅγια αγιος holy
θεοῦ θεος God
μου μου of me; mine
6:10
וּ֥ ˌû וְ and
תְהִי ṯᵊhˌî היה be
עֹ֨וד׀ ʕˌôḏ עֹוד duration
נֶ֘חָ֤מָתִ֗י nˈeḥˈāmāṯˈî נֶחָמָה comfort
וַ wa וְ and
אֲסַלְּדָ֣ה ʔᵃsallᵊḏˈā סלד jump
בְ֭ ˈv בְּ in
חִילָה ḥîlˌā חִילָה labour pains
לֹ֣א lˈō לֹא not
יַחְמֹ֑ול yaḥmˈôl חמל have compassion
כִּי־ kî- כִּי that
לֹ֥א lˌō לֹא not
כִ֝חַ֗דְתִּי ˈḵiḥˈaḏtî כחד hide
אִמְרֵ֥י ʔimrˌê אֵמֶר word
קָדֹֽושׁ׃ qāḏˈôš קָדֹושׁ holy
6:10. et haec mihi sit consolatio ut adfligens me dolore non parcat nec contradicam sermonibus Sancti
And that this may be my comfort, that afflicting me with sorrow, he spare not, nor I contradict the words of the Holy one.
6:10. And may this be my consolation, that in afflicting me with sorrow, although he might not be lenient with me, I still do not contradict the words of the Holy One.
6:10. Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
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
10. Близкая, скорая смерть составила бы для Иова утешение: он умер бы с сознанием, "что не отвергся изречений Святаго", остался верным Его заповедям (XXIII:12), а это сознание является для него, как благочестивого человека, отрадою (Пс СXVIII:50).
Adam Clarke: Commentary on the Bible - 1831
6:10: Then should I yet have comfort - Instead of עוד od, Yet, three of Kennicott's and De Rossi's MSS. have זאת zoth, This. And This should be my comfort. The expectation that he will speedily make an end of me would cause me to rejoice with great joy. This reading is supported by the Vulgate and the Chaldee.
I would harden myself in sorrow - To know that I should shortly have an end put to my miseries would cause me to endure the present with determinate resolution. Let him not spare - let him use whatever means he chooses, for I will not resist his decree; he is holy, and his decrees must be just.
Albert Barnes: Notes on the Bible - 1834
6:10: Then should I yet have comfort - Dr. Good renders this, "then would I already take comfort." Noyes, "yet it should still be my consolation." The literal sense is, "and there would be to me yet consolation;" or "my consolation would yet be." That is, he would find comfort in the grave (compare ff), or in the future world.
I would harden myself in sorrow - Dr. Good renders this, "and I will leap for joy." In a similar way Noyes renders it, "I would exult." So Schultens understands the expression. The Hebrew word rendered "I would harden myself" (סלד sâ lad) occurs nowhere else, and expositors have been divided in regard to its meaning. According to Castell, it means to strengthen, to confirm. The Chaldee (סלד) means to grow warm, to glow, to burn. The Arabic word is applied to a horse, and means to beat the earth with his feet, and then to leap, to exult, to spring up; and this is the idea which Gesenius and others suppose is to be retained here - an idea which certainly better suits the connection than the common one of hardening himself in sorrow. The Septuagint renders it ἡλλόμήν hē llomē n - "I would leap," or exult, although they have sadly missed the sense in the other part of the verse. They render it, "Let but my city be a grave, upon whose walls I will leap; I will not spare, for I have not falsified the holy words of my God." The Chaldee renders it, "and I will exult (ואבוע) when fury comes upon the wicked." The probable meaning is, that Job would exult or rejoice, if be was permitted to die; he would triumph even in the midst of his sorrow, if he might lie down and expire.
Let him not spare - Let him not withhold or restrain those sufferings which would sink me down to the grave.
For I have not concealed the words of the Holy One - I have openly and boldly maintained a profession of attachment to the cause of God, and to his truth. I have, in a public and solemn manner, professed attachment to my Maker; I have not refused to acknowledge that I am his; I have not been ashamed of him and his cause. How much consolation may be found in such a reflection when we come to die! If there has been a consistent profession of religion; if there has been no shrinking back from attachment to God; if in all circles, high and low, rich and poor, frivolous and serious, there has been an unwavering and steady, though not ostentatious, attachment to the cause of God, it will give unspeakable consolation and confidence when we come to die. If there has been concealment, and shame, and shrinking back from a profession of religion, there will be shame, and regret, and sorrow; compare Psa 40:9; Act 20:20-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: Then: Job 3:22, Job 21:33
I would: Job 9:4
let him not: Deu 29:20; Rom 8:32; Pe2 2:4, Pe2 2:5
have not concealed: Job 23:12; Psa 37:30, Psa 40:9, Psa 40:10, Psa 71:17, Psa 71:18, Psa 119:13; Act 20:20, Act 20:27
the Holy One: Lev 19:2; Sa1 2:2; Isa 30:11, Isa 30:12, Isa 57:15; Hos 11:9; Hab 1:12, Hab 3:3; Rev 3:7, Rev 4:8
Job 6:11
Geneva 1599
6:10 Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; (g) for I have not concealed the words of the Holy One.
(g) That is, let me die at once before I come to distrust God's promise through my impatience.
John Gill
6:10 Then should I yet have comfort,.... Either before death, and in the midst of all his pains and sorrows, being in view of it as near at hand, and sure and certain; could he but be assured of its near approach, he could exult in his afflictions; it would be an alleviation of his trouble, that he should be soon out of it; and he would sit and sing upon the brink of eternity, and say, "O death, where is thy sting! O grave, where is thy victory?" 1Cor 15:55; his sufferings being just at an end, and being comfortably persuaded of a happy future state, and a glorious resurrection, see Job 19:25; or after death, when destroyed and cut off by it; and he hereby signifies as if he expected no comfort on this side death and the grave; that is, no temporal comfort, his comforts were gone, his substance, his children, and health, and he had no hope of the restoration of them, Eliphaz had suggested; but he believed, that though he now had his evil things, as Lazarus since, yet after death should be comforted with the presence of God, in which is fulness of joy; with the discoveries of his love, as a broad river to swish in; with a glory that should be on him, and revealed in him, with which "the sufferings of this present time are not worthy to be compared", Rom 8:18; and with the company of angels, and glorified saints, as well as be freed from all bodily disorders and pains, and death itself, from all sin, and sorrow, from Satan's temptations, divine desertions, doubts, and fears:
yea, I would harden myself in sorrow; meaning either upon the first news of death's being near at hand, he would harden himself against all pains and pangs of death; when those should beset him around, and he should find trouble and sorrow through them, he would not regard them, but most cheerfully and patiently bear them, and most courageously go through them, not at all intimidated by them, or by death, and the most terrible agonies of it: or "though I should be hot, burn", or "be burnt in sorrow" or "pain" (o), as some render it; or parched with pain, as Mr. Broughton; though I should be still more and more inflamed with these burning ulcers upon me, or be dried up with a burning fever, or my body cast into a fire, and be scorched and burnt in the flames of it, I should not value it; I could bear the most excruciating pains, and sharpest torments, could I but be assured I should die. Some observe, that the word signifies to "leap" (p); and so the Septuagint render it; and then the sense is, that he should leap for joy, as men do when they are elevated at good news, or possess what is exceeding grateful to them, was it certain to him he should die quickly; and so the Targum interprets it of exultation. The word in the Arabic language, as a good judge (q) of it observes, is used of the prancing and pawing of a horse, which makes the ground to shake; he strikes with his foot, and which as done in the midst of a battle, mocking at fear, at the rattling quiver, and glittering spear and shield, is most beautifully described in Job 39:21 in like manner, Job suggests, he should rejoice in the view of death, and mock at the fear of it: or this may respect the happiness he should enjoy after death; for in the Syriac and Arabic versions the words are rendered, "and I shall be perfected in virtue"; and the word used has the signification of solidity, confirmation, stability, and perfection; and to this sense it is rendered by some (r), though to different purposes; and after this suffering state is over, the saints will be established, settled and perfected in all virtue, in knowledge, holiness, and happiness: therefore
let him not spare; laying on his blows thicker and heavier, till he has beaten me to pieces, and utterly destroyed me, a petition the reverse of David's, Ps 39:13; his desire is to have it done quickly and thoroughly, neither to spare him any longer, nor abate in measure, but strike him immediately, and that effectually, so as to dispatch him at once:
for I have not concealed the words of the Holy One; that is, of God, as some (t) supply it, whose name is holy, who is holy in his nature, and in all his works, and is eminently glorious in the perfection of his holiness; for though there are holy men and holy angels, there are none holy as the Lord: his "words" are the doctrines delivered out by him concerning Christ the promised seed, and salvation by him, which were spoken of by the mouth of all the prophets from the beginning of the world, of which Job had knowledge, Job 19:25; see Gen 3:15 Lk 1:70; and the duties of religion enjoined men in those early times; which Sephorno refers to the laws and commandments given to the sons of Noah; of which See Gill on Gen 9:4; Here everything is included, both with respect to doctrine and practice, then revealed unto the sons of men, all which Job had a special regard unto: he embraced, professed, and practised them; he did not hide them from himself, or shut his eyes to the evidence of them, and smother within him the light he had; nor did he conceal them from others, but communicated the knowledge of them among his neighbours, as far as he could reach; he was not ashamed to profess the true religion of God; he held fast, and did not deny the faith in the midst of a dark and Heathenish country, and he lived up to his profession and principles in his life and conversation: now having a testimony of a good conscience within him, that he, through the grace of God, had acted a sincere and upright part in the affair of religion, and having knowledge of a living Redeemer, and faith in him, and in his justifying righteousness, he was not afraid of death, come when it would, and in whatsoever shape: and whereas his friends had suggested that he was a hypocrite and a wicked man, his conscience bore witness to the contrary; and to let them know they were mistaken in him, he signifies, he was not afraid to die, yea, he desired it; he cared not how soon he left the world, and appeared before God, the Judge of all, since the truth of grace was in him, and the righteousness of Christ upon him, and he had not, through the course of his profession of religion, departed wickedly from his God, his truths and ordinances. Some (u) read this in connection with the first clause, putting the rest in a parenthesis: "this is yet my comfort (though or when I am burned or parched with pain, and he spares not), that I have not concealed the words of the Holy One".
(o) "calefaciam", Pagninus, Bolducius; "flagrem", Vatablus; "exaestuo", Junius & Tremellius; "urar", Drusius, Mercerus; so Gersom, Kimchi, Peritsol, & Ben Melech. (p) Sept. "saltarem prae gaudio"; so some in Munster. (q) "Et pede terram quatium cum exultatione", Schultens. (r) "Consolidescam", Montanus; "corroboror", Beza; so Aben Ezra. (t) Vatablus, Tigurine version, Michaelis. (u) So Vatablus, Mercerus, Codurcus, Cocceius.
John Wesley
6:10 Harden - I would bear up with courage under all my torments, with the hopes of death, and blessedness after death. Spare - Not suffer me to live any longer. Concealed - As I have steadfastly believed them, and not wilfully departed from them, so I have not been ashamed, nor afraid, boldly to profess and preach the true religion in the midst of Heathens. And therefore I know if God doth cut me off, I shall be a gainer by it.
Robert Jamieson, A. R. Fausset and David Brown
6:10 I would harden myself in sorrow--rather, "I would exult in the pain," if I knew that that pain would hasten my death [GESENIUS]. UMBREIT translates the Hebrew of "Let Him not spare," as "unsparing"; and joins it with "pain."
concealed--I have not disowned, in word or deed, the commands of the Holy One (Ps 119:46; Acts 20:20). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called "the Holy One," to imply man's reciprocal obligation to be holy, as He is holy (Lev 19:2).
6:116:11: Զի զի՞նչ է զօրութիւն իմ եթէ համբերեցից, կամ զի՞նչ ժամանակ՝ զի հանդարտեսցէ անձն իմ[9120]։ [9120] Ոմանք. Իմ թէ համբերից։
11 Զօրութիւնս ի՞նչ է, որ համբերեմ. ժամանակս ի՞նչ է, որ դիմանայ իմ հոգին:
11 Ոյժս ի՞նչ է որ դիմանամ Ու վախճանս ի՞նչ է, որ կեանքս երկնցնեմ։
Զի զի՞նչ է զօրութիւն իմ եթէ համբերից, կամ զի՞նչ [74]ժամանակ` զի հանդարտեսցէ անձն իմ:

6:11: Զի զի՞նչ է զօրութիւն իմ եթէ համբերեցից, կամ զի՞նչ ժամանակ՝ զի հանդարտեսցէ անձն իմ[9120]։
[9120] Ոմանք. Իմ թէ համբերից։
11 Զօրութիւնս ի՞նչ է, որ համբերեմ. ժամանակս ի՞նչ է, որ դիմանայ իմ հոգին:
11 Ոյժս ի՞նչ է որ դիմանամ Ու վախճանս ի՞նչ է, որ կեանքս երկնցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 Что за сила у меня, чтобы надеяться мне? и какой конец, чтобы длить мне жизнь мою?
6:11 τίς τις.1 who?; what? γάρ γαρ for μου μου of me; mine ἡ ο the ἰσχύς ισχυς force ὅτι οτι since; that ὑπομένω υπομενω endure; stay behind ἢ η or; than τίς τις.1 who?; what? μου μου of me; mine ὁ ο the χρόνος χρονος time; while ὅτι οτι since; that ἀνέχεταί ανεχω put up with; bear up μου μου of me; mine ἡ ο the ψυχή ψυχη soul
6:11 מַה־ mah- מָה what כֹּחִ֥י kōḥˌî כֹּחַ strength כִֽי־ ḵˈî- כִּי that אֲיַחֵ֑ל ʔᵃyaḥˈēl יחל wait, to hope וּ û וְ and מַה־ mah- מָה what קִּ֝צִּ֗י ˈqqiṣṣˈî קֵץ end כִּֽי־ kˈî- כִּי that אַאֲרִ֥יךְ ʔaʔᵃrˌîḵ ארך be long נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
6:11. quae est enim fortitudo mea ut sustineam aut quis finis meus ut patienter agamFor what is my strength, that I can hold out? or what is my end, that I should keep patience?
11. What is my strength, that I should wait? and what is mine end, at I should be patient?
6:11. For what is my strength, that I may continue? Or what is my goal, so that I may act patiently?
6:11. What [is] my strength, that I should hope? and what [is] mine end, that I should prolong my life?
What [is] my strength, that I should hope? and what [is] mine end, that I should prolong my life:

6:11 Что за сила у меня, чтобы надеяться мне? и какой конец, чтобы длить мне жизнь мою?
6:11
τίς τις.1 who?; what?
γάρ γαρ for
μου μου of me; mine
ο the
ἰσχύς ισχυς force
ὅτι οτι since; that
ὑπομένω υπομενω endure; stay behind
η or; than
τίς τις.1 who?; what?
μου μου of me; mine
ο the
χρόνος χρονος time; while
ὅτι οτι since; that
ἀνέχεταί ανεχω put up with; bear up
μου μου of me; mine
ο the
ψυχή ψυχη soul
6:11
מַה־ mah- מָה what
כֹּחִ֥י kōḥˌî כֹּחַ strength
כִֽי־ ḵˈî- כִּי that
אֲיַחֵ֑ל ʔᵃyaḥˈēl יחל wait, to hope
וּ û וְ and
מַה־ mah- מָה what
קִּ֝צִּ֗י ˈqqiṣṣˈî קֵץ end
כִּֽי־ kˈî- כִּי that
אַאֲרִ֥יךְ ʔaʔᵃrˌîḵ ארך be long
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
6:11. quae est enim fortitudo mea ut sustineam aut quis finis meus ut patienter agam
For what is my strength, that I can hold out? or what is my end, that I should keep patience?
6:11. For what is my strength, that I may continue? Or what is my goal, so that I may act patiently?
6:11. What [is] my strength, that I should hope? and what [is] mine end, that I should prolong my 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
11-13. Высказанное в 9: ст. желание скорейшего наступления смерти мотивируется еще и тем, что у Иова не хватает сил для перенесения страданий (ст. 13). Он обыкновенный смертный человек с чувствительною к болезни плотью ("не камень" и "не медь" - ст. 12), терпение его может истощиться. Он мог бы еще терпеть, желать продолжения жизни, если бы предвиделся какой-нибудь исход из скорби; но его нет (ст. 11). Терпение не может быть поддержано ни телесными, ни душевными силами.
Adam Clarke: Commentary on the Bible - 1831
6:11: What is my strength - I can never suppose that my strength will be restored; and, were that possible, have I any comfortable prospect of a happy termination of my life? Had I any prospect of future happiness, I might well bear my present ills; but the state of my body and the state of my circumstances preclude all hope.
Albert Barnes: Notes on the Bible - 1834
6:11: What is my strength, that I should hope? - Job had hitherto borne his trials without apprehension that he would lose his constancy of hope, or his confidence in God. He here seems to apprehend that his constancy might fail, and he therefore wishes to die before he should be left to dishonor God. He asks, therefore, what strength he had that he should hope to be able to sustain his trials much longer.
And what is mine end, that I should prolong my life? - Various interpretations have been given of this passage. Some suppose it means, "What is the limit of my strength? How long will it last?" Others, "What end is there to be to my miseries?" Others, "How distant is mine end? How long have I to live?" Noyes renders it, "And what is mine end that I should be patient?" Rosenmuller supposes that the word "end" here means the "end of his strength," or that he had not such fortitude as to be certain that he could long bear his trials without complaining or murmuring. The phrase rendered "prolong my life," probably means rather "to lengthen the patience," or to hold out under accumulated sorrows. The word rendered life נפשׁ nephesh often means soul, spirit, mind, as well as life, and the sense is, that he could not hope, from any strength that he had, to bear without complaining these trials until the natural termination of his life; and hence, he wished God to grant his request, and to destroy him. Feeling that his patience was sinking under his calamities, be says that it would be better for him to die than be left to dishonor his Maker. It is just the state of feeling which many a sufferer has, that his trials are so great that nature will sink under them, and that death would be a relief. Then is the time to look to God for support and consolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: What: Job 7:5-7, Job 10:20, Job 13:25, Job 13:28, Job 17:1, Job 17:14-16; Psa 39:5, Psa 90:5-10, Psa 102:23; Psa 103:14-16
Job 6:12
Carl Friedrich Keil and Franz Delitzsch
6:11
11 What is my strength, that I should wait,
And my end, that I should be patient?
12 Is my strength like the strength of stones?
Or is my flesh brazen?
13 Or am I then not utterly helpless,
And continuance is driven from me?
The meaning of the question (Job 6:11); is: Is not my strength already so wasted away, and an unfortunate end so certain to me, that a long calm waiting is as impossible as it is useless? נפשׁ האריך, to draw out the soul, is to extend and distribute the intensity of the emotion, to be forbearing, to be patient. The question (Job 6:11) is followed by אם, usual in double questions: or is my strength stone, etc. האם, which is so differently explained by commentators, is after all to be explained best from Num. 17:28, the only other passage in which it occurs. Here it is the same as ה אם, and in Num. הלא אם: or is it not so: we shall perish quickly altogether? Thus we explain the passage before us. The interrogative ה is also sometimes used elsewhere for הלא, Job 20:4; Job 41:1 (Ges. 153, 3); the additional אם stands per inversionem in the second instead of the first place: nonne an = an nonne, annon: or is it not so: is not my help in me = or am I not utterly helpless? Ewald explains differently (356, a), according to which אם, from the formula of an oath, is equivalent to לא. The meaning is the same. Continuance, תּוּשׁיּה, i.e., power of endurance, reasonable prospect is driven away, frightened away from him, is lost for him.
Geneva 1599
6:11 What [is] my strength, that I should hope? and what [is] mine (h) end, that I should prolong my life?
(h) He fears lest he should be brought to inconveniences, if his sorrows should continue.
John Gill
6:11 What is my strength, that I should hope?.... For a perfect restoration of health, suggested by Eliphaz; since it was so sadly weakened by the present affliction, which made death more desirable than life lengthened out in so much weakness, pain, and sorrow; or "that I should bear" (w), such a weight and heavy load that lay upon him, and crushed him, and to which his strength was not equal; or continue and endure (x):
what is mine end, that I should prolong my life? what end can be answered by living, or desiring a long life? His children were gone, and none left to take care of and provide for; his substance was taken away from him, so that he had not to support himself, nor to be useful to others, to the poor; he had lost all power, authority, and influence, among men, and could be no more serviceable by his counsel and advice, and by the administration of justice and equity as a civil magistrate; and as to religious matters, he was reckoned an hypocrite and a wicked man by his friends, and had lost his character and interest as a good man; and so for him to live could answer no valuable end, and, therefore, he desires to die; for what is here, and in Job 6:12 said, contain reasons of his above request.
(w) , Sept. "ut sustineam", V. L. (x) "Ut durem", Junius & Tremellius.
John Wesley
6:11 Strength - My strength is so spent, that it is vain for me to hope for such restitution as thou hast promised me, Job 5:22. End - What is death to me? It is not terrible, but comfortable. That - Then why should I desire to prolong my life. But as desirous of death as Job was, yet he never offered to put an end to his own life. Such a thought will never be entertained by any, that have the least regard to the law of God and nature. How uneasy soever the soul's confinement in the body may be, it must by no means break the prison, but wait for a fair discharge.
Robert Jamieson, A. R. Fausset and David Brown
6:11 What strength have I, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. "And what" but a miserable "end" of life is before me, "that I should" desire to "prolong life"? [UMBREIT]. UMBREIT and ROSENMULLER not so well translate the last words "to be patient."
6:126:12: Միթէ զօրութիւն վիմա՞ց իցէ զօրութիւն իմ, կամ մարմինք իմ պղնձի՞ք. կամ թէ ո՞չ ՚ի նա ապաւինէի։ Արդ օգնութիւն իմ մերժեցա՛ւ յինէն,
12 Մի՞թէ քար զօրութիւն է ուժն իմ. մարմինս պղնձի՞ց է միթէ: Կամ չէի վստահում ես դրան:
12 Միթէ իմ ոյժս քարերո՞ւ ոյժ է, Կամ թէ մարմինս պղնձեղէ՞ն է։
Միթէ զօրութիւն վիմա՞ց իցէ զօրութիւն իմ, կամ մարմինք իմ պղնձի՞ք. [75]կամ թէ ո՞չ ի նա ապաւինէի:

6:12: Միթէ զօրութիւն վիմա՞ց իցէ զօրութիւն իմ, կամ մարմինք իմ պղնձի՞ք. կամ թէ ո՞չ ՚ի նա ապաւինէի։ Արդ օգնութիւն իմ մերժեցա՛ւ յինէն,
12 Մի՞թէ քար զօրութիւն է ուժն իմ. մարմինս պղնձի՞ց է միթէ: Կամ չէի վստահում ես դրան:
12 Միթէ իմ ոյժս քարերո՞ւ ոյժ է, Կամ թէ մարմինս պղնձեղէ՞ն է։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:12 Твердость ли камней твердость моя? и медь ли плоть моя?
6:12 μὴ μη not ἰσχὺς ισχυς force λίθων λιθος stone ἡ ο the ἰσχύς ισχυς force μου μου of me; mine ἢ η or; than αἱ ο the σάρκες σαρξ flesh μού μου of me; mine εἰσιν ειμι be χάλκειαι χαλκειος of copper
6:12 אִם־ ʔim- אִם if כֹּ֣חַ kˈōₐḥ כֹּחַ strength אֲבָנִ֣ים ʔᵃvānˈîm אֶבֶן stone כֹּחִ֑י kōḥˈî כֹּחַ strength אִֽם־ ʔˈim- אִם if בְּשָׂרִ֥י bᵊśārˌî בָּשָׂר flesh נָחֽוּשׁ׃ nāḥˈûš נָחוּשׁ bronze
6:12. nec fortitudo lapidum fortitudo mea nec caro mea aerea estMy strength is not the strength of stones, nor is my flesh of brass.
12. Is my strength the strength of stones? or is my flesh of brass?
6:12. My strength is not the strength of stones, nor is my flesh made of bronze.
6:12. [Is] my strength the strength of stones? or [is] my flesh of brass?
Is my strength the strength of stones? or [is] my flesh of brass:

6:12 Твердость ли камней твердость моя? и медь ли плоть моя?
6:12
μὴ μη not
ἰσχὺς ισχυς force
λίθων λιθος stone
ο the
ἰσχύς ισχυς force
μου μου of me; mine
η or; than
αἱ ο the
σάρκες σαρξ flesh
μού μου of me; mine
εἰσιν ειμι be
χάλκειαι χαλκειος of copper
6:12
אִם־ ʔim- אִם if
כֹּ֣חַ kˈōₐḥ כֹּחַ strength
אֲבָנִ֣ים ʔᵃvānˈîm אֶבֶן stone
כֹּחִ֑י kōḥˈî כֹּחַ strength
אִֽם־ ʔˈim- אִם if
בְּשָׂרִ֥י bᵊśārˌî בָּשָׂר flesh
נָחֽוּשׁ׃ nāḥˈûš נָחוּשׁ bronze
6:12. nec fortitudo lapidum fortitudo mea nec caro mea aerea est
My strength is not the strength of stones, nor is my flesh of brass.
6:12. My strength is not the strength of stones, nor is my flesh made of bronze.
6:12. [Is] my strength the strength of stones? or [is] my flesh of brass?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:12: Is my strength the strength of stones? - I am neither a rock, nor is my flesh brass, that I can endure all these calamities. This is a proverbial saying, and exists in all countries. Cicero says, Non enim est e saxo sculptus, aut e Robore dolatus Homo; habet corpus, habet animum; movetur mente, movetur sensibus. "For man is not chiselled out of the rock, nor hewn out of the oak; he has a body, and he has a soul; the one is actuated by intellect, the other by the senses." Quaest. Acad. iv. 31. So Homer, where he represents Apollo urging the Trojans to attack the Greeks: -
Νεμεσησε δ' Απολλων,
Περγαμου εκκατιδων· Τρωεσσι δε κεκλετ' αυσας·
Ορνυσθ', ἱπποδαμοι Τρωες, μηδ' εικετε χαρμης
Αργειοις· επει ου σφιλιθος χρως, ουδε σιδηρος,
Χαλκον ανασχεσθαι ταμεσιχροα βαλλομενοισιν.
Illiad, lib. iv., ver. 507.
But Phoebus now from Ilion's towering height
Shines forth reveal'd, and animates the fight.
Trojans, be bold, and force to force oppose;
Your foaming steeds urge headlong on the foes!
Nor are their bodies rocks, nor ribb'd with steel;
Your weapons enter, and your strokes they feel.
Pope.
These are almost the same expressions as those in Job.
Albert Barnes: Notes on the Bible - 1834
6:12: Is my strength the strength of stones? - That is, like a rampart or fortification made of stones, or like a craggy rock that can endure assaults made upon it. A rock will bear the beatings of the tempest, and resist the floods, but how can frail man do it? The idea of Job is, that he had no strength to bear up against these accumulated trials; that he was afraid that he should be left to sink under them, and to complain of God; and that his friends were not to wonder if his strength gave way, and he uttered the language of complaint.
Or is my flesh of brass? - Margin, "brazen." The comparison used here is not uncommon. So Cicero, Aca. Qu. iv. 31, says, Non enim est e saxo sculptus, ant e robore dolatus homo; habet corpus, habet animum; movetur mente, movetur sensibus: - "for man is not chiselled out of the rock, nor cut from a tree; he has a body, he has a soul; he is actuated by mind, he is swayed by senses." So Theocritus, in his description of Amycus, Idyll. xxii. 47:
Στήθεα δ ̓ ἐσφαίρωτο πελώρια και πλατὺ νῶτον,
Σαρκὶ σιδαρείῃ σφυρήλακος οἷα κολασσός.
Stē thea d' esfairō to pelō ria kai platu nō ton,
Sarki sidareiē sfurē lakos hoia kolossos.
Round as to his vast breast and broad back, and with iron flesh, he is as if a colossus formed with a hammer - So in Homer the expression frequently occurs - σιδήρειον ἦτορ sidē reion ē tor - an iron heart - to denote courage. And so, according to Schultens, it has come to be a proverb, οὐκ ἀπὸ δρυὸς, οὐκ ἀπο πέτρης ouk apo druos, ouk apo petrē s - not from a tree, not from a rock. The meaning of Job is plain. He had flesh like others. His muscles, and nerves, and sinews, could not bear a constant force applied to them, as if they were made of brass or iron. They must give way; and he apprehended that he would sink under these sorrows, and be left to use language that might dishonor God. At all events, he felt that these great sorrows justified the strong expressions which he had already employed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: of brass: Heb. brasen, Job 40:18, Job 41:24
Job 6:13
John Gill
6:12 Is my strength the strength of stones?.... Is it like such especially which are foundation and corner stones that support a building? or like a stone pillar, that will bear a prodigious weight? no, it is not:
or is my flesh of brass? is it made of brass? or is it like to brass for hardness, or for sustaining any weight laid on it? it is not; and, therefore, it cannot bear up under the ponderous load of afflictions on it, but must sink and fail; it is but flesh and blood, and that flesh like grass, weak and feeble; and, therefore, death is better than life laden with such an insupportable burden.
John Wesley
6:12 Is, &c. - I am not made of stone or brass, but of flesh and blood, as others are, therefore I am unable to endure these miseries longer, and can neither hope for. nor desire the continuance of my life.
Robert Jamieson, A. R. Fausset and David Brown
6:12 Disease had so attacked him that his strength would need to be hard as a stone, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so that the hope of restoration suggested by Eliphaz is vain (see on Job 5:11).
6:136:13: եւ ողորմութիւն հրաժարեաց յինէն. այցելութիւն Տեառն անտե՛ս արար զիս։
13 Զրկուեցի ինքս իմ նեցուկից. Օգնութիւնն հեռացաւ արդ ինձնից. Տիրոջ այցն անտեսեց ինձ լրիւ:
13 Չէ՞ որ օգնութենէ զուրկ եմ Ու ձեռնտուութիւնը հեռացած է ինձմէ։
Արդ`` օգնութիւն իմ մերժեցաւ յինէն, եւ ողորմութիւն հրաժարեաց [76]յինէն, այցելութիւն Տեառն անտես արար զիս:

6:13: եւ ողորմութիւն հրաժարեաց յինէն. այցելութիւն Տեառն անտե՛ս արար զիս։
13 Զրկուեցի ինքս իմ նեցուկից. Օգնութիւնն հեռացաւ արդ ինձնից. Տիրոջ այցն անտեսեց ինձ լրիւ:
13 Չէ՞ որ օգնութենէ զուրկ եմ Ու ձեռնտուութիւնը հեռացած է ինձմէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:136:13 Есть ли во мне помощь для меня, и есть ли для меня какая опора?
6:13 ἦ η.1 surely οὐκ ου not ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐπεποίθειν πειθω persuade βοήθεια βοηθεια help δὲ δε though; while ἀπ᾿ απο from; away ἐμοῦ εμου my ἄπεστιν απειμι absent
6:13 הַ ha הֲ [interrogative] אִ֬ם ʔˈim אִם if אֵ֣ין ʔˈên אַיִן [NEG] עֶזְרָתִ֣י ʕezrāṯˈî עֶזְרָה help בִ֑י vˈî בְּ in וְ֝ ˈw וְ and תֻשִׁיָּ֗ה ṯušiyyˈā תּוּשִׁיָּה effect נִדְּחָ֥ה niddᵊḥˌā נדח wield מִמֶּֽנִּי׃ mimmˈennî מִן from
6:13. ecce non est auxilium mihi in me et necessarii quoque mei recesserunt a meBehold there is no help for me in myself, and my familiar friends also are departed from me.
13. Is it not that I have no help in me, and that effectual working is driven quite from me?
6:13. Behold, there is no help for me in myself, and my loved ones also have withdrawn from me.
6:13. [Is] not my help in me? and is wisdom driven quite from me?
Is not my help in me? and is wisdom driven quite from me:

6:13 Есть ли во мне помощь для меня, и есть ли для меня какая опора?
6:13
η.1 surely
οὐκ ου not
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἐπεποίθειν πειθω persuade
βοήθεια βοηθεια help
δὲ δε though; while
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἄπεστιν απειμι absent
6:13
הַ ha הֲ [interrogative]
אִ֬ם ʔˈim אִם if
אֵ֣ין ʔˈên אַיִן [NEG]
עֶזְרָתִ֣י ʕezrāṯˈî עֶזְרָה help
בִ֑י vˈî בְּ in
וְ֝ ˈw וְ and
תֻשִׁיָּ֗ה ṯušiyyˈā תּוּשִׁיָּה effect
נִדְּחָ֥ה niddᵊḥˌā נדח wield
מִמֶּֽנִּי׃ mimmˈennî מִן from
6:13. ecce non est auxilium mihi in me et necessarii quoque mei recesserunt a me
Behold there is no help for me in myself, and my familiar friends also are departed from me.
6:13. Behold, there is no help for me in myself, and my loved ones also have withdrawn from me.
6:13. [Is] not my help in me? and is wisdom driven quite from me?
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
6:13: Is not my help in me? - My help is all in myself; and, alas! that is perfect weakness: and my subsistence, תושיה tushiyah, all that is real, stable, and permanent, is driven quite from me. My friends have forsaken me, and I am abandoned to myself; my property is all taken away, and I have no resources left. I believe Job neither said, nor intended to say, as some interpreters have it, Reason is utterly driven from me. Surely there is no mark in this chapter of his being deranged, or at all impaired in his intellect.
Albert Barnes: Notes on the Bible - 1834
6:13: Is not my help in me? - This would be better rendered in an affirmative manner, or as an exclamation. The interrogative form of the pRev_ious verses need not be continued in this. The sense is, "alas! there is no help in me!" That is, "I have no strength; I must give up under these sorrows in despair." So it is rendered by Jerome, Rosenmuller, Good, Noyes, and others.
And is wisdom quite driven from me? - This, also, should be read as an affirmation, "deliverance is driven from me." The word rendered wisdom (תשׁיה tû shı̂ yâ h) means properly a setting upright; then help, deliverance; and then purpose, enterprise; see the notes at . Here it means that all hope of deliverance had fled, and that he was sinking in despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: Is not my: Job 19:28; Co2 1:12; Gal 6:4
and is wisdom: Job 12:2, Job 12:3, Job 13:2
Job 6:14
Geneva 1599
6:13 [Is] not my (i) help in me? and is wisdom driven quite from me?
(i) Have I not sought to help myself as much as was possible?
John Gill
6:13 Is my help in me?.... Or "my defence" (y), as some; is it not in my power to defend myself against the calumnies and reproaches cast upon me? it is; and, though one have no help in myself to bear my burdens, or extricate myself out of my difficulties, yet I have the testimony of a good conscience within me, that supports me; and I have the strength and force of reason and argument on my side, to defend me against all objectors:
and is wisdom driven from me? either sound doctrine, the law (z), or, rather, the Gospel, the wisdom of God in a mystery, revealed in the words of the Holy One before mentioned; or wisdom in the hidden part, the fear of God, which is wisdom, true grace in the heart, which, when once implanted, can never be driven out; or natural reason and understanding, of which he was not bereaved; for, though his body was thus sorely afflicted, he retained his reasoning and intellectual faculties. The words, in connection with the former, may be read, "what, if help is not with me, is wisdom also driven quite from me?" (a) does it follow, because I am not able to help myself out of this afflicted and distressed condition in which I am, that I am deprived of my reason? or be it that I am such a weak impotent creature, and even distracted, as you take me to be, should I not then rather be pitied than insulted? so some (b) connect the words following.
(y) "defensio mea penes me", Junius et Tremellius, Piscator. (z) "lex", Mercerus; so Peritsol. (a) So Cocceius and Schultens. (b) So De Dieu.
John Wesley
6:13 What, &c. - If my outward condition be helpless and hopeless? Have I therefore lost my understanding, cannot I judge whether it is more desirable for me to live or to die, whether I be an hypocrite or no, whether your words have truth and weight in them; whether you take the right method in dealing with me?
Robert Jamieson, A. R. Fausset and David Brown
6:13 Is not my help in me?--The interrogation is better omitted. "There is no help in me!" For "wisdom," "deliverance" is a better rendering. "And deliverance is driven quite from me."
6:146:14: Ո՛չ հայեցան յիս մերձաւորք իմ.
14 Մերձաւոր չնայեց երբեք ինձ. նուազած առուի պէս, ալիքի պէս անցան իմ կողքով:[7][7] 7. Եբրայերէն 14-30 -ը տարբեր են:
14 Ան որ բարեկամի մը օգնութիւնը կը հեռացնէ, Ամենակարողին վախը կը մերժէ։
Ոչ հայեցան յիս մերձաւորք իմ:

6:14: Ո՛չ հայեցան յիս մերձաւորք իմ.
14 Մերձաւոր չնայեց երբեք ինձ. նուազած առուի պէս, ալիքի պէս անցան իմ կողքով:[7]
[7] 7. Եբրայերէն 14-30 -ը տարբեր են:
14 Ան որ բարեկամի մը օգնութիւնը կը հեռացնէ, Ամենակարողին վախը կը մերժէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:146:14 К страждущему должно быть сожаление от друга его, если только он не оставил страха к Вседержителю.
6:14 ἀπείπατό απειπον renounce με με me ἔλεος ελεος mercy ἐπισκοπὴ επισκοπη supervision; visitation δὲ δε though; while κυρίου κυριος lord; master ὑπερεῖδέν υπεροραω overlook με με me
6:14 לַ la לְ to † הַ the מָּ֣ס mmˈās מָס [uncertain] מֵ mē מִן from רֵעֵ֣הוּ rēʕˈēhû רֵעַ fellow חָ֑סֶד ḥˈāseḏ חֶסֶד loyalty וְ wᵊ וְ and יִרְאַ֖ת yirʔˌaṯ יִרְאָה fear שַׁדַּ֣י šaddˈay שַׁדַּי Almighty יַעֲזֹֽוב׃ yaʕᵃzˈôv עזב leave
6:14. qui tollit ab amico suo misericordiam timorem Domini derelinquitHe that taketh away mercy from his friend, for saketh the fear of the Lord.
14. To him that is ready to faint kindness from his friend; even to him that forsaketh the fear of the Almighty.
6:14. He who takes away mercy from his friend, abandons the fear of the Lord.
6:14. To him that is afflicted pity [should be shewed] from his friend; but he forsaketh the fear of the Almighty.
To him that is afflicted pity [should be shewed] from his friend; but he forsaketh the fear of the Almighty:

6:14 К страждущему должно быть сожаление от друга его, если только он не оставил страха к Вседержителю.
6:14
ἀπείπατό απειπον renounce
με με me
ἔλεος ελεος mercy
ἐπισκοπὴ επισκοπη supervision; visitation
δὲ δε though; while
κυρίου κυριος lord; master
ὑπερεῖδέν υπεροραω overlook
με με me
6:14
לַ la לְ to
הַ the
מָּ֣ס mmˈās מָס [uncertain]
מֵ מִן from
רֵעֵ֣הוּ rēʕˈēhû רֵעַ fellow
חָ֑סֶד ḥˈāseḏ חֶסֶד loyalty
וְ wᵊ וְ and
יִרְאַ֖ת yirʔˌaṯ יִרְאָה fear
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
יַעֲזֹֽוב׃ yaʕᵃzˈôv עזב leave
6:14. qui tollit ab amico suo misericordiam timorem Domini derelinquit
He that taketh away mercy from his friend, for saketh the fear of the Lord.
6:14. He who takes away mercy from his friend, abandons the fear of the Lord.
6:14. To him that is afflicted pity [should be shewed] from his friend; but he forsaketh the fear of the Almighty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-21. Не находя в себе сил для перенесения страданий, Иов рассчитывал почерпнуть их в сочувственном отношении к себе со стороны друзей, но обманулся. Желание смерти не ослабевает.

