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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Речь Вилдада. 1-2. Приступ. 3-22. Основная мысль Вилдада: Бог - безусловно правосудное существо, и подтверждающие ее соображения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Job's friends are like Job's messengers: the latter followed one another close with evil tidings, the former followed him with harsh censures: both, unawares, served Satan's design; these to drive him from his integrity, those to drive him from the comfort of it. Eliphaz did not reply to what Job had said in answer to him, but left it to Bildad, whom he knew to be of the same mind with himself in this affair. Those are not the wisest of the company, but the weakest rather, who covet to have all the talk. Let others speak in their turn, and let the first keep silence, 1 Cor. xiv. 30, 31. Eliphaz had undertaken to show that because Job was sorely afflicted he was certainly a wicked man. Bildad is much of the same mind, and will conclude Job a wicked man unless God do speedily appear for his relief. In this chapter he endeavours to convince Job, I. That he had spoken too passionately, ver. 2. II. That he and his children had suffered justly, ver. 3, 4. III. That, if he were a true penitent, God would soon turn his captivity, ver. 5-7. IV. That it was a usual thing for Providence to extinguish the joys and hopes of wicked men as his were extinguished; and therefore that they had reason to suspect him for a hypocrite, ver. 8-19. V. That they would be abundantly confirmed in their suspicion unless God did speedily appear for his relief, ver. 20-22.
Adam Clarke: Commentary on the Bible - 1831
Bildad answers, and reproves Job for his justifying himself, Shows that God is just, and never punishes but for iniquity; and intimates that it was on account of their sins that his children were cut off, States that, if Job would humble himself to the Almighty, provided he were innocent, his captivity would soon be turned, and his latter end be abundantly prosperous,7. Appeals to the ancients for the truth of what he says; and draws examples from the vegetable world, to show how soon the wicked may be cut off, and the hope of the hypocrite perish,19. Asserts that God never did cast of a perfect man nor help the wicked; and that, if Job be innocent, his end shall be crowned with prosperity,22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 8:1, Bildad shews God's justice in dealing with men according to their works; Job 8:8, He alleges antiquity to prove the certain destruction of the hypocrite; Job 8:20, He applies God's just dealing to Job.
Job 8:1
Carl Friedrich Keil and Franz Delitzsch

Bildad's First Speech - Job 8
(Note: We will give an example here of our and Ewald's computation of the strophes. "In the speech of Bildad, ch. 8," says Ewald, Jahrb. ix. 35, "the first part may go to Job 8:10, and be divided into three strophes of three lines each." This is right; but that the three strophes consist of three lines, i.e., according to Ewald's use of the word, three (Masoretic) verses, is accidental. There are three strophes, of which the first consists of six lines = stichs, the second of seven, the third again of six. "Just so them," Ewald proceeds, "the second part, Job 8:11-19, is easily broken up into like three strophes," viz., Job 8:11-13, Job 8:14-16, Job 8:17-19. But strophes must first of all be known as being groups of stichs forming a complete sense (Sinngruppen). They are, according to their idea, groups of measured compass, as members of a symmetrical whole. Can we, however, take Job 8:14-16 together as such a complete group? In his edition of Job of 1854, Ewald places a semicolon after Job 8:16; and rightly, for Job 8:16-19 belong inseparably together. Taking them thus, we have in the second part of the speech three groups. In the first, Job 8:11-15, the godless are likened to the reed; and his house in prosperity to a spider's web, since its perishableness, symbolized by the reed, is proved (אשׁר, Job 8:14). In the second, Job 8:16-19, follows the figure of the climbing plant which Job 8:19 (יצמחוּ) seems to indicate. In the third, Job 8:20-22, the figure is given up, and the strophe is entirely epimythionic. Of these three groups, the first consists of ten, the second of eight, and the third of six lines = stichs. The schema is therefore as we have given it above: 6. 7. 6. 10. 8. 6. We are only justified in calling these groups strophes by the predominance of the hexastich, which occurs at the beginning, middle, and close of the speech.)
John Gill
INTRODUCTION TO JOB 8
In this chapter Bildad enters the discussion with Job; proceeding upon the same lines as Eliphaz, he reproves him for his long and loud talk, Job 8:1; asserts the justice of God in his providence, of which the taking away of Job's children by death for their transgression was an instance and proof, Job 8:3; and suggests, that if Job, who had not sinned so heinously as they had, and therefore was spared, would make his submission to God, and ask forgiveness of him, and behave for the future with purity and uprightness, he need not doubt but God would immediately appear and exert himself on his behalf, and bless him and his with prosperity and plenty, Job 8:5; for this was his ordinary way of dealing with the children of men, for the truth of which he refers him to the records of former times, and to the sentiments of ancient men, who lived longer, and were more knowing than he and his friends, on whose opinion he does not desire him to rely, Job 8:8; and then by various similes used by the ancients, or taken from them by Bildad, or which were of his own inventing and framing, are set forth the short lived enjoyments, and vain hope and confidence, of hypocrites and wicked men; as by the sudden withering of rushes and flags of themselves, that grow in mire and water, even in their greenness, before they are cut down, or cropped by any hand, Job 8:11; and by the spider's web, which cannot stand and endure when leaned upon and held, Job 8:14; and by a flourishing tree destroyed, and seen no more, Job 8:16; and the chapter is concluded with an observation and maxim, that he and the rest of his friends set out upon, and were tenacious of; that God did not afflict good men in any severe manner, but filled them with joy and gladness; and that he would not long help and prosper wicked men, but bring them and their dwelling place to nought; and this being the case of Job, he suggests that he was such an one, Job 8:20.
8:18:1: Կրկնեալ անդրէն Բաղդատայ Սաւքեցւոյ ասէ.
1 Բաղդատ Սոքեցին խօսեց ու ասաց.
8 Այն ատեն Բաղդատ Սօքեցին պատասխանեց.
Կրկնեալ անդրէն Բաղդատայ Սաւքեցւոյ ասէ:

8:1: Կրկնեալ անդրէն Բաղդատայ Սաւքեցւոյ ասէ.
1 Բաղդատ Սոքեցին խօսեց ու ասաց.
8 Այն ատեն Բաղդատ Սօքեցին պատասխանեց.
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8:18:1 И отвечал Вилдад Савхеянин и сказал:
8:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Βαλδαδ βαλδαδ the Σαυχίτης σαυχιτης tell; declare
8:1 וַ֭ ˈwa וְ and יַּעַן yyaʕˌan ענה answer בִּלְדַּ֥ד bildˌaḏ בִּלְדַּד Bildad הַ ha הַ the שּׁוּחִ֗י ššûḥˈî שׁוּחִי Shuhite וַ wa וְ and יֹאמַֽר׃ yōmˈar אמר say
8:1. respondens autem Baldad Suites dixitThen Baldad, the Suhite, answered, and said:
1. Then answered Bildad the Shuhite, and said,
8:1. But Baldad the Suhite, responding, said:
8:1. Then answered Bildad the Shuhite, and said,
Then answered Bildad the Shuhite, and said:

8:1 И отвечал Вилдад Савхеянин и сказал:
8:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Βαλδαδ βαλδαδ the
Σαυχίτης σαυχιτης tell; declare
8:1
וַ֭ ˈwa וְ and
יַּעַן yyaʕˌan ענה answer
בִּלְדַּ֥ד bildˌaḏ בִּלְדַּד Bildad
הַ ha הַ the
שּׁוּחִ֗י ššûḥˈî שׁוּחִי Shuhite
וַ wa וְ and
יֹאמַֽר׃ yōmˈar אמר say
8:1. respondens autem Baldad Suites dixit
Then Baldad, the Suhite, answered, and said:
8:1. But Baldad the Suhite, responding, said:
8:1. Then answered Bildad the Shuhite, and said,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Нетерпение Вилдада ("долго ли?") вызывается запальчивостью и пустотою речей Иова: "уст твоих - бурный ветер". Не касаясь первой черты, отмеченной и осужденной Елифазом (V:2: и д. ), он останавливается лишь на второй.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then answered Bildad the Shuhite, and said, 2 How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind? 3 Doth God pervert judgment? or doth the Almighty pervert justice? 4 If thy children have sinned against him, and he have cast them away for their transgression; 5 If thou wouldest seek unto God betimes, and make thy supplication to the Almighty; 6 If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous. 7 Though thy beginning was small, yet thy latter end should greatly increase.
Here, I. Bildad reproves Job for what he had said (v. 2), checks his passion, but perhaps (as is too common) with greater passion. We thought Job spoke a great deal of good sense and much to the purpose, and that he had reason and right on his side; but Bildad, like an eager angry disputant, turns it all off with this, How long wilt thou speak these things? taking it for granted that Eliphaz had said enough to silence him, and that therefore all he said was impertinent. Thus (as Caryl observes) reproofs are often grounded upon mistakes. Men's meaning is not taken aright, and then they are gravely rebuked as if they were evil-doers. Bildad compares Job's discourse to a strong wind. Job had excused himself with this, that his speeches were but as wind (ch. vi. 26), and therefore they should not make such ado about them: "Yea, but" (says Bildad) "they are as strong wind, blustering and threatening, boisterous and dangerous, and therefore we are concerned to fence against them."
II. He justifies God in what he had done. This he had no occasion to do at this time (for Job did not condemn God, as he would have it thought he did), or he might at least have done it without reflecting upon Job's children, as he does here. Could he not be an advocate for God but he must be an accuser of the brethren? 1. He is right in general, that God doth not pervert judgment, nor ever go contrary to any settled rule of justice, v. 3. Far be it from him that he should and from us that we should suspect him. He never oppresses the innocent, nor lays a greater load on the guilty than they deserve. He is God, the Judge; and shall not the Judge of all the earth do right? Gen. xviii. 25. If there should be unrighteousness with God, how should he judge the world? Rom. iii. 5, 6. He is Almighty, Shaddai--all sufficient. Men pervert justice sometimes for fear of the power of others (but God is Almighty, and stands in awe of none), sometimes to obtain the favour of others; but God is all-sufficient, and cannot be benefited by the favour of any. It is man's weakness and impotency that he often is unjust; it is God's omnipotence that he cannot be so. 2. Yet he is not fair and candid in the application. He takes it for granted that Job's children (the death of whom was one of the greatest of his afflictions) had been guilty of some notorious wickedness, and that the unhappy circumstances of their death were sufficient evidence that they were sinners above all the children of the east, v. 4. Job readily owned that God did not pervert judgment; and yet it did not therefore follow either that his children were cast-aways or that they died for some great transgression. It is true that we and our children have sinned against God, and we ought to justify him in all he brings upon us and ours; but extraordinary afflictions are not always the punishment of extraordinary sins, but sometimes the trial of extraordinary graces; and, in our judgment of another's case (unless the contrary appears), we ought to take the more favourable side, as our Saviour directs, Luke xiii. 2-4. Here Bildad missed it.
Adam Clarke: Commentary on the Bible - 1831
8:1: Bildad the Shuhite - Supposed to be a descendant of Shuah, one of the sons of Abraham, by Keturah, who dwelt in Arabia Deserta, called in Scripture the east country. See Gen 25:1, Gen 25:2, Gen 25:6.
Albert Barnes: Notes on the Bible - 1834
8:1: Then answered Bildad the Shuhite - ; see the notes at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: Bildad: Job 2:11
Job 8:2
Carl Friedrich Keil and Franz Delitzsch
8:1
1 Then began Bildad the Shuhite, and said:
2 How long wilt thou utter such things,
And the words of thy mouth are a boisterous wind?
3 Will God reverse what is right,
Or the Almighty reverse what is just?
4 When thy children sinned against Him,
He gave them over to the hand of their wickedness.
Bildad
(Note: Nothing can be said respecting the signification of the name בּלדּד even as a probable meaning, unless perhaps = בל־דד, sine mammis, i.e., brought up without his mother's milk.)
begins harshly and self-confidently with quousque tandem, עד־אן instead of the usual עד־אנה. אלּה, not: this, but: of this kind, of such kind, as Job 12:3; Job 16:2. כּבּיר רוּח is poetical, equivalent to גּדולה רוּח, Job 1:19; רוּח is gen. comm. in the signification wind as well as spirit, although more frequently fem. than masc. He means that Job's speeches are like the wind in their nothingness, and like a boisterous wind in their vehemence. Bildad sees the justice of God, the Absolute One, which ought to be universally acknowledged, impugned in them. In order not to say directly that Job's children had died such a sudden death on account of their sin, he speaks conditionally. If they have sinned, death is just the punishment of their sin. God has not arbitrarily swept them away, but has justly given them over to the destroying hand of their wickedness, - a reference to the prologue which belongs inseparably to the whole.
John Gill
8:1 Then answered Bildad the Shuhite, and said. This was the second of Job's friends that came to visit him, Job 2:11; and is mentioned next to Eliphaz there, and takes his turn in this controversy in the same side; which no doubt was agreed upon among themselves, as well as the part each should bear, and the general sentiment they should pursue, which was the same in them all. Some have observed, that Job's friends were like the messengers that brought him the tidings of his losses, before one had done speaking another came; and so as soon as one of his friends had delivered his discourse, and before Job could well finish his reply, up starts another to charge him afresh, as here Bildad did, who said as follows.
8:28:2: Մինչեւ ցեր՞բ խօսիցիս զայդ. եւ ոգի մեծաբանութեան ՚ի բերան քո[9141]։ [9141] Ոմանք. ՚Ի բերան քում։
2 «Մինչեւ ե՞րբ ես այդպէս խօսելու: Մեծաբանութեան հովեր կան քո բերանում:
2 «Մինչեւ ե՞րբ այդպէս պիտի խօսիս Ու բերնիդ խօսքերը սաստիկ հովի պէս պիտի ըլլան։
Մինչեւ ցեր՞բ խօսիցիս զայդ, եւ ոգի [83]մեծաբանութեան ի բերան քո:

8:2: Մինչեւ ցեր՞բ խօսիցիս զայդ. եւ ոգի մեծաբանութեան ՚ի բերան քո[9141]։
[9141] Ոմանք. ՚Ի բերան քում։
2 «Մինչեւ ե՞րբ ես այդպէս խօսելու: Մեծաբանութեան հովեր կան քո բերանում:
2 «Մինչեւ ե՞րբ այդպէս պիտի խօսիս Ու բերնիդ խօսքերը սաստիկ հովի պէս պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 долго ли ты будешь говорить так? слов{а} уст твоих бурный ветер!
8:2 μέχρι μεχρι up to; as far as τίνος τις.1 who?; what? λαλήσεις λαλεω talk; speak ταῦτα ουτος this; he πνεῦμα πνευμα spirit; wind πολυρῆμον πολυρρημων the στόματός στομα mouth; edge σου σου of you; your
8:2 עַד־ ʕaḏ- עַד unto אָ֥ן ʔˌān אָן whither תְּמַלֶּל־ tᵊmallel- מלל make signs אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind כַּ֝בִּיר ˈkabbîr כַּבִּיר great אִמְרֵי־ ʔimrê- אֵמֶר word פִֽיךָ׃ fˈîḵā פֶּה mouth
8:2. usquequo loqueris talia et spiritus multiplex sermones oris tuiHow long wilt thou speak these things, and how long shall the words of thy mouth be like a strong wind?
2. How long wilt thou speak these things? and shall the words of thy mouth be a mighty wind?
8:2. How long will you speak this way, so that the words of your mouth are like a changeable wind?
8:2. How long wilt thou speak these [things]? and [how long shall] the words of thy mouth [be like] a strong wind?
How long wilt thou speak these [things]? and [how long shall] the words of thy mouth [be like] a strong wind:

8:2 долго ли ты будешь говорить так? слов{а} уст твоих бурный ветер!
8:2
μέχρι μεχρι up to; as far as
τίνος τις.1 who?; what?
λαλήσεις λαλεω talk; speak
ταῦτα ουτος this; he
πνεῦμα πνευμα spirit; wind
πολυρῆμον πολυρρημων the
στόματός στομα mouth; edge
σου σου of you; your
8:2
עַד־ ʕaḏ- עַד unto
אָ֥ן ʔˌān אָן whither
תְּמַלֶּל־ tᵊmallel- מלל make signs
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
ר֥וּחַ rˌûₐḥ רוּחַ wind
כַּ֝בִּיר ˈkabbîr כַּבִּיר great
אִמְרֵי־ ʔimrê- אֵמֶר word
פִֽיךָ׃ fˈîḵā פֶּה mouth
8:2. usquequo loqueris talia et spiritus multiplex sermones oris tui
How long wilt thou speak these things, and how long shall the words of thy mouth be like a strong wind?
8:2. How long will you speak this way, so that the words of your mouth are like a changeable wind?
8:2. How long wilt thou speak these [things]? and [how long shall] the words of thy mouth [be like] a strong wind?
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Adam Clarke: Commentary on the Bible - 1831
8:2: How long wilt thou speak these things? - Wilt thou still go on to charge God foolishly? Thy heavy affliction proves that thou art under his wrath; and his wrath, thus manifested, proves that it is for thy sins that he punisheth thee.
Be like a strong wind? - The Arabic, with which the Syriac agrees, is (Syriac) rucholazomati, the spirit of pride. Wilt thou continue to breathe forth a tempest of words? This is more literal.
Albert Barnes: Notes on the Bible - 1834
8:2: How long wilt thou speak these things? - The flyings of murmuring and complaint, such as he had uttered in the pRev_ious chapters.
The words of thy mouth be like a strong wind? - The Syriac and Arabic (according to Walton) render this, "the spirit of pride fill thy mouth." The Septuagint renders it, "The spirit of thy mouth is profuse of words" - πολυῤῥῆμον polurrē mon. But the common rendering is undoubtedly correct, and the expression is a very strong and beautiful one. His language of complaint and murmuring was like a tempest. It swept over all barriers, and disregarded all restraint. The same figure is found in Aristophanes, Ran. 872, as quoted by Schultens, Τυφὼς ἐχβαίειν παρασκενάξεται Tuphō s ekbainein paraskeuacetai - a tempest of words is preparing to burst forth. And in Silius Italicus, xxi. 581:
- qui tanta superbo
Facta sonas ore, et spumanti turbine perflas
Ignorantum aures.
The Chaldee renders it correctly רבא זעפא - a great tempest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: How long: Job 11:2, Job 11:3, Job 16:3, Job 18:2, Job 19:2, Job 19:3; Exo 10:3, Exo 10:7; Pro 1:22
the words: Job 6:9, Job 6:26, Job 7:11, Job 15:2; Kg1 19:11
Job 8:3
Geneva 1599
8:2 How long wilt thou speak these [things]? and [how long shall] the words of thy mouth (a) [be like] a strong wind?
(a) He declares that their words which would diminish anything from the justice of God, are but as a puff of wind that vanishes away.
John Gill
8:2 How long wilt thou speak these things?.... Either what he had delivered in the "third" chapter in cursing the day of his birth, and wishing for death, in which sentiments he still continued, and resolutely defended; or those expressed in the "two" preceding chapters, in answer to Eliphaz; this he said, as wondering that he should be able to continue his discourse to such a length, and to express himself with such vehemence, when his spirits might be thought to be so greatly depressed by his afflictions, and his body enfeebled by diseases; or as angry with him for his blasphemy against God, as he was ready to term it, his bold and daring speeches of him, and charge of unrighteousness on him, and for his disregard to what Eliphaz had said, his contempt of in and opposition to it; or as impatient at his long reply, wanting him to cease speaking, that he might return an answer, and therefore breaks in upon him before he had well done, see Job 18:2; or as despising what he had said, representing it as idle talk, and as mere trifling; and so some render the words, "how long wilt thou trifle after this sort?" (g) or throw out such nonsense and fabulous stuff as this?
and how long shall the words of thy mouth be like a strong wind? blustering, boisterous, and noisy, to which passionate words, expressed in a loud and sonorous manner, may be compared; and so we say of a man in a passion and rage, that he "storms". Bildad thought that his speeches were hard and rough, and stout against God, and very indecent and unbecoming a creature to his Maker, and not kind and civil to them his friends; and yet they were like wind, vain and empty, great swelling words, but words of vanity; they were spoken, and seemed big, but had nothing solid and substantial in them, as Bildad thought.
(g) "nugaberis haec", Cocceius; "talia", Tigurine version; "talk after this sort?" Broughton.
John Wesley
8:2 Strong wind - Boisterous and violent.
Robert Jamieson, A. R. Fausset and David Brown
8:2 THE ADDRESS OF BILDAD. (Job 8:1-22)
like a . . . wind?--disregarding restraints, and daring against God.
8:38:3: Միթէ անիրա՞ւ դատիցի Տէր. կամ որ զամենայն արար պղտորիցէ՞ զիրաւունս։
3 Միթէ անիրա՞ւ դատաստան կը տեսնի Տէրը, կամ նա, որ ամէն ինչ ստեղծեց, իրաւունքը կ’աղաւաղի՞:
3 Միթէ Աստուած դատաստանը կը խափանէ՞։
Միթէ անիրա՞ւ դատիցի [84]Տէր, կամ որ զամենայն արար`` պղտորիցէ՞ զիրաւունս:

8:3: Միթէ անիրա՞ւ դատիցի Տէր. կամ որ զամենայն արար պղտորիցէ՞ զիրաւունս։
3 Միթէ անիրա՞ւ դատաստան կը տեսնի Տէրը, կամ նա, որ ամէն ինչ ստեղծեց, իրաւունքը կ’աղաւաղի՞:
3 Միթէ Աստուած դատաստանը կը խափանէ՞։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 Неужели Бог извращает суд, и Вседержитель превращает правду?
8:3 μὴ μη not ὁ ο the κύριος κυριος lord; master ἀδικήσει αδικεω injure; unjust to κρίνων κρινω judge; decide ἢ η or; than ὁ ο the τὰ ο the πάντα πας all; every ποιήσας ποιεω do; make ταράξει ταρασσω stir up; trouble τὸ ο the δίκαιον δικαιος right; just
8:3 הַ֭ ˈha הֲ [interrogative] אֵל ʔˌēl אֵל god יְעַוֵּ֣ת yᵊʕawwˈēṯ עות be crooked מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice וְ wᵊ וְ and אִם־ ʔim- אִם if שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty יְעַוֵּֽת־ yᵊʕawwˈēṯ- עות be crooked צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
8:3. numquid Deus subplantat iudicium et Omnipotens subvertit quod iustum estDoth God pervert judgment, or doth the Almighty overthrow that which is just?
3. Doth God pervert judgment? or doth the Almighty pervert justice?
8:3. Does God supplant judgment, or does the Almighty subvert that which is just?
8:3. Doth God pervert judgment? or doth the Almighty pervert justice?
Doth God pervert judgment? or doth the Almighty pervert justice:

8:3 Неужели Бог извращает суд, и Вседержитель превращает правду?
8:3
μὴ μη not
ο the
κύριος κυριος lord; master
ἀδικήσει αδικεω injure; unjust to
κρίνων κρινω judge; decide
η or; than
ο the
τὰ ο the
πάντα πας all; every
ποιήσας ποιεω do; make
ταράξει ταρασσω stir up; trouble
τὸ ο the
δίκαιον δικαιος right; just
8:3
הַ֭ ˈha הֲ [interrogative]
אֵל ʔˌēl אֵל god
יְעַוֵּ֣ת yᵊʕawwˈēṯ עות be crooked
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
אִם־ ʔim- אִם if
שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty
יְעַוֵּֽת־ yᵊʕawwˈēṯ- עות be crooked
צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
8:3. numquid Deus subplantat iudicium et Omnipotens subvertit quod iustum est
Doth God pervert judgment, or doth the Almighty overthrow that which is just?
8:3. Does God supplant judgment, or does the Almighty subvert that which is just?
8:3. Doth God pervert judgment? or doth the Almighty pervert justice?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Пустота речей Иова сказывается в отрицании им Божественного Правосудия (VII:12). Нельзя допустить, чтобы Бог Вседержитель извратил правду. Как Вседержитель, т. е. промыслитель и правитель, ведущий все существующее к своему назначению и поддерживающий порядок, Бог не может быть неправосудным (XXXIV:10-17).
Adam Clarke: Commentary on the Bible - 1831
8:3: Doth God pervert judgment! - God afflicts thee; can he afflict thee for naught? As he is just, his judgment is just; and he could not inflict punishment unless there be a cause.
Albert Barnes: Notes on the Bible - 1834
8:3: Doth God pervert judgment? - That is, Does God afflict people unjustly? Does he show favor to the evil, and punish the good? Bildad here undoubtedly refers to Job, and supposes that he had brought this charge against God. But he had not done it in so many words. He had complained of the severity of his sufferings, and had indulged in irRev_erent language toward God. But he had not advanced the charge openly that God had perverted right. Bildad strenuously maintains that God would do right. His argument is based on the supposition that God would deal with people in this life according to their character; and thus he infers that Job must have been guilty of some great wickedness, that punishment should come upon him in this manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: God: Job 4:17, Job 9:2, Job 10:3, Job 19:7, Job 34:5, Job 34:12, Job 34:17-19, Job 40:8; Gen 18:25; Deu 32:4; Ch2 19:7; Eze 18:25, Eze 33:17, Eze 33:20; Psa 89:14; Dan 9:14; Rom 2:5, Rom 3:4-6
Almighty: Job 21:15, Job 21:20, Job 34:10-12, Job 35:13, Job 40:2; Psa 99:4; Rev 15:3, Rev 16:7
Job 8:4
John Gill
8:3 Doth God pervert judgment?.... In his dealings with men in the way of his providence; no, he does not; here Bildad opposes himself to Job, who he thought had charged God with injustice in dealing with him, and his children, in the manner he had done: the same thing is intended in the following question:
or doth the Almighty pervert justice? for judgment and justice are the same, and often go together in Scripture, as being done either by God or men, when righteousness is executed by them, and this is never perverted by the Lord; there is no unrighteousness in him, neither in his nature, nor in his ways and works, either of providence or of grace; he is the Judge of all the earth, that does and will do right; to subvert a man in his cause, he approves not of in others, and will never do it himself; to justify the wicked, and condemn the just, are both an abomination to him, and therefore neither of these can ever be thought to be done by him; for though he justifies the ungodly, he does not justify their ungodliness, nor them in it, but from it, and that by the perfect righteousness of his Son; whereby the law is fulfilled, and justice satisfied, and so he is just while he is the justifier of him that believes in Jesus; though he is gracious and merciful, he is also righteous, and will not clear the guilty, or pardon sin without satisfaction to his justice; and such as are truly just or righteous, he never condemns here or hereafter; he may afflict them, but he delivers them out of their afflictions, nor are they ever forsaken by him; and, on the contrary, he punishes wicked men in this world, and in that to come, as he has the angels that sinned, the old world, Sodom and Gomorrah, and many others, and all wicked men will be punished with everlasting destruction; yea, even so strict is his punitive justice, that the sins of his own people being laid and found on his Son as their surety, he has most severely punished him for them; he awoke the sword of justice against him, spared him not, but delivered him to death for us all; and though he forgives the iniquities of his children, he takes vengeance on their inventions, and chastises them for their sins, that they may not be condemned with the world; and, on the other hand, he is not unrighteous to forget their work and labour of love, which he rewards in a way of grace, as well as it is a righteous thing with him to render tribulation to them that trouble them: the righteousness of God is known by the judgments he executes on wicked men, and especially will be manifest in his judgments on antichrist; and though the justice of God in the course of his providence, in some instances, may not now be so clear, his judgments will be made manifest, and especially at the great day of judgment, when everything shall be brought to account, and God will judge the world in righteousness; all which, we may be assured of, is and will be executed by him, from the consideration of his nature and perfections, and particularly from the name he goes by in this passage, being El, the mighty God, who is able to save and to destroy, to save the righteous, and destroy the wicked; and is Shaddai, all sufficient, stands in need of nothing; nor can he receive anything that is not his own, and therefore incapable of being bribed to the perversion of justice and judgment.
John Wesley
8:3 Doth God - Heb. The might God, as this word signifies, the Almighty, or All - sufficient God, as the next name of God implies. These names are emphatically used, to prove that God cannot deal unjustly or falsely with men, because he hath no need of it, nor temptation to it, being self - sufficient for his own happiness, and being able by his own invincible power to do whatsoever pleaseth him. Pervert - Judge unrighteously? No, this is inconsistent with God's nature, and with his office of governor of the world.
Robert Jamieson, A. R. Fausset and David Brown
8:3 The repetition of "pervert" gives an emphasis galling to Job (Job 34:12). "Wouldst thou have God," as thy words imply, "pervert judgment," by letting thy sins go unpunished? He assumes Job's guilt from his sufferings.
8:48:4: Եթէ որդիքն քո մեղան առաջի Աստուծոյ, առաքեաց ՚ի ձեռին զանօրէնութիւնս նոցա[9142]։ [9142] Ոմանք. Մեղան առաջի նորա։
4 Եթէ քո զաւակները մեղանչեցին նրա առաջ, ինքն էլ պատիժներ ուղարկեց անօրէնութիւնների համար:
4 Եթէ քու տղաքդ անոր դէմ մեղանչեր են, Ան ալ իրենց յանցանքին մատնած է զանոնք,
Եթէ որդիքն քո մեղան առաջի նորա, առաքեաց [85]ի ձեռին զանօրէնութիւնս նոցա:

8:4: Եթէ որդիքն քո մեղան առաջի Աստուծոյ, առաքեաց ՚ի ձեռին զանօրէնութիւնս նոցա[9142]։
[9142] Ոմանք. Մեղան առաջի նորա։
4 Եթէ քո զաւակները մեղանչեցին նրա առաջ, ինքն էլ պատիժներ ուղարկեց անօրէնութիւնների համար:
4 Եթէ քու տղաքդ անոր դէմ մեղանչեր են, Ան ալ իրենց յանցանքին մատնած է զանոնք,
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 Если сыновья твои согрешили пред Ним, то Он и предал их в руку беззакония их.
8:4 εἰ ει if; whether οἱ ο the υἱοί υιος son σου σου of you; your ἥμαρτον αμαρτανω sin ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ἀπέστειλεν αποστελλω send off / away ἐν εν in χειρὶ χειρ hand ἀνομίας ανομια lawlessness αὐτῶν αυτος he; him
8:4 אִם־ ʔim- אִם if בָּנֶ֥יךָ bānˌeʸḵā בֵּן son חָֽטְאוּ־ ḥˈāṭᵊʔû- חטא miss לֹ֑ו lˈô לְ to וַֽ֝ ˈwˈa וְ and יְשַׁלְּחֵ֗ם yᵊšallᵊḥˈēm שׁלח send בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand פִּשְׁעָֽם׃ pišʕˈām פֶּשַׁע rebellion
8:4. etiam si filii tui peccaverunt ei et dimisit eos in manu iniquitatis suaeAlthough thy children have sinned against him, and he hath left them in the hand of their iniquity:
4. If thy children have sinned against him, and he have delivered them into the hand of their transgression:
8:4. And if now your children have sinned against him, and he has dismissed them into the power of their iniquity,
8:4. If thy children have sinned against him, and he have cast them away for their transgression;
If thy children have sinned against him, and he have cast them away for their transgression:

8:4 Если сыновья твои согрешили пред Ним, то Он и предал их в руку беззакония их.
8:4
εἰ ει if; whether
οἱ ο the
υἱοί υιος son
σου σου of you; your
ἥμαρτον αμαρτανω sin
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ἀπέστειλεν αποστελλω send off / away
ἐν εν in
χειρὶ χειρ hand
ἀνομίας ανομια lawlessness
αὐτῶν αυτος he; him
8:4
אִם־ ʔim- אִם if
בָּנֶ֥יךָ bānˌeʸḵā בֵּן son
חָֽטְאוּ־ ḥˈāṭᵊʔû- חטא miss
לֹ֑ו lˈô לְ to
וַֽ֝ ˈwˈa וְ and
יְשַׁלְּחֵ֗ם yᵊšallᵊḥˈēm שׁלח send
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
פִּשְׁעָֽם׃ pišʕˈām פֶּשַׁע rebellion
8:4. etiam si filii tui peccaverunt ei et dimisit eos in manu iniquitatis suae
Although thy children have sinned against him, and he hath left them in the hand of their iniquity:
8:4. And if now your children have sinned against him, and he has dismissed them into the power of their iniquity,
8:4. If thy children have sinned against him, and he have cast them away for their transgression;
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
4. Правосудие Божие сказывается в фактах наказания. Не беспричинно и не по произволу Божию погибли дети Иова. Если они грешили, были в руках, - во власти беззакония, то владычество последнего и привело их к гибели (XVIII:7: и д. XX:12: и д., 18-21; Притч XI:5-6; XII:13).
Adam Clarke: Commentary on the Bible - 1831
8:4: If thy children have sinned - I know thy children have been cut off by a terrible judgment; but was it not because by transgression they had filled up the measure of their iniquity?
And he have cast them away - Has sent them off, says the Targum, to the place of their transgression - to that punishment due to their sins.
Albert Barnes: Notes on the Bible - 1834
8:4: If thy children have sinned against him - Bildad here assumes that the children of Job had been wicked, and had been cut off in their sins. This must have cut him to the quick, for there was nothing which a bereaved father would feel more acutely than this. The meaning here is somewhat weakened by the word "if." The Hebrew אם 'ı̂ m is rather to be taken in the sense of "since" - assuming it as an indisputable point, or taking it for granted. It was not a supposition that if they should now do it, certain other consequences would follow; but the idea is, that since they had been cut off in their sins, if Job would even now seek God with a proper spirit, he might be restored to prosperity, though his beginning should be small; .
And he have cast them away - Bildad supposes that they had been disowned by God, and had been put to death.
For their transgression - Margin, in the hand of their. The Hebrew is, by the hand of their transgression; i. e, their sin has been the cause of it, or it has been by the instrumentality of their sin. What foundation Bildad had for this opinion, derived from the life and character of the sons of Job, we have no means of ascertaining. The probability is, however, that he had learned in general that they had been cut off; and that, on the general principle which he maintained, that God deals with men in this life according to their character, he inferred that they must have been distinguished for wickedness. Men not unfrequently argue in this way when sudden calamity comes upon others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: he have cast: Job 1:5, Job 1:18, Job 1:19, Job 5:4, Job 18:16-19; Gen 13:13, Gen 19:13-25
for their transgression: Heb. in the hand of their transgression
Job 8:5
Geneva 1599
8:4 If thy children have sinned against him, and he have cast them away for their (b) transgression;
(b) That is, has rewarded them according to their iniquity, meaning that Job should be warned by the example of his children, that he not offend God.
John Gill
8:4 If thy children have sinned against him,.... As no doubt they had, and, as Bildad thought, in a very notorious manner, and therefore were righteously punished for them; this instance is produced as a proof of God's not perverting, but doing justice, and the rather, because it was on account of this that it was supposed that Job charged, or was ready to charge, God with injustice; this was so far from it, that it was a righteous thing to do it, "if" or "seeing" his children had sinned; or "because" they have sinned, or "though" they have sinned, as the words (h) are by some differently rendered; and either way shows that God did not pervert justice, but acted agreeably to it. Mr. Broughton renders them, "as thy children have sinned against him, so hath he sent them into the hand of their trespass"; as a righteous retaliation for it: that Job's children had sinned, there is no question to be made of it; they were born in sin, though born of godly parents; and though they had a religious education, yet no doubt were guilty of sin in their younger years, as well as when grown up; and even though good men, as there may be reason to conclude they were, yet daily sinning, for there are none without sin; and also it is true, that all sin is against God, contrary to his nature and will, a breach and transgression of his law, and an act of hostility against himself, and a trampling under foot, or at least a neglect, of his legislative power and authority, which is an aggravation of it; yet it does not appear that Job's children were guilty of any notorious sins or atrocious crimes, or lived a sinful course of life, for which the judgments of God came upon them; nor is it a clear case that they were taken away by death in the manner they were on account of their sins, but rather purely for the trial of Job's integrity, faith, and patience:
and he have cast them away for their transgression; or "by the hand of it" (i); by means of it, because of it, being provoked with it. Bildad represents them as abandoned sinners, as castaways and reprobates, rejected of God with abhorrence, and utterly ruined. Some render it, "hath sent them into the hand of their transgression" (k), or trespass; that is, delivered them up to the power and dominion of sin, gave them up to their hearts' lusts, and to vile affections, to do things not convenient, and which they pursued to their ruin; the Targum is,"he sent them into the place of their transgression (l);''into hell, which their transgressions deserved, and for which they were fitted by them. Some a little more mildly render the words, "he sent them away" (m); that is, dismissed them out of the world, took them out of it by death; which dismission is sometimes in peace, as good old Simeon prayed for, and sometimes in wrath, as Saul was taken away, see Lk 2:29; the latter is the meaning here.
(h) "quandoquidem", Michaelis; "quia", Vatablus; "etiamsi", V. L. (i) "in manu iniquitatis suae", V. L. so Montanus, Cocceius. (k) "In manum transgressionis ipsorum", Piscator, Beza, Schmidt, Michaelis, Schultens; "in potestatem defectionis ipsorum", Junius & Tremellius. (l) So Munster (m) "et dimisit eos", Drusius; "e mundo", Pagninus, Vatablus; so Gersom.
John Wesley
8:4 If - If thou wast innocent, thy children, upon whom a great part of these calamities fell, might be guilty; and therefore God is not unrighteous in these proceedings.
Robert Jamieson, A. R. Fausset and David Brown
8:4 If--Rather, "Since thy children have sinned against Him, and (since) He has cast them away (Hebrew, by the hand of) for their transgressions, (yet) if thou wouldst seek unto God, &c., if thou wert pure, &c., surely [even] now He would awake for thee." UMBREIT makes the apodosis to, "since thy children," &c., begin at "He has cast them away." Also, instead of "for," "He gave them up to (literally, into the hand of) their own guilt." Bildad expresses the justice of God, which Job had arraigned. Thy children have sinned; God leaves them to the consequence of their sin; most cutting to the heart of the bereaved father.
8:58:5: Բայց դու կանխեա՛ առ Տէր ամենակալ աղօթիւք.
5 Բայց դու աղօթքներով վաղ առաւօտեան դիմի՛ր Ամենակալ Տիրոջը.
5 Եթէ դուն առտուները կանուխ Աստուած կը փնտռես Ու Ամենակարողէն շնորհք կը խնդրես,
Բայց դու կանխեա առ Տէր ամենակալ աղօթիւք:

8:5: Բայց դու կանխեա՛ առ Տէր ամենակալ աղօթիւք.
5 Բայց դու աղօթքներով վաղ առաւօտեան դիմի՛ր Ամենակալ Տիրոջը.
5 Եթէ դուն առտուները կանուխ Աստուած կը փնտռես Ու Ամենակարողէն շնորհք կը խնդրես,
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 Если же ты взыщешь Бога и помолишься Вседержителю,
8:5 σὺ συ you δὲ δε though; while ὄρθριζε ορθριζω get up at dawn πρὸς προς to; toward κύριον κυριος lord; master παντοκράτορα παντοκρατωρ almighty δεόμενος δεω bind; tie
8:5 אִם־ ʔim- אִם if אַ֭תָּה ˈʔattā אַתָּה you תְּשַׁחֵ֣ר tᵊšaḥˈēr שׁחר look for אֶל־ ʔel- אֶל to אֵ֑ל ʔˈēl אֵל god וְ wᵊ וְ and אֶל־ ʔel- אֶל to שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty תִּתְחַנָּֽן׃ tiṯḥannˈān חנן favour
8:5. tu tamen si diluculo consurrexeris ad Deum et Omnipotentem fueris deprecatusYet if thou wilt arise early to God, and wilt beseech the Almighty:
5. If thou wouldest seek diligently unto God, and make thy supplication to the Almighty;
8:5. even so, you should arise early to God, so as to beseech the Almighty.
8:5. If thou wouldest seek unto God betimes, and make thy supplication to the Almighty;
If thou wouldest seek unto God betimes, and make thy supplication to the Almighty:

8:5 Если же ты взыщешь Бога и помолишься Вседержителю,
8:5
σὺ συ you
δὲ δε though; while
ὄρθριζε ορθριζω get up at dawn
πρὸς προς to; toward
κύριον κυριος lord; master
παντοκράτορα παντοκρατωρ almighty
δεόμενος δεω bind; tie
8:5
אִם־ ʔim- אִם if
אַ֭תָּה ˈʔattā אַתָּה you
תְּשַׁחֵ֣ר tᵊšaḥˈēr שׁחר look for
אֶל־ ʔel- אֶל to
אֵ֑ל ʔˈēl אֵל god
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty
תִּתְחַנָּֽן׃ tiṯḥannˈān חנן favour
8:5. tu tamen si diluculo consurrexeris ad Deum et Omnipotentem fueris deprecatus
Yet if thou wilt arise early to God, and wilt beseech the Almighty:
8:5. even so, you should arise early to God, so as to beseech the Almighty.
8:5. If thou wouldest seek unto God betimes, and make thy supplication to the Almighty;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7. Бог правосуден и в фактах награды. Если Иов обратится к Нему всем своим сердцем, то Он будет охранять его ("встанет над тобою"), избавит его дом, в котором обитает правда, от всякого несчастия и наградит бесчисленными по сравнению с прежними благами.
Adam Clarke: Commentary on the Bible - 1831
8:5: If thou wouldest seek unto God - Though God has so severely afflicted thee, and removed thy children by a terrible judgment; yet if thou wilt now humble thyself before him, and implore his mercy, thou shalt be saved. He cut them off in their sins, but he spares thee; and this is a proof that he waits to be gracious to thee.
Albert Barnes: Notes on the Bible - 1834
8:5: If thou wouldest seek unto God betimes - If thou wouldest do it now. If even on the supposition that your sons have thus perished, and that God has come out in judgment against your family, you would look to God, you might be restored to favor. The word rendered "seek betimes" (שׁחר shâ char) means literally to seek in the morning, to seek early; and then, to make it the first business. It is derived from the word meaning aurora (שׁחר shachar) and has reference to the early light of the morning, and hence, to an early seeking. It may be applied to seeking him in early life, or as the first thing - looking to him immediately when help is needed, or before we apply to anyone else; compare Pro 7:15; Pro 8:17; Pro 13:24; ; Psa 63:1; Psa 78:34; Isa 26:9; Hos 5:15; compare the advice of Eliphaz, .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: thou wouldest: Job 5:8, Job 11:13, Job 22:21-23, Job 22:24-30; Ch2 33:12, Ch2 33:13; Isa 55:6, Isa 55:7; Mat 7:7, Mat 7:8; Heb 3:7, Heb 3:8; Jam 4:7-10
Job 8:6
Carl Friedrich Keil and Franz Delitzsch
8:5
5 If thou seekest unto God,
And makest supplication to the Almighty,
6 If thou art pure and upright; Surely!
He will care for thee,
And restore the habitation of thy righteousness;
7 And if thy beginning was small,
Thy end shall be exceeding great.
There is still hope for Job (אתּה, in opposition to his children), if, turning humbly to God, he shows that, although not suffering undeservedly, he is nevertheless pure and upright in his inmost mind. Job 8:6 is so intended; not as Mercier and others explain: si in posterum puritati et justitiae studueris. אל־אל שׁחר, to turn one's self to God earnestly seeking, constr. praegnans, like אל־אל דּרשׁ, Job 5:8. Then begins the conclusion with כּי־עתּה, like Job 13:18. "The habitation of thy righteousness" is Job's household cleansed and justified from sin. God will restore that; שׁלּם might also signify, give peace to, but restore is far more appropriate. Completely falling back on שׁלם, the Piel signifies to recompense, off like being returned for like, and to restore, of a complete covering of the loss sustained. God will not only restore, but increase beyond measure, what Job was and had. The verb. masc. after אחרית here is remarkable. But we need not, with Olsh., read ישׂגּה: we may suppose, with Ewald, according to 174, e, that אהרית is purposely treated as masc. It would be a mistake to refer to Prov 23:32; Prov 29:21, in support of it.
Geneva 1599
8:5 If thou (c) wouldest seek unto God betimes, and make thy supplication to the Almighty;
(c) That is, if you turn while God calls you to repentance.
John Gill
8:5 If thou wouldest seek unto God betimes,.... Here Bildad seems to think more mildly, and speak more kindly to Job, that though he had sinned, yet not in so gross a manner as his children, since he was spared, and they were not; and therefore if he would apply himself to God, and supplicate his grace and mercy, and live a godly life, it might yet be well with him, and he be restored to his former or to better circumstances; his sense is, that he would advise him, as Eliphaz had done before, Job 5:8; to seek unto God "by prayer", as the Targum adds, and of which it is explained in the next clause, and that he would do this "betimes", or "in the morning" (n); which is a proper time for prayer, and was one of the seasons good men in former times made use of for that purpose; see Ps 5:3; or that he would seek him in the first place, and above all things, take the first opportunity to do it, without any procrastination of it, and that with eagerness and earnestness, with his whole heart and soul; for God is a rewarder of them that diligently seek him, and those that seek him early shall find him:
and make thy supplication to the Almighty: not pleading any merit of his own, as deserving of any blessing on account of what he had done; but ask what he should as a favour, as a free gift, in a way of grace and mercy, as the word (o) signifies; call for the pity of the Almighty, as Broughton renders it.
(n) "mane quaesieris", Pagninus, Piscator, Mercerus. (o) So Schmidt in loc.
John Wesley
8:5 Betimes - Heb. rise early to seek him, if thou wouldest seek him speedily, early and diligently.
Robert Jamieson, A. R. Fausset and David Brown
8:5 seek unto God betimes--early. Make it the first and chief anxiety (Ps 78:34; Hos 5:15; Is 26:9; Prov 8:17; Prov 13:24).
8:68:6: եթէ սուրբ եւ ճշմարիտ իցես՝ աղօթից քոց լուիցէ՛։ Դարձուսցէ՛ քեզ զյարկն արդարութեան[9143]. [9143] Ոմանք. Եւ դարձուսցէ զքեզ յարկն արդա՛՛։
6 եթէ սուրբ ու ճշմարիտ լինես՝ քո աղօթքներին ականջ կը դնի, քեզ կը վերադարձնի արդար յարկը քո:
6 Եթէ դուն մաքուր ու շիտակ ըլլաս, Անշուշտ անիկա քեզի համար պիտի արթննայ Ու քու արդարութեանդ բնակարանին յաջողութիւն պիտի տայ։
եթէ սուրբ եւ ճշմարիտ իցես` աղօթից քոց լուիցէ, դարձուսցէ քեզ զյարկն արդարութեան:

8:6: եթէ սուրբ եւ ճշմարիտ իցես՝ աղօթից քոց լուիցէ՛։ Դարձուսցէ՛ քեզ զյարկն արդարութեան[9143].
[9143] Ոմանք. Եւ դարձուսցէ զքեզ յարկն արդա՛՛։
6 եթէ սուրբ ու ճշմարիտ լինես՝ քո աղօթքներին ականջ կը դնի, քեզ կը վերադարձնի արդար յարկը քո:
6 Եթէ դուն մաքուր ու շիտակ ըլլաս, Անշուշտ անիկա քեզի համար պիտի արթննայ Ու քու արդարութեանդ բնակարանին յաջողութիւն պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 и если ты чист и прав, то Он ныне же встанет над тобою и умиротворит жилище правды твоей.
8:6 εἰ ει if; whether καθαρὸς καθαρος clean; clear εἶ ειμι be καὶ και and; even ἀληθινός αληθινος truthful; true δεήσεως δεησις petition ἐπακούσεταί επακουω hear from σου σου of you; your ἀποκαταστήσει αποκαθιστημι restore; pay δέ δε though; while σοι σοι you δίαιταν διαιτα rightness; right standing
8:6 אִם־ ʔim- אִם if זַ֥ךְ zˌaḵ זַךְ pure וְ wᵊ וְ and יָשָׁ֗ר yāšˈār יָשָׁר right אָ֥תָּה ʔˌāttā אַתָּה you כִּי־ kî- כִּי that עַ֭תָּה ˈʕattā עַתָּה now יָעִ֣יר yāʕˈîr עור be awake עָלֶ֑יךָ ʕālˈeʸḵā עַל upon וְ֝ ˈw וְ and שִׁלַּ֗ם šillˈam שׁלם be complete נְוַ֣ת nᵊwˈaṯ נָוָה pasture צִדְקֶֽךָ׃ ṣiḏqˈeḵā צֶדֶק justice
8:6. si mundus et rectus incesseris statim evigilabit ad te et pacatum reddet habitaculum iustitiae tuaeIf thou wilt walk clean and upright, he will presently awake unto thee, and will make the dwelling of thy justice peaceable:
6. If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.
8:6. If you approach with purity and honesty, he will quickly be attentive to you, and a peaceful life will repay your righteousness,
8:6. If thou [wert] pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.
If thou [wert] pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous:

8:6 и если ты чист и прав, то Он ныне же встанет над тобою и умиротворит жилище правды твоей.
8:6
εἰ ει if; whether
καθαρὸς καθαρος clean; clear
εἶ ειμι be
καὶ και and; even
ἀληθινός αληθινος truthful; true
δεήσεως δεησις petition
ἐπακούσεταί επακουω hear from
σου σου of you; your
ἀποκαταστήσει αποκαθιστημι restore; pay
δέ δε though; while
σοι σοι you
δίαιταν διαιτα rightness; right standing
8:6
אִם־ ʔim- אִם if
זַ֥ךְ zˌaḵ זַךְ pure
וְ wᵊ וְ and
יָשָׁ֗ר yāšˈār יָשָׁר right
אָ֥תָּה ʔˌāttā אַתָּה you
כִּי־ kî- כִּי that
עַ֭תָּה ˈʕattā עַתָּה now
יָעִ֣יר yāʕˈîr עור be awake
עָלֶ֑יךָ ʕālˈeʸḵā עַל upon
וְ֝ ˈw וְ and
שִׁלַּ֗ם šillˈam שׁלם be complete
נְוַ֣ת nᵊwˈaṯ נָוָה pasture
צִדְקֶֽךָ׃ ṣiḏqˈeḵā צֶדֶק justice
8:6. si mundus et rectus incesseris statim evigilabit ad te et pacatum reddet habitaculum iustitiae tuae
If thou wilt walk clean and upright, he will presently awake unto thee, and will make the dwelling of thy justice peaceable:
8:6. If you approach with purity and honesty, he will quickly be attentive to you, and a peaceful life will repay your righteousness,
8:6. If thou [wert] pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:6: If thou wert pure and upright - Concerning thy guilt there can be no doubt; for if thou hadst been a holy man, and these calamities had occurred through accident, or merely by the malice of thy enemies, would not God, long ere this, have manifested his power and justice in thy behalf, punished thy enemies, and restored thee to affluence?
The habitation of thy righteousness - Strongly ironical. If thy house had been as a temple of God, in which his worship had been performed, and his commandments obeyed, would it now be in a state of ruin and desolation?
Albert Barnes: Notes on the Bible - 1834
8:6: If thou wert pure and upright - There is something especially severe and caustic in this whole speech of Bildad. He first assumes that the children of Job were cut off for impiety, and then takes it for granted that Job himself was not a pure and upright man. This inference he seems to have derived partly from the fact that he had been visited with so heavy calamities, and partly from the sentiments which Job had himself expressed. Nothing could be more unjust and severe, however, than to take it for granted that he was a hypocrite, and then proceed to argue as if that were a settled point. He does not make it a supposition that possibly Job might have erred - which would not have been improper; but he proceeds to argue as if it were a point about which there could be no hesitation.
He would awake for thee - He would arouse or excite himself יעיר yā‛ı̂ r on thy account. The image is that of arousing oneself from sleep or inactivity to aid another; and the idea is, that God had, as it were, slumbered over the calamities of Job, or had suffered them to come without interposing to pRev_ent them, but that he would arouse himself if Job were pure, and would call upon him for aid.
And make the habitation of thy righteousness prosperous - That is, if thy habitation should become righteous now, he would make it prosperous. Hitherto, is the idea of Bildad, it has been a habitation of wickedness. Thy children have been wicked, and are now cut off. Thou thyself hast been a wicked man, and in consequence art afflicted. If now thou wouldest become pure and seek unto God, then God would make thy habitation prosperous. What could more try the patience of a sufferer than such cold and unfeeling insinuations? And what could more beautifully illustrate the nature of true courtesy, than to sit unmoved and hear such remarks? It was by forbearance in such circumstances eminently that Job showed his extraordinary patience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: thou wert: Job 1:8, Job 4:6, Job 4:7, Job 21:14, Job 21:15, Job 16:17; Psa 26:5, Psa 26:6; Pro 15:8; Isa 1:15; Ti1 2:8; Jo1 3:19-22
he would: Psa 44:23, Psa 59:4, Psa 59:5; Isa 51:9
make: Job 22:23-30; Isa 3:10
Job 8:7
John Gill
8:6 If thou wert pure and upright,.... By which he tacitly intimates that he was neither; though the character given of him is, that he was perfect and upright, feared God and eschewed evil, and which is confirmed by God himself, and even after he had been tried by sore afflictions. Bildad's meaning is, if he was pure in heart, and upright in his life and conversation, then things would be well with him. Men's hearts are naturally impure; no man is pure of himself, or can make his heart pure; nor is there any good man that is so pure as to be entirely free from sin; but such are pure in heart, who have clean hearts created, and right spirits renewed in them; or have new hearts and new spirits given them; have their hearts sprinkled from an evil conscience, and so keep the faith in a pure conscience; having their hearts purified by faith in the blood of Christ, whose blood cleanses from all sin; and in this sense Job was pure, having an interest in a living Redeemer, and in his blood, and a partaker of his grace; and that he was upright is before testified of him, though now called in question, an if being put upon it, as well as on the former, having in the course of his life walked uprightly, according to the will of God revealed unto him:
surely now; directly at once, without delay, as Sephorno interprets it; it need not be doubted of, verily so it would be:
he would awake for thee; who though he neither slumbers nor sleeps, yet seems to be asleep when he suffers his people to be afflicted, distressed, and oppressed, and therefore they cry unto him to awake to their judgment, and their cause; see Ps 7:8; the sense is, that he would stir up and exert himself, and show himself strong on his behalf, and appear to be on his side, and work deliverance and salvation for him; or awake his mercy, grace, and goodness, as some Jewish commentators (p) interpret it; that is, bestow his favours upon him:
and make the habitation of thy righteousness prosperous; which some understand of his body, the earthly house of his tabernacle, which if his soul was pure and upright that dwelt in it, might be called the habitation of righteousness; which, were this the case, would become healthful that was now covered with worms, and clods of dust: others interpret it of the soul, as Aben Ezra and Ben Gersom, the seat of righteousness, and of all the graces of the Spirit; which is in a prosperous condition when these graces are in lively exercise, and the presence of God, and the light of his countenance, and communion with him, are enjoyed; but rather his dwelling house in a literal sense, and all his domestic affairs, are here meant; and it is signified that all would be again in peace and prosperity, and he should enjoy great plenty of good things should he behave well; and here is a tacit intimation as if his habitation had not been an habitation of righteousness, but had been filled with the mammon of unrighteousness, with goods ill gotten, such as were obtained by rapine and oppression, and neither he nor his family righteous; a very unjust and iniquitous insinuation: the Targum paraphrases it, "and, shall make the beauty of thy righteousness perfect" (q); but Job had a more beautiful righteousness than his own; his was but as rags, and neither pure nor perfect; even the righteousness of Christ, which is perfect and beautiful, and makes such so, that are arrayed with it; see Ps 50:2.
(p) Gersom, Simeon Bar Tzemach, Sephorno. (q) "pulchritudinent justitiae tuae", Bolducius.
John Wesley
8:6 Habitation - The concerns of thy house and family; which thou hast got and managed with righteousness.
Robert Jamieson, A. R. Fausset and David Brown
8:6 He would awake for thee--that is, arise to thy help. God seemed to be asleep toward the sufferer (Ps 35:23; Ps 7:6; Is 51:9).
make . . . prosperous--restore to prosperity thy (their) righteous habitation. Bildad assumes it to have been heretofore the habitation of guilt.
8:78:7: եւ լինիցին առաջինքն քո սակաւք, եւ վերջինքն քո անբաւք[9144]։ [9144] Յօրինակին պակասէր. Առաջինքն քո սակաւք, եւ վերջինքն քո, անբաւք։
7 Եթէ սկզբում քոնը քիչ էր, վերջում այն անբաւ կը լինի:
7 Թէեւ քու սկիզբդ փոքր ըլլայ, Բայց քու վերջդ խիստ պիտի մեծնայ։
եւ լինիցին առաջինքն քո սակաւք, եւ վերջինքն քո անբաւք:

8:7: եւ լինիցին առաջինքն քո սակաւք, եւ վերջինքն քո անբաւք[9144]։
[9144] Յօրինակին պակասէր. Առաջինքն քո սակաւք, եւ վերջինքն քո, անբաւք։
7 Եթէ սկզբում քոնը քիչ էր, վերջում այն անբաւ կը լինի:
7 Թէեւ քու սկիզբդ փոքր ըլլայ, Բայց քու վերջդ խիստ պիտի մեծնայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 И если вначале у тебя было мало, то впоследствии будет весьма много.
8:7 ἔσται ειμι be οὖν ουν then τὰ ο the μὲν μεν first of all πρῶτά πρωτος first; foremost σου σου of you; your ὀλίγα ολιγος few; sparse τὰ ο the δὲ δε though; while ἔσχατά εσχατος last; farthest part σου σου of you; your ἀμύθητα αμυθητος unspeakable; unspeakably many
8:7 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be רֵאשִׁיתְךָ֣ rēšîṯᵊḵˈā רֵאשִׁית beginning מִצְעָ֑ר miṣʕˈār מִצְעָר little וְ֝ ˈw וְ and אַחֲרִיתְךָ֗ ʔaḥᵃrîṯᵊḵˈā אַחֲרִית end יִשְׂגֶּ֥ה yiśgˌeh שׂגה be great מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
8:7. in tantum ut priora tua fuerint parva et novissima tua multiplicentur nimisIn so much, that if thy former things were small thy latter things would be multiplied exceedingly.
7. And though thy beginning was small, yet thy latter end should greatly increase.
8:7. so much so that, if your former things were small, your latter things would be multiplied greatly.
8:7. Though thy beginning was small, yet thy latter end should greatly increase.
Though thy beginning was small, yet thy latter end should greatly increase:

8:7 И если вначале у тебя было мало, то впоследствии будет весьма много.
8:7
ἔσται ειμι be
οὖν ουν then
τὰ ο the
μὲν μεν first of all
πρῶτά πρωτος first; foremost
σου σου of you; your
ὀλίγα ολιγος few; sparse
τὰ ο the
δὲ δε though; while
ἔσχατά εσχατος last; farthest part
σου σου of you; your
ἀμύθητα αμυθητος unspeakable; unspeakably many
8:7
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
רֵאשִׁיתְךָ֣ rēšîṯᵊḵˈā רֵאשִׁית beginning
מִצְעָ֑ר miṣʕˈār מִצְעָר little
וְ֝ ˈw וְ and
אַחֲרִיתְךָ֗ ʔaḥᵃrîṯᵊḵˈā אַחֲרִית end
יִשְׂגֶּ֥ה yiśgˌeh שׂגה be great
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
8:7. in tantum ut priora tua fuerint parva et novissima tua multiplicentur nimis
In so much, that if thy former things were small thy latter things would be multiplied exceedingly.
7. And though thy beginning was small, yet thy latter end should greatly increase.
8:7. so much so that, if your former things were small, your latter things would be multiplied greatly.
8:7. Though thy beginning was small, yet thy latter end should greatly increase.
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Adam Clarke: Commentary on the Bible - 1831
8:7: Though thy beginning was small - Thy former state, compared to that into which God would have brought thee, would be small; for to show his respect for thy piety, because thou hadst, through thy faithful attachment to him, suffered the loss of all things, he would have greatly multiplied thy former prosperity, so that thou shouldest now have vastly more than thou didst ever before possess.
Albert Barnes: Notes on the Bible - 1834
8:7: Though thy beginning was small - On the supposition that the children of Job had been cut off, his family now was small. Yet Bildad says, that if he were to begin life again, even with so small a family, and in such depressed and trying circumstances, if he were a righteous man he might hope for returning prosperity.
Yet thy latter end - From this, it is evident that Job was not now regarded as an old man. He would still have the prospect of living many years. Some have supposed, however that the meaning here is, that his former prosperity should appear small compared with that which he would hereafter enjoy if he were pure and righteous. So Noyes and Rosenmuller interpret it. But it seems to me that the former interpretation is the correct one. Bildad utters a general sentiment, that though when a man begins life he has a small family and little property, yet if he is an upright man, he will be prospered and his possessions will greatly increase; compare : "Yahweh blessed the latter end of Job more than the beginning."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: thy beginning: Job 42:12, Job 42:13; Pro 4:18; Zac 4:10; Mat 13:12, Mat 13:31, Mat 13:32
thy latter: Deu 8:16; Pro 19:20; Zac 14:7; Pe2 2:20
Job 8:8
Geneva 1599
8:7 Though thy beginning (d) was small, yet thy latter end should greatly increase.
(d) Though the beginning is not as pleasant as you would like, yet in the end you will have sufficient opportunity to please yourself.
John Gill
8:7 Though thy beginning was small,.... When, he first set out in the world; and which though it greatly increased, and he was the greatest man in all the east, yet Bildad suggests, should he behave well, that was comparatively small to what it would be with him hereafter; and which was fact, for he had double of what he before enjoyed; so Mr. Broughton renders the words, "and thy former state should be little to thy latter": or rather the sense and meaning is, "though thy beginning should be small" (r); be it so that it is; or rather that though he should begin again in the world with very little, as indeed at present he had nothing to begin with, and when he did it was but with little; one gave him a piece of money, and another an earring of gold:
yet thy latter end should greatly increase; as it did, for the Lord blessed his latter end, and he had more than at the beginning, even double to what he had in his most flourishing circumstances; see Job 42:11, &c. Bildad seems to have spoken under a spirit of prophecy, without being sensible of it, and not imagining in the least that so it would be in fact; for he only affirms it on supposition of Job's good behaviour for the future, putting it entirely upon that condition, which he had no great expectation of it ever being performed.
(r) "etsi fuerit", so some in Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
8:7 thy beginning--the beginning of thy new happiness after restoration.
latter end-- (Job 42:12; Prov 23:18).
8:88:8: Բայց աղէ՛ հա՛րց զազգն առաջին, եւ քննեա՛ ըստ տոհմից հարցն։
8 Բայց դու տեղեկացի՛ր հին ազգերից եւ քննի՛ր տոհմերի գլխաւորներին:
8 Հիմա հարցուր հին ազգերուն Ու անոնց հայրերը քննելու ուշադրութիւն ըրէ՛
Բայց աղէ հարց զազգն առաջին, եւ քննեա ըստ տոհմից հարցն:

8:8: Բայց աղէ՛ հա՛րց զազգն առաջին, եւ քննեա՛ ըստ տոհմից հարցն։
8 Բայց դու տեղեկացի՛ր հին ազգերից եւ քննի՛ր տոհմերի գլխաւորներին:
8 Հիմա հարցուր հին ազգերուն Ու անոնց հայրերը քննելու ուշադրութիւն ըրէ՛
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 Ибо спроси у прежних родов и вникни в наблюдения отцов их;
8:8 ἐπερώτησον επερωταω interrogate; inquire of γὰρ γαρ for γενεὰν γενεα generation πρώτην πρωτος first; foremost ἐξιχνίασον εξιχνιαζω though; while κατὰ κατα down; by γένος γενος family; class πατέρων πατηρ father
8:8 כִּֽי־ kˈî- כִּי that שְׁאַל־ šᵊʔal- שׁאל ask נָ֭א ˈnā נָא yeah לְ lᵊ לְ to דֹ֣ר ḏˈōr דֹּור generation רִישֹׁ֑ון rîšˈôn רִאשֹׁון first וְ֝ ˈw וְ and כֹונֵ֗ן ḵônˈēn כון be firm לְ lᵊ לְ to חֵ֣קֶר ḥˈēqer חֵקֶר exploration אֲבֹותָֽם׃ ʔᵃvôṯˈām אָב father
8:8. interroga enim generationem pristinam et diligenter investiga patrum memoriamFor inquire of the former generation, and search diligently into the memory of the fathers:
8. For inquire, I pray thee, of the former age, and apply thyself to that which their fathers have searched out:
8:8. For inquire of the earliest generation, and investigate diligently the history of the fathers,
8:8. For inquire, I pray thee, of the former age, and prepare thyself to the search of their fathers:
For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers:

8:8 Ибо спроси у прежних родов и вникни в наблюдения отцов их;
8:8
ἐπερώτησον επερωταω interrogate; inquire of
γὰρ γαρ for
γενεὰν γενεα generation
πρώτην πρωτος first; foremost
ἐξιχνίασον εξιχνιαζω though; while
κατὰ κατα down; by
γένος γενος family; class
πατέρων πατηρ father
8:8
כִּֽי־ kˈî- כִּי that
שְׁאַל־ šᵊʔal- שׁאל ask
נָ֭א ˈnā נָא yeah
לְ lᵊ לְ to
דֹ֣ר ḏˈōr דֹּור generation
רִישֹׁ֑ון rîšˈôn רִאשֹׁון first
וְ֝ ˈw וְ and
כֹונֵ֗ן ḵônˈēn כון be firm
לְ lᵊ לְ to
חֵ֣קֶר ḥˈēqer חֵקֶר exploration
אֲבֹותָֽם׃ ʔᵃvôṯˈām אָב father
8:8. interroga enim generationem pristinam et diligenter investiga patrum memoriam
For inquire of the former generation, and search diligently into the memory of the fathers:
8:8. For inquire of the earliest generation, and investigate diligently the history of the fathers,
8:8. For inquire, I pray thee, of the former age, and prepare thyself to the search of their fathers:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10. Для сообщения своим мыслям большей убедительности Вилдад выдает их не за личный взгляд: ему, как немного прожившему ("мы - вчерашние", "дни наши - тень на земле", ст. 9; ср. XIV:2; 1: Пар XXIX:15) и потому мало знающему, можно и не верить, а за глубокое, искреннее ("от сердца" - ст. 10) убеждение умудренных долгою жизнью и опытом предков (ср. XII:12; XXXII:7, 9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers: 9 (For we are but of yesterday, and know nothing, because our days upon earth are a shadow:) 10 Shall not they teach thee, and tell thee, and utter words out of their heart? 11 Can the rush grow up without mire? can the flag grow without water? 12 Whilst it is yet in his greenness, and not cut down, it withereth before any other herb. 13 So are the paths of all that forget God; and the hypocrite's hope shall perish: 14 Whose hope shall be cut off, and whose trust shall be a spider's web. 15 He shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure. 16 He is green before the sun, and his branch shooteth forth in his garden. 17 His roots are wrapped about the heap, and seeth the place of stones. 18 If he destroy him from his place, then it shall deny him, saying, I have not seen thee. 19 Behold, this is the joy of his way, and out of the earth shall others grow.
Bildad here discourses very well on the sad catastrophe of hypocrites and evil-doers and the fatal period of all their hopes and joys. He will not be so bold as to say with Eliphaz that none that were righteous were ever cut off thus (ch. iv. 7); yet he takes it for granted that God, in the course of his providence, does ordinarily bring wicked men, who seemed pious and were prosperous, to shame and ruin in this world, and that, by making their prosperity short, he discovers their piety to be counterfeit. Whether this will certainly prove that all who are thus ruined must be concluded to have been hypocrites he will not say, but rather suspect, and thinks the application is easy.
I. He proves this truth, of the certain destruction of all the hopes and joys of hypocrites, by an appeal to antiquity and the concurring sentiment and observation of all wise and good men; and an undoubted truth it is, if we take in the other world, that, if not in this life, yet in the life to come, hypocrites will be deprived of all their trusts and all their triumphs: whether Bildad so meant or no, we must so take it. Let us observe the method of his proof, v. 8-10.
1. He insists not on his own judgment and that of his companions: We are but of yesterday, and know nothing, v. 9. He perceived that Job had no opinion of their abilities, but thought they knew little. "We will own," says Bildad, "that we know nothing, are as ready to confess our ignorance as thou art to condemn it; for we are but of yesterday in comparison, and our days upon earth are short and transient, and hastening away as a shadow. And hence," (1.) "We are not so near the fountain-head of divine revelation" (which then for aught that appears, was conveyed by tradition) "as the former age was; and therefore we must enquire what they said and recount what we have been told of their sentiments." Blessed be God, now that we have the word of God in writing, and are directed to search that, we need not enquire of the former age, nor prepare ourselves to the search of their fathers; for, though we ourselves are but of yesterday, the word of God in the scripture is as nigh to us as it was to them (Rom. x. 8), and it is the more sure word of prophecy, to which we must take heed. If we study and keep God's precepts, we may by them understand more than the ancients, Ps. cxix. 99, 100. (2.) "We do not live so long as those of the former age did, to make observations upon the methods of divine providence, and therefore cannot be such competent judges as they in a cause of this nature." Note, The shortness of our lives is a great hindrance to the improvement of our knowledge, and so are the frailty and weakness of our bodies. Vita brevis, ars longa--life is short, the progress of art boundless.
2. He refers to the testimony of the ancients and to the knowledge which Job himself had of their sentiments. "Do thou enquire of the former age, and let them tell thee, not only their own judgment in this matter, but the judgment also of their fathers, v. 8. They will teach thee, and inform thee (v. 10), that all along, in their time, the judgments of God followed wicked men. This they will utter out of their hearts, that is, as that which they firmly believe themselves, which they are greatly affected with and desirous to acquaint and affect others with." Note, (1.) For the right understanding of divine Providence, and the unfolding of the difficulties of it, it will be of use to compare the observations and experiences of former ages with the events of our own day; and, in order thereto, to consult history, especially the sacred history, which is the most ancient, infallibly true, and written designedly for our learning. (2.) Those that would fetch knowledge from the former ages must search diligently, prepare for the search, and take pains for the search. (3.) Those words are most likely to reach to the hearts of the learners that come from the hearts of the teachers. Those shall teach thee best that utter words out of their heart, that speak by experience, and not by rote, of spiritual and divine things. The learned bishop Patrick suggests that Bildad being a Shuhite, descended from Shuah one of Abraham's sons by Keturah (Gen. xxv. 2), in this appeal which he makes to history he has a particular respect to the rewards which the blessing of God secured to the posterity of faithful Abraham (who hitherto, and long after, continued in his religion) and to the extirpation of those eastern people, neighbours to Job (in whose country they were settled), for their wickedness, whence he infers that it is God's usual way to prosper the just and root out the wicked, though for a while they may flourish.
II. He illustrates this truth by some similitudes.
1. The hopes and joys of the hypocrite are here compared to a rush or flag, v. 11-13. (1.) It grows up out of the mire and water. The hypocrite cannot gain his hope without some false rotten ground or other out of which to raise it, and with which to support it and keep it alive, any more than the rush can grow without mire. He grounds it on his worldly prosperity, the plausible profession he makes of religion, the good opinion of his neighbours, and his own good conceit of himself, which are no solid foundation on which to build his confidence. It is all but mire and water; and the hope that grows out of it is but rush and flag. (2.) It may look green and gay for a while (the rush outgrows the grass), but it is light and hollow, and empty, and good for nothing. It is green for show, but of no use. (3.) It withers presently, before any other herb, v. 12. Even while it is in its greenness it is dried away and gone in a little time. Note, The best state of hypocrites and evil-doers borders upon withering; even when it is green it is going. The grass is cut down and withers (Ps. xc. 6); but the rush is not cut down and yet withers, withers before it grows up (Ps. cxxix. 6): as it has no use, so it has no continuance. So are the paths of all that forget God (v. 13); they take the same way that the rush does, for the hypocrite's hope shall perish. Note, [1.] Forgetfulness of God is at the bottom of men's hypocrisy, and of the vain hopes with which they flatter and deceive themselves in their hypocrisy. Men would not be hypocrites if they did not forget that the God with whom they have to do searches the heart and requires truth there, that he is a Spirit and has his eye on our spirits; and hypocrites would have no hope if they did not forget that God is righteous, and will not be mocked with the torn and the lame. [2.] The hope of hypocrites is a great cheat upon themselves, and, though it may flourish for a while, it will certainly perish at last, and they with it.
2. They are here compared to a spider's web, or a spider's house (as it is in the margin), a cobweb, v. 14, 15. The hope of the hypocrite, (1.) Is woven out of his own bowels; it is the creature of his own fancy, and arises merely from a conceit of his own merit and sufficiency. There is a great deal of difference between the work of the bee and that of the spider. A diligent Christian, like the laborious bee, fetches in all his comfort from the heavenly dews of God's word; but the hypocrite, like the subtle spider, weaves his out of a false hypothesis of his own concerning God, as if he were altogether such a one as himself. (2.) He is very fond of it, as the spider of her web; pleases himself with it, wraps himself in it, calls it his house, leans upon it, and holds it fast. It is said of the spider that she takes hold with her hands, and is in kings' palaces, Prov. xxx. 28. So does a carnal worldling hug himself in the fulness and firmness of his outward prosperity; he prides himself in that house as his palace, fortifies himself in it as his castle, and makes use of it as the spider of her web, to ensnare those he has a mind to prey upon. So does a formal professor; he flatters himself in his own eyes, doubts not of his salvation, is secure of heaven, and cheats the world with his vain confidences. (3.) It will easily and certainly be swept away, as the cobweb with the besom, when God shall come to purge his house. The prosperity of worldly people will fail them when they expect to find safety and happiness in it. They seek to hold fast their estates, but God is plucking them out of their hands; and whose shall all those things be, which they have provided? or what the better they will be for them? The confidences of hypocrites will fail them. I tell you, I know you not. The house built on the sand will fall in the storm, when the builder most needs it and promised himself the benefit of it. When a wicked man dies his expectation perishes. The ground of his hopes will prove false; he will be disappointed of the thing he hoped for, and his foolish hope with which he buoyed himself up will be turned into endless despair; and thus his hope will be cut off, his web, that refuge of lies, swept away, and he crushed in it.
Adam Clarke: Commentary on the Bible - 1831
8:8: Inquire - of the former age - לדור רישון ledor rishon, of the first age; of the patriarchs; the first generation of men that dwelt upon the earth: not of the age that was just past, as Mr. Peters and several others have imagined, in order to keep up the presumption of Job's high antiquity. Bildad most evidently refers to an antiquity exceedingly remote.
Albert Barnes: Notes on the Bible - 1834
8:8: For inquire thee of the former age - That is, attend to the results of observation. Ask the generations which have passed, and who in their poems and proverbs have left the records of their experience. The sentiment which Bildad proposes to confirm by this appeal is, that though the wicked should for a time flourish, yet they would be cut off, and that the righteous, though they may be for a time afflicted, yet if they seek God, they will ultimately prosper. It was common to make these appeals to the ancients. The results of observation were embodied in proverbs, parables, fables, and fragments of poems; and he was regarded as among the wisest of men who had the fruits of these observations most at command. To that Bildad appeals, and especially, as would appear, to the fragment of an ancient poem which he proceeds to repeat, and which, perhaps, is the oldest poem extant in any language.
And prepare thyself - Make an effort, or give diligent attention to it.
To the search of their fathers - Of the bygone generations, not only to the age immediately past, but to their ancestors. He would bring the results of the observation of far distant ages to confirm the sentiment which he had advanced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: inquire: Job 12:12, Job 15:10, Job 15:18, Job 32:6, Job 32:7; Deu 4:32, Deu 32:7; Psa 44:1, Psa 78:3, Psa 78:4; Isa 38:19; Rom 15:4; Co1 10:11
Job 8:9
Carl Friedrich Keil and Franz Delitzsch
8:8
8 For inquire only of former ages,
And attend to the research of their fathers -
9 For we are of yesterday, without experience,
Because our days upon earth are a shadow -
10 Shall they not teach thee, speak to thee,
And bring forth words from their heart?
This challenge calls Deut 32:7 to mind. לבּך is to be supplied to כּונן; the conjecture of Olshausen, וּבונן, is good, but unnecessary. רשׁון is after the Aramaic form of writing, comp. Job 15:7, where this and the ordinary form are combined. The "research of their fathers," i.e., which the fathers of former generations have bequeathed to them, is the collective result of their research, the profound wisdom of the ancients gathered from experience. Our ephemeral and shadowy life is not sufficient for passing judgment on the dealings of God; we must call history and tradition to our aid. We are תּמול (per aphaeresin, the same as אתמול), yesterday = of yesterday; it is not necessary to read, with Olshausen, מתּמול. There is no occasion for us to suppose that Job 8:9 is an antithesis to the long duration of life of primeval man. לב (Job 8:10) is not the antithesis of mouth; but has the pregnant signification of a feeling, i.e., intelligent heart, as we find לבב אישׁ, a man of heart, i.e., understanding, Job 34:10, Job 34:34. יוציאוּ, promunt, calls to mind Mt 13:52. Now follow familiar sayings of the ancients, not directly quoted, but the wisdom of the fathers, which Bildad endeavours to reproduce.
Geneva 1599
8:8 For (e) enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers:
(e) He wills Job to examine all antiquity and he will find it true which he here says.
John Gill
8:8 For inquire, I pray thee, of the former age,.... With respect to the truth of what he had said, or should say; he does not desire Job to take his word for it, but inquire how it was in former times; by which it would appear, that when good men have been in affliction and trouble, and have behaved well under it, as became them, they have been delivered out of it, and have been afterwards in more flourishing and comfortable circumstances, as Noah, Abraham, Lot, and others; and that wicked men and hypocrites, though they have flourished for a while, yet destruction has sooner or later come upon them, and they have utterly perished, as the descendants of Cain, the builders of Babel, and the men of Sodom, and others; whereas good and upright men are never cast away by the Lord, no instance can be given of it; all which would appear, if inquiry was made into what had happened in the "former age" not the "first age", as the Septuagint version, the age or generation in which the first man and woman lived; for who were "their fathers", mentioned in the next clause? but the age or generation preceding that in which Job and his friends lived; and the knowledge of things done in that might with some application and diligence be more easily obtained:
and prepare thyself to the search of their fathers; of the fathers of the men of the former age, who lived in the age preceding that, and from whom their posterity had received the knowledge of many things by tradition, as they had received from their fathers that lived before them and so upwards; things being handed down in a traditionary way from father to son; and though these fathers were dead, yet, by their traditions that were preserved, they were capable of teaching and instructing men; and their sayings and sentiments deserved regard, and were had in much esteem; but yet being uninspired and fallible men, were not to be received without examination; for though truth is of the greatest antiquity, and to be revered on that account, yet error is almost as old as that; and therefore great care is to be taken how any thing is received purely upon the score of antiquity; and great pains, diligence, and circumspection, are necessary to a due search of the fathers, and coming at their sense and sentiments; and so as to distinguish between truth and error, and get a true knowledge of facts done in ancient times; such a search is to be made in like manner as one would search for gold and silver, and hidden treasures.
John Wesley
8:8 Search - Seriously and industriously search the ancient records.
Robert Jamieson, A. R. Fausset and David Brown
8:8 The sages of the olden time reached an age beyond those of Job's time (see on Job 42:16), and therefore could give the testimony of a fuller experience.
8:98:9: Զի երիկեանք եմք, եւ ո՛չ գիտեմք. քանզի ստուեր են կեանք մեր ՚ի վերայ երկրի[9145]։ [9145] Ոսկան. Զի երեկեանք եմք։
9 Քանի որ մենք երէկուան ենք պատկանում, բան չենք իմանում. ստուեր է երկրի վրայ կեանքը մեր:
9 (Վասն զի մենք երէկուաններն ենք ու բան մը չենք գիտեր. Քանզի մեր կեանքը երկրի վրայ ստուեր մըն է)։
զի երիկեանք եմք, եւ ոչ գիտեմք. քանզի ստուեր են կեանք մեր ի վերայ երկրի:

8:9: Զի երիկեանք եմք, եւ ո՛չ գիտեմք. քանզի ստուեր են կեանք մեր ՚ի վերայ երկրի[9145]։
[9145] Ոսկան. Զի երեկեանք եմք։
9 Քանի որ մենք երէկուան ենք պատկանում, բան չենք իմանում. ստուեր է երկրի վրայ կեանքը մեր:
9 (Վասն զի մենք երէկուաններն ենք ու բան մը չենք գիտեր. Քանզի մեր կեանքը երկրի վրայ ստուեր մըն է)։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 а мы вчерашние и ничего не знаем, потому что наши дни на земле тень.
8:9 χθιζοὶ χθιζος for ἐσμεν ειμι be καὶ και and; even οὐκ ου not οἴδαμεν οιδα aware σκιὰ σκια shadow; shade γάρ γαρ for ἐστιν ειμι be ἡμῶν ημων our ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὁ ο the βίος βιος livelihood; lifestyle
8:9 כִּֽי־ kˈî- כִּי that תְמֹ֣ול ṯᵊmˈôl תְּמֹול yesterday אֲ֭נַחְנוּ ˈʔᵃnaḥnû אֲנַחְנוּ we וְ wᵊ וְ and לֹ֣א lˈō לֹא not נֵדָ֑ע nēḏˈāʕ ידע know כִּ֤י kˈî כִּי that צֵ֖ל ṣˌēl צֵל shadow יָמֵ֣ינוּ yāmˈênû יֹום day עֲלֵי־ ʕᵃlê- עַל upon אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:9. hesterni quippe sumus et ignoramus quoniam sicut umbra dies nostri sunt super terramFor we are but of yesterday, and are ignorant that our days upon earth are but a shadow
9. ( For we are but of yesterday, and know nothing, because our days upon earth are a shadow:)
8:9. (of course, we are but of yesterday and are ignorant that our days on earth are like a shadow,)
8:9. (For we [are but of] yesterday, and know nothing, because our days upon earth [are] a shadow:)
For we [are but of] yesterday, and know nothing, because our days upon earth [are] a shadow:

8:9 а мы вчерашние и ничего не знаем, потому что наши дни на земле тень.
8:9
χθιζοὶ χθιζος for
ἐσμεν ειμι be
καὶ και and; even
οὐκ ου not
οἴδαμεν οιδα aware
σκιὰ σκια shadow; shade
γάρ γαρ for
ἐστιν ειμι be
ἡμῶν ημων our
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ο the
βίος βιος livelihood; lifestyle
8:9
כִּֽי־ kˈî- כִּי that
תְמֹ֣ול ṯᵊmˈôl תְּמֹול yesterday
אֲ֭נַחְנוּ ˈʔᵃnaḥnû אֲנַחְנוּ we
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
נֵדָ֑ע nēḏˈāʕ ידע know
כִּ֤י kˈî כִּי that
צֵ֖ל ṣˌēl צֵל shadow
יָמֵ֣ינוּ yāmˈênû יֹום day
עֲלֵי־ ʕᵃlê- עַל upon
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:9. hesterni quippe sumus et ignoramus quoniam sicut umbra dies nostri sunt super terram
For we are but of yesterday, and are ignorant that our days upon earth are but a shadow
8:9. (of course, we are but of yesterday and are ignorant that our days on earth are like a shadow,)
8:9. (For we [are but of] yesterday, and know nothing, because our days upon earth [are] a shadow:)
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
8:9: For we are but of yesterday, and know nothing - It is evident that Bildad refers to those times in which human life was protracted to a much longer date than that in which Job lived; when men, from the long period of eight or nine hundred years, had the opportunity of making many observations, and treasuring up a vast fund of knowledge and experience. In comparison with them, he considers that age as nothing, and that generation as being only of yesterday, not having had opportunity of laying up knowledge: nor could they expect it, as their days upon earth would be but a shadow, compared with that substantial time in which the fathers had lived. Perhaps there may be an allusion here to the shadow projected by the gnomon of a dial, during the time the sun is above the horizon. As is a single solar day, so is our life. The following beautiful motto I have seen on a sundial: Umbrae Sumus! "We are shadows!" referring to the different shadows by which the gnomon marked the hours, during the course of the day; and all intended to convey this moral lesson to the passengers: Your life is composed of time, marked out by such shadows as these. Such as time is, such are you; as fleeting, as transitory, as unsubstantial. These shadows lost, time is lost; time lost, soul lost! Reader take heed! The writer of this book probably had before his eyes these words of David, in his last prayer, Ch1 29:15 : "For we are strangers before thee, and sojourners, as all our fathers were; our days upon earth are as a Shadow, and there is no expectation. There is no reason to hope that they shall be prolonged; for our lives are limited down to threescore years and ten, as the average of the life even of old men.
Albert Barnes: Notes on the Bible - 1834
8:9: For we are but of yesterday - That is, we are of short life. We have had but few opportunities of observation compared with those who have gone before us. There can be no doubt that Bildad here refers to the longevity of the antecedent ages compared with the age of man at the time when he lived; and the passage, therefore, is of importance in order to fix the date of the poem. It shows that human life had been reduced in the time of Job within comparatively moderate limits, and that an important change had taken place in its duration. This reduction began not long after the flood, and was probably continued gradually until it reached the present limit of seventy years. This passage proves that Job could not have lived in the time of the greatest longevity of man; compare the Introduction, Section 3.
And know nothing - Margin, not. So the Hebrew literally, "we do not know." The sense is, "we have had comparatively few opportunities for observation. From the comparative bRev_ity of our lives, we see but little of the course of events. Our fathers lived through longer periods, and could mark more accurately the result of human conduct." One suggestion may be made here, perhaps of considerable importance in explaining the course of argument in this book. The friends of Job maintained that the righteous would be rewarded in this life, and that the wicked would be overtaken by calamity. It may seem remarkable that they should have urged this so strenuously, when in the actual course of events as we now see them, there appears to be so slender a foundation for it in fact. But may this not be accounted for by the remark of Bildad in the verse under consideration? They appealed to their fathers.
They relied on the results of experience in those ancient times. When people lived 900 or 1, 000 years; when one generation was longer than twelve generations are now, this fact would be much more likely to occur than as human life is now ordered. Things would have time to work themselves right. The wicked in that long tract of time would be likely to be overtaken by disgrace and calamity, and the righteous would outlive the detractions and calumnies of their enemies, and meet in their old age with the ample rewards of virtue. Should people now live through the same long period, the same thing substantially would occur. A man's character, who is remembered at all, is fully established long before a thousand years have elapsed, and posterity does justice to the righteous and the wicked. If people lived during that time instead of being merely remembered, the same thing would be likely to occur. Justice would be done to character, and the world would, in general, render to a man the honor which he deserved. This fact may have been observed in the long lives of the people before the flood, and the result of the observation may have been embodied in proverbs, fragments of poems, and in traditionary sayings, and have been recorded by the sages of Arabia as indubitable maxims. With these maxims they came to the controversy with Job, and forgetful of the change necessarily made by the abbRev_iation of human life, they proceed to apply their maxims without mercy to him; and because he was overwhelmed with calamity, they assumed that therefore he must have been a wicked man.
Our days upon earth are a shadow - Comparisons of this kind are quite common in the Scriptures; see the notes at . A similar figure occurs in Ch1 29:15 :
For we are strangers before thee,
And sojourners, as were all our fathers:
Our days upon earth are as a shadow,
Yea, there is no abiding.
An expression similar occurs in Aeschylus, Agam. v. 488, as quoted by Drusius and Dr. Good:
- εἴδωλον σκιᾶς eidō lon skias -
- The image or semblance of a shade -
So in Pindar, man is called σκιᾶς ὄναρ skias onar - the dream of a shade; and so by Sophocles, καπνοῦ σκιὰ kapnou skia - the shadow of smoke. All these mean the same thing, that the life of man is brief and transitory. Bildad designs to apply it not to man in general, but to the age in which he lived, as being disqualified by the shortness of life to make extended observations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: we are but: Job 7:6; Gen 47:9; Ch1 29:15; Psa 39:5, Psa 90:4, Psa 102:11, Psa 144:4
nothing: Heb. not
Job 8:10
Geneva 1599
8:9 (For we [are but of] (f) yesterday, and know nothing, because our days upon earth [are] a shadow:)
(f) Meaning, that it is not enough to have the experience of ourselves, but to be confirmed by the examples of those who went before us.
John Gill
8:9 For we are but of yesterday (s),.... Which is not to be understood strictly of the day last past, but of a short space of time backward; and especially when compared with the antediluvian fathers, who lived the far greater part of them upwards of nine hundred years; otherwise Bildad and his two friends were men in years; Eliphaz says, that with them were the gray headed and very aged men, much older than the father of Job, and Elihu speaks of himself as a young man, and of them as very old; see Job 15:10,
and know nothing; which is not to be taken in an absolute sense, for they knew much of the things of nature, providence, and grace; they were men of great understanding in things natural, civil, and religious, as appears by their discourses; but in a comparative sense, or when compared with the long lived patriarchs, who through the length of their days had much time and opportunity to make their observations on things, to learn the arts and sciences, and improve themselves in all useful knowledge, human and divine; for which reason Job is sent to inquire of them; whereas they had been but a little while in the world, and knew but little, to whom might be applied that saying, as now to men since, "ars longa, vita brevis"; and they knew nothing as it is to be known, or perfectly, or in comparison of the saints in heaven; for they that know most here know but in part, see through a glass darkly; but in the other world they see face to face, and know as they are known. Moreover, Bildad might say this of himself and his friends, in a modest manner, having learned to know themselves, their weakness, and their folly; and the first and great lesson of wisdom is to become fools in men's own apprehension, in order to be truly wise, having the like sense of themselves as Agur had, Prov 30:2; see 1Cor 3:18; or rather this might be said as being the sense of Job concerning them, who had a very mean and indifferent opinion of them; see Job 12:2; and therefore Bildad would not have him take their sense of things, but inquire of persons older and wiser:
because our days upon earth are a shadow; man's time is rather measured by days than by months and years, being so short; and these are called "days" on earth, to distinguish them from the days of heaven, which are one everlasting day, in which there is no night of darkness, either in a literal or figurative sense, and which will never end; but the days of this life are like a "shadow", dark and obscure; full of the darkness of adversity and trouble, as well as greatly deficient in the light of knowledge; there is nothing in them solid and substantial; the greatest and best things of this life are but a vain show; in heaven there is a better and more enduring substance: every thing is mutable and uncertain here; man is subject to a variety of changes in his mind and body, in family and outward estate and circumstances: and life itself is but a vapour, which appears a while and soon vanishes away; or rather like a shadow, that declines, is fleeting, and quickly gone; see 1Chron 29:15.
(s) Pindar. Pythia, Ode 8.
John Wesley
8:9 We, &c. - But lately born, and therefore have but little knowledge and experience. We live not so long as they did, to make observations on the methods of Divine Providence.
Robert Jamieson, A. R. Fausset and David Brown
8:9 of yesterday--that is, a recent race. We know nothing as compared with them because of the brevity of our lives; so even Jacob (Gen 47:9). Knowledge consisted then in the results of observation, embodied in poetical proverbs, and handed down by tradition. Longevity gave the opportunity of wider observation.
a shadow-- (Ps 144:4; 1Chron 29:15).
8:108:10: Կամ թէ ո՞չ նոքին իսկ ուսուսցեն զքեզ. պատմեսցեն եւ ՚ի սրտէ՛ հանցեն զբանս[9146]։ [9146] Ոմանք. Եւ պատմեսցեն։
10 Միթէ նրանք պիտի չսովորեցնե՞ն քեզ ու պատմեն, իրենց իմաստութիւնից պիտի չբխեցնե՞ն խօսքերն իրենց:
10 Ահա անոնք քեզի պիտի սորվեցնեն, քեզի պիտի խօսին Ու իրենց սրտէն խօսքեր պիտի հանեն։
կամ թէ ո՞չ նոքին իսկ ուսուսցեն զքեզ եւ պատմեսցեն, եւ ի սրտէ հանցեն զբանս:

8:10: Կամ թէ ո՞չ նոքին իսկ ուսուսցեն զքեզ. պատմեսցեն եւ ՚ի սրտէ՛ հանցեն զբանս[9146]։
[9146] Ոմանք. Եւ պատմեսցեն։
10 Միթէ նրանք պիտի չսովորեցնե՞ն քեզ ու պատմեն, իրենց իմաստութիւնից պիտի չբխեցնե՞ն խօսքերն իրենց:
10 Ահա անոնք քեզի պիտի սորվեցնեն, քեզի պիտի խօսին Ու իրենց սրտէն խօսքեր պիտի հանեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 Вот, они научат тебя, скажут тебе и от сердца своего произнесут слова:
8:10 ἦ η.1 surely οὐχ ου not οὗτοί ουτος this; he σε σε.1 you διδάξουσιν διδασκω teach καὶ και and; even ἀναγγελοῦσιν αναγγελλω announce καὶ και and; even ἐκ εκ from; out of καρδίας καρδια heart ἐξάξουσιν εξαγω lead out; bring out ῥήματα ρημα statement; phrase
8:10 הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not הֵ֣ם hˈēm הֵם they יֹ֭ורוּךָ ˈyôrûḵā ירה teach יֹ֣אמְרוּ yˈōmᵊrû אמר say לָ֑ךְ lˈāḵ לְ to וּ֝ ˈû וְ and מִ mi מִן from לִּבָּ֗ם llibbˈām לֵב heart יֹוצִ֥אוּ yôṣˌiʔû יצא go out מִלִּֽים׃ millˈîm מִלָּה word
8:10. et ipsi docebunt te loquentur tibi et de corde suo proferent eloquiaAnd they shall teach thee: they shall speak to thee, and utter words out of their hearts.
10. Shall not they teach thee, and tell thee, and utter words out of their heart?
8:10. and they will teach you; they will speak with you and will offer you the eloquence of their hearts.
8:10. Shall not they teach thee, [and] tell thee, and utter words out of their heart?
Shall not they teach thee, [and] tell thee, and utter words out of their heart:

8:10 Вот, они научат тебя, скажут тебе и от сердца своего произнесут слова:
8:10
η.1 surely
οὐχ ου not
οὗτοί ουτος this; he
σε σε.1 you
διδάξουσιν διδασκω teach
καὶ και and; even
ἀναγγελοῦσιν αναγγελλω announce
καὶ και and; even
ἐκ εκ from; out of
καρδίας καρδια heart
ἐξάξουσιν εξαγω lead out; bring out
ῥήματα ρημα statement; phrase
8:10
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
הֵ֣ם hˈēm הֵם they
יֹ֭ורוּךָ ˈyôrûḵā ירה teach
יֹ֣אמְרוּ yˈōmᵊrû אמר say
לָ֑ךְ lˈāḵ לְ to
וּ֝ ˈû וְ and
מִ mi מִן from
לִּבָּ֗ם llibbˈām לֵב heart
יֹוצִ֥אוּ yôṣˌiʔû יצא go out
מִלִּֽים׃ millˈîm מִלָּה word
8:10. et ipsi docebunt te loquentur tibi et de corde suo proferent eloquia
And they shall teach thee: they shall speak to thee, and utter words out of their hearts.
8:10. and they will teach you; they will speak with you and will offer you the eloquence of their hearts.
8:10. Shall not they teach thee, [and] tell thee, and utter words out of their heart?
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
8:10: Shall not they teach thee - Wilt thou not treat their maxims with the utmost deference and respect? They utter words from their heart - what they say is the fruit of long and careful experience.
Albert Barnes: Notes on the Bible - 1834
8:10: Shall not they teach thee - The results of human conduct, and the great principles on which God governs the world.
And utter words out of their heart - Dr. Good renders this,
"And well forth the sayings of their wisdom,"
And supposes it means that the words of wisdom would proceed from them as water bubbles from a fountain. But this, I think, is a mere conceit. The true sense is, that they would not speak that merely which comes from the mouth, or that which comes upper most, and without reflection - as the Greeks say, λέγειν πᾶν ὅ τι ἐπὶ στόμα ἔλθῃ legein pan ho ti epi stoma elthē; or, as the Latins, Quicquid in buccam venerit loqui - to speak whatever comes in the mouth; but they would utter that which came from the heart - which was sincere, and the result of deep and prolonged reflection. Perhaps, also, Bildad means to insinuate that Job had uttered what was uppermost in his mind, without taking time for reflection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: Shall not: Job 12:7, Job 12:8, Job 32:7; Deu 6:7, Deu 11:19; Psa 145:4; Heb 11:4, Heb 12:1
utter words: Pro 16:23, Pro 18:15; Mat 12:35
Job 8:11
John Gill
8:10 Shall not they teach thee, and tell thee,.... That is, the men of the former age, and their fathers before them, Job is directed to inquire of, and to prepare for a search into their records and traditions; from whom he might reasonably expect to be taught and told things that would be very instructive and useful to him in his present circumstances:
and utter words out of their heart? such as were the effect of mature judgment and long observation, and which they had laid up in their hearts, and brought out from their treasure there; and, with the greatest faithfulness and sincerity, had either committed them to writing, or delivered them in a traditionary way to their posterity, to be communicated to theirs; and which might be depended upon as true and genuine, being men of probity, uprightness, and singleness of heart; who declared sincerely what they knew, and spoke not with a double heart, having no intention to deceive, as it cannot be thought they would impose upon their own children; and therefore Job might safely receive what they uttered, and depend upon it as truth and fact; and what they said, as Jarchi observes, is as follows; or what follows Bildad collected from them, and so might Job, and think he heard them "saying", as Piscator supplies the text, what is expressed in the following verses, if not in their words, yet as their sense.
John Wesley
8:10 Utter - Not partially, but sincerely, speaking their inward thoughts; not rashly, but from deep consideration; not by hearsay, but their own knowledge.
Robert Jamieson, A. R. Fausset and David Brown
8:10 teach thee-- Job 6:24 had said, "Teach me." Bildad, therefore, says, "Since you want teaching, inquire of the fathers. They will teach thee."
utter words--more than mere speaking; "put forth well-considered words."
out of their heart--from observation and reflection; not merely, from their mouth: such, as Bildad insinuates, were Job's words. Job 8:11-13 embody in poetic and sententious form (probably the fragment of an old poem) the observation of the elders. The double point of comparison between the ungodly and the paper-reed is: 1. the luxuriant prosperity at first; and, 2. the sudden destruction.
8:118:11: Միթէ կանաչանա՞յ պրտու առանց ջրոյ. կամ բարձրանայցէ՞ կնիւն առանց ըմպելոյ[9147]։ [9147] Ոմանք. Եւ կամ բարձ՛՛։
11 Միթէ պրտուն[8] կը կանաչի՞ առանց ջրի, կամ կը բարձրանա՞յ կնիւնն առանց ջրուելու:[8] 8. Պապիրուս բոյսը:
11 Միթէ պրտուն առանց տիղմի կը բուսնի՞.Կնիւնը առանց ջուրի կ’աճի՞։
Միթէ կանաչանա՞յ պրտու առանց ջրոյ, կամ բարձրանայցէ՞ կնիւն առանց ըմպելոյ:

8:11: Միթէ կանաչանա՞յ պրտու առանց ջրոյ. կամ բարձրանայցէ՞ կնիւն առանց ըմպելոյ[9147]։
[9147] Ոմանք. Եւ կամ բարձ՛՛։
11 Միթէ պրտուն[8] կը կանաչի՞ առանց ջրի, կամ կը բարձրանա՞յ կնիւնն առանց ջրուելու:
[8] 8. Պապիրուս բոյսը:
11 Միթէ պրտուն առանց տիղմի կը բուսնի՞.Կնիւնը առանց ջուրի կ’աճի՞։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 поднимается ли тростник без влаги? растет ли камыш без воды?
8:11 μὴ μη not θάλλει θαλλω without ὕδατος υδωρ water ἢ η or; than ὑψωθήσεται υψοω elevate; lift up βούτομον βουτομον without πότου ποτος.1 drinking bout; drink
8:11 הֲ hᵃ הֲ [interrogative] יִֽגְאֶה־ yˈiḡʔeh- גאה be high גֹּ֭מֶא ˈgōme גֹּמֶא papyrus בְּ bᵊ בְּ in לֹ֣א lˈō לֹא not בִצָּ֑ה viṣṣˈā בִּצָּה marshland יִשְׂגֶּה־ yiśgeh- שׂגה be great אָ֥חוּ ʔˌāḥû אָחוּ reed בְלִי־ vᵊlî- בְּלִי destruction מָֽיִם׃ mˈāyim מַיִם water
8:11. numquid vivere potest scirpus absque humore aut crescet carectum sine aquaCan the rush be green without moisture? or sedge bush grow without water?
11. Can the rush grow up without mire? can the flag grow without water?
8:11. Can the marsh plant live without moisture? Or can sedges grow without water?
8:11. Can the rush grow up without mire? can the flag grow without water?
Can the rush grow up without mire? can the flag grow without water:

8:11 поднимается ли тростник без влаги? растет ли камыш без воды?
8:11
μὴ μη not
θάλλει θαλλω without
ὕδατος υδωρ water
η or; than
ὑψωθήσεται υψοω elevate; lift up
βούτομον βουτομον without
πότου ποτος.1 drinking bout; drink
8:11
הֲ hᵃ הֲ [interrogative]
יִֽגְאֶה־ yˈiḡʔeh- גאה be high
גֹּ֭מֶא ˈgōme גֹּמֶא papyrus
בְּ bᵊ בְּ in
לֹ֣א lˈō לֹא not
בִצָּ֑ה viṣṣˈā בִּצָּה marshland
יִשְׂגֶּה־ yiśgeh- שׂגה be great
אָ֥חוּ ʔˌāḥû אָחוּ reed
בְלִי־ vᵊlî- בְּלִי destruction
מָֽיִם׃ mˈāyim מַיִם water
8:11. numquid vivere potest scirpus absque humore aut crescet carectum sine aqua
Can the rush be green without moisture? or sedge bush grow without water?
8:11. Can the marsh plant live without moisture? Or can sedges grow without water?
8:11. Can the rush grow up without mire? can the flag grow without water?
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
11-15. От лица предков Вилдад приводит два приточных изречения. В первом из них жизнь и судьба нечестивого сравнивается с судьбою двух египетских растений: - гомэ, - папируса, и "аху". Это название встречается только еще в Быт XLI:2: и означает, по словам блаж. Иеронима, всякую зелень, растущую в болоте. Как "гомэ" и "аху" не могут расти без влаги и воды и при отсутствии ее погибают раньше времени, так точно подобная судьба ожидает и забывающих Господа, составляющего надежду человека (Притч III:26). Их стремление обеспечить свое существование личными силами тщетно; уверенность в этом шатка ("дом паука" ср. Ис LIX:5-6).
Adam Clarke: Commentary on the Bible - 1831
8:11: Can the rush grow - The word גמא gome, which we translate rush, is, without doubt, the Egyptian flag papyrus, on which the ancients wrote, and from which our paper derives its name. The Septuagint, who made their Greek translation in Egypt, (if this book made a part of it), and knew well the import of each word in both languages, render גמא gome by παπυρος papyrus, thus: Μη θαλλει παπυρος ανευ ὑδατος; Can the Papyrus flourish without water? Their translation leaves no doubt concerning the meaning of the original. They were probably writing on the very substance in question, while making their translation. The technical language of no science is so thoroughly barbarous as that of botany: the description of this plant by Linnaeus, shall be a proof. The plant he calls "Cyperus Papyrus; Class Triandria; Order Monogynia; Culm three-sided, naked; umbel longer than the involucres; involucels three-leaved, setaceous, longer; spikelets in threes - Egypt, etc. Involucre eight-leaved; general umbel copious, the rays sheathing at the base; partial on very short peduncles; spikelets alternate, sessile; culm leafy at the base; leaves hollow, ensiform." Hear our plain countryman John Gerarde, who describes the same plant: "Papyrus Nilotica, Paper Reed, hath many large flaggie leaves, somewhat triangular and smooth, not much unlike those of cats-taile, rising immediately from a tuft of roots, compact of many strings; amongst the which it shooteth up two or three naked stalkes, square, and rising some six or seven cubits high above the water; at the top whereof there stands a tuft or bundle off chaffie threds, set in comely order, resembling a tuft of floures, but barren and void of seed;" Gerarde's Herbal, p. 40. Which of the two descriptions is easiest to be understood by common sense, either with or without a knowledge of the Latin language? This plant grows in the muddy banks of the Nile, as it requires an abundance of water for its nourishment.
Can the flag grow without water? - Parkhurst supposes that the word אחו achu, which we render flag, is the same with that species of reed which Mr. Hasselquist found growing near the river Nile. He describes it (p. 97) as "having scarcely any branches, but numerous leaves, which are narrow, smooth, channelled on the upper surface; and the plant about eleven feet high. The Egyptians make ropes of the leaves. They lay the plant in water, like hemp, and then make good and strong cables of them." As אח ach signifies to join, connect, associate, hence אחי achi, a brother, אחו achu may come from the same root, and have its name from its usefulness in making ropes, cables, etc., which are composed of associated threads, and serve to tie, bind together, etc.
Albert Barnes: Notes on the Bible - 1834
8:11: Can the rush - This passage has all the appearance of being a fragment of a poem handed down from ancient times. It is adduced by Bildad as an example of the views of the ancients, and, as the connection would seem to imply, as a specimen of the sentiments of those who lived before the life of man had been abridged. It was customary in the early ages of the world to communicate knowledge of all kinds by maxims, moral sayings, and proverbs; by apothegms and by poetry handed down from generation to generation. Wisdom consisted much in the amount of maxims and proverbs which were thus treasured up; as it now consists much in the knowledge which we have of the lessons taught by the past, and in the ability to apply that knowledge to the various transactions of life. The records of past ages constitute a vast storehouse of wisdom, and the present generation is more wise than those which have gone before, only because the results of their observations have been treasured up, and we can act on their experience, and because we can begin where they left off, and, taught by their experience, can avoid the mistakes which they made. The word "rush" here גמא gô me' denotes properly a bulrush, and especially the Egyptian papyrus - papyrus Nilotica; see the notes at Isa 18:2. It is derived from the verb גמא gâ mâ', to absorb, to drink up, and is given to this plant because it absorbs or drinks up moisture. The Egyptians used it to make garments, shoes, baskets, and especially boats or skiffs; Pithy, Nat. His. 13. 21-26; see the notes at Isa 18:2. They also derived from it materials for writing - and hence, our word paper. The Septuagint renders it here, πάπυρος papuros.
Without mire - Without moisture. It grew in the marshy places along the Nile.
Can the flag - Another plant of a similar character. The word אחוּ 'â chû, flag, says Gesenius, is an Egyptian word, signifying marsh-grass, reeds, bulrushes, sedge, everything which grows in wet grounds. The word was adopted not only into the Hebrew, but also into the Greek idiom of Alexandria, where it is written, ἄχι achi, ἄχει achei. Jerome says of it, "When I inquired of the learned what this word meant, I heard from the Egyptians, that by this name everything was intended in their language which grew up in a pool." The word is synonymous with rush, or bulrush, and denotes a plant which absorbs a great quantity of water. What is the exact idea which this figure is designed to convey, is not very clear. I think it probable that the whole description is intended to represent a hypocrite, and that the meaning is, that he had in his growth a strong resemblance to such a rush or reed. There was nothing solid or substantial in his piety. It was like the soft, spongy texture of the water-reed, and would wilt under trial, as the papyrus would when deprived of water.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: the rush: Exo 2:3; Isa 19:5-7
Job 8:12
Carl Friedrich Keil and Franz Delitzsch
8:11
11 Doth papyrus grow up without mire?
Doth the reed shoot up without water?
12 It is still in luxuriant verdure, when it is not cut off,
Then before all other grass it with
13 So is the way of all forgetters of God,
And the hope of the ungodly perisheth,
14 Because his hope is cut off,
And his trust is a spider's house:
15 He leaneth upon his house and it standeth not,
He holdeth fast to it and it endureth not.
Bildad likens the deceitful ground on which the prosperity of the godless stands to the dry ground on which, only for a time, the papyrus or reed finds water, and grows up rapidly: shooting up quickly, it withers as quickly; as the papyrus plant,
(Note: Vid., Champollion-Figeac, Aegypten, German translation, pp. 47f.)
if it has no perpetual water, though the finest of grasses, withers off when most luxuriantly green, before it attains maturity. גּמא, which, excepting here, is found only in connection with Egypt (Ex 2:3; Is 18:2; and Is 35:7, with the general קנה as specific name for reed), is the proper papyrus plant (Cypeerus papyyrus, L.): this name for it is suitably derived in the Hebrew from גּמא, to suck up (comp. Lucan, iv. 136: conseritur bibul Memphytis cymba papyro); but is at the same time Egyptian, since Coptic kam, cham, signifies the reed, and 'gôm, 'gōme, a book (like liber, from the bark of a tree).
(Note: Comp. the Book of the Dead (Todtenbuch), ch. 162: "Chapter on the creation of warmth at the back of the head of the deceased. Words over a young cow finished in pure gold. Put them on the neck of the dead, and paint them also on a new papyrus," etc. Papyrus is here cama: the word is determined by papyrus-roll, fastening and writing, and its first consonant corresponds to the Coptic aspirated g. Moreover, we cannot omit to mention that this cama = gôme also signifies a garment, as in a prayer: "O my mother Isis, come and veil me in thy cama." Perhaps both ideas are represented in volumen, involucrum; it is, however, also possible that goome is to be etymologically separated from kam, cham = גמא.)
אחוּ, occurring only in the book of Job and in the history of Joseph, as Jerome (Opp. ed. Vallarsi, iv. 291) learned from the Egyptians, signifies in their language, omne quod in palude virem nascitur: the word is transferred by the lxx into their translation in the form ἄχι (ἄχει), and became really incorporated into the Alexandrian Greek, as is evident from Is 19:7 (ערות, lxx καὶ τὸ ἄχι τὸ χλωρόν) and Sir. 40:16 (ἄχι ἐπὶ παντὸς ὕδατος καὶ χείλους ποταμοῦ πρὸ παντὸς χόρτου ἐκτιλήσεται); the Coptic translates pi-akhi, and moreover ake, oke signify in Coptic calamus, juncus.
(Note: The tradition of Jerome, that אחו originally signifies viride, is supported by the corresponding use of the verb in the signification to be green. So in the Papyr. Anastas. No. 3 (in Brugsch, Aeg. Geographic, S. 20, No. 115): naif hesbu achach em sim, his fields are green with herbs; and in a passage in Young, Hieroglyphics, ii. 69: achechut uoi aas em senem.t, the beautiful field is green with senem. The second radical is doubled in achech, as in uot-uet, which certainly signifies viriditas. The substantive is also found represented by three leaf-stalks on one basis; its radical form is ah, plural, weaker or stronger aspirated, ahu or akhu, greenness: comp. Salvolini, Campagne d Rhamss le Grand, p. 117; and Brugsch, above, S. 25.)
יקּטף לא describes its condition: in a condition in which it is not ready for being gathered. By אשׁר, quippe, quoniam, this end of the man who forgets God, and of the חנף, i.e., the secretly wicked, is more particularly described. His hope יקוט, from קטט, or from קוט, med. o,
(Note: Both are possible; for even from קטט, the mode of writing, יקוט, is not without numerous examples, as Dan 11:12; Ps 94:21; Ps 107:27.)
in neuter signification succiditur. One would indeed expect a figure corresponding to the spider's web earlier; and accordingly Hahn, after Reiske, translates: whose hope is a gourd, - an absurd figure, and linguistically impossible, since the gourd or cucumber is קשּׁוּא, which has its cognates in Arabic and Syriac. Saadia
(Note: Vid., Ewald-Dukes' Beitrge zur Gesch. der ltesten Auslegung, i. 89.)
translates: whose hope is the thread of the sun. The "thread of the sun" is what we call the fliegender Sommer or Altweibersommer, i.e., the sunny days in the latter months of the year: certainly a suitable figure, but unsupportable by any parallel in language.
(Note: Saadia's interpretation cannot be supported from the Arabic, for the Arabs call the "Altweibersommer" the deceitful thread (el-chaitt el-bâttil), or "sunslime or spittle" (lu‛âb es-schems), or chayta‛ûr (a word which Ewald, Jahrb. ix. 38, derives from Arab. chayt = יקוט, a word which does not exist, and ‛ûr, chaff, a word which is not Arabic), from chat‛ara, to roam about, to be dispersed, to perish, vanish. From this radical signification, chaita‛ûr, like many similar old Arabic words with a fulness of figurative and related meaning, is become an expression for a number of different things, which may be referred to the notion of roaming about and dispersion. Among others, as the Turkish Kamus says, "That thing which on extremely hot days, in the form of a spider's web, looks as though single threads came down from the atmosphere, which is caused by the thickness of the air," etc. The form brought forward by Ew., written with Arab. t or t̬, is, moreover, a fabrication of our lexicons (Fl.).)
We must therefore suppose that יקוט, succiditur, first gave rise to the figure which follows: as easily as a spider's web is cut through, without offering any resistance, by the lightest touch, or a breath of wind, so that on which he depends and trusts is cut asunder. The name for spider's web, עכּבישׁ בּית,
(Note: The spider is called עכבישׁ, for ענכבישׁ, Arabic ‛ancabuth, for which they say ‛accabuth in Saida, on ancient Phoenician ground, as atta (thou) for anta (communicated by Wetzstein).)
leads to the description of the prosperity of the ungodly by בּית (Job 8:15): His house, the spider's house, is not firm to him. Another figure follows: the wicked in his prosperity is like a climbing plant, which grows luxuriantly for a time, but suddenly perishes.
Geneva 1599
8:11 Can the rush (g) grow up without mire? can the flag grow without water?
(g) As a rush cannot grow without moisture, so the hypocrite because he does not have faith which is watered with God's Spirit.
John Gill
8:11 Can the rush grow up without mire?.... No, at least not long, or so as to lift up his head on high, as the word signifies (a); the rush or bulrush, which seems to be meant, delights in watery places, and has its name in Hebrew from its absorbing or drinking up water; it grows in moist and watery clay, or in marshy places, which Jarchi says is the sense of the word here used; the Septuagint understands it of the "paper reed", which, as Pliny (b) observes, grows in the marshy places of Egypt, and by the still waters of the river Nile:
can the flag grow without water? or "the sedge" (c); which usually grows in moist places, and on the banks of rivers; this unless in such places, or if without water, cannot grow long, or make any very large increase, or come to maturity; so some (d) render it, "if the rush should grow up without", &c. then it would be with it as follows.
(a) "an attollit se", Junius & Tremellius, Piscator, Cocceius; "an superbiet", so some; Beza, Schultens. (b) Nat. Hist. l. 13. c. 11. (c) "carectum", V. L. "ulva", Junius & Tremellius, Piscator, Schmidt, Michaelis, Schultens. (d) Sic Bar Tzemach & Belgae.
John Wesley
8:11 Can, &c. - The hypocrite cannot build his hope, without some false, rotten ground or other, any more than the rush can grow without mire, or the flag without water.
Robert Jamieson, A. R. Fausset and David Brown
8:11 rush--rather, "paper-reed": The papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived from it). It and the flag, or bulrush, grow only in marshy places (such as are along the Nile). So the godless thrives only in external prosperity; there is in the hypocrite no inward stability; his prosperity is like the rapid growth of water plants.
8:128:12: Մինչդեռ անդէն ՚ի վերայ արմատոց իւրոց է՝ ո՞չ հնձեսցի. յառաջ քան զարբենալ ամենայն բանջար եթէ ո՛չ ոռոգանի՝ ո՞չ ցամաքիցի[9148]։ [9148] Ոմանք. Յառաջ քան զամենայն բանջար ո՛չ ցամաքիցի։
12 Չի՞ հնձուելու այն, մինչ իր արմատների վրայ է. եթէ ամէն խոտ մինչեւ յագեցում չոռոգուի՝ չի՞ չորանայ:
12 Անիկա դեռ իր դալար վիճակին մէջ ու չկտրտուած Ամէն խոտէ առաջ կը չորնայ։
մինչդեռ անդէն ի վերայ արմատոց իւրոց է` [86]ո՞չ հնձեսցի. յառաջ քան զարբենալ ամենայն բանջար եթէ ոչ ոռոգանի` ո՞չ`` ցամաքիցի:

8:12: Մինչդեռ անդէն ՚ի վերայ արմատոց իւրոց է՝ ո՞չ հնձեսցի. յառաջ քան զարբենալ ամենայն բանջար եթէ ո՛չ ոռոգանի՝ ո՞չ ցամաքիցի[9148]։
[9148] Ոմանք. Յառաջ քան զամենայն բանջար ո՛չ ցամաքիցի։
12 Չի՞ հնձուելու այն, մինչ իր արմատների վրայ է. եթէ ամէն խոտ մինչեւ յագեցում չոռոգուի՝ չի՞ չորանայ:
12 Անիկա դեռ իր դալար վիճակին մէջ ու չկտրտուած Ամէն խոտէ առաջ կը չորնայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 Еще он в свежести своей и не срезан, а прежде всякой травы засыхает.
8:12 ἔτι ετι yet; still ὂν ειμι be ἐπὶ επι in; on ῥίζης ριζα root καὶ και and; even οὐ ου not μὴ μη not θερισθῇ θεριζω harvest; reap πρὸ προ before; ahead of τοῦ ο the πιεῖν πινω drink πᾶσα πας all; every βοτάνη βοτανη pasturage; pasture οὐχὶ ουχι not; not actually ξηραίνεται ξηραινω wither; dry
8:12 עֹדֶ֣נּוּ ʕōḏˈennû עֹוד duration בְ֭ ˈv בְּ in אִבֹּו ʔibbˌô אֵב bud לֹ֣א lˈō לֹא not יִקָּטֵ֑ף yiqqāṭˈēf קטף pluck off וְ wᵊ וְ and לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face כָל־ ḵol- כֹּל whole חָצִ֣יר ḥāṣˈîr חָצִיר reed יִיבָֽשׁ׃ yîvˈāš יבשׁ be dry
8:12. cum adhuc sit in flore nec carpatur manu ante omnes herbas arescitWhen it is yet in flower, and is not plucked u with the hand, it withereth before all herbs.
12. Whilst it is yet in its greenness, not cut down, it withereth before any herb.
8:12. When it is still in flower, and has not been pulled up by hand, it withers before all other plants.
8:12. Whilst it [is] yet in his greenness, [and] not cut down, it withereth before any [other] herb.
Whilst it [is] yet in his greenness, [and] not cut down, it withereth before any [other] herb:

8:12 Еще он в свежести своей и не срезан, а прежде всякой травы засыхает.
8:12
ἔτι ετι yet; still
ὂν ειμι be
ἐπὶ επι in; on
ῥίζης ριζα root
καὶ και and; even
οὐ ου not
μὴ μη not
θερισθῇ θεριζω harvest; reap
πρὸ προ before; ahead of
τοῦ ο the
πιεῖν πινω drink
πᾶσα πας all; every
βοτάνη βοτανη pasturage; pasture
οὐχὶ ουχι not; not actually
ξηραίνεται ξηραινω wither; dry
8:12
עֹדֶ֣נּוּ ʕōḏˈennû עֹוד duration
בְ֭ ˈv בְּ in
אִבֹּו ʔibbˌô אֵב bud
לֹ֣א lˈō לֹא not
יִקָּטֵ֑ף yiqqāṭˈēf קטף pluck off
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
כָל־ ḵol- כֹּל whole
חָצִ֣יר ḥāṣˈîr חָצִיר reed
יִיבָֽשׁ׃ yîvˈāš יבשׁ be dry
8:12. cum adhuc sit in flore nec carpatur manu ante omnes herbas arescit
When it is yet in flower, and is not plucked u with the hand, it withereth before all herbs.
8:12. When it is still in flower, and has not been pulled up by hand, it withers before all other plants.
8:12. Whilst it [is] yet in his greenness, [and] not cut down, it withereth before any [other] herb.
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Adam Clarke: Commentary on the Bible - 1831
8:12: Whilst it is yet in his greenness - We do not know enough of the natural history of this plant to be able to discern the strength of this allusion; but we learn from it that, although this plant be very succulent, and grow to a great size, yet it is short-lived, and speedily withers; and this we may suppose to be in the dry season, or on the retreat of the waters of the Nile. However, Soon Ripe, soon Rotten, is a maxim in horticulture.
Albert Barnes: Notes on the Bible - 1834
8:12: Whilst it is yet in his greenness - That is, while it seems to be in its vigor.
And is not cut down - Even when it is not cut down. If suffered to stand by itself, and if undisturbed, it will wither away. The application of this is obvious and beautiful. Such plants have no self sustaining power. They are dependent on moisture for their support. If that is withheld, they droop and die. So with the prosperous sinner and the hypocrite. His piety, compared with that which is genuine, is like the spongy texture of the paper-reed compared with the solid oak. He is sustained in his professed religion by outward prosperity, as the rush is nourished by moisture; and the moment his prosperity is withdrawn, his religion droops and dies like the flag without water.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: Psa 129:6, Psa 129:7; Jer 17:6; Mat 13:20; Jam 1:10, Jam 1:11; Pe1 1:24
Job 8:13
John Gill
8:12 Whilst it is yet in its greenness,.... Before it is come to its full height, or to a proper ripeness; when as yet it has not flowered, or is about it; before the time usual for it to turn and change; it being without moisture, water, or watery clay, will change:
and not cut down; by the scythe, or cropped by the hand of man:
Tit withereth before any other herb; of itself; rather sooner than such that do not require so much moisture; or in the sight and presence of them, they looking on as it were, and deriding it; a poetical representation, as Schultens observes: next follows the accommodation of these similes to wicked and hypocritical men.
John Wesley
8:12 Greenness - Whereby it promises long continuance. Tho' no man cut it down, it withers of itself, sooner than other herbs.
Robert Jamieson, A. R. Fausset and David Brown
8:12 not cut down--Before it has ripened for the scythe, it withers more suddenly than any herb, having no self-sustaining power, once that the moisture is gone, which other herbs do not need in the same degree. So ruin seizes on the godless in the zenith of prosperity, more suddenly than on others who appear less firmly seated in their possessions [UMBREIT] (Ps 112:10).
8:138:13: Արդ ա՛յնպէս եղիցի վախճան ամենեցուն որ մոռանայցեն զՏէր. զի յո՛յս ամպարշտի կորիցէ։
13 Արդ, բոլորի վախճանն այնպիսին կը լինի, որ կը մոռանան Տիրոջը, այդպէս էլ ամբարշտի յոյսը կը կորչի:
13 Այսպէս պիտի ըլլայ բոլոր անոնց ճամբան, որոնք Աստուած կը մոռնան Ու կեղծաւորին* յոյսը պիտի կորսուի
Արդ այնպէս եղիցի վախճան ամենեցուն որ մոռանայցեն [87]զՏէր. զի յոյս ամպարշտի կորիցէ:

8:13: Արդ ա՛յնպէս եղիցի վախճան ամենեցուն որ մոռանայցեն զՏէր. զի յո՛յս ամպարշտի կորիցէ։
13 Արդ, բոլորի վախճանն այնպիսին կը լինի, որ կը մոռանան Տիրոջը, այդպէս էլ ամբարշտի յոյսը կը կորչի:
13 Այսպէս պիտի ըլլայ բոլոր անոնց ճամբան, որոնք Աստուած կը մոռնան Ու կեղծաւորին* յոյսը պիտի կորսուի
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8:138:13 Таковы пути всех забывающих Бога, и надежда лицемера погибнет;
8:13 οὕτως ουτως so; this way τοίνυν τοινυν now actually ἔσται ειμι be τὰ ο the ἔσχατα εσχατος last; farthest part πάντων πας all; every τῶν ο the ἐπιλανθανομένων επιλανθανομαι forget τοῦ ο the κυρίου κυριος lord; master ἐλπὶς ελπις hope γὰρ γαρ for ἀσεβοῦς ασεβης irreverent ἀπολεῖται απολλυμι destroy; lose
8:13 כֵּ֗ן kˈēn כֵּן thus אָ֭רְחֹות ˈʔorḥôṯ אֹרַח path כָּל־ kol- כֹּל whole שֹׁ֣כְחֵי šˈōḵᵊḥê שׁכח forget אֵ֑ל ʔˈēl אֵל god וְ wᵊ וְ and תִקְוַ֖ת ṯiqwˌaṯ תִּקְוָה hope חָנֵ֣ף ḥānˈēf חָנֵף alienated תֹּאבֵֽד׃ tōvˈēḏ אבד perish
8:13. sic viae omnium qui obliviscuntur Deum et spes hypocritae peribitEven so are the ways of all that forget God, an the hope of the hypocrite shall perish:
13. So are the paths of all that forget God; and the hope of the godless man shall perish:
8:13. Just so are the ways of all who forget God, and the hope of the hypocrite will perish.
8:13. So [are] the paths of all that forget God; and the hypocrite’s hope shall perish:
So [are] the paths of all that forget God; and the hypocrite' s hope shall perish:

8:13 Таковы пути всех забывающих Бога, и надежда лицемера погибнет;
8:13
οὕτως ουτως so; this way
τοίνυν τοινυν now actually
ἔσται ειμι be
τὰ ο the
ἔσχατα εσχατος last; farthest part
πάντων πας all; every
τῶν ο the
ἐπιλανθανομένων επιλανθανομαι forget
τοῦ ο the
κυρίου κυριος lord; master
ἐλπὶς ελπις hope
γὰρ γαρ for
ἀσεβοῦς ασεβης irreverent
ἀπολεῖται απολλυμι destroy; lose
8:13
כֵּ֗ן kˈēn כֵּן thus
אָ֭רְחֹות ˈʔorḥôṯ אֹרַח path
כָּל־ kol- כֹּל whole
שֹׁ֣כְחֵי šˈōḵᵊḥê שׁכח forget
אֵ֑ל ʔˈēl אֵל god
וְ wᵊ וְ and
תִקְוַ֖ת ṯiqwˌaṯ תִּקְוָה hope
חָנֵ֣ף ḥānˈēf חָנֵף alienated
תֹּאבֵֽד׃ tōvˈēḏ אבד perish
8:13. sic viae omnium qui obliviscuntur Deum et spes hypocritae peribit
Even so are the ways of all that forget God, an the hope of the hypocrite shall perish:
8:13. Just so are the ways of all who forget God, and the hope of the hypocrite will perish.
8:13. So [are] the paths of all that forget God; and the hypocrite’s hope shall perish:
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Adam Clarke: Commentary on the Bible - 1831
8:13: So are the paths - The papyrus and the rush flourish while they have a plentiful supply of ooze and water; but take these away, and their prosperity is speedily at an end; so it is with the wicked and profane; their prosperity is of short duration, however great it may appear to be in the beginning. Thou also, O thou enemy of God, hast flourished for a time; but the blast of God is come upon thee, and now thou art dried up from the very roots.
The hypocrite's hope shall perish - A hypocrite, or rather profligate, has no inward religion, for his heart is not right with God; he has only hope, and that perishes when he gives up the ghost. This is the first place in which the word hypocrite occurs, or the noun חנף chaneph, which rather conveys the idea of pollution and defilement than of hypocrisy. A hypocrite is one who only carries the mask of godliness, to serve secular purposes; who wishes to be taken for a religionist, though he is conscious he has no religion. Such a person cannot have hope of any good, because he knows he is insincere: but the person in the text has hope; therefore hypocrite cannot be the meaning of the original word. But all the vile, the polluted, and the profligate have hope; they hope to end their iniquities before they end life; and they hope to get at last to the kingdom of heaven. Hypocrite is a very improper translation of the Hebrew.
Albert Barnes: Notes on the Bible - 1834
8:13: So are the paths of all that forget God - This is clearly a part of the quotation from the sayings of the ancients. The word "paths" here means ways, acts, doings. They who forget God are like the paper-reed. They seem to flourish, but they have nothing that is firm and substantial. As the paper-reed soon dies, as the flag withers away before any other herb, so it will be with the wicked, though apparently prosperous.
And the hypocrite's hope shall perish - This important sentiment, it seems, was known in the earliest periods of the world; and if the supposition above be correct, that this is a fragment of a poem which had come down from far distant times, it was probably known before the flood. The passage requires no particular philological explanation, but it is exceedingly important. We may remark on it,
(1) That there were hypocrites even in that early age of the world. They are confined to no period, or country, or religious denomination, or profession. There are hypocrites in religion - and so there are in politics, and in business, and in friendship, and in morals. There arc pretended friends, and pretended patriots, and pretended lovers of virtue, whose hearts are false and hol ow, just as there are pretended friends of religion. WheRev_er there is genuine coin, it will be likely to be counterfeited; and the fact of a counterfeit is always a tribute to the intrinsic worth of the coin - for who would be at the pains to counterfeit that which is worthless? The fact that there are hypocrites in the church, is an involuntary tribute to the excellency of religion.
(2) The hypocrite has a hope of eternal life. This hope is founded on various things. It may be on his own morality; it may be on the expectation that he will be able to practice a deception; it may be on some wholly false and unfounded view of the character and plans of God. Or taking the word "hypocrite" in a larger sense to denote anyone who pretends to religion and who has none, this hope may be founded on some change of feeling which he has had, and which he mistook for religion; on some supposed vision which he had of the cross or of the Redeemer, or on the mere subsiding of the alarm which an awakened sinner experiences, and the comparative peace consequent on that. The mere cessation of fear produces a kind of peace - as the ocean is calm and beautiful after a storm - no matter what may be the cause, whether it be true religion or any other cause. Many a sinner, who has lost his convictions for sin in any way, mistakes the temporary calm which succeeds for true religion, and embraces the hope of the hypocrite.
(3) That hope will perish. This may occur in various ways.
(a) It may die away insensibly, and leave the man to be a mere professor of religion - a formalist, without comfort, usefulness, or peace.
(b) It may be taken away in some calamity by which God tries the soul, and where the man will see that he has no religion to sustain him.
(c) It may occur under the preaching of the gospel, when the hypocrite may be convinced that he is destitute of vital piety, and has no true love to God.
(d) It may be on a bed of death - when God comes to take away the soul, and when the judgment-seat appears in view.
(e) Or it will be at the bar of God. Then the hope of the hypocrite will certainly be destroyed. Then it will be seen that he had no true religion, and then he will be consigned to the awful doom of him who in the most solemn circumstances lived to deceive, and who assumed the appearance of that which he had the strongest reason to believe he never possessed. Oh! how important it is for every professor of religion to examine himself, that he may know what is the foundation of his hope of heaven!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: that forget God: Deu 6:12, Deu 8:11, Deu 8:14, Deu 8:19; Psa 9:17, Psa 10:4, Psa 50:22; Isa 51:13
the hypocrite's: Job 11:20, Job 13:16, Job 15:34, Job 18:14, Job 20:5, Job 27:8-10, Job 36:13; Pro 10:28, Pro 12:7; Isa 33:14; Lam 3:18; Mat 24:51; Luk 12:1, Luk 12:2
Job 8:14
John Gill
8:13 So are the paths of all that forget God,.... Who forget that there is a God; he is not in all, and scarce in any of their thoughts, and they live without him in the world; who forget the works of God, of creation and providence, in which there is a glorious display of his being and perfections; who forget the benefits and blessings of his goodness they are every day partakers of, and are not thankful for them; and who forget the word, worship, and ordinances of God, and follow after and observe lying vanities, idols, and the works of men's hands, and worship them, being unmindful of the rock of their salvation: now such men, as well as the hypocrites in the next clause, are like bulrushes and flags, or sedge, being unfruitful, useless, and unprofitable; and, for their sensuality and worldly mindedness, standing in the mire and clay of an unregenerate state, and of carnal and worldly lusts; and though, especially the latter, may carry their heads high in a profession of religion, and make a fair show in the flesh while it is a time of outward prosperity with them, but when tribulation arises on the account of religion, they are presently offended, and apostatize; being destitute of the true grace of God, and having the root of the matter in them, they wither of themselves; they soon drop their profession in the view of all good men, comparable to herbs and green grass, which abide in their verdure, when the other are gone and are seen no more:
and the hypocrite's hope shall perish; who are either the same with those before described, who, being in prosperous circumstances, forget the God of their mercies they make a profession of, like Jeshurun of old, or different persons, as Bar Tzemach thinks, the former designing open profane sinners, these secret ones, under the appearance of good men: an "hypocrite" is one whose inside is not as his outside, as the Jews say; who is outwardly righteous, but inwardly wicked; has a form of godliness, but not the power of it; a name to live, but dead; that makes a show of religion and devotion, attending the worship and ordinances of God in an external way, as if he had great delight in him and them, when his heart is removed far from him: and such have their "hope", for the present, of being in the favour of God, and of future happiness, which is founded on their outward prosperity their esteem among men, and more especially their external righteousness, and profession of religion; but this will "perish", even both the ground of their hope, the riches and righteousness, which come to nothing, and the hope that is built thereupon sinks into despair; if not in life, as it sometimes does, yet always at death, see Job 11:20; Bildad seems to have Job in view here, whom he esteemed an hypocrite.
John Wesley
8:13 Paths - Of wicked men. By their paths he doth not understand their manner of living, but the events which befall them, God's manner of dealing with them.
Robert Jamieson, A. R. Fausset and David Brown
8:13 paths--so "ways" (Prov 1:19).
all that forget God--the distinguishing trait of the godless (Ps 9:17; Ps 50:22).
8:148:14: Անշէ՛ն լիցի տուն նորա. անցցէ՛ իբրեւ սարդիոստայն յա՛րկ նորա[9149]։ [9149] Յօրինակին. Իբրեւ սարտիոստայն։
14 Շէն չի լինի տունը նրա. սարդոստայնի պէս կ’անհետանայ յարկը նրա:
14 Վասն զի անոր յոյսը պիտի կտրուի Ու անոր վստահութիւնը սարդի ոստայնին* պէս պիտի ըլլայ։
[88]Անշէն լիցի տուն նորա, անցցէ իբրեւ սարդիոստայն յարկ նորա:

8:14: Անշէ՛ն լիցի տուն նորա. անցցէ՛ իբրեւ սարդիոստայն յա՛րկ նորա[9149]։
[9149] Յօրինակին. Իբրեւ սարտիոստայն։
14 Շէն չի լինի տունը նրա. սարդոստայնի պէս կ’անհետանայ յարկը նրա:
14 Վասն զի անոր յոյսը պիտի կտրուի Ու անոր վստահութիւնը սարդի ոստայնին* պէս պիտի ըլլայ։
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8:148:14 упование его подсечено, и уверенность его дом паука.
8:14 ἀοίκητος αοικητος for αὐτοῦ αυτος he; him ἔσται ειμι be ὁ ο the οἶκος οικος home; household ἀράχνη αραχνη though; while αὐτοῦ αυτος he; him ἀποβήσεται αποβαινω step off; step away ἡ ο the σκηνή σκηνη tent
8:14 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָקֹ֥וט yāqˌôṭ יָקֹוט [uncertain] כִּסְלֹ֑ו kislˈô כֶּסֶל imperturbability וּ û וְ and בֵ֥ית vˌêṯ בַּיִת house עַ֝כָּבִ֗ישׁ ˈʕakkāvˈîš עַכָּבִישׁ spider מִבְטַחֹֽו׃ mivṭaḥˈô מִבְטָח trust
8:14. non ei placebit vecordia sua et sicut tela aranearum fiducia eiusHis folly shall not please him, and his trust shall be like the spider's web.
14. Whose confidence shall break in sunder, and whose trust is a spider’s web.
8:14. His frenzy will not please him, and his faith will be like a spider’s web.
8:14. Whose hope shall be cut off, and whose trust [shall be] a spider’s web.
Whose hope shall be cut off, and whose trust [shall be] a spider' s web:

8:14 упование его подсечено, и уверенность его дом паука.
8:14
ἀοίκητος αοικητος for
αὐτοῦ αυτος he; him
ἔσται ειμι be
ο the
οἶκος οικος home; household
ἀράχνη αραχνη though; while
αὐτοῦ αυτος he; him
ἀποβήσεται αποβαινω step off; step away
ο the
σκηνή σκηνη tent
8:14
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָקֹ֥וט yāqˌôṭ יָקֹוט [uncertain]
כִּסְלֹ֑ו kislˈô כֶּסֶל imperturbability
וּ û וְ and
בֵ֥ית vˌêṯ בַּיִת house
עַ֝כָּבִ֗ישׁ ˈʕakkāvˈîš עַכָּבִישׁ spider
מִבְטַחֹֽו׃ mivṭaḥˈô מִבְטָח trust
8:14. non ei placebit vecordia sua et sicut tela aranearum fiducia eius
His folly shall not please him, and his trust shall be like the spider's web.
8:14. His frenzy will not please him, and his faith will be like a spider’s web.
8:14. Whose hope shall be cut off, and whose trust [shall be] a spider’s web.
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Adam Clarke: Commentary on the Bible - 1831
8:14: Whose hope shall be cut off - Such persons, subdued by the strong habits of sin, hope on fruitlessly, till the last thread of the web of life is cut off from the beam; and then they find no more strength in their hope than is in the threads of the spider's web. Mr. Good renders, Thus shall their support rot away. The foundation on which they trust is rotten, and by and by the whole superstructure of their confidence shall tumble into ruin.
Albert Barnes: Notes on the Bible - 1834
8:14: Whose hope shall be cut off - Schultens supposes that the quotation from the ancients closes with , and that these are the comments of Bildad on the passage to which he had referred. Rosenmuller and Noyes continue the quotation to the close of ; Dr. Good closes it at . It seems to me that it is extended further than , and probably it is to be regarded as continued to the close of . The beginning of this verse has been very variously rendered. Dr. Good says that it has never been understood, and proposes to translate it, "thus shall his support rot away." Noyes renders it, "whose expectation shall come to naught;" Gesenius, "shall be cut off." Jerome, Non ei placebit vecordia sua. "his madness (do age, rage, or frenzy) shall not please him?" The Septuagint, "his house shall be uninhabitable, and his tent shall pass away as the spider."
The Hebrew word translated "cut off" (יקט yā qô ṭ) is from קוט kū ṭ, usually meaning to loathe, to nauseate, to be offensive. Gesenius supposes that the word here is synonymous with the Arabic "to be cut off." But this sense does not occur elsewhere in the Hebrew, and it is doubtful whether this is the true sense of the phrase. In the Hebrew word there is probably always the idea of loathing, of being offensive, irksome, or disgusting; see Psa 95:10, I was grieved; , is weary; Eze 6:9, shall loathe; so Eze 20:43; Eze 36:31; Eze 16:47, a tiresome, or disgusting object. Taylor (Concord) renders it here, "Whom his hope shall loathe or abominate, that is, who shall loathe or hate the thing that he hopes for." I have no doubt that the meaning here is, to be loathsome, offensive, or nauseous, and the correct sense is, "whose hope shall rot." The figure is continued from the image of the paper-reed and the flag, which soon decay; and the idea is, that as such weeds grow offensive and putrid in the stagnant water, so shall it be with the hope of the hypocrite.
And whose trust - Whose confidence, or expectation.
A spider's web - Margin, "house." So the Hebrew בית bayı̂ th. The spider's house is the web which it forms, a frail, light, tenuous substance which will sustain almost nothing. The wind shakes it, and it is easily brushed away. So it will be with the hope of the hypocrite.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: web: Heb. house, Isa 59:5, Isa 59:6
Job 8:15
Geneva 1599
8:14 Whose hope shall be cut off, and whose trust [shall be] a (h) spider's web.
(h) Which is today and tomorrow swept away.
John Gill
8:14 Whose hope shall be cut off,.... The same thing as before, expressed in different words, and repeated for the certainty of it; signifying that it should be of no manner of use, should be wholly lost, and issue in black despair: the word has the signification of loathing, and is differently rendered, either, "whom his hope shall loathe" (e) or, "who shall loathe his hope" (f); he shall fret and tease, and vex himself that he should be such a fool to entertain such a vain hope, or to place hope and confidence in such vain things, finding himself most sadly disappointed:
and whose trust shall be a spider's web; or "a spider's house" (g); and such its web is to it; having made it, it encloses itself in it, and dwells securely: very fitly is the hope and confidence of an hypocrite compared to a spider's web, which is a very nice and curious piece of workmanship, as are the outward works of righteousness, done by hypocrites they are wrought out and set off to the best advantage, to be seen of men; yet very slight and thin, and will bear no weight; such are the best works of carnal professors; they make a fine appearance, but have no substance, do not flow from principles of grace, nor are done in the strength of Christ, or to the glory of God; are but "splendida peccata", as one calls them, and fall infinitely short of bearing the weight of the salvation of the soul: as the spider's web is spun out of its own bowels, so the works of such persons are wholly of themselves; they are their own, done without the grace of God and spirit of Christ; and such webs are not fit for garments, are too thin to cover naked souls; insufficient to shelter from divine wrath and vengeance; cannot bear the besom of justice, one stroke of which will sweep them all away; and though they may think themselves safe enclosed in them as in a house, they will find themselves in the issue wretchedly mistaken; for there is no shelter, safety, and security, in such cobwebs; there is none but in Christ and his righteousness.
(e) "quem abominabitur spes ejus", Montanus; "fastidit", Junius & Tremellius, Piscator; "cum taedio rejectabit", Schultens. (f) "Quippe abominabitur spem suam", Schmidt. (g) "domus araneae, vel aranei"; Pagninus, Montanus, &c.
John Wesley
8:14 Hope - Whose wealth and outward glory, the matter of his hope, and trust, shall be cut off suddenly and violently taken away from him. Web - Which tho' it be formed with great art and industry, is easily swept down, or pulled in pieces.
Robert Jamieson, A. R. Fausset and David Brown
8:14 cut off--so GESENIUS; or, to accord with the metaphor of the spider's "house," "The confidence (on which he builds) shall be laid in ruins" (Is 59:5-6).
8:158:15: Թէպէտ եւ հաստատեսցէ զտուն իւր՝ մի՛ կացցէ յարկանել ձեռին նորա, մի՛ հանդարտեսցէ։
15 Թէկուզ եւ հաստատի տունն իր՝ այն չի մնայ կանգուն. հէնց իր ձեռքը գցի դրան՝ այն չի խարխլի:
15 Անիկա իր տանը պիտի կռթնի, Բայց ան հաստատութիւն պիտի չունենայ. Իր ձեռքովը զանիկա պիտի բռնէ Բայց ան կանգնած պիտի չմնայ։
թէպէտ եւ [89]հաստատեսցէ զտուն իւր` մի՛ կացցէ, յարկանել ձեռին նորա` մի՛ հանդարտեսցէ:

8:15: Թէպէտ եւ հաստատեսցէ զտուն իւր՝ մի՛ կացցէ յարկանել ձեռին նորա, մի՛ հանդարտեսցէ։
15 Թէկուզ եւ հաստատի տունն իր՝ այն չի մնայ կանգուն. հէնց իր ձեռքը գցի դրան՝ այն չի խարխլի:
15 Անիկա իր տանը պիտի կռթնի, Բայց ան հաստատութիւն պիտի չունենայ. Իր ձեռքովը զանիկա պիտի բռնէ Բայց ան կանգնած պիտի չմնայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15 Обопрется о дом свой и не устоит; ухватится за него и не удержится.
8:15 ἐὰν εαν and if; unless ὑπερείσῃ υπερειδω the οἰκίαν οικια house; household αὐτοῦ αυτος he; him οὐ ου not μὴ μη not στῇ ιστημι stand; establish ἐπιλαβομένου επιλαμβανομαι take hold / after δὲ δε though; while αὐτοῦ αυτος he; him οὐ ου not μὴ μη not ὑπομείνῃ υπομενω endure; stay behind
8:15 יִשָּׁעֵ֣ן yiššāʕˈēn שׁען lean עַל־ ʕal- עַל upon בֵּ֭יתֹו ˈbêṯô בַּיִת house וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲמֹ֑ד yaʕᵃmˈōḏ עמד stand יַחֲזִ֥יק yaḥᵃzˌîq חזק be strong בֹּ֝֗ו ˈbˈô בְּ in וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָקֽוּם׃ yāqˈûm קום arise
8:15. innitetur super domum suam et non stabit fulciet eam et non consurgetHe shall lean upon his house, and it shall no stand: he shall prop it up, and it shall not rise:
15. He shall lean upon his house, but it shall not stand: he shall hold fast thereby, but it shall not endure.
8:15. He will lean on his house, and it will not stand; he will prop it up, but it will not rise.
8:15. He shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure.
He shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure:

8:15 Обопрется о дом свой и не устоит; ухватится за него и не удержится.
8:15
ἐὰν εαν and if; unless
ὑπερείσῃ υπερειδω the
οἰκίαν οικια house; household
αὐτοῦ αυτος he; him
οὐ ου not
μὴ μη not
στῇ ιστημι stand; establish
ἐπιλαβομένου επιλαμβανομαι take hold / after
δὲ δε though; while
αὐτοῦ αυτος he; him
οὐ ου not
μὴ μη not
ὑπομείνῃ υπομενω endure; stay behind
8:15
יִשָּׁעֵ֣ן yiššāʕˈēn שׁען lean
עַל־ ʕal- עַל upon
בֵּ֭יתֹו ˈbêṯô בַּיִת house
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַעֲמֹ֑ד yaʕᵃmˈōḏ עמד stand
יַחֲזִ֥יק yaḥᵃzˌîq חזק be strong
בֹּ֝֗ו ˈbˈô בְּ in
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָקֽוּם׃ yāqˈûm קום arise
8:15. innitetur super domum suam et non stabit fulciet eam et non consurget
He shall lean upon his house, and it shall no stand: he shall prop it up, and it shall not rise:
8:15. He will lean on his house, and it will not stand; he will prop it up, but it will not rise.
8:15. He shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure.
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
8:15: He shall lean upon his house - This is all allusion to the spider. When he suspects his web, here called his house, to be frail or unsure, he leans upon it in different parts, propping himself on his hinder legs, and pulling with his fore claws, to see if all be safe. If he find any part of it injured, he immediately adds new cordage to that part, and attaches it strongly to the wall. When he finds all safe and strong, he retires into his hole at one corner, supposing himself to be in a state of complete security, when in a moment the brush or the besom sweeps away both himself, his house, and his confidence. This I have several times observed; and it is in this that the strength and point of the comparison consist. The wicked, whose hope is in his temporal possessions strengthens and keeps his house in repair; and thus leans on his earthly supports; in a moment, as in the case of the spider, his house is overwhelmed by the blast of God's judgments, and himself probably buried in its ruins. This is a very fine and expressive metaphor, which not one of the commentators that I have seen has ever discovered.
Albert Barnes: Notes on the Bible - 1834
8:15: He shall lean upon his house - This is an allusion to the web or house of the spider. The hope of the hypocrite is called the house which he has built for himself; his home, his refuge, his support. But it shall fail him. In times of trial he will trust to it for support, and it will be found to be as frail as the web of the spider. How little the light and slender thread which a spider spins would avail a man for support in time of danger! So frail and unsubstantial will be the hope of the hypocrite! It is impossible to conceive any figure which would more strongly describe the utter vanity of the hopes of the wicked. A similar comparison occurs in the Koran, Sur. 28, 40: "They who assume any other patrons to themselves besides God, are like the spider building his house; for the house of the spider is most feeble."
He shall hold it fast - Or, he shall lay hold on it to sustain him, denoting the avidity with which the hypocrite seizes upon his hope. The figure is still taken from the spider, and is an instance of a careful observation of the habits of that insect. The idea is, that the spider, when a high wind or a tempest blows, seizes upon its slender web to sustain itself. But it is insufficient. The wind sweeps all away. So the tempest of calamity sweeps away the hypocrite, though he grasps at his hope, and would seek security in that, as a spider does in the light and tenuous thread which it has spun.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: it shall not stand: Job 18:14, Job 27:18; Psa 52:5-7, Psa 112:10; Pro 10:28; Mat 7:24-27; Luk 6:47-49
Job 8:16
John Gill
8:15 He shall lean upon his house,.... Either the spider or the hypocrite, or the hypocrite as the spider; that is, that which is the ground of his confidence, which is as the spider's house, on that he shall depend, either on his riches and outward prosperity, which he promises himself a long continuance of, and from whence he concludes himself to be high in the favour and good will of God; or on his works of righteousness, his outward profession of religion, attendance on external worship, and a round of duties performed by him; in these he trusts, on these he depends, in such webs he enwraps himself, in such a house he dwells, and imagines himself safe; which is only making flesh his arm, leaning upon a broken reed, and building an house upon the sand: the Septuagint version is, "if he prop up his house", by repeated outward acts of religion:
but it shall not stand: whether it be riches, these are uncertain things, of no continuance; there are no riches durable but the unsearchable riches of Christ and his grace; or whether it be a man's own righteousness, which he endeavours to establish, or "make to stand", as the phrase is in Rom 10:3; but in vain; it is but a sandy foundation to build on; or the hope and confidence laid upon it is like a house built on the sand, and, when rain falls, floods come, and winds beat upon it, it falls; and great is the fall of it, Mt 7:26,
he shall hold it fast; as the worldling does his wealth, his gold and his silver; but it is snatched out of his hand by one providence or another, or however at last death obliges him to part with it; and the self-righteous man holds fast his righteousness, it is his own, he is fond of, an house of his own building, and cannot bear to have it demolished; an idol of his own setting up, and to take it away is to take away his gods; and what has he more? wherefore he holds it as fast as he can, and will not let it go till he can hold it no longer; or, "he shall fortify himself in it" (h), as in a castle or strong hold, which he thinks impregnable, yet will soon and easily be battered down by divine justice:
but it shall not endure; gold perishes, riches come to nought, wealth is no enduring substance, nor is a man's righteousness lasting; only Christ's righteousness is everlasting; true grace endures to eternal and issues in it; but external gifts, speculative and rational knowledge, and a mere profession of religion, fail, cease, and vanish away.
(h) "roborabit in eam", Montanus, Bolducius; "firmat se", Vatablus; so the Targum and Ben Gersom.
John Wesley
8:15 House - He shall trust to the multitude of his children and servants, and to his wealth, all which come under the name of a man's house in scripture. Hold it - To uphold himself by it. But his web, that refuge of lies, will be swept away, and he crushed in it.
Robert Jamieson, A. R. Fausset and David Brown
8:15 he shall hold it fast--implying his eager grasp, when the storm of trial comes: as the spider "holds fast" by its web; but with this difference: the light spider is sustained by that on which it rests; the godless is not by the thin web on which he rests. The expression, "Hold fast," properly applies to the spider holding his web, but is transferred to the man. Hypocrisy, like the spider's web, is fine-spun, flimsy, and woven out of its own inventions, as the spider's web out of its own bowels. An Arab proverb says, "Time destroys the well-built house, as well as the spider's web."
8:168:16: Զի խոնաւութիւն յարեգականէ՛ է. եւ ՚ի նեխութենէ նորա ելցէ շառաւիղ իւր[9150]։ [9150] Ոսկան. Յարեգակնէ է։ Յօրինակին. Ելցէ շաւիղ իւր։
16 Արեգակից է խոնաւութիւնը, եւ նրա նեխուածքից է դուրս գալու իր շիւը[9]:[9] 9. Եբրայերէն՝ Չար մարդիկ մոլախոտերի պէս ծլարձակում են արեւի տակ, մոլախոտեր, որ տարածւում են պարտէզով մէկ:
16 Արեւը չծագած* դալար է Ու անոր ճիւղերը իր եղած պարտէզէն վեր կ’ելլեն։
Զի խոնաւութիւն յարեգականէ է, եւ ի նեխութենէ`` նորա ելցէ շառաւիղ իւր:

8:16: Զի խոնաւութիւն յարեգականէ՛ է. եւ ՚ի նեխութենէ նորա ելցէ շառաւիղ իւր[9150]։
[9150] Ոսկան. Յարեգակնէ է։ Յօրինակին. Ելցէ շաւիղ իւր։
16 Արեգակից է խոնաւութիւնը, եւ նրա նեխուածքից է դուրս գալու իր շիւը[9]:
[9] 9. Եբրայերէն՝ Չար մարդիկ մոլախոտերի պէս ծլարձակում են արեւի տակ, մոլախոտեր, որ տարածւում են պարտէզով մէկ:
16 Արեւը չծագած* դալար է Ու անոր ճիւղերը իր եղած պարտէզէն վեր կ’ելլեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16 Зеленеет он пред солнцем, за сад простираются ветви его;
8:16 ὑγρὸς υγρος wet γάρ γαρ for ἐστιν ειμι be ὑπὸ υπο under; by ἡλίου ηλιος sun καὶ και and; even ἐκ εκ from; out of σαπρίας σαπρια he; him ὁ ο the ῥάδαμνος ραδαμνος he; him ἐξελεύσεται εξερχομαι come out; go out
8:16 רָטֹ֣ב rāṭˈōv רָטֹב sapful ה֖וּא hˌû הוּא he לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face שָׁ֑מֶשׁ šˈāmeš שֶׁמֶשׁ sun וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon גַּ֝נָּתֹ֗ו ˈgannāṯˈô גַּנָּה garden יֹ֭נַקְתֹּ֥ו ˈyōnaqtˌô יֹונֶקֶת shoot תֵצֵֽא׃ ṯēṣˈē יצא go out
8:16. humectus videtur antequam veniat sol et in horto suo germen eius egrediturHe seemeth to have moisture before the sun cometh; and at his rising, his blossom shall shoot forth.
16. He is green before the sun, and his shoots go forth over his garden.
8:16. He seems to have moisture before the sun arrives; and at sunrise, his sprout shoots forth.
8:16. He [is] green before the sun, and his branch shooteth forth in his garden.
He [is] green before the sun, and his branch shooteth forth in his garden:

8:16 Зеленеет он пред солнцем, за сад простираются ветви его;
8:16
ὑγρὸς υγρος wet
γάρ γαρ for
ἐστιν ειμι be
ὑπὸ υπο under; by
ἡλίου ηλιος sun
καὶ και and; even
ἐκ εκ from; out of
σαπρίας σαπρια he; him
ο the
ῥάδαμνος ραδαμνος he; him
ἐξελεύσεται εξερχομαι come out; go out
8:16
רָטֹ֣ב rāṭˈōv רָטֹב sapful
ה֖וּא hˌû הוּא he
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
שָׁ֑מֶשׁ šˈāmeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
עַ֥ל ʕˌal עַל upon
גַּ֝נָּתֹ֗ו ˈgannāṯˈô גַּנָּה garden
יֹ֭נַקְתֹּ֥ו ˈyōnaqtˌô יֹונֶקֶת shoot
תֵצֵֽא׃ ṯēṣˈē יצא go out
8:16. humectus videtur antequam veniat sol et in horto suo germen eius egreditur
He seemeth to have moisture before the sun cometh; and at his rising, his blossom shall shoot forth.
8:16. He seems to have moisture before the sun arrives; and at sunrise, his sprout shoots forth.
8:16. He [is] green before the sun, and his branch shooteth forth in his garden.
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
16-19. Второе приточное изречение предков, сравнивающее судьбу с судьбою ползучего растения лианы, имеет в виду отметить факт его гибели, несмотря на силу и устойчивость. Лиана - растение неприхотливое и в то же время обладающее такою силою, что, если встречает кучу камней, то переплетает их своими многочисленными корнями: "в кучу камней вплетаются корни его, между камнями врезываются" (ст. 17). Но когда его вырвут, то от него не останется и следа (ст. 18, ср. VII:10). Таков же точно результат цветущей первоначально жизни нечестивого (ст. 19).
Adam Clarke: Commentary on the Bible - 1831
8:16: He is green before the sun - This is another metaphor. The wicked is represented as a luxuriant plant, in a good soil, with all the advantages of a good situation; well exposed to the sun; the roots intervolving themselves with stones, so as to render the tree more stable; but suddenly a blast comes, and the tree begins to die. The sudden fading of its leaves, etc., shows that its root is become as rottenness, and its vegetable life destroyed. I have often observed sound and healthy trees, which were flourishing in all the pride of vegetative health, suddenly struck by some unknown and incomprehensible blast, begin to die away, and perish from the roots. I have seen also the prosperous wicked, in the inscrutable dispensations of the Divine providence, blasted, stripped, made bare, and despoiled, in the same way.
Albert Barnes: Notes on the Bible - 1834
8:16: He is green before the sun - Vulgate, "antequam veniat sol - before the sun comes." So the Chaldee, "before the rising of the sun." So Eichhorn renders it. According to this, which is probably the true interpretation, the passage means that he is green and flourishing before the sun rises, but that he cannot hear its heat and withers away. A new illustration is here introduced, and the object is to compare the hypocrite with a vigorous plant that grows up quick and sends its branches afar, but which has no depth of root, and which, when the intense heat of the sun comes upon it, withers away. The comparison is not with a tree, which would bear the heat of the sun, but rather with those succulent plants which have a large growth of leaves and branches, like a gourd or vine, but which will not bear a drought or endure the intense heat of the sun. "This comparison of the transitory nature of human hope and prosperity to the sudden blight which over throws the glory of the forest and of the garden," says the Editor of the Pictorial Bible (on Psa 37:35), "is at once so beautiful and so natural, as to have been employed by poets of every age." One such comparison of exquisite finish occurs in Shakespeare:
This is the state of man! Today he puts forth
The tender leaves of hope; tomorrow blossoms,
And hears his blushing honours thick upon him:
The third day comes a frost, a killing frost,
And, when he thinks, good easy man, full surely
His greatness is a ripening, nips his shoot,
And then he falls, as I do.
And his branch shooteth forth ... - A comparison of a prosperous person or nation with a vine which spreads in this manner, is common in the Scriptures. See Psa 80:11 :
She sent out her boughs unto the sea,
And her branches unto the river.
Compare the note at Isa 16:8. A similar figure occurs in Psa 37:35 :
I have seen the wicked in great power,
And spreading himself like a green bay tree.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: green: Job 21:7-15; Psa 37:35, Psa 37:36, Psa 73:3-12
his branch: Job 5:3
Job 8:17
Carl Friedrich Keil and Franz Delitzsch
8:16
16 He dwells with sap in the sunshine,
And his branch spreads itself over his garden.
17 His roots intertwine over heaps of stone,
He looks upon a house of stones.
18 If He casts him away from his place,
Tit shall deny him: I have not seen thee.
19 Behold, thus endeth his blissful course,
And others spring forth from the dust.
The subject throughout is not the creeping-plant directly, but the ungodly, who is likened to it. Accordingly the expression of the thought is in part figurative and in part literal, יחזה אבנים בּית (Job 8:17). As the creeper has stones before it, and by its interwindings, as it were, so rules them that it may call them its own (v. Gerlach: the exuberant growth twines itself about the walls, and looks proudly down upon the stony structure); so the ungodly regards his fortune as a solid structure, which he has quickly caused to spring up, and which seems to him imperishable. Ewald translates: he separates one stone from another; בּית, according to 217, g, he considers equivalent to בּינת, and signifies apart from one another; but although חזה = חזז, according to its radical idea, may signify to split, pierce through, still בּית, when used as a preposition, can signify nothing else but, within. Others, e.g., Rosenmller, translate: he marks a place of stones, i.e., meets with a layer of stones, against which he strikes himself; for this also בּית will not do. He who casts away (Job 8:18) is not the house of stone, but God. He who has been hitherto prosperous, becomes now as strange to the place in which he flourished so luxuriantly, as if it had never seen him. Behold, that is the delight of his way (course of life), i.e., so fashioned, so perishable is it, so it ends. From the ground above which he sprouts forth, others grow up whose fate, when they have no better ground of confidence than he, is the same. After he has placed before Job both the blessed gain of him who trusts, and the sudden destruction of him who forgets, God, as the result of the whole, Bildad recapitulates:
Geneva 1599
8:16 He [is] (i) green before the sun, and his branch shooteth forth in his garden.
(i) He compares the just to a tree, which although it is moved from one place to another, yet flourishes: so the affliction of the godly turns to their profit.
John Gill
8:16 He is green before the sun,.... Which some understand of the rush or flag, of which a further account is given, as setting forth more fully the case of wicked men and hypocrites; but to either of these do not agree the situation of it in a garden, the shooting forth of its branches, and the height of it, and its striking its roots deep in stony places: Cocceius interprets it of the "herb" or grass before which the flag withers, Job 8:12; but the same objections, or most of them, lie against that also; rather, from the description of it, a tall large tree is designed, to which hypocrites in their most flourishing circumstances are compared, and yet come to nothing, Ps 37:35; that is "green" in its leaves, and looks beautiful, so they in a profession of religion, which is like green leaves without fruit; they make in it a fair show in the flesh, take up and him the lamp of a profession, and retain it bright and fair for a time; or, like a tree full of sap, or "juicy" (i); or, as Mr. Broughton renders it, "juiceful"; denoting, not a fulness of the spirit and his grace, or of faith, hope, love, &c. and of righteousness and goodness, but of, outward prosperity, having as much as heart could wish, and great plenty of good things laid up for many years: and this tree is said to be green and juicy "before the sun"; either in the presence and through the influence of it, as hypocrites flourish, even in a religious way, while the sun of prosperity shines upon them, and no longer; or openly and publicly, in the sight of all men, as this phrase is used, 2Kings 12:11; and as such men do, in the view of all men, professors and profane, doing all they do to be seen of men, and before whom they are outwardly righteous, and reckoned good men; or, "before the sun" rises, as the Targum and Aben Ezra, so hypocrites flourish, before the sun of persecution arises and smites them, because of their profession, and then they drop it; see Mt 13:6,
and his branch shooteth forth in his garden; or "over" (k) it; and branch may be put branches, which in a flourishing tree spread themselves to cover a considerable piece of ground: Mr. Broughton renders it, "and his suckers sprout over his orchard"; all which may denote the increase of a wicked man, in his family, in his wealth and substance, and particularly in his posterity, which are as branches and suckers from him; and Bildad, if these are his own words, may have respect to Job, and to his large substance and number of children he had in his prosperity, when he had an hedge set about him, and was enclosed as in a garden: and whereas the church of God is sometimes compared to a garden, Song 4:12; it agrees very well with hypocrites, who have a place there, and are called hypocrites in Sion, where they have a name, and flourish for a while: many interpreters, both Jewish (l) and Christian (m), interpret this, and what follows, of truly righteous and good men under afflictive providences, who notwithstanding continue, and are not the worse, but the better for them; their leaf of profession is always green, and withers not; and that "before the sun", even of adversity and affliction; and though that beats upon them, and smites them severely, they are like green olive trees, or the cedars of God, full of sap, full of the grace of God, and continually supplied with it; and so patiently endure temptation and affliction, bear the heat and burden of the day, and are not careful in the year of drought; see Song 1:6; such are planted in the garden and house of the Lord by himself and shall never be rooted up; where their branches spread, and they grow in grace, and in the knowledge of all divine things, and are filled with the fruits of righteousness.
(i) "succosus", Junius & Tremellius, Piscator, Schultens; "viridis quidem et succi plenus", Michaelis. (k) "supra", Junius & Tremellius, Mercerus, Codurcus; "super", Montanus, Piscator, Schmidt, Schultens. (l) Saadiah Caon, R. Levi, Ben Gersom. (m) Vatablus, Beza, Diodati, Cocceius, Gussetius, p. 247.
John Wesley
8:16 He - The secure and prosperous sinner may think himself wronged, when he is compared to a rush or flag. Compare him then to a flourishing and well - rooted tree. Yet even then shall he be suddenly cut off. Green - Flourisheth in the world. Before the sun - Publickly and in the view of all men. Branch - His children, who are here mentioned as additions not only to his comfort, but also to his strength and safety. Garden - A place where it is defended from those injuries to which the trees of the field are subject, and where, besides the advantages common to all trees, it hath peculiar helps from the art and industry of men. So he supposes this man to be placed in the most desirable circumstances.
Robert Jamieson, A. R. Fausset and David Brown
8:16 before the sun--that is, he (the godless) is green only before the sun rises; but he cannot bear its heat, and withers. So succulent plants like the gourd (Jon 4:7-8). But the widespreading in the garden does not quite accord with this. Better, "in sunshine"; the sun representing the smiling fortune of the hypocrite, during which he wondrously progresses [UMBREIT]. The image is that of weeds growing in rank luxuriance and spreading over even heaps of stones and walls, and then being speedily torn away.
8:178:17: ՚Ի վերայ կարկառի քարանց ննջեսցէ, եւ ՚ի մէջ մանրախիճ քարանց կեցցէ.
17 Քարակարկառի վրայ է ննջելու ու մանրախիճ քարերի վրայ ապրելու. իսկ եթէ արմատախիլ արուի իր տեղից, նրա տեղն էլ ուրանալու է նրան:
17 Անոր արմատները քարակոյտին կը փաթթուին, Ինք քարերուն մէջ կ’ապրի։
[90]Ի վերայ կարկառի քարանց ննջեսցէ, եւ ի մէջ մանրախիճ քարանց կեցցէ. եթէ ընկլցէ զնա տեղին` ստեսցէ:

8:17: ՚Ի վերայ կարկառի քարանց ննջեսցէ, եւ ՚ի մէջ մանրախիճ քարանց կեցցէ.
17 Քարակարկառի վրայ է ննջելու ու մանրախիճ քարերի վրայ ապրելու. իսկ եթէ արմատախիլ արուի իր տեղից, նրա տեղն էլ ուրանալու է նրան:
17 Անոր արմատները քարակոյտին կը փաթթուին, Ինք քարերուն մէջ կ’ապրի։
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8:178:17 в кучу {камней} вплетаются корни его, между камнями врезываются.
8:17 ἐπὶ επι in; on συναγωγὴν συναγωγη gathering λίθων λιθος stone κοιμᾶται κοιμαω doze; fall asleep ἐν εν in δὲ δε though; while μέσῳ μεσος in the midst; in the middle χαλίκων χαλιξ live; alive
8:17 עַל־ ʕal- עַל upon גַּ֭ל ˈgal גַּל heap שָֽׁרָשָׁ֣יו šˈorāšˈāʸw שֹׁרֶשׁ root יְסֻבָּ֑כוּ yᵊsubbˈāḵû סבך be interwoven בֵּ֖ית bˌêṯ בַּיִת house אֲבָנִ֣ים ʔᵃvānˈîm אֶבֶן stone יֶחֱזֶֽה׃ yeḥᵉzˈeh חזה see
8:17. super acervum petrarum radices eius densabuntur et inter lapides commorabiturHis roots shall be thick upon a heap of stones; and among the stones he shall abide.
17. His roots are wrapped about the heap, he beholdeth the place of stones.
8:17. His roots will crowd together over a heap of stones, and among the stones he will remain.
8:17. His roots are wrapped about the heap, [and] seeth the place of stones.
His roots are wrapped about the heap, [and] seeth the place of stones:

8:17 в кучу {камней} вплетаются корни его, между камнями врезываются.
8:17
ἐπὶ επι in; on
συναγωγὴν συναγωγη gathering
λίθων λιθος stone
κοιμᾶται κοιμαω doze; fall asleep
ἐν εν in
δὲ δε though; while
μέσῳ μεσος in the midst; in the middle
χαλίκων χαλιξ live; alive
8:17
עַל־ ʕal- עַל upon
גַּ֭ל ˈgal גַּל heap
שָֽׁרָשָׁ֣יו šˈorāšˈāʸw שֹׁרֶשׁ root
יְסֻבָּ֑כוּ yᵊsubbˈāḵû סבך be interwoven
בֵּ֖ית bˌêṯ בַּיִת house
אֲבָנִ֣ים ʔᵃvānˈîm אֶבֶן stone
יֶחֱזֶֽה׃ yeḥᵉzˈeh חזה see
8:17. super acervum petrarum radices eius densabuntur et inter lapides commorabitur
His roots shall be thick upon a heap of stones; and among the stones he shall abide.
17. His roots are wrapped about the heap, he beholdeth the place of stones.
8:17. His roots will crowd together over a heap of stones, and among the stones he will remain.
8:17. His roots are wrapped about the heap, [and] seeth the place of stones.
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Albert Barnes: Notes on the Bible - 1834
8:17: His roots are wrapped about the heap - There has been great diversity of opinion in the interpretation of this passage. Jerome renders it, "over the heap of stones his roots are condensed." Walton, "super fontem - over a fountain." The Septuagint, "he lies down (or sleeps, κοιμᾶται koimatai) on a heap of stones; and he lives in the midst of flint-stones." According to some, the word rendered heap גל gal means a fountain; according to others, it means a heap or pile of stones; according to Dr. Good, it means a rock. According to the view of the former, it refers to the flourishing condition of a hypocrite or sinner, and means that he is like a tree that sends its roots by a fountain, and is nourished by it. According to others, the reference is to the fact that the hypocrite is like a plant that has no depth of earth for its roots, that wraps its rooks around anything, even a heap of stones, to support itself; and that consequently will soon wither under the intense heat of the sun. The word גל gal, rendered "heap," means either
(1.) A heap, as a heap of stones, from גלל gâ lal - to roll, as e. g. stones. It may denote a heap of stones, Jos 7:26, but it commonly refers to the ruins of walls and cities, Jer 9:11; Jer 51:37; Isa 25:2. It means
(2.) A fountain or spring, so called from the rolling or welling up of the waters, Sol 4:12, and hence, rolling waves or billows, Psa 42:7; Psa 89:9; Psa 107:25, Psa 107:29. The parallelism, if nothing else, demands that the usual signification should be given to it here; and the true sense is, that the prosperous wicked man or the hypocrite is like a plant which stands in the midst of rocks, rubbish, or old ruins, and not like