14. Синодальное чтение второй половины стиха представляет неправильную передачу текста союз "ве" "и" переведен выражением "если только", и вставлено отсутствующее в оригинальном тексте отрицание "не" (не оставил). В буквальном переводе весь стих читается так: "к страждущему должно быть сожаление от друга его, и он оставляет страх к Вседержителю". Остающаяся и при такой передаче подлинника невразумительность заставляет экзегетов прибегать к различным толкованиям. Делич понимает союз "и" в значении "иначе" и все место переводит так: "страждущему должно быть оказано со стороны его друга сострадание, иначе он оставит страх Господень", т. е. страждущий без поддержки со стороны друзей может впасть в отчаяние. Другие предлагают такое чтение: "страждущему должно быть оказано сожаление, даже (и) тому, который оставил страх Вседержителя", т. е. был действительно виновен (Вигуру. Руководство к чтению и изучению Библии. Перевод с французского издания с дополнительными примечаниями В. В. Воронцова. 2: т., вып. 2, с. 265). Но подобное понимание не находит подтверждения в кн. Иова. Его друзья прямо утверждают, что страдания виновного вызывают не сострадание, а чувство ужаса и трепета (XVIII:20). И если подобного взгляда они держатся и в момент произношения Иовом речи гл. VI (ст. 20), то едва ли бы он стал просить их о сострадании. Естественнее чтение и понимание Делича: Иов ищет сочувствия и поддержки со стороны друзей, чтобы не впасть в полное уныние, отчаяние; он близок к нему, так как сам не в состоянии ободрить себя (ср. 11-18).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 To him that is afflicted pity should be showed from his friend; but he forsaketh the fear of the Almighty. 15 My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away; 16 Which are blackish by reason of the ice, and wherein the snow is hid: 17 What time they wax warm, they vanish: when it is hot, they are consumed out of their place. 18 The paths of their way are turned aside; they go to nothing, and perish. 19 The troops of Tema looked, the companies of Sheba waited for them. 20 They were confounded because they had hoped; they came thither, and were ashamed. 21 For now ye are nothing; ye see my casting down, and are afraid.
Eliphaz had been very severe in his censures of Job; and his companions, though as yet they had said little, yet had intimated their concurrence with him. Their unkindness therein poor Job here complains of, as an aggravation of his calamity and a further excuse of his desire to die; for what satisfaction could he ever expect in this world when those that should have been his comforters thus proved his tormentors?
I. He shows what reason he had to expect kindness from them. His expectation was grounded upon the common principles of humanity (v. 14): "To him that is afflicted, and that is wasting and melting under his affliction, pity should be shown from his friend; and he that does not show that pity forsakes the fear of the Almighty." Note, 1. Compassion is a debt owing to those that are in affliction. The least which those that are at ease can do for those that are pained and in anguish is to pity them,--to manifest the sincerity of a tender concern for them, and to sympathize with them,--to take cognizance of their case, enquire into their grievances, hear their complaints, and mingle their tears with theirs,--to comfort them, and to do all they can to help and relieve them: this well becomes the members of the same body, who should feel for the grievances of their fellow-members, not knowing how soon the same may be their own. 2. Inhumanity is impiety and irreligion. He that withholds compassion from his friend forsakes the fear of the Almighty. So the Chaldee. How dwells the love of God in that man? 1 John iii. 17. Surely those have no fear of the rod of God upon themselves who have no compassion for those that feel the smart of it. See Jam. i. 27. 3. Troubles are the trials of friendship. When a man is afflicted he will see who are his friends indeed and who are but pretenders; for a brother is born for adversity, Prov. xvii. 17; xviii. 24.
II. He shows how wretchedly he was disappointed in his expectations from them (v. 15): "My brethren, who should have helped me, have dealt deceitfully as a brook." They came by appointment, with a great deal of ceremony, to mourn with him and to comfort him (ch. ii. 11); and some extraordinary things were expected from such wise, learned, knowing men, and Job's particular friends. None questioned but that the drift of their discourses would be to comfort Job with the remembrance of his former piety, the assurance of God's favour to him, and the prospect of a glorious issue; but, instead of this, they most barbarously fall upon him with their reproaches and censures, condemn him as a hypocrite, insult over his calamities, and pour vinegar, instead of oil, into his wounds, and thus they deal deceitfully with him. Note, It is fraud and deceit not only to violate our engagements to our friends, but to frustrate their just expectations from us, especially the expectations we have raised. Note, further, It is our wisdom to cease from man. We cannot expect too little from the creature nor too much from the Creator. It is no new thing even for brethren to deal deceitfully (Jer. ix. 4, 5; Mic. vii. 5); let us therefore put our confidence in the rock of ages, not in broken reeds-in the fountain of life, not in broken cisterns. God will out-do our hopes as much as men come short of them. This disappointment which Job met with he here illustrates by the failing of brooks in summer.
1. The similitude is very elegant, v. 15-20. (1.) Their pretensions are fitly compared to the great show which the brooks make when they are swollen with the waters of a land flood, by the melting of the ice and snow, which make them blackish or muddy, v. 16. (2.) His expectations from them, which their coming so solemnly to comfort him had raised, he compares to the expectation which the weary thirsty travellers have of finding water in the summer where they have often seen it in great abundance in the winter, v. 19. The troops of Tema and Sheba, the caravans of the merchants of those countries, whose road lay through the deserts of Arabia, looked and waited for supply of water from those brooks. "Hard by here," says one, "A little further," says another, "when I last travelled this way, there was water enough; we shall have that to refresh us." Where we have met with relief or comfort we are apt to expect it again; and yet it does not follow; for, (3.) The disappointment of his expectation is here compared to the confusion which seizes the poor travellers when they find heaps of sand where they expected floods of water. In the winter, when they were not thirsty, there was water enough. Every one will applaud and admire those that are full and in prosperity. But in the heat of summer, when they needed water, then it failed them; it was consumed (v. 17); it was turned aside, v. 18. When those who are rich and high are sunk and impoverished, and stand in need of comfort, then those who before gathered about them stand aloof from them, those who before commended them are forward to run them down. Thus those who raise their expectations high from the creature will find it fail them when it should help them; whereas those who make God their confidence have help in the time of need, Heb. iv. 16. Those who make gold their hope will sooner or later be ashamed of it, and of their confidence in it (Ezek. vii. 19); and the greater their confidence was the greater their shame will be: They were confounded because they had hoped, v. 20. We prepare confusion for ourselves by our vain hopes: the reeds break under us because we lean upon them. If we build a house upon the sand, we shall certainly be confounded, for it will fall in the storm, and we must thank ourselves for being such fools as to expect it would stand. We are not deceived unless we deceive ourselves.
Adam Clarke: Commentary on the Bible - 1831
6:14: To him that is afflicted pity should be showed from his friend; but he forsaketh the fear of the Almighty - The Vulgate gives a better sense, Qui tollit ab amico suo misericordiam, timorem Domini dereliquit, "He who takes away mercy from his friend, hath cast off the fear of the Lord." The word למס lammas, which we render to him who is Afflicted, from מסה masah, to dissolve, or waste away, is in thirty-two of Dr. Kennicott's and De Rossi's MSS. למאס lemoes, "to him that despiseth his friend;" and hence the passage may be read: To him who despiseth his friend, it is a reproach; and he will forsake the fear of the Almighty: or, as Mr. Good translates,
"Shame to the man who despiseth his friend!
He indeed hath departed from the fear of the Almighty."
Eliphaz had, in effect, despised Job; and on this ground had acted any thing but the part of a friend towards him; and he well deserved the severe stroke which he here receives. A heathen said, Amicus certus in re incerta cernitur; the full sense of which we have in our common adage: -
A Friend in Need is a Friend Indeed.
Job's friends, so called, supported each other in their attempts to blacken the character of this worthy man; and their hand became the heavier, because they supposed the hand of God was upon him. To each of them, individually, might be applied the words of another heathen: -
- Absentem qui rodit amicum,
Qui non defendit alio culpante; solutos
Qui captat risus hominum, famamque dicacis,
Fingere qui non visa potest; commissa tacere
Qui nequit; hic niger est; hunc tu, Romane, caveto.
Hor. Satyr. lib. i., s. iv., ver. 81.
He who, malignant, tears an absent friend;
Or, when attack'd by others, don't defend;
Who trivial bursts of laughter strives to raise,
And courts, of prating petulance, the praise;
Of things he never saw who tells his tale,
And friendship's secrets knows not to conceal; -
This man is vile; here, Roman, fix your mark;
His soul's as black as his complexion's dark.
Francis.
Albert Barnes: Notes on the Bible - 1834
6:14: To him that is afflicted - Margin, "melteth." The word here used (מס mâ s) is from מסס mâ sas, to melt, flow down, waste away, and here means one who pines away, or is consumed under calamities. The design of this verse is, to reprove his friends for the little sympathy which they had shown for him. He had looked for consolation in his trials, and he had a right to expect it; but he says that he had met with just the opposite, and that his calamity was aggravated by the fact that they had dealt only in the language of severity.
Pity should be showed from his friend - Good renders this, "shame to the man who despiseth his friend." A great variety of interpretations have been proposed of the passage, but our translation has probably expressed the true sense. If there is any place where kindness should be shown, it is when a man is sinking under accumulated sorrows to the grave.
But he forsaketh the fear of the Almighty - This may be either understood as referring to the language which Job says they had used of him - charging him with forsaking the fear of God, instead of consoling him; or it may mean that they had forsaken the fear of God in reproaching him, and in failing to comfort him; or it may mean that if such kindness were not shown to a friend in trial, he would be left to cast off the fear of God. This last interpretation is adopted by Noyes. Good supposes that it is designed to be a severe reproach of Eliphaz, for the course which he had pursued. It seems to me that this is probably the correct interpretation, and that the particle ו (v) here is used in an adversative sense, meaning that while it was an obvious dictate of piety to show kindness to a friend, Eliphaz had forgotten this obligation, and had indulged himself in a strain of remark which could not have been prompted by true religion. This sentiment he proceeds to illustrate by one of the most beautiful comparisons to be found in any language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: To him: Job 4:3, Job 4:4, Job 16:5, Job 19:21; Pro 17:17; Rom 12:15; Co1 12:26; Co2 11:29; Gal 6:2; Heb 13:3
is afflicted: Heb. melteth
he forsaketh: Gen 20:11; Psa 36:1-3; Luk 23:40
Job 6:15
Carl Friedrich Keil and Franz Delitzsch
6:14
14 To him who is consumed gentleness is due from his friend,
Otherwise he might forsake the fear of the Almighty.
15 My brothers are become false as a torrent,
As the bed of torrents which vanish away -
16 They were blackish from ice,
Snow is hidden in them -
17 In the time, when warmth cometh to them, they are destroyed.
Tit becometh hot, they are extinguished from their place.
Ewald supplies between Job 6:14 and Job 6:14 two lines which have professedly fallen out ("from a brother sympathy is due to the oppressed of God, in order he may not succumb to excessive grief"). Hitzig strongly characterizes this interpolation as a "pure swindle." There is really nothing wanting; but we need not even take חסד, with Hitz., in the signification reproach (like Prov 14:34): if reproach cometh to the sufferer from his friend, he forsaketh the fear of God. מס (from מסס, liquefieri) is one who is inwardly melted, the disheartened. Such an one should receive חסד from his friend, i.e., that he should restore him ἐν πνεύματι πραΰ́τητος (Gal 6:1). The waw (Job 6:14) is equivalent to alioqui with the future subjunctive (vid., Ges. 127, 5). Harshness might precipitate him into the abyss from which love will keep him back. So Schnurrer: Afflicto exhibenda est ab amico ipsius humanitas, alioqui hic reverentiam Dei exuit. Such harshness instead of charity meets him from his brothers, i.e., friends beloved as brothers. In vain he has looked to them for reviving consolation. Theirs is no comfort; it is like the dried-up water of a wady. נחל is a mountain or forest brook, which comes down from the height, and in spring is swollen by melting ice and the snow that thaws on the mountain-tops; χειμάῤῥους, i.e., a torrent swollen by winter water. The melting blocks of ice darken the water of such a wady, and the snow falling together is quickly hidden in its bosom (התעלּם). If they begin to be warmed (Pual זרב, cognate to צרב, Ezek 21:3, aduri, and שׂרף, comburere), suddenly they are reduced to nothing (נצמת, exstingui); they vanish away בּחמּו, when it becomes hot. The suffix is, with Ew., Olsh., and others, to be taken as neuter; not with Hirz., to be referred to a suppressed את: when the season grows hot. job bewails the disappointment he has experienced, the "decline" of charity
(Note: Oetinger says that Job 6:15-20 describe those who get "consumption" when they are obliged to extend "the breasts of compassion" to their neighbour.)
still further, by keeping to the figure of the mountain torrent.
John Gill
6:14 To him that is afflicted pity should be showed from his friend,.... An "afflicted" man is an object of pity, one that is afflicted of God; either inwardly with a wounded spirit, with a sense of God's displeasure, with divine desertions, with the arrows of the Almighty sticking in him, the poison thereof drinking up his spirits; or outwardly with diseases of body, with want of the necessaries of life, with loss of near relations, as well as substance, which was Job's case; or afflicted by Satan, shot at, sifted and buffered by him, distressed by his temptations, suggestions, and solicitations; or afflicted by men, reproached and persecuted for righteousness sake: in all such cases and circumstances "pity" should be showed; which is an inward affection of the mind, a sympathy of spirit, a sensible feeling of the afflictions of others, and which is expressed by gestures, motions, and actions, as by visiting them in their affliction, speaking comfortably to them, and relieving their necessities according to ability, and as the case requires: and this may be expected from a "friend", and what the law of friendship requires, whether it be in a natural and civil sense, or in a religious and spiritual one; the union between friends being so near and close, that they are, as it were, one soul, as David and Jonathan were; and as the people of God, members of the same body are, so that if one suffers, all the rest do, or should suffer and sympathize with it: and though this duty is not always performed, at least as it should be, by natural and spiritual friends, yet this grace is always shown by God, our best of friends, who pities his children and by Christ, who is a friend that loves at all times, a brother born for adversity, and that sticks closer than any brother, and cannot but be touched with the feeling of the infirmities of his friends. The words may be rendered, "to him that is melted" (c); afflictions are like a furnace or refining pot for the melting of metals, and are called the furnace of afflictions: and saints are the metal, which are put into it; and afflictions also are the fire, of fiery trials, which heat and melt, and by which means the dross of sin and corruption is removed, and the graces of the spirit are tried and made the brighter; though here it rather signifies the melting of the heart like wax or water through the affliction, and denotes the anguish and distress, the trembling and fears, a person is in through it, being overwhelmed and borne down by it, which was Job's case: or "he that melts pity", or "whose pity melts", or "melts in pity to his friend, he forsakes" (d), &c. that is, he that fails in pity, is destitute of compassion, and shuts up the bowels of it to his friend in distress, has not the fear of God before his eyes; and this sense makes Job himself to be the friend in affliction, and Eliphaz, and those with him, the persons that are deficient in their mercy, pity, and compassion. Some render the words (e), "should reproach be cast on him that is afflicted, as that he forsakes the fear of the Almighty?" the word for pity is so used in Prov 14:34; and the reproach on Job was, that he had cast off the fear of God, Job 4:6. This grieved him most of all, and added to his affliction, and of which he complains as very cruel usage; and very cutting it was that he should be reckoned a man destitute of the fear of God, and that because he was afflicted by him; though rather the following words:
but he forsaketh the fear of the Almighty, are a charge upon his friend Eliphaz for not showing pity to him in his affliction, which was tacitly forsaking the fear of God. Job here recriminates and retorts the charge of want of the fear of God on Eliphaz himself; for to show mercy to an afflicted friend is a religious act, a part of pure and undefiled religion, a branch of the fear of God; and he that neglects it is so far wanting in it, and acts contrary to his profession of God, of fear of him, and love to him; see Jas 1:26; or "otherwise he forsakes", &c. (f).
(c) "liquefacto", Vatablus, Mercerus, Beza; so Ben Gersom. (d) "Cujus liquescit benignitas", Junius & Tremellius, Piscator, "qui misericordia erga amicum contabescit", Schultens. (e) Mercerus, Vatablus, so Ben Gersom. Some interpret it as a charge that he forsakes both mercy and the fear of the Lord; so R. Simeon Bar Tzemach, Sephorno, and Ben Melech. (f) So Pagninus & Beza.
John Wesley
6:14 To him - Heb. to him that is melted or dissolved with affections. But. &c. - But thou hast no pity for thy friend; a plain evidence that thou art guilty of what thou didst charge me with, even of the want of the fear of God. The least which those that are at ease can do for them that are pained, is to pity them, to feel a tender concern for them, and to sympathize with them.
Robert Jamieson, A. R. Fausset and David Brown
6:14 pity--a proverb. Charity is the love which judges indulgently of our fellow men: it is put on a par with truth in Prov 3:3, for they together form the essence of moral perfection [UMBREIT]. It is the spirit of Christianity (1Pet 4:8; 1Cor 13:7; Prov 10:12; Prov 17:17). If it ought to be used towards all men, much more towards friends. But he who does not use it forsaketh (renounceth) the fear of the Almighty (Jas 2:13).
6:156:15: իբր զվտակ պակասեալ եւ իբրեւ զալիս անցին զինեւ[9121]։ [9121] Այլք. Իբրեւ զվտակ պակա՛՛։
15 Ովքեր դողում էին ինձանից,
15 Իմ եղբայրներս հեղեղներու պէս խաբեցին զիս, Ձորերու հեղեղատներու պէս՝ որոնք կ’անցնին
իբրեւ զվտակ պակասեալ եւ իբրեւ զալիս անցին զինեւ:

6:15: իբր զվտակ պակասեալ եւ իբրեւ զալիս անցին զինեւ[9121]։
[9121] Այլք. Իբրեւ զվտակ պակա՛՛։
15 Ովքեր դողում էին ինձանից,
15 Իմ եղբայրներս հեղեղներու պէս խաբեցին զիս, Ձորերու հեղեղատներու պէս՝ որոնք կ’անցնին
zohrab-1805▾ eastern-1994▾ western am▾
6:156:15 Но братья мои неверны, как поток, как быстро текущие ручьи,
6:15 οὐ ου not προσεῖδόν προσοραω me οἱ ο the ἐγγύτατοί εγγυς close μου μου of me; mine ὥσπερ ωσπερ just as χειμάρρους χειμαρρους leave off; cease ἢ η or; than ὥσπερ ωσπερ just as κῦμα κυμα wave παρῆλθόν παρερχομαι pass; transgress με με me
6:15 אַ֭חַי ˈʔaḥay אָח brother בָּגְד֣וּ bāḡᵊḏˈû בגד deal treacherously כְמֹו־ ḵᵊmô- כְּמֹו like נָ֑חַל nˈāḥal נַחַל wadi כַּ ka כְּ as אֲפִ֖יק ʔᵃfˌîq אָפִיק stream נְחָלִ֣ים nᵊḥālˈîm נַחַל wadi יַעֲבֹֽרוּ׃ yaʕᵃvˈōrû עבר pass
6:15. fratres mei praeterierunt me sicut torrens qui raptim transit in convallibusMy brethren have passed by me, as the torrent that passeth swiftly in the valleys.
15. My brethren have dealt deceitfully as a brook, as the channel of brooks that pass away;
6:15. My brethren have disregarded me, like a torrent that passes swiftly through the steep valleys.
6:15. My brethren have dealt deceitfully as a brook, [and] as the stream of brooks they pass away;
My brethren have dealt deceitfully as a brook, [and] as the stream of brooks they pass away:

6:15 Но братья мои неверны, как поток, как быстро текущие ручьи,
6:15
οὐ ου not
προσεῖδόν προσοραω me
οἱ ο the
ἐγγύτατοί εγγυς close
μου μου of me; mine
ὥσπερ ωσπερ just as
χειμάρρους χειμαρρους leave off; cease
η or; than
ὥσπερ ωσπερ just as
κῦμα κυμα wave
παρῆλθόν παρερχομαι pass; transgress
με με me
6:15
אַ֭חַי ˈʔaḥay אָח brother
בָּגְד֣וּ bāḡᵊḏˈû בגד deal treacherously
כְמֹו־ ḵᵊmô- כְּמֹו like
נָ֑חַל nˈāḥal נַחַל wadi
כַּ ka כְּ as
אֲפִ֖יק ʔᵃfˌîq אָפִיק stream
נְחָלִ֣ים nᵊḥālˈîm נַחַל wadi
יַעֲבֹֽרוּ׃ yaʕᵃvˈōrû עבר pass
6:15. fratres mei praeterierunt me sicut torrens qui raptim transit in convallibus
My brethren have passed by me, as the torrent that passeth swiftly in the valleys.
15. My brethren have dealt deceitfully as a brook, as the channel of brooks that pass away;
6:15. My brethren have disregarded me, like a torrent that passes swiftly through the steep valleys.
6:15. My brethren have dealt deceitfully as a brook, [and] as the stream of brooks they pass away;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-18. Надежды Иова на друзей не оправдались: "они неверны", - обманули его ожидания. Их непостоянство в чувствах напоминает непостоянство потоков (ceimarrouV LXX - "зимний поток"), которые бывают полны водою только во время таяния снега, а при наступлении тепла мелеют и во время жары совсем исчезают, бесследно теряются в песках пустыни.
Adam Clarke: Commentary on the Bible - 1831
6:15: Have dealt deceitfully as a brook - There is probably an allusion here to those land torrents which make a sudden appearance, and as suddenly vanish; being produced by the rains that fall upon the mountains during the rainy season, and are soon absorbed by the thirsty sands over which they run. At first they seem to promise a permanent stream, and are noticed with delight by the people, who fill their tanks or reservoirs from their waters; but sometimes they are so large and rapid as to carry every thing before them: and then suddenly fail, so that there is no time to fill the tanks. The approach of Job's friends promised much of sympathy and compassion; his expectations were raised: but their conduct soon convinced him that they were physicians of no value; therefore he compares them to the deceitful torrents that soon pass away.
Albert Barnes: Notes on the Bible - 1834
6:15: My brethren - To wit, the three friends who had come to condole with him. He uses the language of brethren, to intimate what he had a right to expect from them. It is common in all languages to give the name brethren to friends.
Have dealt deceitfully - That is, I have been sadly disappointed. I looked for the language of condolence and compassion; for something to cheer my heart, and to uphold me in my trials - as weary and thirsty travelers look for water and are sadly disappointed when they come to the place where they expected to find it, and find the stream dried up. The simile used here is exquisitely beautiful, considered as a mere description of an actual occurrence in the deserts of Arabia. But its chief beauty consists in its exact adaptation to the case before him, and the point and pith of the reproof which it administers. "The fullness, strength, and noise of these temporary streams in winter, answer to the large professions made to Job in his prosperity by his friends. The dryness of the waters at the approach of summer, resembles the failure of their friendship in time of affliction." Scott, as quoted by Noyes.
As a brook - That is, as a stream that is swelled by winter torrents, and that is dry in summer. Such streams abound in Arabia, and in the East generally. The torrents pour down from the hills in time of rain, or when swelled by the melting of the ice; but in summer they are dry, or their waters are lost in the sand. Even large streams are thus absorbed. The river Barrady, which waters Damascus, after passing to a short distance to the southeast of the city toward the Arabian deserts, is lost in the sand, or evaporated by the heat of the sun. The idea here is, that travelers in a caravan would approach the place where water had been found before, but would find the fountain dried up, or the stream lost in the sand; and when they looked for refreshment, they found only disappointment. In Arabia there are not many rivers. In Yemen, indeed, there are a few streams that flow the year round, and on the East the Euphrates has been claimed as belonging to Arabia. But most of the streams are winter torrents that become dry in summer, or rivulets that are swelled by heavy rains.
An illustration of the verse before us occurs in Campbell's Travels in Africa. "In desert parts of Africa it has afforded much joy to fall in with a brook of water, especially when running in the direction of the journey, expecting it would prove a valuable companion. Perhaps before it accompanied us two miles it became invisible by sinking into the sand; but two miles farther along it would reappear and raise hopes of its continuance; but after running a few hundred yards, would sink finally into the sand, no more again to rise." A comparison of a man who deceives and disappoints one to such a Stream is common in Arabia, and has given rise, according to Schultens, to many proverbs. Thus, they say of a treacherous friend, "I put no trust in thy torrent;" and, "O torrent, thy flowing subsides." So the Scholiast on Moallakat says, "a pool or flood was called Gadyr, because travelers when they pass by it find it full of water, but when they return they find nothing there, and it seems to have treacherously betrayed them. So they say of a false man, that he is more deceitful than the appearance of water" - referring, perhaps, to the deceitful appearance of the mirage in the sands of the desert; see the notes at Isa 35:7.
And as the stream of brooks they pass away - As the valley stream - the stream that runs along in the valley, that is filled by the mountain torrent. They pass away on the return of summer, or when the rain ceases to fall, and the valley is again dry. So with the consolations of false friends. They cannot be depended on. All their professions are temporary and evanescent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: My brethren: Job 19:19; Psa 38:11, Psa 41:9, Psa 55:12-14, Psa 88:18; Jer 9:4, Jer 9:5, Jer 30:14; Mic 7:5, Mic 7:6; Joh 13:18, Joh 16:32
as the stream: Jer 15:18; Jde 1:12
Job 6:17
Geneva 1599
6:15 My brethren have dealt deceitfully as a (k) brook, [and] as the stream of brooks they pass away;
(k) He compares friends who do not comfort us in our misery to a brook which in summer when we need water is dry, in winter is hard frozen and in the time of rain when we have no need overflows with water.
John Gill
6:15 My brethren have dealt deceitfully as a brook,.... Meaning his three friends, represented by Eliphaz, who were of the same sentiments with him, and behaved towards Job as he did: these were his brethren not by birth by blood nor by country, but by the profession of the same religion of the one true and living God in opposition to the idolatrous people among whom they dwelt; and this their relation to him is an aggravation of their perfidy and treachery, unfaithfulness and deceit, by which is meant their balking and disappointing him in his expectations; when they came to visit him as friends, he might reasonably expect they came to condole and sympathize with him, and comfort him; but, instead of this they reproached him and grieved him, and were miserable comforters of him; and this he illustrates by the simile of a "brook", which he enlarges upon in the following verses: these friends and brethren of his he compares to a "brook", not that was fed by a spring which continues, but filled with falls of water and melting snows from the hills, with which it is swelled, and looks like a large river for a while, but when these fail it is soon gone; hereby representing his friends in his state of prosperity, who looked big, and promised long and lasting friendship, but proved, in time of adversity, unfaithful and deceitful; and so it denotes the fickleness and inconstancy of their friendship:
and as the stream of brooks they pass away: or, "pass by" (g), as a stream of water, fed by many brooks, or flows of water like unto many brooks, which run with great rapidity and force, and are quickly gone and seen no more; thus his friends, as such, passed by him, and were of no use to him any more than the priest and Levite were to the man that fell among thieves, Lk 10:30.
(g) "praetereunt", Mercerus, Schmidt; "transeunt", Piscator, Cocceius, Michaelis.
John Wesley
6:15 Brethren - Friends; for though Eliphaz only had spoken, the other two shewed their approbation of his discourse. Deceitfully - Adding to the afflictions which they said they came to remove. And it is no new thing, for even brethren to deal deceitfully. It is therefore our wisdom to cease from man. We cannot expect too little from the creature, or too much from the creator.
Robert Jamieson, A. R. Fausset and David Brown
6:15 Those whom I regarded as "my brethren," from whom I looked for faithfulness in my adversity, have disappointed me, as the streams failing from drought--wadies of Arabia, filled in the winter, but dry in the summer, which disappoint the caravans expecting to find water there. The fulness and noise of these temporary streams answer to the past large and loud professions of my friends; their dryness in summer, to the failure of the friendship when needed. The Arab proverb says of a treacherous friend, "I trust not in thy torrent" (Is 58:11, Margin).
stream of brooks--rather, "the brook in the ravines which passes away." It has no perpetual spring of water to renew it (unlike "the fountain of living waters," Jer 2:13; Is 33:16, at the end); and thus it passes away as rapidly as it arose.
6:166:16: Որք սարսէին յինէն, արդ ահաւասիկ հասի՛ն ՚ի վերայ իմ[9122]։ [9122] Բազումք. Արդ ահաւանիկ հասին ՚ի։
16 այժմ ահա եկել են ինձ վրայ:
16 Որոնք սառէն պղտորած են, Երբ անոնց մէջ ձիւնը կը ծածկուի*
Որք սարսէին յինէն` արդ ահաւասիկ հասին ի վերայ իմ:

6:16: Որք սարսէին յինէն, արդ ահաւասիկ հասի՛ն ՚ի վերայ իմ[9122]։
[9122] Բազումք. Արդ ահաւանիկ հասին ՚ի։
16 այժմ ահա եկել են ինձ վրայ:
16 Որոնք սառէն պղտորած են, Երբ անոնց մէջ ձիւնը կը ծածկուի*
zohrab-1805▾ eastern-1994▾ western am▾
6:166:16 которые черны от льда и в которых скрывается снег.
6:16 οἵτινές οστις who; that με με me διευλαβοῦντο διευλαβεομαι now; present ἐπιπεπτώκασίν επιπιπτω fall on / upon μοι μοι me ὥσπερ ωσπερ just as χιὼν χιων snow ἢ η or; than κρύσταλλος κρυσταλλος crystal πεπηγώς πηγνυμι pitch
6:16 הַ ha הַ the קֹּדְרִ֥ים qqōḏᵊrˌîm קדר be dark מִנִּי־ minnî- מִן from קָ֑רַח qˈāraḥ קֶרַח frost עָ֝לֵ֗ימֹו ˈʕālˈêmô עַל upon יִתְעַלֶּם־ yiṯʕallem- עלם hide שָֽׁלֶג׃ šˈāleḡ שֶׁלֶג snow
6:16. qui timent pruinam inruet super eos nixThey that fear the hoary frost, the snow shall fall upon them.
16. Which are black by reason of the ice, wherein the snow hideth itself:
6:16. Those who fear frost, snow will rush over them.
6:16. Which are blackish by reason of the ice, [and] wherein the snow is hid:
Which are blackish by reason of the ice, [and] wherein the snow is hid:

6:16 которые черны от льда и в которых скрывается снег.
6:16
οἵτινές οστις who; that
με με me
διευλαβοῦντο διευλαβεομαι now; present
ἐπιπεπτώκασίν επιπιπτω fall on / upon
μοι μοι me
ὥσπερ ωσπερ just as
χιὼν χιων snow
η or; than
κρύσταλλος κρυσταλλος crystal
πεπηγώς πηγνυμι pitch
6:16
הַ ha הַ the
קֹּדְרִ֥ים qqōḏᵊrˌîm קדר be dark
מִנִּי־ minnî- מִן from
קָ֑רַח qˈāraḥ קֶרַח frost
עָ֝לֵ֗ימֹו ˈʕālˈêmô עַל upon
יִתְעַלֶּם־ yiṯʕallem- עלם hide
שָֽׁלֶג׃ šˈāleḡ שֶׁלֶג snow
6:16. qui timent pruinam inruet super eos nix
They that fear the hoary frost, the snow shall fall upon them.
6:16. Those who fear frost, snow will rush over them.
6:16. Which are blackish by reason of the ice, [and] wherein the snow is hid:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:16: Blackish by reason of the ice - He represents the waters as being sometimes suddenly frozen, their foam being turned into the semblance of snow or hoar-frost: when the heat comes, they are speedily liquefied; and the evaporation is so strong from the heat, and the absorption so powerful from the sand, that they soon disappear.
Albert Barnes: Notes on the Bible - 1834
6:16: Which are blackish - Or, rather, which are turbid. The word used here (קדרים qoderı̂ ym) means to be turbid, foul, or muddy, spoken of a torrent, and then to be of a dusky color, to be dark-colored, as e. g. the skin scorched by the sun, ; or to be dark - as when the sun is obscured; Joe 2:10; Joe 3:15. Jerome renders it, Qui timent pruinam - "which fear the frost, when the snow comes upon them." The Septuagint renders it, "they who had venerated me now rushed upon me like snow or hoar frost, which melting at the approach of heat, it was not known whence it was." The expression in the Hebrew means that they were rendered dark and turbid by the accumulated torrents caused by the dissolving snow and ice.
By reason of the ice - When it melts and swells the streams.
And wherein the snow is hid - That is, says Noyes, melts and flows into them. It refers to the melting of the snow in the spring, when the streams are swelled as a consequence of it. Snow, by melting in the spring and summer, would swell the streams, which at other times were dry. Lucretius mentions the melting of the snows on the mountains of Ethiopia, as one of the causes of the overflowing of the Nile:
Forsitan Aethiopum pentrue de montibus altis
Crescat, ubi in campos albas descendere ningues
Tahificiss subigit radiis sol, omnia lustrans.
vi. 734.
Or, from the Ethiop-mountains, the bright sun,
Now full matured, with deep-dissolving ray,
May melt the agglomerate snows, and down the plains
Drive them, augmenting hence the incipient stream.
Good
A similar description occurs in Homer, Iliad xi. 492:
Ὡς δ ̓ ὁπόε πλήφων ποταμός πεδίνδε κάτεισι
Χειμάῤῥους κατ ̓ ὄρεσφιν, κ. τ. λ.
Hō s d' hopote plē thō n potamos pedionde kateisi
Cheimarrous kat' oresfin, etc.
And in Ovid also, Fast. ii. 219:
Ecce, velut torrens andis pluvialibus auctus,
Ant hive, quae, Zephyro victa, repente fluit,
Per sara, perque vias, tertur; nec, ut ante solebat,
Riparum clausas margine finit aquas.
John Gill
6:16 Which are blackish by reason of the ice,.... When frozen over, they look of a blackish colour, and is what is called a black frost; and these either describe Job and his domestics, as some (h) think whom Eliphaz and his two friends compared to the above streams water passed away from, or passed by and neglected, and showed no friendship to; who were in black, mournful and rueful circumstances, through the severe hand of God upon them. The word is rendered, "those which mourn", Job 5:11; or rather the friends of Job compared to foul and troubled waters frozen over which cannot be so well discerned, or which were black through being frozen, and which describes the inward frame of their minds the foulness of their spirits the blackness of their hearts, though they outwardly appeared otherwise, as follows:
and wherein the snow is hid; or "on whom the snow" falling, and lying on heaps, "hides" (i), or covers; so Job's friends, according to this account, were, though black within as a black frost yet white without as snow; they appeared, in their looks and words at first as candid, kind, and generous, but proved the reverse.
(h) So Michaelis. (i) "super quibus accumulatur nix", Beza, "tegit se, q. d. multa nive teguntur", Drusius; "the frost is hidden by the snow", so Sephorno; or rather "the black and frozen waters".
John Wesley
6:16 Which - Which in winter when the traveller neither needs nor desires it, are full of water congealed by the frost. Snow - Under which the water from snow, which formerly fell, and afterward was dissolved, lies hid. So he speaks not of those brooks which are fed by a constant spring, but of them which are filled by accidental falls of water or snow.
Robert Jamieson, A. R. Fausset and David Brown
6:16 blackish--literally, "Go as a mourner in black clothing" (Ps 34:14). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, descending from the mountains into the valley. In the [second] clause, the snow dissolved is, in the poet's view, "hid" in the flood [UMBREIT].
6:176:17: Իբրեւ զձիւն կամ իբրեւ զսառն պաղեալ որ հալիցի ՚ի հասանելոյ ջերմութեան, եւ ո՛չ ճանաչիցի թէ ո՞րպէս էր.
17 Ձիւնն ինչպէս կամ ինչպէս քարացած սառոյցը, որ իսկոյն հալչում է ջերմոյթից, չի յիշում, թէ ինչ էր ինքն առաջ, -
17 Տաքը տեսածնուն պէս կը հալին, Խիստ տաք ատեն իրենց տեղէն աներեւոյթ կ’ըլլան։
Իբրեւ զձիւն կամ իբրեւ զսառն պաղեալ` որ հալիցի ի հասանելոյ ջերմութեան եւ ոչ ճանաչիցի թէ որպէս էր:

6:17: Իբրեւ զձիւն կամ իբրեւ զսառն պաղեալ որ հալիցի ՚ի հասանելոյ ջերմութեան, եւ ո՛չ ճանաչիցի թէ ո՞րպէս էր.
17 Ձիւնն ինչպէս կամ ինչպէս քարացած սառոյցը, որ իսկոյն հալչում է ջերմոյթից, չի յիշում, թէ ինչ էր ինքն առաջ, -
17 Տաքը տեսածնուն պէս կը հալին, Խիստ տաք ատեն իրենց տեղէն աներեւոյթ կ’ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
6:176:17 Когда становится тепло, они умаляются, а во время жары исчезают с мест своих.
6:17 καθὼς καθως just as / like τακεῖσα τηκω melt θέρμης θερμος happen; become οὐκ ου not ἐπεγνώσθη επιγινωσκω recognize; find out ὅπερ οσπερ who in fact ἦν ειμι be
6:17 בְּ֭ ˈbᵊ בְּ in עֵת ʕˌēṯ עֵת time יְזֹרְב֣וּ yᵊzōrᵊvˈû זרב press נִצְמָ֑תוּ niṣmˈāṯû צמת be silent בְּ֝ ˈbᵊ בְּ in חֻמֹּ֗ו ḥummˈô חמם be hot נִדְעֲכ֥וּ niḏʕᵃḵˌû דעך be extinguished מִ mi מִן from מְּקֹומָֽם׃ mmᵊqômˈām מָקֹום place
6:17. tempore quo fuerint dissipati peribunt et ut incaluerit solventur de loco suoAt the time when they shall be scattered they shall perish: and after it groweth hot, they shall be melted out of their place.
17. What time they wax warm, they vanish: when it is hot, they are consumed out of their place.
6:17. At that time, when they are scattered, they will perish, and when it becomes hot, they will be freed from their place.
6:17. What time they wax warm, they vanish: when it is hot, they are consumed out of their place.
What time they wax warm, they vanish: when it is hot, they are consumed out of their place:

6:17 Когда становится тепло, они умаляются, а во время жары исчезают с мест своих.
6:17
καθὼς καθως just as / like
τακεῖσα τηκω melt
θέρμης θερμος happen; become
οὐκ ου not
ἐπεγνώσθη επιγινωσκω recognize; find out
ὅπερ οσπερ who in fact
ἦν ειμι be
6:17
בְּ֭ ˈbᵊ בְּ in
עֵת ʕˌēṯ עֵת time
יְזֹרְב֣וּ yᵊzōrᵊvˈû זרב press
נִצְמָ֑תוּ niṣmˈāṯû צמת be silent
בְּ֝ ˈbᵊ בְּ in
חֻמֹּ֗ו ḥummˈô חמם be hot
נִדְעֲכ֥וּ niḏʕᵃḵˌû דעך be extinguished
מִ mi מִן from
מְּקֹומָֽם׃ mmᵊqômˈām מָקֹום place
6:17. tempore quo fuerint dissipati peribunt et ut incaluerit solventur de loco suo
At the time when they shall be scattered they shall perish: and after it groweth hot, they shall be melted out of their place.
6:17. At that time, when they are scattered, they will perish, and when it becomes hot, they will be freed from their place.
6:17. What time they wax warm, they vanish: when it is hot, they are consumed out of their place.
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Albert Barnes: Notes on the Bible - 1834
6:17: What time - In the time; or after a time.
They wax warm - Gesenius renders this word (יזרבו yezorebû) when they became narrow, and this version has been adopted by Noyes. The word occurs nowhere else. Taylor (Concord.) renders it, "to be dissolved by the heat of the sun." Jerome, fuerint dissipati - "in the time in which they are scattered." The Septuagint, τακεῖσα Θέρμης γενομένης takeisa thermē s genomenē s - "melting at the approach of heat." The Chaldee, "In the time in which the generation of the deluge sinned, they were scattered." Castell says that the word זרב zâ rab in the Piel, as the word in Chaldee (זרב zerab) means "to flow"; and also that it has the same signification as צרב tsâ rab, to become warm. In Syriac the word means to be straitened, bound, confined. On the whole, however, the connection seems to require us to understand it as it is rendered in our common translation, as meaning, that when they are exposed to the rays of a burning sun, they evaporate. They pour down from the mountains in torrents, but when they flow into burning sands, or become exposed to the intense action of the sun, they are dried up, and disappear.
They vanish - Margin, "are cut off." That is, they wander off into the sands of the desert until they are finally lost.
When it is hot - Margin, "in the heat thereof." When the summer comes, or when the rays of the sun are poured down upon them.
They are consumed - Margin, "extinguished." They are dried up, and furnish no water for the caravan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: vanish: Heb. are cut off
when it is hot they are consumed: Heb. in the heat thereof they are extinguished. Kg1 17:1
Job 6:19
John Gill
6:17 What time they wax warm they vanish,.... The ice and the snow, which, when the weather becomes warm, they melt away and disappear; and in like manner, he suggests his friends ceased to be friends to him in a time of adversity; the sun of affliction having looked upon him, they deserted him, at least did not administer comfort to him:
when it is hot they are consumed out of their place; when it is hot weather, and the sun has great strength then the waters, which swelled through the floods and fall of rain and snow, and which when frozen, looked black and big as if they had great depth in them, were quickly dried up, and no more to be seen in the place where they were; which still expresses the short duration of friendship among men, which Job had a sorrowful experience of.
John Wesley
6:17 Warm - When the weather grows milder. Hot - In the hot season, when waters are most refreshing and necessary.
Robert Jamieson, A. R. Fausset and David Brown
6:17 wax warm--rather, "At the time when." ("But they soon wax") [UMBREIT]. "they become narrower (flow in a narrower bed), they are silent (cease to flow noisily); in the heat (of the sun) they are consumed or vanish out of their place. First the stream flows more narrowly--then it becomes silent and still; at length every trace of water disappears by evaporation under the hot sun" [UMBREIT].
6:186:18: նո՛յնպէս եւ ես լքայ յամենեցունց, կորեայ եւ տնանկացայ։
18 նոյն ձեւով լքուեցի բոլորից նաեւ ես, կորստեան մատնուեցի ու դարձայ ես տնանկ:
18 Կարաւանները իրենց ճամբան կը դարձնեն, Բայց դատարկ ելլելով՝ կը կորսուին
նոյնպէս եւ ես լքայ յամենեցունց, կորեայ եւ տնանկացայ:

6:18: նո՛յնպէս եւ ես լքայ յամենեցունց, կորեայ եւ տնանկացայ։
18 նոյն ձեւով լքուեցի բոլորից նաեւ ես, կորստեան մատնուեցի ու դարձայ ես տնանկ:
18 Կարաւանները իրենց ճամբան կը դարձնեն, Բայց դատարկ ելլելով՝ կը կորսուին
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6:186:18 Уклоняют они направление путей своих, заходят в пустыню и теряются;
6:18 οὕτως ουτως so; this way κἀγὼ καγω and I κατελείφθην καταλειπω leave behind; remain ὑπὸ υπο under; by πάντων πας all; every ἀπωλόμην απολλυμι destroy; lose δὲ δε though; while καὶ και and; even ἔξοικος εξοικος happen; become
6:18 יִ֭לָּ֣פְתוּ ˈyillˈāfᵊṯû לפת grasp אָרְחֹ֣ות ʔorḥˈôṯ אֹרַח path דַּרְכָּ֑ם darkˈām דֶּרֶךְ way יַעֲל֖וּ yaʕᵃlˌû עלה ascend בַ va בְּ in † הַ the תֹּ֣הוּ ttˈōhû תֹּהוּ emptiness וְ wᵊ וְ and יֹאבֵֽדוּ׃ yōvˈēḏû אבד perish
6:18. involutae sunt semitae gressuum eorum ambulabunt in vacuum et peribuntThe paths of their steps are entangled: they shall walk in vain, and shall perish.
18. The caravans by the way of them turn aside; they go up into the waste, and perish.
6:18. The paths of their steps are entangled; they will walk in vain and will perish.
6:18. The paths of their way are turned aside; they go to nothing, and perish.
The paths of their way are turned aside; they go to nothing, and perish:

6:18 Уклоняют они направление путей своих, заходят в пустыню и теряются;
6:18
οὕτως ουτως so; this way
κἀγὼ καγω and I
κατελείφθην καταλειπω leave behind; remain
ὑπὸ υπο under; by
πάντων πας all; every
ἀπωλόμην απολλυμι destroy; lose
δὲ δε though; while
καὶ και and; even
ἔξοικος εξοικος happen; become
6:18
יִ֭לָּ֣פְתוּ ˈyillˈāfᵊṯû לפת grasp
אָרְחֹ֣ות ʔorḥˈôṯ אֹרַח path
דַּרְכָּ֑ם darkˈām דֶּרֶךְ way
יַעֲל֖וּ yaʕᵃlˌû עלה ascend
בַ va בְּ in
הַ the
תֹּ֣הוּ ttˈōhû תֹּהוּ emptiness
וְ wᵊ וְ and
יֹאבֵֽדוּ׃ yōvˈēḏû אבד perish
6:18. involutae sunt semitae gressuum eorum ambulabunt in vacuum et peribunt
The paths of their steps are entangled: they shall walk in vain, and shall perish.
6:18. The paths of their steps are entangled; they will walk in vain and will perish.
6:18. The paths of their way are turned aside; they go to nothing, and perish.
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Adam Clarke: Commentary on the Bible - 1831
6:18: The paths of their way - They sometimes forsake their ancient channels, which is a frequent case with the river Ganges; and growing smaller and smaller from being divided into numerous streams, they go to nothing and perish - are at last utterly lost in the sands.
Albert Barnes: Notes on the Bible - 1834
6:18: The paths of their way are turned aside - Noyes renders this, "The caravans turn aside to them on their way." Good, "The outlets of their channel wind about." Rosenmuller, "The bands of travelers direct their journey to them." Jerome, "Involved are the paths of their steps." According to the interpretation of Rosenmuller, Noyes, Umbreit, and others, it means that the caravans on their journey turn aside from their regular way in order to find water there; and that in doing it they go up into a desert and perish. According to the other interpretation, it means that the channels of the stream wind along until they diminish and come to nothing. This latter I take to be the true sense of the passage, as it is undoubtedly the most poetical. It is a representation of the stream winding along in its channels, or making new channels as it flows from the mountain, until it diminishes by evaporation, and finally comes to nothing.
They go to nothing - Noyes renders this very singularly, "into the desert," - meaning that the caravans, when they suppose they are going to a place of refreshment, actually go to a desert, and thus perish. The word used here, however תהוּ tô hû, does not occur in the sense of a desert elsewhere in the Scriptures. It denotes nothingness, emptiness, vanity (see Gen 1:2), and very appropriately expresses the nothingness into which a stream vanishes when it is dried up or lost in the sand. The sense is, that those streams wander along until they become smaller and smaller, and then wholly disappear. They deceive the traveler who hoped to find refreshment there. Streams depending on snows and storms, and having no permanent fountains, cannot be confided in. Pretended friends are like them. In times of prosperity they are full of professions, and their aid is proffered to us. But we go to them when we need their assistance, when we are like the weary and thirsty traveler, and they disappear like deceitful streams in the sands of the desert.
Carl Friedrich Keil and Franz Delitzsch
6:18
18 The paths of their course are turned about,
They go up in the waste and perish.
19 The travelling bands of Tma looked for them,
The caravans of Saba hoped for them;
20 They were disappointed on account of their trust,
They came thus far, and were red with shame.
As the text is pointed, ארחות, Job 6:18, are the paths of the torrents. Hitz., Ew., and Schlottm., however, correct ארחות, caravans, which Hahn even thinks may be understood without correction, since he translates: the caravans of their way are turned about (which is intended to mean: aside from the way that they are pursuing), march into the desert and perish (i.e., because the streams on which they reckoned are dried up). So, in reality, all modern commentators understand it; but is it likely that the poet would let the caravans perish in Job 6:18, and in Job 6:19. still live? With this explanation, Job 6:19. drag along tautologically, and the feebler figure follows the stronger. Therefore we explain as follows: the mountain streams, נחלים, flow off in shallow serpentine brooks, and the shallow waters completely evaporate by the heat of the sun. בתּהוּ עלה signifies to go up into nothing (comp. Is 40:23), after the analogy of בעשׁן כּלה, to pass away in smoke. Thus e.g., also Mercier: in auras abeunt, in nihilum rediguntur. What next happens is related as a history, Job 6:19., hence the praett. Job compares his friends to the wady swollen by ice and snow water, and even to the travelling bands themselves languishing for water. He thirsts for friendly solace, but the seeming comfort which his friends utter is only as the scattered meandering waters in which the mountain brook leaks out. The sing. בּטח individualizes; it is unnecessary with Olsh. to read בּטחוּ.
John Gill
6:18 The paths of their way are turned aside,.... That is, the waters, when melted by the heat of the sun, and the warmth of the weather, run, some one way, and some another in little streams and windings, till they are quite lost and the tracks of them are no more to be seen; denoting that all appearance of friendship was quite gone, and no traces of it to be found:
they go to nothing, and perish: some of them are lost in little meanders and windings about, and others are exhaled by the heat of the sun, and go into "Tohu", as the word is, into empty air; so vain and empty, and perishing, were all the comforts he hoped for from his friends; though some understand this of the paths of travellers in the deserts being covered in the sand, and not to be seen and found; of which see Pliny (z).
(z) Nat. Hist. l. 6. c. 29.
John Wesley
6:18 Perish - They are gone out of their channel, flowing hither and thither, 'till they are quite consumed.
Robert Jamieson, A. R. Fausset and David Brown
6:18 turned aside--rather, "caravans" (Hebrew, "travellers") turn aside from their way, by circuitous routes, to obtain water. They had seen the brook in spring full of water: and now in the summer heat, on their weary journey, they turn off their road by a devious route to reach the living waters, which they remembered with such pleasure. But, when "they go," it is "into a desert" [NOYES and UMBREIT]. Not as English Version, "They go to nothing," which would be a tame repetition of the drying up of the waters in Job 6:17; instead of waters, they find an "empty wilderness"; and, not having strength to regain their road, bitterly disappointed, they "perish." The terse brevity is most expressive.
6:196:19: Տեսէ՛ք զճանապարհս Թեմնացւոց որք ՚ի շաւիղս Սաբայ հայիք[9123]. [9123] Ոմանք. Թեմենացւոց... Սաբայ հայէիք։
19 Եւ դուք, որ նայում էք Սաբայի շաւիղին, տեսէք եւ ճամփաներն թեմնացւոց.
19 Թեմայի կարաւանները նայեցան, Սաբայի ճամբորդները անոնց յուսացին
Տեսէք զճանապարհս Թեմնացւոց` որք ի շաւիղս Սաբայ հայիք:

6:19: Տեսէ՛ք զճանապարհս Թեմնացւոց որք ՚ի շաւիղս Սաբայ հայիք[9123].
[9123] Ոմանք. Թեմենացւոց... Սաբայ հայէիք։
19 Եւ դուք, որ նայում էք Սաբայի շաւիղին, տեսէք եւ ճամփաներն թեմնացւոց.
19 Թեմայի կարաւանները նայեցան, Սաբայի ճամբորդները անոնց յուսացին
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6:196:19 смотрят на них дороги Фемайские, надеются на них пути Савейские,
6:19 ἴδετε οραω view; see ὁδοὺς οδος way; journey Θαιμανων θαιμαν the διορῶντες διοραω see through; see clearly
6:19 הִ֭בִּיטוּ ˈhibbîṭû נבט look at אָרְחֹ֣ות ʔorḥˈôṯ אֹרַח path תֵּמָ֑א tēmˈā תֵּימָא Tema הֲלִיכֹ֥ת hᵃlîḵˌōṯ הֲלִיכָה walk שְׁ֝בָ֗א ˈšᵊvˈā שְׁבָא Sheba קִוּוּ־ qiwwû- קוה wait for לָֽמֹו׃ lˈāmô לְ to
6:19. considerate semitas Theman itinera Saba et expectate paulisperConsider the paths of Thema, the ways of Saba, and wait a little while.
19. The caravans of Tema looked, the companies of Sheba waited for them.
6:19. Consider the paths of Thema, the ways of Saba, and wait a little while.
6:19. The troops of Tema looked, the companies of Sheba waited for them.
The troops of Tema looked, the companies of Sheba waited for them:

6:19 смотрят на них дороги Фемайские, надеются на них пути Савейские,
6:19
ἴδετε οραω view; see
ὁδοὺς οδος way; journey
Θαιμανων θαιμαν the
διορῶντες διοραω see through; see clearly
6:19
הִ֭בִּיטוּ ˈhibbîṭû נבט look at
אָרְחֹ֣ות ʔorḥˈôṯ אֹרַח path
תֵּמָ֑א tēmˈā תֵּימָא Tema
הֲלִיכֹ֥ת hᵃlîḵˌōṯ הֲלִיכָה walk
שְׁ֝בָ֗א ˈšᵊvˈā שְׁבָא Sheba
קִוּוּ־ qiwwû- קוה wait for
לָֽמֹו׃ lˈāmô לְ to
6:19. considerate semitas Theman itinera Saba et expectate paulisper
Consider the paths of Thema, the ways of Saba, and wait a little while.
6:19. Consider the paths of Thema, the ways of Saba, and wait a little while.
6:19. The troops of Tema looked, the companies of Sheba waited for them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20. Безводные летом, они обманывают ожидающих встретить в них воду караваны (евр., выражения "архот" и "галикот", переведенные "дороги", "пути", означают "поезд путешественников", "караван") Савеян (см. толков. 15: ст. 1: гл. ) и Фемы (потомки Измаила от сына этого имени, жившие в Аравии и торговавшие с Египтом) (Быт XXV:15; XXXVII:25; Ис XXI:13).
Adam Clarke: Commentary on the Bible - 1831
6:19: The troops of Tema looked - The caravans coming from Tema are represented as arriving at those places where it was well known torrents did descend from the mountains, and they were full of expectation that here they could not only slake their thirst, but fill their girbas or water-skins; but when they arrive, they find the waters totally dissipated and lost. In vain did the caravans of Sheba wait for them; they did not reappear: and they were confounded, because they had hoped to find here refreshment and rest.
Albert Barnes: Notes on the Bible - 1834
6:19: The troops of Tema looked - That is, looked for the streams of water. On the situation of Tema, see Notes, . This was the country of Eliphaz, and the image would be well understood by him. The figure is one of exquisite beauty. It means that the caravans from Tema, in journeying through the desert, looked for those streams. They came with an expectation of finding the means of allaying their thirst. When they came there they were disappointed, for the waters had disappeared. Reiske, however, renders this, "Their tracks (the branchings of the flood) tend toward Tema;" - a translation which the Hebrew will bear, but the usual version is more correct, and is more elegant.
The companies of Sheba waited for them - The "Sheba" here referred to was probably in the southern part of Arabia; see the notes at Isa 45:14. The idea is, that the caravans from that part of Arabia came and looked for a supply of water, and were disappointed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: Tema: Gen 25:15; Isa 21:14; Jer 25:23
Sheba: Gen 10:7, Gen 25:3; Kg1 10:1; Psa 72:10; Eze 27:22, Eze 27:23
Job 6:20
Geneva 1599
6:19 The troops of Tema (l) looked, the companies of Sheba waited for them.
(l) They who pass by it to go into the hot countries of Arabia, think to find water there to quench their thirst but they are deceived.
John Gill
6:19 The troops of Tema looked,.... A city in Arabia, so called from Tema a son of Ishmael, Gen 25:15; these troops or companies were travelling ones, either that travelled to Tema, or that went from thence to other places for merchandise, see Is 21:13; these, as they passed along in their caravans, as the Turks their successors now do, looked at those places where in the wintertime they observed large waters frozen over, and covered with snow, and expected to have been supplied from thence in the summer season, for the extinguishing of their thirst:
the companies of Sheba waited for them: another people in Arabia, which went in companies through the deserts, where being in great want of water for their refreshment, waited patiently till they came to those places, where they hoped to find water to relieve them, which they had before marked in the wintertime.
John Wesley
6:19 Tema - This place and Sheba were both parts of the hot and dry country of Arabia, in which waters were very scarce, and therefore precious and desirable, especially to travellers. Companies - Men did not there travel singly, as we do, but in companies for their security against wild beasts and robbers.
Robert Jamieson, A. R. Fausset and David Brown
6:19 the troops--that is, "caravans."
Tema--north of Arabia-Deserta, near the Syrian desert; called from Tema son of Ishmael (Gen 25:15; Is 21:14; Jer 25:23), still so called by the Arabs. Job 6:19-20 give another picture of the mortification of disappointed hopes, namely, those of the caravans on the direct road, anxiously awaiting the return of their companions from the distant valley. The mention of the locality whence the caravans came gives living reality to the picture.
Sheba--refers here not to the marauders in North Arabia-Deserta (Job 1:15), but to the merchants (Ezek 27:22) in the south, in Arabia-Felix or Yemen, "afar off" (Jer 6:20; Mt 12:42; Gen 10:28). Caravans are first mentioned in Gen 37:25; men needed to travel thus in companies across the desert, for defense against the roving robbers and for mutual accommodation.
The companies . . . waited for them--cannot refer to the caravans who had gone in quest of the waters; for Job 6:18 describes their utter destruction.
6:206:20: եւ ամօթ կրեսցեն յուսացեալքն ՚ի քաղաքս եւ յինչս։
20 ամօթով կը մնան, ովքեր որ յոյս դրին քաղաքի, ինչքերի վրայ այս:
20 Երբ կը յուսային՝ ամչցան, Երթալու ատեն կարմրեցան։
եւ ամօթ կրեսցեն յուսացեալքն ի քաղաքս եւ յինչս:

6:20: եւ ամօթ կրեսցեն յուսացեալքն ՚ի քաղաքս եւ յինչս։
20 ամօթով կը մնան, ովքեր որ յոյս դրին քաղաքի, ինչքերի վրայ այս:
20 Երբ կը յուսային՝ ամչցան, Երթալու ատեն կարմրեցան։
zohrab-1805▾ eastern-1994▾ western am▾
6:206:20 но остаются пристыженными в своей надежде; приходят туда и от стыда краснеют.
6:20 καὶ και and; even αἰσχύνην αισχυνη shame ὀφειλήσουσιν οφειλω owe; ought οἱ ο the ἐπὶ επι in; on πόλεσιν πολις city καὶ και and; even χρήμασιν χρημα proceeds; fund πεποιθότες πειθω persuade
6:20 בֹּ֥שׁוּ bˌōšû בושׁ be ashamed כִּֽי־ kˈî- כִּי that בָטָ֑ח vāṭˈāḥ בטח trust בָּ֥אוּ bˌāʔû בוא come עָ֝דֶ֗יהָ ˈʕāḏˈeʸhā עַד unto וַ wa וְ and יֶּחְפָּֽרוּ׃ yyeḥpˈārû חפר be ashamed
6:20. confusi sunt quia speravi venerunt quoque usque ad me et pudore cooperti suntThey arc confounded, because I have hoped: they are come also even unto me, and are covered with shame.
20. They were ashamed because they had hoped; they came thither, and were confounded.
6:20. They have been thrown into confusion, just as I had hoped; they have even come to me and are overwhelmed with shame.
6:20. They were confounded because they had hoped; they came thither, and were ashamed.
They were confounded because they had hoped; they came thither, and were ashamed:

6:20 но остаются пристыженными в своей надежде; приходят туда и от стыда краснеют.
6:20
καὶ και and; even
αἰσχύνην αισχυνη shame
ὀφειλήσουσιν οφειλω owe; ought
οἱ ο the
ἐπὶ επι in; on
πόλεσιν πολις city
καὶ και and; even
χρήμασιν χρημα proceeds; fund
πεποιθότες πειθω persuade
6:20
בֹּ֥שׁוּ bˌōšû בושׁ be ashamed
כִּֽי־ kˈî- כִּי that
בָטָ֑ח vāṭˈāḥ בטח trust
בָּ֥אוּ bˌāʔû בוא come
עָ֝דֶ֗יהָ ˈʕāḏˈeʸhā עַד unto
וַ wa וְ and
יֶּחְפָּֽרוּ׃ yyeḥpˈārû חפר be ashamed
6:20. confusi sunt quia speravi venerunt quoque usque ad me et pudore cooperti sunt
They arc confounded, because I have hoped: they are come also even unto me, and are covered with shame.
20. They were ashamed because they had hoped; they came thither, and were confounded.
6:20. They have been thrown into confusion, just as I had hoped; they have even come to me and are overwhelmed with shame.
6:20. They were confounded because they had hoped; they came thither, and were ashamed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:20: They were confounded because they had hoped - The caravans of Tema and Sheba. The word "confounded" here means ashamed. It represents the state of feeling which one has who has met with disappointment. He is perplexed, distressed, and ashamed that he had entertained so confident hope; see the notes at Isa 30:5. They were downcast and sad that the waters had failed, and they looked on one another with confusion and dismay. There are few images more poetic than this, and nothing that would more strikingly exhibit the disappointment of Job, that he had looked for consolation from his friends, and had not found it. He was down-cast, distressed, and disheartened, like the travelers of Tema and of Sheba, because they had nothing to offer to console him; because he had waited for them to sustain him in his afflictions, and had been wholly disappointed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: confounded: Jer 14:3, Jer 14:4, Jer 17:13; Rom 5:5, Rom 9:33
Job 6:21
John Gill
6:20 And they were confounded because they had hoped,.... When they came to the places where they hoped to find water, finding none were ashamed of their vain hope, and reflected upon themselves for being so foolish as to raise their expectations upon such a groundless surmise:
they came thither, and were ashamed; which is the same thing expressed in different words; and aptly enough describes Job's disappointment in not meeting with that relief and comfort he expected from his friends, to whom he makes application of all this in the following words.
John Wesley
6:20 Hoped - They comforted themselves with the expectation of water. Ashamed - As having deceived themselves and others. We prepare confusion for ourselves, by our vain hopes: the reeds break under us, because we lean upon them.
Robert Jamieson, A. R. Fausset and David Brown
6:20 literally, "each had hoped"; namely, that their companions would find water. The greater had been their hopes the more bitter now their disappointment;
they came thither--to the place.
and were ashamed--literally, "their countenances burn," an Oriental phrase for the shame and consternation of deceived expectation; so "ashamed" as to disappointment (Rom 5:5).
6:216:21: Դա՝ եւ դուք աւադիկ անողո՛րմ հասէք ՚ի վերայ իմ. հայեցեալ ՚ի վէրս իմ՝ երկերո՛ւք։
21 Դէ ահա դուք նոյնպէս անողորմ հասել էք ինձ վրայ. գէթ վէրքիս նայելով դուք երկիւղ կրեցէք:
21 Արդարեւ ինծի անօգուտ եղաք, Թշուառութիւն տեսաք ու սոսկացիք։
Դա եւ դուք աւադիկ անողորմ հասէք ի վերայ իմ. հայեցեալ ի վէրս իմ` երկերուք:

6:21: Դա՝ եւ դուք աւադիկ անողո՛րմ հասէք ՚ի վերայ իմ. հայեցեալ ՚ի վէրս իմ՝ երկերո՛ւք։
21 Դէ ահա դուք նոյնպէս անողորմ հասել էք ինձ վրայ. գէթ վէրքիս նայելով դուք երկիւղ կրեցէք:
21 Արդարեւ ինծի անօգուտ եղաք, Թշուառութիւն տեսաք ու սոսկացիք։
zohrab-1805▾ eastern-1994▾ western am▾
6:216:21 Так и вы теперь ничто: увидели страшное и испугались.
6:21 ἀτὰρ αταρ.1 though; while καὶ και and; even ὑμεῖς υμεις you ἐπέβητέ επιβαινω mount; step on μοι μοι me ἀνελεημόνως ανελεημονως as such; that ἰδόντες οραω view; see τὸ ο the ἐμὸν εμος mine; my own τραῦμα τραυμα wound φοβήθητε φοβεω afraid; fear
6:21 כִּֽי־ kˈî- כִּי that עַ֭תָּה ˈʕattā עַתָּה now הֱיִ֣יתֶם hᵉʸˈîṯem היה be לֹ֑ולא *lˈô לְ to תִּֽרְא֥וּ tˈirʔˌû ירא fear חֲ֝תַ֗ת ˈḥᵃṯˈaṯ חֲתַת terror וַ wa וְ and תִּירָֽאוּ׃ ttîrˈāʔû ירא fear
6:21. nunc venistis et modo videntes plagam meam timetisNow you are come: and now, seeing my affliction, you are afraid.
21. For now ye are nothing; ye see a terror, and are afraid.
6:21. Now you have arrived, and merely by seeing my affliction, you are afraid.
6:21. For now ye are nothing; ye see [my] casting down, and are afraid.
For now ye are nothing; ye see [my] casting down, and are afraid:

6:21 Так и вы теперь ничто: увидели страшное и испугались.
6:21
ἀτὰρ αταρ.1 though; while
καὶ και and; even
ὑμεῖς υμεις you
ἐπέβητέ επιβαινω mount; step on
μοι μοι me
ἀνελεημόνως ανελεημονως as such; that
ἰδόντες οραω view; see
τὸ ο the
ἐμὸν εμος mine; my own
τραῦμα τραυμα wound
φοβήθητε φοβεω afraid; fear
6:21
כִּֽי־ kˈî- כִּי that
עַ֭תָּה ˈʕattā עַתָּה now
הֱיִ֣יתֶם hᵉʸˈîṯem היה be
לֹ֑ולא
*lˈô לְ to
תִּֽרְא֥וּ tˈirʔˌû ירא fear
חֲ֝תַ֗ת ˈḥᵃṯˈaṯ חֲתַת terror
וַ wa וְ and
תִּירָֽאוּ׃ ttîrˈāʔû ירא fear
6:21. nunc venistis et modo videntes plagam meam timetis
Now you are come: and now, seeing my affliction, you are afraid.
6:21. Now you have arrived, and merely by seeing my affliction, you are afraid.
6:21. For now ye are nothing; ye see [my] casting down, and are afraid.
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
21. Так точно в ничто обратилась дружба прежних друзей: при виде пораженного страшною болезнью Иова они испугались, признали в нем грешника (XVIII:10), положение которого не может вызывать сочувствия.
Adam Clarke: Commentary on the Bible - 1831
6:21: For now ye are nothing - Ye are just to me as those deceitful torrents to the caravans of Tema and Sheba; they were nothing to them; ye are nothing to me. Ye see my casting down - Ye see that I have been hurried from my eminence into want and misery, as the flood from the top of the mountains, which is divided, evaporated, and lost in the desert.
And are afraid - Ye are terrified at the calamity that has come upon me; and instead of drawing near to comfort me, ye start back at my appearance.
Albert Barnes: Notes on the Bible - 1834
6:21: For now ye are as nothing - Margin, "or, Ye are like to it, or them." In the margin also the word "nothing" is rendered "not." This variety arises from a difference of reading in the Hebrew text, many MSS. having instead of (לא lô'), not, (לו lô'), to him, or to it. Which is correct, it is not easy to determine. Rosenmuller supposes that it is only a variety in writing the word לא l', where the waw is often used for .א The probability is, that it means, that they were as nothing - like the stream that had disappeared. This is the point of the comparison; and this Job now applies to his friends. They had promised much by their coming - like the streams when swollen by rains and melted ice. But now they were found to be nothing.
Ye see my casting down - חתת chă thath - my being broken or crushed; my calamity. Vulgate, plugam. Septuagint, τραῦμα trauma, wound.
And are afraid - Are timid and fearful. You shrink back; you dare not approach the subject boldly, or come to me with words of consolation. You came with a professed intention to administer comfort, but your courage fails.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: ye are nothing: or, ye are like to them, Heb. to it, Job 6:15, Job 13:4; Psa 62:9; Isa 2:22; Jer 17:5, Jer 17:6
nothing: Heb. not
ye see: Job 2:11-13; Psa 38:11; Pro 19:7; Jer 51:9; Mat 26:31, Mat 26:56; Ti2 4:16; Rev 18:9, Rev 18:10, Rev 18:17, Rev 18:18
Job 6:22
Carl Friedrich Keil and Franz Delitzsch
6:21
21 For now ye are become nothing;
You see misfortune, and are affrighted.
22 Have I then said, Give unto me,
And give a present for me from your substance,
23 And deliver me from the enemy's hand,
And redeem me from the hand of the tyrant?
In Job 6:21, the reading wavers between לו and לא, with the Keri לו; but לו, which is consequently the lectio recepta, gives no suitable meaning, only in a slight degree appropriate, as this: ye are become it, i.e., such a mountain brook; for הייתם is not to be translated, with Stickel and others, estis, but facti estis. The Targum, however, translates after the Chethib: ye are become as though ye had never been, i.e., nothingness. Now, since לא, Aramaic לה, can (as Dan 4:32 shows) be used as a substantive (a not = a null), and the thought: ye are become nothing, your friendship proves itself equal to null, suits the imagery just used, we decide in favour of the Chethib; then in the figure the בתּהוּ עלה corresponds most to this, and is also, therefore, not to be explained away. The lxx, Syr., Vulg., translate לי instead of לו: ye are become it (such deceitful brooks) to me. Ewald proposes to read לי הייתם עתה כן (comp. the explanation, Ges. 137, rem. 3), - a conjecture which puts aside all difficulty; but the sentence with לא commends itself as being bolder and more expressive. All the rest explains itself. It is remarkable that in Job 6:21 the reading תּירוּ is also found, instead of תּראוּ: ye dreaded misfortune, and ye were then affrighted. הבוּ is here, as an exception, properispomenon, according to Ges. 29, 3. כּח, as Prov 5:10; Lev 26:20, what one has obtained by putting forth one's strength, syn. חיל, outward strength.
Geneva 1599
6:21 For now ye are (m) nothing; ye see [my] casting down, and are afraid.
(m) That is, like this brook which deceives them who think to have water there in their need, as I looked for consolation from you.
John Gill
6:21 For now ye are nothing,.... Once they seemed to be something to him; he thought them men wise, good, and religious, kind, bountiful, and tenderhearted; but now he found them otherwise, they were nothing to him as friends or as comforters in his distress; the "Cetib", or Scripture, is, as we read, and is followed by many; but the marginal reading is, "now ye are to it" (a); that is, ye are like to it, the brook whose waters he had been describing; so Jarchi interprets it; Mr. Broughton very agreeably takes in both, "so now ye are become like that, even nothing"; as that deceitful brook is no more, nor of any use to travellers fainting through thirst; so ye are like that, of no use and advantage to me in my affliction:
ye see my casting down; from a state of prosperity to a state of adversity; from a pinnacle of honour, from being the greatest man in the east, a civil magistrate, and the head of a flourishing family, to the lowest degree of disgrace and dishonour; from wealth and riches to want and poverty; as well as saw the inward dejection of his mind, through the poisoned arrows of the Almighty within him:
and ye are afraid; of the righteous judgments of God, taking these calamities to be such, and fearing the same or the like should fall on them, should they keep him company; or however should they patronize and defend him; and afraid also of being too near him, lest his breath, and the smell of him, should be infectious, and they should catch a distemper from him; or lest he should be expensive and troublesome to them.
(a) "certe nunc fuistis illi", Bolducius; so Michaelis; "certe nunc estis similes illi", Pagninus, Vatablus, Mercerus.
John Wesley
6:21 Nothing - You are to me as if you had never come to me; for I have no comfort from you. Afraid - You are shy of me, and afraid for yourselves, lest some further plagues should come upon me, wherein you for my sake, should be involved: or, lest I should be burdensome to you.
Robert Jamieson, A. R. Fausset and David Brown
6:21 As the dried-up brook is to the caravan, so are ye to me, namely, a nothing; ye might as well not be in existence [UMBREIT]. The Margin "like to them," or "to it" (namely, the waters of the brook), is not so good a reading.
ye see, and are afraid--Ye are struck aghast at the sight of my misery, and ye lose presence of mind. Job puts this mild construction on their failing to relieve him with affectionate consolation.
6:226:22: Արդ ես զձեզ ինչ խնդրեցի՞.
22 Այժմ բան խնդրեցի՞ ես ձեզնից,
22 Ես ձեզի ըսի՞՝ «Ինծի բերէք Ու ձեր ստացուածքէն ընծայ տուէք ինծի։
Արդ ես զձե՞զ ինչ խնդրեցի:

6:22: Արդ ես զձեզ ինչ խնդրեցի՞.
22 Այժմ բան խնդրեցի՞ ես ձեզնից,
22 Ես ձեզի ըսի՞՝ «Ինծի բերէք Ու ձեր ստացուածքէն ընծայ տուէք ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
6:226:22 Говорил ли я: дайте мне, или от достатка вашего заплатите за меня;
6:22 τί τις.1 who?; what? γάρ γαρ for μή μη not τι τις anyone; someone ὑμᾶς υμας you ᾔτησα αιτεω ask ἢ η or; than τῆς ο the παρ᾿ παρα from; by ὑμῶν υμων your ἰσχύος ισχυς force ἐπιδέομαι επιδεω in need of; fasten on
6:22 הֲֽ hˈᵃ הֲ [interrogative] כִי־ ḵî- כִּי that אָ֭מַרְתִּי ˈʔāmartî אמר say הָ֣בוּ hˈāvû יהב give לִ֑י lˈî לְ to וּ֝ ˈû וְ and מִ mi מִן from כֹּחֲכֶ֗ם kkōḥᵃḵˈem כֹּחַ strength שִׁחֲד֥וּ šiḥᵃḏˌû שׁחד give present בַעֲדִֽי׃ vaʕᵃḏˈî בַּעַד distance
6:22. numquid dixi adferte mihi et de substantia vestra donate mihiDid I say: Bring to me, and give me of your substance?
22. Did I say, Give unto me? or, offer a present for me of your substance?
6:22. Did I say: “Bring to me and give to me from your necessities?”
6:22. Did I say, Bring unto me? or, Give a reward for me of your substance?
Did I say, Bring unto me? or, Give a reward for me of your substance:

6:22 Говорил ли я: дайте мне, или от достатка вашего заплатите за меня;
6:22
τί τις.1 who?; what?
γάρ γαρ for
μή μη not
τι τις anyone; someone
ὑμᾶς υμας you
ᾔτησα αιτεω ask
η or; than
τῆς ο the
παρ᾿ παρα from; by
ὑμῶν υμων your
ἰσχύος ισχυς force
ἐπιδέομαι επιδεω in need of; fasten on
6:22
הֲֽ hˈᵃ הֲ [interrogative]
כִי־ ḵî- כִּי that
אָ֭מַרְתִּי ˈʔāmartî אמר say
הָ֣בוּ hˈāvû יהב give
לִ֑י lˈî לְ to
וּ֝ ˈû וְ and
מִ mi מִן from
כֹּחֲכֶ֗ם kkōḥᵃḵˈem כֹּחַ strength
שִׁחֲד֥וּ šiḥᵃḏˌû שׁחד give present
בַעֲדִֽי׃ vaʕᵃḏˈî בַּעַד distance
6:22. numquid dixi adferte mihi et de substantia vestra donate mihi
Did I say: Bring to me, and give me of your substance?
6:22. Did I say: “Bring to me and give to me from your necessities?”
6:22. Did I say, Bring unto me? or, Give a reward for me of your substance?
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
22-23. Иов ничем не вызвал подобной перемены в отношении к себе друзей: он не требовал и не требует от них какой-нибудь жертвы, полагающей конец дружбе (Притч XXV:17).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Did I say, Bring unto me? or, Give a reward for me of your substance? 23 Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty? 24 Teach me, and I will hold my tongue: and cause me to understand wherein I have erred. 25 How forcible are right words! but what doth your arguing reprove? 26 Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind? 27 Yea, ye overwhelm the fatherless, and ye dig a pit for your friend. 28 Now therefore be content, look upon me; for it is evident unto you if I lie. 29 Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it. 30 Is there iniquity in my tongue? cannot my taste discern perverse things?
Poor Job goes on here to upbraid his friends with their unkindness and the hard usage they gave him. He here appeals to themselves concerning several things which tended both to justify him and to condemn them. If they would but think impartially, and speak as they thought, they could not but own,
I. That, though he was necessitous, yet he was not craving, nor burdensome to his friends. Those that are so, whose troubles serve them to beg by, are commonly less pitied than the silent poor. Job would be glad to see his friends, but he did not say, Bring unto me (v. 22), or, Deliver me, v. 23. He did not desire to put them to any expense, did not urge his friends either, 1. To make a collection for him, to set him up again in the world. Though he could plead that his losses came upon him by the hand of God and not by any fault or folly of his own,--that he was utterly ruined and impoverished,--that he had lived in good condition, and that when he had wherewithal he was charitable and ready to help those that were in distress,--that his friends were rich, and able to help him, yet he did not say, Give me of your substance. Note, A good man, when troubled himself, is afraid of being troublesome to his friends. Or, 2. To raise the country for him, to help him to recover his cattle out of the hands of the Sabeans and Chaldeans, or to make reprisals upon them: "Did I send for you to deliver me out of the hand of the mighty? No, I never expected you should either expose yourselves to any danger or put yourselves to any charge upon my account. I will rather sit down content under my affliction, and make the best of it, than sponge upon my friends." St. Paul worked with his hands, that he might not be burdensome to any. Job's not asking their help did not excuse them from offering it when he needed it and it was in the power of their hands to give it; but it much aggravated their unkindness when he desired no more from them than a good look, and a good word, and yet could not obtain them. It often happens that from man, even when we expect little, we have less, but from God, even when we expect much, we have more, Eph. iii. 20.
II. That, though he differed in opinion from them, yet he was not obstinate, but ready to yield to conviction, and to strike sail to truth as soon as ever it was made to appear to him that he was in an error (v. 24, 25): "If, instead of invidious reflections and uncharitable insinuations, you will give me plain instructions and solid arguments, which shall carry their own evidence along with them, I am ready to acknowledge my error and own myself in a fault: Teach me, and I will hold my tongue; for I have often found, with pleasure and wonder, how forcible right words are. But the method you take will never make proselytes: What doth your arguing reprove? Your hypothesis is false, your surmises are groundless, your management is weak, and your application peevish and uncharitable." Note, 1. Fair reasoning has a commanding power, and it is a wonder if men are not conquered by it; but railing and foul language are impotent and foolish, and it is no wonder if men are exasperated and hardened by them. 2. It is the undoubted character of every honest man that he is truly desirous to have his mistakes rectified, and to be made to understand wherein he has erred; and he will acknowledge that right words, when they appear to him to be so, though contrary to his former sentiments, are both forcible and acceptable.
III. That, though he had been indeed in a fault, yet they ought not to have given him such hard usage (v. 26, 27): "Do you imagine, or contrive with a great deal of art" (for so the word signifies), "to reprove words, some passionate expressions of mine in this desperate condition, as if they were certain indications of reigning impiety and atheism? A little candour and charity would have served to excuse them, and to put a better construction upon them. Shall a man's spiritual state be judged of by some rash and hasty words, which a surprising trouble extorts from him? Is it fair, is it kind, is it just, to criticize in such a case? Would you yourselves be served thus?" Two things aggravated their unkind treatment of him:-- 1. That they took advantage of his weakness and the helpless condition he was in: You overwhelm the fatherless, a proverbial expression, denoting that which is most barbarous and inhuman. "The fatherless cannot secure themselves from insults, which emboldens men of base and sordid spirits to insult them and trample upon them; and you do so by me." Job, being a childless father, thought himself as much exposed to injury as a fatherless child (Ps. cxxvii. 5) and had reason to be offended with those who therefore triumphed over him. Let those who overwhelm and overpower such as upon any account may be looked upon as fatherless know that therein they not only put off the compassions of man, but fight against the compassions of God, who is, and will be, a Father of the fatherless and a helper of the helpless. 2. That they made a pretence of kindness: "You dig a pit for your friend; not only you are unkind to me, who am your friend, but, under colour of friendship, you ensnare me." When they came to see and sit with him he thought he might speak his mind freely to them, and that the more bitter his complaints to them were the more they would endeavour to comfort him. This made him take a greater liberty than otherwise he would have done. David, though he smothered his resentments when the wicked were before him, would probably have given vent to them if none had been by but friends, Ps. xxxix. 1. But this freedom of speech, which their professions of concern for him made him use, had exposed him to their censures, and so they might be said to dig a pit for him. Thus, when our hearts are hot within us, what is ill done we are apt to misrepresent as if done designedly.
IV. That, though he had let fall some passionate expressions, yet in the main he was in the right, and that his afflictions, though very extraordinary, did not prove him to be a hypocrite or a wicked man. His righteousness he holds fast, and will not let it go. For the evincing of it he here appeals, 1. To what they saw in him (v. 28): "Be content, and look upon me; what do you see in me that bespeaks me either a madman or a wicked man? Nay, look in my face, and you may discern there the indications of a patient and submissive spirit, for all this. Let the show of my countenance witness for me that, though I have cursed my day, I do not curse my God." Or rather, "Look upon my ulcers and sore boils, and by them it will be evident to you that I do not lie," that is, "that I do not complain without cause. Let your own eyes convince you that my condition is very sad, and that I do not quarrel with God by making it worse than it is." 2. To what they heard from him, v. 30. "You hear what I have to say: Is there iniquity in my tongue? that iniquity that you charge me with? Have I blasphemed God or renounced him? Are not my present arguings right? Do not you perceive, by what I say, that I can discern perverse things? I can discover your fallacies and mistakes, and, if I were myself in an error, I could perceive it. Whatever you think of me, I know what I say." 3. To their own second and sober thoughts (v. 29): "Return, I pray you, consider the thing over again without prejudice and partiality, and let not the result be iniquity, let it not be an unrighteous sentence; and you will find my righteousness is in it," that is, "I am in the right in this matter; and, though I cannot keep my temper as I should, I keep my integrity, and have not said, nor done, nor suffered, any thing which will prove me other than an honest man." A just cause desires nothing more than a just hearing, and if need be a re-hearing.
Adam Clarke: Commentary on the Bible - 1831
6:22: Did I say, Bring unto me? - Why do you stand aloof? Have I asked you to bring me any presents? or to supply my wants out of your stores?
Albert Barnes: Notes on the Bible - 1834
6:22: Did I say, Bring unto me? - Job proceeds to state that their conduct in this had been greatly aggravated by the fact that they had come voluntarily. He had not asked them to come. He had desired no gift; no favor. He had not applied to them in any way or form for help. They had come of their own accord, and when they came they uttered only the language of severity and reproach. If he had asked them to aid him, the case would have been different. That would have given them some excuse for interposing in the case. But now the whole was gratuitous and unasked. He did not desire their interference, and he implies by these remarks that if they could say nothing that would console him, it would have been kindness in them to have said nothing.
Or, Give a reward for me of your substance? - That is, did I ask a present from you out of your property? I asked nothing. I have on no occasion asked you to interpose and aid me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: Bring unto me: Job 42:11; Sa1 12:3; Act 20:33
Job 6:23
Geneva 1599
6:22 Did I say, Bring unto me? or, Give a reward for me of your (n) substance?
(n) He touches the worldlings who for need will give part of their goods, and much more these men, who would not give him comfortable words.
John Gill
6:22 Did I say, bring unto me?.... Or, "give unto me" (b); did I invite you to come to me, and bring in your hands presents for me, to support me under my necessitous circumstances?
or give a reward for me of your substance? did I ever ask anything of you? if I had, it would have been but your duty to have given freely to me in my deplorable circumstances; and it might have been expected you would have given without asking, seeing my necessities so great: or did I desire you to communicate out of the great wealth and abundant riches you are possessed of to others on my behalf, to plead my cause among men, and to get a favourable sentence upon me, that I might not be traduced as a wicked man by censorious tongues? had I ever been troublesome to you in any respect, you might have been provoked to use me ill; but since nothing of this kind has ever been requested of you, you might have forborne ill language and hard words; which are often given to beggars; for when a man is fallen to decay, and becomes troublesome by his importunity, twenty things are raked up by his friends against his character; as that he has been lazy and indolent, or lavish and extravagant, &c. to save their money, and excuse them from acts of charity; but this was not the case here.
(b) "date mihi", Junius & Tremellius, Piscator, Drusius, Cocceius, Michaelis.
John Wesley
6:22 Did I say - Give me something for my support or relief. You might have at least given me comfortable words, when I expected nothing else from you.
Robert Jamieson, A. R. Fausset and David Brown
6:22 And yet I did not ask you to "bring me" a gift; or to "pay for me out of your substance a reward" (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment.
6:236:23: կամ ձերո՞վ զօրութեամբդ կարօտեալ իցեմ ապրեցուցանե՛լ զիս ՚ի թշնամեաց. կամ ՚ի ձեռաց հզօրաց փրկել զիս։
23 կամ միթէ ձե՞ր ուժով կարող եմ փրկել ինձ թշնամուց, կամ փրկել հզօրաց ձեռքերից:
23 Կամ՝ զիս թշնամիին ձեռքէն ազատեցէք Ու բռնաւորներուն ձեռքէն զիս փրկեցէք»։
կամ ձերո՞վ զօրութեամբդ կարօտեալ իցեմ ապրեցուցանել զիս ի թշնամեաց, կամ ի ձեռաց հզօրաց փրկել զիս:

6:23: կամ ձերո՞վ զօրութեամբդ կարօտեալ իցեմ ապրեցուցանե՛լ զիս ՚ի թշնամեաց. կամ ՚ի ձեռաց հզօրաց փրկել զիս։
23 կամ միթէ ձե՞ր ուժով կարող եմ փրկել ինձ թշնամուց, կամ փրկել հզօրաց ձեռքերից:
23 Կամ՝ զիս թշնամիին ձեռքէն ազատեցէք Ու բռնաւորներուն ձեռքէն զիս փրկեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:236:23 и избавьте меня от руки врага, и от руки мучителей выкупите меня?
6:23 ὥστε ωστε as such; that σῶσαί σωζω save με με me ἐξ εκ from; out of ἐχθρῶν εχθρος hostile; enemy ἢ η or; than ἐκ εκ from; out of χειρὸς χειρ hand δυναστῶν δυναστης dynasty; dynast ῥύσασθαί ρυομαι rescue με με me
6:23 וּ û וְ and מַלְּט֥וּנִי mallᵊṭˌûnî מלט escape מִ mi מִן from יַּד־ yyaḏ- יָד hand צָ֑ר ṣˈār צַר adversary וּ û וְ and מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand עָרִיצִ֣ים ʕārîṣˈîm עָרִיץ ruthless תִּפְדּֽוּנִי׃ tifdˈûnî פדה buy off
6:23. vel liberate me de manu hostis et de manu robustorum eruite meOr deliver me from the hand of the enemy, and rescue me out of the hand of the mighty?
23. Or, Deliver me from the adversary’s hand? or, Redeem me from the hand of the oppressors?
6:23. or, “Free me from the hand of the enemy and rescue me from the hand of the strong?”
6:23. Or, Deliver me from the enemy’s hand? or, Redeem me from the hand of the mighty?
Or, Deliver me from the enemy' s hand? or, Redeem me from the hand of the mighty:

6:23 и избавьте меня от руки врага, и от руки мучителей выкупите меня?
6:23
ὥστε ωστε as such; that
σῶσαί σωζω save
με με me
ἐξ εκ from; out of
ἐχθρῶν εχθρος hostile; enemy
η or; than
ἐκ εκ from; out of
χειρὸς χειρ hand
δυναστῶν δυναστης dynasty; dynast
ῥύσασθαί ρυομαι rescue
με με me
6:23
וּ û וְ and
מַלְּט֥וּנִי mallᵊṭˌûnî מלט escape
מִ mi מִן from
יַּד־ yyaḏ- יָד hand
צָ֑ר ṣˈār צַר adversary
וּ û וְ and
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
עָרִיצִ֣ים ʕārîṣˈîm עָרִיץ ruthless
תִּפְדּֽוּנִי׃ tifdˈûnî פדה buy off
6:23. vel liberate me de manu hostis et de manu robustorum eruite me
Or deliver me from the hand of the enemy, and rescue me out of the hand of the mighty?
6:23. or, “Free me from the hand of the enemy and rescue me from the hand of the strong?”
6:23. Or, Deliver me from the enemy’s hand? or, Redeem me from the hand of the mighty?
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Adam Clarke: Commentary on the Bible - 1831
6:23: Or, Deliver me - Did I send to you to come and avenge me of the destroyers of my property, or to rescue my substance out of the hands of my enemies?
Albert Barnes: Notes on the Bible - 1834
6:23: Or, Deliver me out of the enemy's hand? - At no time have I called on you to rescue me from a foe.
Or, Redeem me? - That is, rescue me from the hand of robbers. The meaning is, that he was in no way beholden to them; he had never called on them for assistance; and there was therefore no claim which they could now have to afflict him further by their reflections. There seems to be something peevish in these remarks; and we need not attempt to justify the spirit which dictated them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: Redeem: Job 5:20; Lev 25:48; Neh 5:8; Psa 49:7, Psa 49:8, Psa 49:15, Psa 107:2; Jer 15:21
Job 6:24
John Gill
6:23 Or, deliver me from the enemies' hand?.... Or, "out of the hand of straitness" (c); out of tribulation and difficulties with which he was pressed on every side:
or redeem me from the hand of the mighty? fetch back his cattle out of the hands of the Sabeans and Chaldeans, either by force of arms, as Abraham brought back Lot, and all his goods, when taken and carried away by the four king's, or by giving a ransom price for them. Job had asked no such favour of them; he had not troubled them with any such suits, and therefore they had no reason to use him in the manner they did, as he apprehended; it would be soon enough to flout and fling at him when he applied to them for any relief.
(c) "e manu tribulatoris, vel tribulationis", Vatablus.
John Wesley
6:23 Deliver - By the force of your arms, as Abraham delivered Lot. Redeem - By price or ransom.
Robert Jamieson, A. R. Fausset and David Brown
6:23 the mighty--the oppressor, or creditor, in whose power the debtor was [UMBREIT].
6:246:24: Ուսուցէ՛ք զիս՝ եւ ես լռեցից. եւ եթէ մոլորեա՞լ ինչ իցեմ, արարէ՛ք զիս խելամուտ։
24 Ուսուցէք դուք էլ ինձ՝ կը լռեմ: Իսկ եթէ մոլորուած ես լինեմ, ինձ խելքի՛ բերէք դուք:
24 Սորվեցուցէք ինծի, որ լուռ կենամ Ու հասկցուցէք ինծի, թէ ի՞նչ բանի մէջ սխալեր եմ։
Ուսուցէք զիս` եւ ես լռեցից. եւ եթէ մոլորեալ ինչ իցեմ, արարէք զիս խելամուտ:

6:24: Ուսուցէ՛ք զիս՝ եւ ես լռեցից. եւ եթէ մոլորեա՞լ ինչ իցեմ, արարէ՛ք զիս խելամուտ։
24 Ուսուցէք դուք էլ ինձ՝ կը լռեմ: Իսկ եթէ մոլորուած ես լինեմ, ինձ խելքի՛ բերէք դուք:
24 Սորվեցուցէք ինծի, որ լուռ կենամ Ու հասկցուցէք ինծի, թէ ի՞նչ բանի մէջ սխալեր եմ։
zohrab-1805▾ eastern-1994▾ western am▾
6:246:24 Науч{и}те меня, и я замолчу; укажите, в чем я погрешил.
6:24 διδάξατέ διδασκω teach με με me ἐγὼ εγω I δὲ δε though; while κωφεύσω κωφευω if; whether τι τις anyone; someone πεπλάνημαι πλαναω mislead; wander φράσατέ φραζω explain μοι μοι me
6:24 הֹ֭ורוּנִי ˈhôrûnî ירה teach וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אַחֲרִ֑ישׁ ʔaḥᵃrˈîš חרשׁ be deaf וּ û וְ and מַה־ mah- מָה what שָּׁ֝גִ֗יתִי ˈššāḡˈîṯî שׁגה err הָבִ֥ינוּ hāvˌînû בין understand לִֽי׃ lˈî לְ to
6:24. docete me et ego tacebo et si quid forte ignoravi instruite meTeach me, and I will hold my peace: and if I have been ignorant of any thing, instruct me.
24. Teach me, and I will hold my peace: and cause me to understand wherein I have erred.
6:24. Teach me, and I will be silent, and if by chance I have been ignorant of anything, instruct me.
6:24. Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
Teach me, and I will hold my tongue: and cause me to understand wherein I have erred:

6:24 Науч{и}те меня, и я замолчу; укажите, в чем я погрешил.
6:24
διδάξατέ διδασκω teach
με με me
ἐγὼ εγω I
δὲ δε though; while
κωφεύσω κωφευω if; whether
τι τις anyone; someone
πεπλάνημαι πλαναω mislead; wander
φράσατέ φραζω explain
μοι μοι me
6:24
הֹ֭ורוּנִי ˈhôrûnî ירה teach
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
אַחֲרִ֑ישׁ ʔaḥᵃrˈîš חרשׁ be deaf
וּ û וְ and
מַה־ mah- מָה what
שָּׁ֝גִ֗יתִי ˈššāḡˈîṯî שׁגה err
הָבִ֥ינוּ hāvˌînû בין understand
לִֽי׃ lˈî לְ to
6:24. docete me et ego tacebo et si quid forte ignoravi instruite me
Teach me, and I will hold my peace: and if I have been ignorant of any thing, instruct me.
6:24. Teach me, and I will be silent, and if by chance I have been ignorant of anything, instruct me.
6:24. Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-27. Не правы друзья, изменив чувствам дружбы, не правы они и в роли обвинителей Иова. Иов согласился бы с друзьями, если бы они указали действительные погрешности в его речах и словах. Он замолчал бы пред правдою (ст. 24-25). Но ведь друзья порицают слова, принадлежащие ветру, слова отчаявшегося (точный перевод ст. 26: будет такой: "порицать ли слова вы думаете? Но ветру принадлежат слова отчаявшегося"), т. е. думают доказать его виновность нечаянно вырвавшимися в состоянии отчаяния, горячности словами, преувеличенность которых очевидна. Основываясь только на таких выражениях, друзья относятся к Иову, как безжалостные кредиторы к юному сироте, наследнику их должника ("нападаете на сироту" - ст. 27, точнее: "бросаете жребий касательно сироты"); они готовы даже продать его (евр. "тикру", переводимое "роете яму", происходит от глагола "кара", означающего и "покупать" - Втор II:6; Ос III:2. Уподобление друзей купцам во второй части ст. 27: вполне соответствует уподоблению их кредиторам в первой).
Adam Clarke: Commentary on the Bible - 1831
6:24: Teach me - Show me where I am mistaken. Bring proper arguments to convince me of my errors; and you will soon find that I shall gladly receive your counsels, and abandon the errors of which I may be convicted.
Albert Barnes: Notes on the Bible - 1834
6:24: Teach me, and I will hold my tongue - That is, give me any real instruction, or show me what is my duty, and I will be silent. By this he means that Eliphaz had really imparted no instruction, but had dealt only in the language of reproof. The sense is, "I would willingly sit and listen where truth is imparted, and where I could be enabled to see the reason of the divine dealings. If I could be made to understand where I have erred, I would acquiesce."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: Teach me: Job 5:27, Job 32:11, Job 32:15, Job 32:16, Job 33:1, Job 33:31-33, Job 34:32; Psa 32:8; Pro 9:9, Pro 25:12; Jam 1:19
I will: Psa 39:1, Psa 39:2; Jam 3:2
cause me: Job 10:2; Psa 19:12
Job 6:25
Carl Friedrich Keil and Franz Delitzsch
6:24
24 Teach me, and I will be silent,
And cause me to understand wherein I have failed.
25 How forcible are words in accordance with truth!
But what doth reproof from you reprove?
26 Do you think to reprove words?
The words of one in despair belong to the wind.
27 Ye would even cast lots for the orphan,
And traffic about your friend.
נמרצוּ, Job 6:25, in the signification of נמלצוּ (Ps 119:103), would suit very well: how smooth, delicate, sweet, are, etc. (Hirz., Ew., Schlottm.); but this meaning does not suit Job 16:3. Hupfeld, by comparison with mar, bitter, translates: quantumvis acerba; but מה may signify quidquid, though not quantumvis. Hahn compares the Arabic verb to be sick, and translates: in what respect are right words bad; but physical disease and ethical badness are not such nearly related ideas. Ebrard: honest words are not taken amiss; but with an inadmissible application of Job 16:3. Von Gerl. is best: how strong or forcible are, etc. מרץ is taken as related to פּרץ, in the signification to penetrate; Hiph. to goad; Niph. to be furnished with the property of penetrating, - used here of penetrating speech; 3Kings 2:8, of a curse inevitably carried out; Mic 2:10, of unsparing destruction. Words which keep the straight way to truth, go to the heart; on the contrary, what avails the reproving from you, i.e., which proceeds from you? הוכח, inf. absol. as Prov 25:27, and in but a few other passages as subject; מכּם, as Job 5:15, the sword going forth out of their mouth. In Job 6:26 the waw introduces a subordinate adverbial clause: while, however, the words of one in despair belong to the wind, that they may be carried away by it, not to the judgment which retains and analyzes them, without considering the mood of which they are the hasty expression. The futt. express the extent to which their want of feeling would go, if the circumstances for it only existed; they are subjunctive, as Job 3:13, Job 3:16. גּורל, the lot, is to be supplied to תּפּילוּ, as 1Kings 14:42. The verb כּרה, however, does not here signify to dig, so that שׁחת, a pit, should be supplied (Heiligst.), still less: dig out earth, and cast it on any one (Ebrard); but has the signification of buying and selling with על of the object, exactly like Job 39:27.
Geneva 1599
6:24 Teach me, and I will (o) hold my tongue: and cause me to understand wherein I have erred.
(o) Show me where I have erred, and I will confess my sin.
John Gill
6:24 Teach me, and I will hold my tongue,.... Job having made his defence, and which he thought a sufficient one to acquit him of the charge against him; yet to show that he was not stubborn and flexible, but was open to conviction, and ready to attend and hearken to what might be further said, desires to be taught and instructed in the way of his duty; suggesting that, upon being convinced of his mistakes, he should ingenuously acknowledge them: good men are desirous of being taught both of God and men; they are not above instruction, or think themselves wiser than their teachers; they are willing to receive knowledge, not only from their superiors, but from their equals, and even from those that are inferior to them, as Job from his friends, though they had been unkind to him, and bore very hard upon him; and he promises that while they were speaking he would be silent, and not noisy, and clamorous, nor interrupt nor contradict them; but would patiently and attentively listen to what they said, and seriously consider it, and weigh it well in his mind; and, should he be convinced thereby, would no longer continue his complaints unto God, nor murmur at his providences; and would cease reflecting on them his friends, and no more charge them with deceit, perfidy, and unkindness; and by his silence would acknowledge his guilt, and not pertinaciously stand in an evil matter, but lay his hand on his mouth; hold his tongue, as our English phrase is, a Graecism (z); that is, be silent, as in Hebrew; and even take shame to himself, and in this way confess his iniquity, and do so no more:
and cause me to understand wherein I have erred; not that he allowed that he was in an error; for all that he says, both before and after, shows that he thought himself free from any; only, that whereas there was a possibility that he might be in one, he should be glad to have it pointed out; for he would not willingly and obstinately continue therein: error is common to human nature; the best of men are liable to mistakes; and those are so frequent and numerous, that many of them escape notice; "who can understand his errors?" Ps 19:12; wherefore wise and good men will esteem it a favour to have their errors pointed out to them, and their mistakes rectified; and it becomes men of capacity and ability to take some pains to do this, since he that converts one that has erred, whether in principle or practice, saves a soul from death, and covers a multitude of sins; Jas 5:19; Job is desirous, that if he had imbibed or uttered any error in principle, any thing unbecoming the Divine Being, contrary to his perfections, or to the holy religion which he professed, or was guilty of any in practice, in his conduct and behaviour, especially under the present providence, that it might be clearly made out unto him, and he should at once frankly and freely own it, retract and relinquish it.
(z) , Aelian. Var. Hist. l. 2. c. 2.
John Wesley
6:24 Teach - Convince me by solid arguments. I will - I will patiently hear and gladly receive your counsels.
Robert Jamieson, A. R. Fausset and David Brown
6:24 Irony. If you can "teach me" the right view, I am willing to be set right, and "hold my tongue"; and to be made to see my error. But then if your words be really the right words, how is it that they are so feeble? "Yet how feeble are the words of what you call the right view." So the Hebrew is used (in Mic 2:10; Mic 1:9). The English Version, "How powerful," &c., does not agree so well with the last clause of the verse.
6:256:25: Այլ ուրեմն խոտա՛ն են բանք ճշմարտի. քանզի ո՛չ եթէ ՚ի ձէնջ խնդրեմ զօրութիւն։
25 Բայց կարծէք իզուր են խօսքերն այս ճշմարիտ. չէ՞ որ ես ձեզանից զօրութիւն չեմ խնդրում:
25 Ուղիղ խօսքերը որչա՜փ զօրաւոր են. Բայց ձեր յանդիմանութիւնը ի՞նչ կը նշանակէ։
Այլ ուրեմն խոտան են բանք ճշմարտի. քանզի ոչ եթէ ի ձէնջ խնդրեմ զօրութիւն:

6:25: Այլ ուրեմն խոտա՛ն են բանք ճշմարտի. քանզի ո՛չ եթէ ՚ի ձէնջ խնդրեմ զօրութիւն։
25 Բայց կարծէք իզուր են խօսքերն այս ճշմարիտ. չէ՞ որ ես ձեզանից զօրութիւն չեմ խնդրում:
25 Ուղիղ խօսքերը որչա՜փ զօրաւոր են. Բայց ձեր յանդիմանութիւնը ի՞նչ կը նշանակէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:256:25 Как сильны слова правды! Но что доказывают обличения ваши?
6:25 ἀλλ᾿ αλλα but ὡς ως.1 as; how ἔοικεν εικω.1 resemble; like φαῦλα φαυλος foul ἀληθινοῦ αληθινος truthful; true ῥήματα ρημα statement; phrase οὐ ου not γὰρ γαρ for παρ᾿ παρα from; by ὑμῶν υμων your ἰσχὺν ισχυς force αἰτοῦμαι αιτεω ask
6:25 מַה־ mah- מָה what נִּמְרְצ֥וּ nnimrᵊṣˌû מרץ hurt אִמְרֵי־ ʔimrê- אֵמֶר word יֹ֑שֶׁר yˈōšer יֹשֶׁר uprightness וּ û וְ and מַה־ mah- מָה what יֹּוכִ֖יחַ yyôḵˌîₐḥ יכח reprove הֹוכֵ֣חַ hôḵˈēₐḥ יכח reprove מִכֶּֽם׃ mikkˈem מִן from
6:25. quare detraxistis sermonibus veritatis cum e vobis nullus sit qui possit arguereWhy have you detracted the words of truth, whereas there is none of you that can reprove me?
25. How forcible are words of uprightness! but what doth your arguing reprove?
6:25. Why have you diminished the words of truth, when there is none of you who is able to offer proof against me?
6:25. How forcible are right words! but what doth your arguing reprove?
How forcible are right words! but what doth your arguing reprove:

6:25 Как сильны слова правды! Но что доказывают обличения ваши?
6:25
ἀλλ᾿ αλλα but
ὡς ως.1 as; how
ἔοικεν εικω.1 resemble; like
φαῦλα φαυλος foul
ἀληθινοῦ αληθινος truthful; true
ῥήματα ρημα statement; phrase
οὐ ου not
γὰρ γαρ for
παρ᾿ παρα from; by
ὑμῶν υμων your
ἰσχὺν ισχυς force
αἰτοῦμαι αιτεω ask
6:25
מַה־ mah- מָה what
נִּמְרְצ֥וּ nnimrᵊṣˌû מרץ hurt
אִמְרֵי־ ʔimrê- אֵמֶר word
יֹ֑שֶׁר yˈōšer יֹשֶׁר uprightness
וּ û וְ and
מַה־ mah- מָה what
יֹּוכִ֖יחַ yyôḵˌîₐḥ יכח reprove
הֹוכֵ֣חַ hôḵˈēₐḥ יכח reprove
מִכֶּֽם׃ mikkˈem מִן from
6:25. quare detraxistis sermonibus veritatis cum e vobis nullus sit qui possit arguere
Why have you detracted the words of truth, whereas there is none of you that can reprove me?
6:25. Why have you diminished the words of truth, when there is none of you who is able to offer proof against me?
6:25. How forcible are right words! but what doth your arguing reprove?
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Adam Clarke: Commentary on the Bible - 1831
6:25: How forcible are right words - A well-constructed argument, that has truth for its basis, is irresistible.
But what doth your arguing reprove? - Your reasoning is defective, because your premises are false; and your conclusions prove nothing, because of the falsity of the premises whence they are drawn. The last clause, literally rendered, is, What reproof, in a reproof from you? As you have proved no fault you have consequently reproved no vice. Instead of מה נמרצו mah nimretsu, "how forcible," מה נמלצו mah nimletsu, "how savoury or pleasant," is the reading of two MSS., the Chaldee, and some of the rabbins. Both senses are good, but the common reading is to be preferred.
Albert Barnes: Notes on the Bible - 1834
6:25: How forcible are right words! - How weighty and impressive are words of truth! Job means that he was accustomed to feel their power, and to admit it on his soul. If their words were such, he would listen to them with profound attention, and in silence. The expression has a proverbial cast.
But what doth your arguing reprove? - Or rather, what doth the reproof from you reprove? or what do your reproaches prove? Job professes a readiness to listen to words of truth and wisdom; he complains that the language of reproach used by them was not adapted to instruct his understanding or to benefit his heart. As it was, he did not feel himself convinced, and was likely to derive no advantage from what they said.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: forcible: Job 4:4, Job 16:5; Pro 12:18, Pro 16:21-24, Pro 18:21, Pro 25:11; Ecc 12:10, Ecc 12:11
what doth: Job 13:5, Job 16:3, Job 16:4, Job 21:34, Job 24:25, Job 32:3
Job 6:26
Geneva 1599
6:25 How (p) forcible are right words! but what doth your arguing reprove?
(p) He who has a good conscience does not shrink at the sharp words or reasonings of others, unless they are able to persuade him by reason.
John Gill
6:25 How forcible are right words!.... That are according to right reason; such as may be called strong reasons, or bony arguments, as in Is 41:21; there are strength and weight in such words, reasonings, and arguments; they bring evidence and conviction with them, and are very powerful to persuade the mind to an assent unto them, and have great influence to engage to a profession or practice of what they are used for; such are more especially the words of God, the Scriptures of truth, the doctrines of the Gospel; these are right words, see Prov 8:6; they are not contrary to right reason, although above it; and are agreeably to sanctified reason, and received by it; they are according to the perfections of God, even his righteousness and holiness, and according to the law of God, and in no wise repugnant to it, which is the rule of righteousness; and they are doctrines according to godliness, and are far from encouraging licentiousness; and they are all strictly true, and must be right: and there is a force and strength in those words; they come with weight, especially when they come in demonstration of the Spirit and power of God; they are mighty, through God, for the pulling down the strong holds of sin, Satan, and self, and for the bringing of men to the obedience of Christ; to the quickening dead sinners, enlightening dark minds, softening hard hearts; renewing, changing, and transforming men into quite another temper and disposition of mind they formerly had; for the comforting and relieving souls in distress, and saints under affliction; and have so very wonderful an influence on the lives and conversations of those to whom they come, not in word only, but in power and in the Holy Ghost, as to teach them to deny all sin and ungodliness, and to live soberly, righteously, and godly: or, "how forcible are the words of an upright man!" (a) that is, sincere, impartial, and faithful; which Job suggests his friends were not: some think Job has respect to his own words, and render the clause, "what hardness", or "harshness", have "right words!" (b) Such as he believed his own were, and in which there were nothing hard and harsh, sharp and severe, or which might give just offence; such as his cursing the day in which he was born, or charging his friends with treachery and deceit: but rather he tacitly reflects upon the words and arguments of his friends; intimating, that though there is force and strength in right words, theirs were neither right nor forcible, but partial and unjust, and weak and impotent; which had no strength of reasoning in them, nor carried any conviction with them, as follows:
but what doth your arguing reprove? their arguments they had used with him had no strength in them; they were of no avail; they did not reprove or convince of any evil he had been guilty of, or any mistake he had made; they were weak, impertinent, and useless, and fell with no weight upon him, nor wrought any conviction in him.
(a) So Aquila apud Drusium. (b) "quid duritiei habent verba rectitudinis", Schmidt; so Luther.
John Wesley
6:25 Forcible - The words of truth have a marvellous power. Reprove - But there is no truth in your assertions or weight in your arguments.
Robert Jamieson, A. R. Fausset and David Brown
6:25 And what will your arguings reprove?--literally, "the reproofs which proceed from you"; the emphasis is on you; you may find fault, who are not in my situation [UMBREIT].
6:266:26: Եւ ո՛չ կշտամբանք բանից ձերոց լռեցուցանեն զիս. եւ ո՛չ բարբառոյ բանից ձերոց անսացից։
26 Ոչ էլ ձեր կշտամբանքի բառերն են կարող լռեցնել. պիտ չանսամ նաեւ ձեր բարբառած խօսքերին:
26 Ձեր կշտամբող խօսքերը զիս չեն կրնար լռեցնել Եւ ոչ ալ ձեր խօսքերուն պիտի անսամ։
Եւ ոչ կշտամբանք բանից ձերոց լռեցուցանեն զիս, եւ ոչ բարբառոյ բանից ձերոց անսացից:

6:26: Եւ ո՛չ կշտամբանք բանից ձերոց լռեցուցանեն զիս. եւ ո՛չ բարբառոյ բանից ձերոց անսացից։
26 Ոչ էլ ձեր կշտամբանքի բառերն են կարող լռեցնել. պիտ չանսամ նաեւ ձեր բարբառած խօսքերին:
26 Ձեր կշտամբող խօսքերը զիս չեն կրնար լռեցնել Եւ ոչ ալ ձեր խօսքերուն պիտի անսամ։
zohrab-1805▾ eastern-1994▾ western am▾
6:266:26 Вы придумываете речи для обличения? На ветер пускаете слова ваши.
6:26 οὐδὲ ουδε not even; neither ὁ ο the ἔλεγχος ελεγχος conviction ὑμῶν υμων your ῥήμασίν ρημα statement; phrase με με me παύσει παυω stop οὐδὲ ουδε not even; neither γὰρ γαρ for ὑμῶν υμων your φθέγμα φθεγμα statement; phrase ἀνέξομαι ανεχω put up with; bear up
6:26 הַ ha הֲ [interrogative] לְ lᵊ לְ to הֹוכַ֣ח hôḵˈaḥ יכח reprove מִלִּ֣ים millˈîm מִלָּה word תַּחְשֹׁ֑בוּ taḥšˈōvû חשׁב account וּ֝ ˈû וְ and לְ lᵊ לְ to ר֗וּחַ rˈûₐḥ רוּחַ wind אִמְרֵ֥י ʔimrˌê אֵמֶר word נֹאָֽשׁ׃ nōʔˈāš יאשׁ despair
6:26. ad increpandum tantum eloquia concinnatis et in ventum verba profertisYou dress up speeches only to rebuke, and you utter words to the wind.
26. Do ye imagine to reprove words? seeing that the speeches of one that is desperate are as wind.
6:26. You prepare speeches as so much noise, and you offer words into the wind.
6:26. Do ye imagine to reprove words, and the speeches of one that is desperate, [which are] as wind?
Do ye imagine to reprove words, and the speeches of one that is desperate, [which are] as wind:

6:26 Вы придумываете речи для обличения? На ветер пускаете слова ваши.
6:26
οὐδὲ ουδε not even; neither
ο the
ἔλεγχος ελεγχος conviction
ὑμῶν υμων your
ῥήμασίν ρημα statement; phrase
με με me
παύσει παυω stop
οὐδὲ ουδε not even; neither
γὰρ γαρ for
ὑμῶν υμων your
φθέγμα φθεγμα statement; phrase
ἀνέξομαι ανεχω put up with; bear up
6:26
הַ ha הֲ [interrogative]
לְ lᵊ לְ to
הֹוכַ֣ח hôḵˈaḥ יכח reprove
מִלִּ֣ים millˈîm מִלָּה word
תַּחְשֹׁ֑בוּ taḥšˈōvû חשׁב account
וּ֝ ˈû וְ and
לְ lᵊ לְ to
ר֗וּחַ rˈûₐḥ רוּחַ wind
אִמְרֵ֥י ʔimrˌê אֵמֶר word
נֹאָֽשׁ׃ nōʔˈāš יאשׁ despair
6:26. ad increpandum tantum eloquia concinnatis et in ventum verba profertis
You dress up speeches only to rebuke, and you utter words to the wind.
6:26. You prepare speeches as so much noise, and you offer words into the wind.
6:26. Do ye imagine to reprove words, and the speeches of one that is desperate, [which are] as wind?
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Adam Clarke: Commentary on the Bible - 1831
6:26: Do ye imagine to reprove words - Is it some expressions which in my hurry, and under the pressure of unprecedented affliction, I have uttered, that ye catch at? You can find no flaw in my conduct; would ye make me an Offender for a Word? Why endeavor to take such advantage of a man who complains in the bitterness of his heart, through despair of life and happiness?
Albert Barnes: Notes on the Bible - 1834
6:26: Do ye imagine to reprove words? - A considerable variety of interpretation has occurred in regard to this verse. Dr. Good, following Schultens, supposes that the word translated wind here רוּח rû ach means sighs, or groans, and renders it,
Would ye then take up words for reproof,
The mere venting the means of despair?
But Rosenmuller has well remarked that the word never has this signification. Noyes renders it,
Do ye mean to censure words?
The words of a man in despair are but wind.
In this, he has probably expressed the true sense. This explanation was proposed by Ludov. de Dieu, and is adopted by Rosenmuller. According to this, the sense is, "Do you think it reasonable to carp at mere words? Will you pass over weighty and important arguments and facts, and dwell upon the words merely that are extorted from a man in misery? Do you not know that one in a state of despair utters many expressions which ought not to be regarded as the result of his deliberate judgment? And will you spend your time in dwelling on those words rather than on the main argument involved?" This is probably the true sense of the verse; and if so it is a complaint of Job that they were disposed to make him "an offender for a word" rather than to enter into the real merits of the case, and especially that they were not disposed to make allowances for the hasty expressions of a man almost in despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: reprove: Job 2:10, Job 3:3-26, Job 4:3, Job 4:4, Job 34:3-9, Job 38:2, Job 40:5, Job 40:8, Job 42:3, Job 42:7; Mat 12:37
one that: Job 6:4, Job 6:9, Job 10:1
as wind: Job 8:2; Hos 12:1; Eph 4:14
Job 6:27
Geneva 1599
6:26 Do ye imagine to reprove (q) words, and the speeches of one that is desperate, [which are] as wind?
(q) Do you object to my words because I would be thought to speak foolishly, and am now in misery?
John Gill
6:26 Do ye imagine to reprove words,.... Or with words; with bare words, without any force of reasoning and argument in them? put a parcel of words together without any sense or meaning, or however without any cogency in them, and think to run me down with them? or is your scheme and device only, and which you pursue, to catch at and lay hold on some words of mine uttered in my distress, and make me an offender for a word, or for a few words, supposing they have been rashly and passionately spoken? have ye no facts to charge me with, before or since these calamities befell me? is the charge of hypocrisy and want of the fear of God to be supported by producing some hasty expressions, without pointing at one single action in my life and conversation?
and the speeches of one that is desperate, which are as wind? that is, do ye imagine to reprove them? or, are; your thoughts wholly and solely intent on them? are these only the strong reasons you have to produce to fix the sin of hypocrisy upon me? for by him that is "desperate" he means himself; not that he despaired of his everlasting salvation; he was far from despair; he was a strong believer, and determined that, though he was slain, he would trust in the Lord; he was well assured he should be justified, both here and hereafter; and full well knew that his Redeemer lived, and that though he died, he should rise again and be happy in the vision of God for ever: but he despaired of a restoration to outward happiness, which Eliphaz had suggested, should he behave well; but, alas! his condition was forlorn and miserable, and there was no hope with him of being better; his children were dead, his substance in the hands of robbers, his health so extremely bad that he had no expectation of a recovery to his former state; and therefore it was very unkind and ungenerous to lay hold upon and aggravate the speeches of such an one, and improve them against him; and especially as they were only "for refreshment" (c), as some choose to render the words, see Job 32:20; they were uttered to give vent to his sorrow and grief, and not with any ill design against God or men; or the sense of the whole is, that they imagined that their words were right and fit to reprove with, and that there were force and strength in them, and had a tendency to work conviction and bring to confession; but as for the words of Job, they treated them "as wind"; as idle, vain, and empty, and useless and fruitless as the wind.
(c) "ad respirium", Schultens.
John Wesley
6:26 Words - Do you think it is sufficient to quarrel with some of my words, without giving allowance for human infirmity, or extreme misery. Desperate - Of a poor miserable, hopeless and helpless man. As wind - Which pass away and are forgotten.
Robert Jamieson, A. R. Fausset and David Brown
6:26 Do you imagine--or, "mean."
to reprove words and (to reprove) the speeches of one desperate, (which are) as wind?--mere nothings, not to be so narrowly taken to task? UMBREIT not so well takes the Hebrew for "as wind," as "sentiments"; making formal "sentiments" antithetical to mere "speeches," and supplying, not the word "reprove," but "would you regard," from the first clause.
6:276:27: Բայց զի իբրեւ ՚ի վերայ որբոյ յարուցեալ էք ՚ի վերայ իմ. եւ խաղացեալ էք ՚ի վերայ բարեկամի ձերոյ[9124]։ [9124] ՚Ի լուս՛՛. ՚ի վերայ՝ խաղացեալ էք, նշանակի՝ ոտն հարկանէք։
27 Բայց քանի հասել էք ինձ վրայ, իբրեւ մի որբուկի, շարժուել էք բարեկամի վրայ ձեր, -
27 Մանաւանդ որբին համար որոգայթ կը լարէք Ու ձեր բարեկամին համար հոր կը փորէք։
Բայց զի իբրեւ ի վերայ որբոյ յարուցեալ էք ի վերայ իմ, եւ խաղացեալ էք ի վերայ բարեկամի ձերոյ:

6:27: Բայց զի իբրեւ ՚ի վերայ որբոյ յարուցեալ էք ՚ի վերայ իմ. եւ խաղացեալ էք ՚ի վերայ բարեկամի ձերոյ[9124]։
[9124] ՚Ի լուս՛՛. ՚ի վերայ՝ խաղացեալ էք, նշանակի՝ ոտն հարկանէք։
27 Բայց քանի հասել էք ինձ վրայ, իբրեւ մի որբուկի, շարժուել էք բարեկամի վրայ ձեր, -
27 Մանաւանդ որբին համար որոգայթ կը լարէք Ու ձեր բարեկամին համար հոր կը փորէք։
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6:276:27 Вы нападаете на сироту и роете яму другу вашему.
6:27 πλὴν πλην besides; only ὅτι οτι since; that ἐπ᾿ επι in; on ὀρφανῷ ορφανος orphaned ἐπιπίπτετε επιπιπτω fall on / upon ἐνάλλεσθε εναλλομαι though; while ἐπὶ επι in; on φίλῳ φιλος friend ὑμῶν υμων your
6:27 אַף־ ʔaf- אַף even עַל־ ʕal- עַל upon יָתֹ֥ום yāṯˌôm יָתֹום orphan תַּפִּ֑ילוּ tappˈîlû נפל fall וְ֝ ˈw וְ and תִכְר֗וּ ṯiḵrˈû כרה purchase עַל־ ʕal- עַל upon רֵֽיעֲכֶֽם׃ rˈêʕᵃḵˈem רֵעַ fellow
6:27. super pupillum inruitis et subvertere nitimini amicum vestrumYou rush in upon the fatherless, and you endeavour to overthrow your friend.
27. Yea, ye would cast upon the fatherless, and make merchandise of your friend.
6:27. You encroach upon the orphan, and you strive to undermine your friend.
6:27. Yea, ye overwhelm the fatherless, and ye dig [a pit] for your friend.
Yea, ye overwhelm the fatherless, and ye dig [a pit] for your friend:

6:27 Вы нападаете на сироту и роете яму другу вашему.
6:27
πλὴν πλην besides; only
ὅτι οτι since; that
ἐπ᾿ επι in; on
ὀρφανῷ ορφανος orphaned
ἐπιπίπτετε επιπιπτω fall on / upon
ἐνάλλεσθε εναλλομαι though; while
ἐπὶ επι in; on
φίλῳ φιλος friend
ὑμῶν υμων your
6:27
אַף־ ʔaf- אַף even
עַל־ ʕal- עַל upon
יָתֹ֥ום yāṯˌôm יָתֹום orphan
תַּפִּ֑ילוּ tappˈîlû נפל fall
וְ֝ ˈw וְ and
תִכְר֗וּ ṯiḵrˈû כרה purchase
עַל־ ʕal- עַל upon
רֵֽיעֲכֶֽם׃ rˈêʕᵃḵˈem רֵעַ fellow
6:27. super pupillum inruitis et subvertere nitimini amicum vestrum
You rush in upon the fatherless, and you endeavour to overthrow your friend.
27. Yea, ye would cast upon the fatherless, and make merchandise of your friend.
6:27. You encroach upon the orphan, and you strive to undermine your friend.
6:27. Yea, ye overwhelm the fatherless, and ye dig [a pit] for your friend.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:27: Ye overwhelm the fatherless - Ye see that I am as destitute as the most miserable orphan; would ye overwhelm such a one? and would you dig a pit for your friend - do ye lay wait for me, and endeavor to entangle me in my talk? I believe this to be the spirit of Job's words.
Albert Barnes: Notes on the Bible - 1834
6:27: Yea, ye overwhelm the fatherless - Job undoubtedly means that this should be applied to himself. He complains that they took advantage of his words, that they were disposed to pervert his meaning, and unkindly distorted what he said. The word rendered" fatherless" יתום yâ thô m properly denotes an orphan; Exo 22:22; Deu 10:18; Deu 14:29. But it is possible that it is not to be taken in this limited signification here. The word is still retained in the Arabic language - the language spoken in the country where Job lived, - where the word יתום yâ thô m means to be lonely, bereaved, etc. It may be that this idea occurs under the form of the word used here, that Job was lonely and bereaved; that he was as desolate and helpless as a fatherless child; and especially that they manifested a spirit like that of those who would oppress an orphan. The word "overwhelm" תפילוּ tapı̂ ylû means properly, "ye fall upon;" that is, you deal with him violently. Or, it may mean here, in the Hiphil, "you cause to fall upon," referring to a net, and meaning, that they sprung a net for the orphan. So Rosenmuller and Noyes understand it. To do this was, in Oriental countries, regarded as a crime of special enormity, and is often so spoken of in the Bible; see the notes at Isa 1:17.
And ye dig a pit for your friend - You act toward your friend as hunters do toward wild beasts. They dig a pit and cover it over with brushwood to conceal it, and the hunted animal, deceived, falls into it unawares. So you endeavor to entrap your friend. You lay a plan for it. You conceal your design. You contrive to drive him into the pit that you have made, and urge him on until you have caught him in the use of unguarded language, or driven him to vent expressions that cover him with confusion. Instead of throwing a mantle of charity over his frailties and infirmities, you make the most of every word, take it out of its proper connection, and attempt to overwhelm him in shame and disgrace. On the method of hunting in ancient times, see the notes at --10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: overwhelm: Heb. cause to fall upon
the fatherless: Job 22:9, Job 24:3, Job 24:9, Job 29:12, Job 31:17, Job 31:21; Exo 22:22-24; Psa 82:3; Pro 23:10, Pro 23:11; Eze 22:7; Mal 3:5; Jam 1:27
ye dig: Psa 7:15, Psa 57:6; Jer 18:20, Jer 18:22
Job 6:28
John Gill
6:27 Yea, ye overwhelm the fatherless,.... Meaning himself; who was like a fatherless child, stripped of all his mercies, of his children, his substance, and his health; and was in a most miserable, helpless, and forlorn condition; and, moreover, deprived of the gracious presence and visible protection of his heavenly Father, being given up for a while into the hands of Satan; and now it was unkind and barbarous to overwhelm such a man, who was overwhelmed with overmuch sorrow already: or, "ye cause to fall upon the fatherless"; either their wrath and anger, as the Targum and many others (d) instead of doing him justice; or a wall, or any such thing, to crush him, as Aben Ezra; or a lot, as Simeon bar Tzemach; see Joel 3:3; or rather a net, or a snare to entrap him in, seeking to entangle him in talk, so Mr. Broughton, which agrees with what follows:
and ye dig a pit for your friend; contrive mischief against him; sought to bring him to ruin; and which is aggravated by his having been their old friend, with whom they lived in strict friendship, and had professed much unto, and still pretended to have respect for; the allusion is to digging of pits for the catching of wild beasts: some render it, "ye feast upon your friend" (e); so the word is used in 4Kings 6:23; this sense is taken notice of by Aben Ezra and Bar Tzemach; and then the meaning is, you rejoice at the misery of your friend; you mock him and that, and insult him in his distress, with which the Septuagint version agrees; which was cruel usage.
(d) "iram", Vatablus, Mercerus, Cocceius; so Jarchi and Sephorno. (e) "epulamini", Piscator; so Beza, Gussetius.
John Wesley
6:27 Overwhelm - You load with censures and calumnies. Desolate - Me who am deprived of all my children, my estate, and my friends. I spoke all I thought, as to my friends, and you thence occasion to cast me down.
Robert Jamieson, A. R. Fausset and David Brown
6:27 literally, "ye cause" (supply, "your anger") [UMBREIT], a net, namely, of sophistry [NOYES and SCHUTTENS], to fall upon the desolate (one bereft of help, like the fatherless orphan);
and ye dig (a pit) for your friend--that is, try to ensnare him, to catch him in the use of unguarded language [NOYES]. (Ps 57:6); metaphor from hunters catching wild beasts in a pit covered with brushwood to conceal it. UMBREIT from the Syriac, and answering to his interpretation of the first clause, has, "Would you be indignant against your friend?" The Hebrew in Job 41:6, means to "feast upon." As the first clause asks, "Would you catch him in a net?" so this follows up the image, "And would you next feast upon him, and his miseries?" So the Septuagint.
6:286:28: Բայց արդ հայեցեալ յերեսս ձեր ո՛չ ստեցից. նստարո՛ւք, եւ մի՛ ինչ լիցի անիրաւութիւն ՚ի դատաստանի[9125]. [9125] Ոմանք. Նստարուք դուք. եւ մի՛ ինչ լիցի անիրաւութիւն. եւ դարձեալ։
28 էլի ես նայելով ձեր դէմքին՝ պիտ երբեք չստեմ:
28 Հիմա հաճեցէք ինծի նայիլ։Սուտ կը խօսի՞մ ձեր առջեւ։
Բայց արդ հայեցեալ յերեսս ձեր ոչ ստեցից. նստարուք, եւ մի՛ ինչ լիցի անիրաւութիւն ի դատաստանի:

6:28: Բայց արդ հայեցեալ յերեսս ձեր ո՛չ ստեցից. նստարո՛ւք, եւ մի՛ ինչ լիցի անիրաւութիւն ՚ի դատաստանի[9125].
[9125] Ոմանք. Նստարուք դուք. եւ մի՛ ինչ լիցի անիրաւութիւն. եւ դարձեալ։
28 էլի ես նայելով ձեր դէմքին՝ պիտ երբեք չստեմ:
28 Հիմա հաճեցէք ինծի նայիլ։Սուտ կը խօսի՞մ ձեր առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:286:28 Но прошу вас, взгляните на меня; буду ли я говорить ложь пред лицем вашим?
6:28 νυνὶ νυνι right now δὲ δε though; while εἰσβλέψας εισβλεπω into; for πρόσωπα προσωπον face; ahead of ὑμῶν υμων your οὐ ου not ψεύσομαι ψευδω balk; deceive
6:28 וְ֭ ˈw וְ and עַתָּה ʕattˌā עַתָּה now הֹואִ֣ילוּ hôʔˈîlû יאל begin פְנוּ־ fᵊnû- פנה turn בִ֑י vˈî בְּ in וְ wᵊ וְ and עַל־ ʕal- עַל upon פְּ֝נֵיכֶ֗ם ˈpᵊnêḵˈem פָּנֶה face אִם־ ʔim- אִם if אֲכַזֵּֽב׃ ʔᵃḵazzˈēv כזב lie
6:28. verumtamen quod coepistis explete praebete aurem et videte an mentiarHowever, finish what you have begun: give ear and see whether I lie.
28. Now therefore be pleased to look upon me; for surely I shall not lie to your face.
6:28. Such is true, so finish what you have begun. Listen closely, and see if I lie.
6:28. Now therefore be content, look upon me; for [it is] evident unto you if I lie.
Now therefore be content, look upon me; for [it is] evident unto you if I lie:

6:28 Но прошу вас, взгляните на меня; буду ли я говорить ложь пред лицем вашим?
6:28
νυνὶ νυνι right now
δὲ δε though; while
εἰσβλέψας εισβλεπω into; for
πρόσωπα προσωπον face; ahead of
ὑμῶν υμων your
οὐ ου not
ψεύσομαι ψευδω balk; deceive
6:28
וְ֭ ˈw וְ and
עַתָּה ʕattˌā עַתָּה now
הֹואִ֣ילוּ hôʔˈîlû יאל begin
פְנוּ־ fᵊnû- פנה turn
בִ֑י vˈî בְּ in
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פְּ֝נֵיכֶ֗ם ˈpᵊnêḵˈem פָּנֶה face
אִם־ ʔim- אִם if
אֲכַזֵּֽב׃ ʔᵃḵazzˈēv כזב lie
6:28. verumtamen quod coepistis explete praebete aurem et videte an mentiar
However, finish what you have begun: give ear and see whether I lie.
6:28. Such is true, so finish what you have begun. Listen closely, and see if I lie.
6:28. Now therefore be content, look upon me; for [it is] evident unto you if I lie.
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
28. Слова Иова полны горячности, но они, безусловно, справедливы.
Adam Clarke: Commentary on the Bible - 1831
6:28: Look upon me - View me; consider my circumstances; compare my words; and you must be convinced that I have spoken nothing but truth.
Albert Barnes: Notes on the Bible - 1834
6:28: Now, therefore, be content - Rosenmuller has better rendered this, "if it please you." The sense is, "if you are willing, look upon me." That is, "if you are disposed, you may take a careful view of me. Look me in the countenance. You can see for yourselves whether I am sincere or false. I am willing that my whole demeanor should be subjected to the utmost scrutiny."
For it is evident unto you if I lie - Margin, as in Hebrew before your face. That is, "you yourselves can see by my whole demeanor, by my sufferings, my patience, my manifest sincerity, that I am not playing the hypocrite." Conscious of sincerity, he believed that if they would look upon him, they would be convinced that he was a sincere and an upright man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:28: evident unto you: Heb. before your face
if I lie: Job 11:3, Job 13:4
Job 6:29
Carl Friedrich Keil and Franz Delitzsch
6:28
28 And now be pleased to observe me keenly,
I will not indeed deceive you to your face.
29 Try it again, then: let there be no injustice;
Try it again, my righteousness still stands.
30 Is there wrong on my tongue?
Or shall not my palate discern iniquity?
He begs them to observe him more closely; בּ פּנה, as Eccles 2:11, to observe scrutinizingly. אם is the sign of negative asseveration (Ges. 155, 2, f). He will not indeed shamelessly give them the lie, viz., in respect to the greatness and inexplicableness of his suffering. The challenging שׁוּבוּ we do not translate: retrace your steps, but: begin afresh, to which both the following clauses are better suited. So Schlottm. and von Gerlach. Hahn retains the Chethib שׁובי, in the signification: my answer; but that is impossible: to answer is השׁיב, not שׁוּב. The עוד drawn to שׁובו by Rebia mugrasch is more suitably joined with צדקי־בה, in which בּהּ refers neutrally to the matter of which it treats. They are to try from the beginning to find that comfort which will meet the case. Their accusations are עולה; his complaints, on the contrary, are fully justified. He does not grant that the outburst of his feeling of pain (Job 3) is עולה: he has not so completely lost his power against temptation, that he would not restrain himself, if he should fall into הוּות. Thus wickedness, which completely contaminates feeling and utterance, is called (Ps 52:4).
Geneva 1599
6:28 Now therefore be content, (r) look upon me; for [it is] evident unto you if I lie.
(r) Consider whether I speak as one who is driven to this impatience through sorrow, or as a hypocrite as you condemn me.
John Gill
6:28 Now therefore be content,.... Or, "may it now please you" (f); Job addresses them in a respectful manner, and entreats them they would be so kind as to look favourably on him, and entertain better thoughts of him; and give a fresh and friendly hearing of his case, when he doubted not he should be acquitted by them of the charge of iniquity, and that his cause would appear to be a righteous one:
look upon me: upon my countenance; and see if you can find any traces of fear and falsehood, of dishonesty and hypocrisy, of shame and blushing; and observe if there is not all the appearance of an honest mind, of a good conscience within, that has nothing to fear from the strictest examination; or look upon my body, covered all over with boils and ulcers, and see if there is not occasion for those expressions of grief, and those heavy complaints that I have made; or rather, look upon me with an eye of pity and compassion, with affection, favour, and benevolence, and not bear so hard upon me:
for it is evident unto you if I lie; or, it is "before your faces" (g); should I attempt to deceive you by telling you a parcel of lies, you would soon discern the falsehood in my countenance; you would easily find it out in my words, which would issue in my shame and confusion; I could not expect to go undetected by men of such sagacity and penetration; but I am not afraid of the most diligent scrutiny that can be made into my words and actions.
(f) "sed nunc placeat vebis", Schmidt. (g) "coram facie vestra", Bolducius, Schultens; Ben Melech interprets it, "by your life if I lie", as being an oath.
John Wesley
6:28 Look - Consider my cause better than you have done, that you may give a more righteous judgment. Evident - You will plainly discover it.
Robert Jamieson, A. R. Fausset and David Brown
6:28 be content--rather, "be pleased to"--look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.
6:296:29: եւ դարձեալ իրաւանց ո՛ւշ ունիցիք։
29 Նստեցէ՛ք. դատի մէջ անիրաւ բան չլինի. եւ դարձեալ արդարին հետեւէ՛ք,
29 Դարձէ՛ք, կ’աղաչեմ, որ անիրաւութիւն չըլլայ։Այո՛, դարձէ՛ք, քանզի ասով իմ արդարութիւնս կը յայտնուի։
եւ դարձեալ իրաւանց ուշ ունիցիք:

6:29: եւ դարձեալ իրաւանց ո՛ւշ ունիցիք։
29 Նստեցէ՛ք. դատի մէջ անիրաւ բան չլինի. եւ դարձեալ արդարին հետեւէ՛ք,
29 Դարձէ՛ք, կ’աղաչեմ, որ անիրաւութիւն չըլլայ։Այո՛, դարձէ՛ք, քանզի ասով իմ արդարութիւնս կը յայտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:296:29 Пересмотрите, есть ли неправда? пересмотрите, правда моя.
6:29 καθίσατε καθιζω sit down; seat δὴ δη in fact καὶ και and; even μὴ μη not εἴη ειμι be ἄδικον αδικος injurious; unjust καὶ και and; even πάλιν παλιν again τῷ ο the δικαίῳ δικαιος right; just συνέρχεσθε συνερχομαι come with; come together
6:29 שֻֽׁבוּ־ šˈuvû- שׁוב return נָ֭א ˈnā נָא yeah אַל־ ʔal- אַל not תְּהִ֣י tᵊhˈî היה be עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness וְו *wᵊ וְ and שֻֽׁבוּשׁבי *šˈuvû שׁוב return עֹ֝וד ˈʕôḏ עֹוד duration צִדְקִי־ ṣiḏqî- צֶדֶק justice בָֽהּ׃ vˈāh בְּ in
6:29. respondete obsecro absque contentione et loquentes id quod iustum est iudicateAnswer, I beseech you, without contention: and speaking that which is just, judge ye.
29. Return, I pray you, let there be no injustice; yea, return again, my cause is righteous.
6:29. Respond, I beg you, without contention, and, speaking what is just, pass judgment.
6:29. Return, I pray you, let it not be iniquity; yea, return again, my righteousness [is] in it.
Return, I pray you, let it not be iniquity; yea, return again, my righteousness [is] in it:

6:29 Пересмотрите, есть ли неправда? пересмотрите, правда моя.
6:29
καθίσατε καθιζω sit down; seat
δὴ δη in fact
καὶ και and; even
μὴ μη not
εἴη ειμι be
ἄδικον αδικος injurious; unjust
καὶ και and; even
πάλιν παλιν again
τῷ ο the
δικαίῳ δικαιος right; just
συνέρχεσθε συνερχομαι come with; come together
6:29
שֻֽׁבוּ־ šˈuvû- שׁוב return
נָ֭א ˈnā נָא yeah
אַל־ ʔal- אַל not
תְּהִ֣י tᵊhˈî היה be
עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness
וְו
*wᵊ וְ and
שֻֽׁבוּשׁבי
*šˈuvû שׁוב return
עֹ֝וד ˈʕôḏ עֹוד duration
צִדְקִי־ ṣiḏqî- צֶדֶק justice
בָֽהּ׃ vˈāh בְּ in
6:29. respondete obsecro absque contentione et loquentes id quod iustum est iudicate
Answer, I beseech you, without contention: and speaking that which is just, judge ye.
6:29. Respond, I beg you, without contention, and, speaking what is just, pass judgment.
6:29. Return, I pray you, let it not be iniquity; yea, return again, my righteousness [is] in it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30. Уверенный в своей правоте, вполне способный отличить ложь от истины (ст. 30), Иов требует, чтобы друзья "пересмотрели" - изменили свое отношение к нему.
Adam Clarke: Commentary on the Bible - 1831
6:29: Return, I pray you - Reconsider the whole subject. Do not be offended. Yea, reconsider the subject; my righteousness is in it - my argumentation is a sufficient proof of my innocence.
Albert Barnes: Notes on the Bible - 1834
6:29: Return, I pray you - That is, return to the argument. Give your attention to it again. Perhaps he may have discerned a disposition in them to turn away from what he was saying, and to withdraw and leave him. Job expresses his belief that he could convince them; and he proposes more fully to state his views, if they would attend to him.
Let it not be iniquity - Let it not be considered as wrong thus to come back to the argument. Or, let it not be assumed that my sentiments are erroneous, and my heart evil. Job means, that it should not be taken for granted that he was a hypocrite; that he was conscious of sincerity, and that he was convinced that he could satisfy them of it if they would lend a listening ear. A similar sentiment he expresses in :
But ye should say, Why persecute we him?
Seeing the root of the matter is found in me.
My righteousness is in it - Margin, that is, this matter. The sense is, "my complete vindication is in the argument which I propose to state. I am prepared to show that I am innocent." On that account, he wishes them to return and attend to what he proposed to say.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:29: Return: Job 17:10; Mal 3:18
my righteousness: Job 27:4-6
in it: that is, in this matter
Job 6:30
John Gill
6:29 Return, I pray you,.... From the ill opinion you have of me, and from your hard censures, and entertain other sentiments concerning me: or it may be, upon these words of Job his friends might be rising up as usual to take their leave of him, and break off conversation with him; and therefore he entreats they would return to their seats, and resume the debate, and give a friendly hearing of his case:
let it not be iniquity; either let it not be reckoned an iniquity to return and go on hearing his case; or he entreats that they would take care not to sin in their anger and resentment against him, nor go on to charge him with iniquity: or it may be rendered, "there is no iniquity" (h); that is, it should be found that there was no such iniquity in him as he was charged with; not that he was free from all sin, which no man is, but from that which his friends judged he was guilty of, hypocrisy:
yea, return again; he most earnestly importunes them to return and patiently hear him out:
my righteousness is in it; in the whole of this affair before them, and which was the matter of controversy between them; meaning, not his justifying righteousness before God, but the righteousness of his cause before men; he doubted not but, when things were thoroughly searched into, that his righteousness would be as clear as the light, and his judgment as the noonday; that he should appear to be a righteous man, and his cause a just one; and should stand acquitted and free from all charges and imputations.
(h) "non erit iniquitas", Beza, Mercerus; "nulla", Schultens.
John Wesley
6:29 Return - Turn from your former judgment. Iniquity - Or, there shall be no iniquity, in my words. Righteousness - In this cause or matter between you and me; and you will find the right to be on my side.
Robert Jamieson, A. R. Fausset and David Brown
6:29 Return--rather, "retract" your charges:
let it not be iniquity--that is, (retract) that injustice may not be done me. Yea retract, "my righteousness is in it"; that is, my right is involved in this matter.
6:306:30: Զի ո՛չ գոյ ՚ի լեզուի իմում անիրաւութիւն. կամ կոկորդ իմ ո՛չ խոկասցէ յիմաստութիւն[9126]։[9126] Ոմանք. Ոչ խոկայցէ յիմաս՛՛։ Ուր Ոսկան. յիմաստութեան։
30 քանի որ իմ լեզուին անիրաւ բան չկայ, քիմքս էլ չի ձգտում երբեք իմաստութեան»:
30 Միթէ իմ լեզուիս վրայ անիրաւութիւն կա՞յ. Միթէ իմ քիմքս չար բաները չի՞ կրնար զանազանել»։
Զի ոչ գոյ ի լեզուի իմում անիրաւութիւն, կամ կոկորդ իմ ոչ խոկասցէ յիմաստութիւն:

6:30: Զի ո՛չ գոյ ՚ի լեզուի իմում անիրաւութիւն. կամ կոկորդ իմ ո՛չ խոկասցէ յիմաստութիւն[9126]։
[9126] Ոմանք. Ոչ խոկայցէ յիմաս՛՛։ Ուր Ոսկան. յիմաստութեան։
30 քանի որ իմ լեզուին անիրաւ բան չկայ, քիմքս էլ չի ձգտում երբեք իմաստութեան»:
30 Միթէ իմ լեզուիս վրայ անիրաւութիւն կա՞յ. Միթէ իմ քիմքս չար բաները չի՞ կրնար զանազանել»։
zohrab-1805▾ eastern-1994▾ western am▾
6:306:30 Есть ли на языке моем неправда? Неужели гортань моя не может различить горечи?
6:30 οὐ ου not γάρ γαρ for ἐστιν ειμι be ἐν εν in γλώσσῃ γλωσσα tongue μου μου of me; mine ἄδικον αδικος injurious; unjust ἢ η or; than ὁ ο the λάρυγξ λαρυγξ larynx μου μου of me; mine οὐχὶ ουχι not; not actually σύνεσιν συνεσις comprehension μελετᾷ μελεταω concerned with
6:30 הֲ hᵃ הֲ [interrogative] יֵשׁ־ yēš- יֵשׁ existence בִּ bi בְּ in לְשֹׁונִ֥י lᵊšônˌî לָשֹׁון tongue עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness אִם־ ʔim- אִם if חִ֝כִּ֗י ˈḥikkˈî חֵךְ palate לֹא־ lō- לֹא not יָבִ֥ין yāvˌîn בין understand הַוֹּֽות׃ hawwˈôṯ הַוָּה destruction
6:30. et non invenietis in lingua mea iniquitatem nec in faucibus meis stultitia personabitAnd you shall not find iniquity in my tongue, neither shall folly sound in my mouth.
30. Is there injustice on my tongue? cannot my taste discern mischievous things?
6:30. And you will not find iniquity on my tongue, nor will foolishness resound in my throat.
6:30. Is there iniquity in my tongue? cannot my taste discern perverse things?
Is there iniquity in my tongue? cannot my taste discern perverse things:

6:30 Есть ли на языке моем неправда? Неужели гортань моя не может различить горечи?
6:30
οὐ ου not
γάρ γαρ for
ἐστιν ειμι be
ἐν εν in
γλώσσῃ γλωσσα tongue
μου μου of me; mine
ἄδικον αδικος injurious; unjust
η or; than
ο the
λάρυγξ λαρυγξ larynx
μου μου of me; mine
οὐχὶ ουχι not; not actually
σύνεσιν συνεσις comprehension
μελετᾷ μελεταω concerned with
6:30
הֲ hᵃ הֲ [interrogative]
יֵשׁ־ yēš- יֵשׁ existence
בִּ bi בְּ in
לְשֹׁונִ֥י lᵊšônˌî לָשֹׁון tongue
עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness
אִם־ ʔim- אִם if
חִ֝כִּ֗י ˈḥikkˈî חֵךְ palate
לֹא־ lō- לֹא not
יָבִ֥ין yāvˌîn בין understand
הַוֹּֽות׃ hawwˈôṯ הַוָּה destruction
6:30. et non invenietis in lingua mea iniquitatem nec in faucibus meis stultitia personabit
And you shall not find iniquity in my tongue, neither shall folly sound in my mouth.
6:30. And you will not find iniquity on my tongue, nor will foolishness resound in my throat.
6:30. Is there iniquity in my tongue? cannot my taste discern perverse things?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:30: Is there iniquity in my tongue? - Am I not an honest man? and if in my haste my tongue had uttered falsity, would not my conscience discern it? and do you think that such a man as your friend is would defend what he knew to be wrong?
I Have done what I could to make this chapter plain, to preserve the connection, and show the dependence of the several parts on each other; without which many of the sayings would have been very obscure. The whole chapter is an inimitable apology for what he had uttered, and a defense of his conduct. This might have ended the controversy, had not his friends been determined to bring him in guilty. They had prejudged his cause, and assumed a certain position, from which they were determined not to be driven.
Albert Barnes: Notes on the Bible - 1834
6:30: Is there iniquity in my tongue? - This is a solemn appeal to their consciences, and their own deep conviction that he was sincere. Iniquity in the tongue means falsehood, deceit, hypocrisy - that which would be expressed by the tongue.
Cannot my taste discern perverse things? - Margin, palate. The word used here חך chê k means properly the palate, together with the corresponding lower part of the mouth, the inside mouth. Gesenius. Hence, it means the organ of taste, residing in the mouth. The meaning is, that Job was qualified to discern what was true or false, sincere or hypocritical, just or unjust, in the same manner as the palate is fitted to discern the qualities of objects, whether bitter or sweet, pleasant or unpleasant, wholesome or unwholesome. His object is to invite attention to what he had to state on the subject. To this proposed vindication he proceeds in the following chapter, showing the greatness of his calamity, and his right, as he supposes, to complain. Their attention was gained. They did not refuse to listen to him, and he proceeds to a fuller statement of his calamity, and of the reasons why he had allowed himself to use the language of complaint. They listened without interruption until he was done, and then replied in tones of deeper severity still.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:30: iniquity: Job 33:8-12, Job 42:3-6
cannot: Job 6:6, Job 12:11, Job 34:3; Heb 5:14
taste: Heb. palate
John Gill
6:30 Is there iniquity in my tongue?.... Meaning in his words; either those which he uttered when he cursed the day on which he was born, or in charging his friends with unkindness and falsehood; otherwise the tongue is a world of iniquity, and the best of men are apt to offend both God and men in word:
cannot my taste discern perverse things? which is to be understood not of his natural taste, which very probably through his disease might be greatly vitiated, and incapable of relishing his food as in time of health, and of distinguishing good from bad; but of his intellectual taste, or of his sense and reason, his rational and spiritual taste; he had his senses exercised to discern good and evil; he could distinguish between right and wrong that was said or done, either by himself or others; be had the use of his rational powers and faculties, and therefore not to be treated as a mad or distracted man, but as one capable of carrying on a conversation, of opening his true case, and defending himself; see Job 12:11.
John Wesley
6:30 Is there - Consider if there be any untruth or iniquity in what I have already said, or shall farther speak. Taste - My judgment, which judgeth of words and actions, as the palate doth of meats.
Robert Jamieson, A. R. Fausset and David Brown
6:30 Will you say that my guilt lies in the organ of speech, and will you call it to account? or, Is it that my taste (palate) or discernment is not capable to form a judgment of perverse things? Is it thus you will explain the fact of my having no consciousness of guilt? [UMBREIT].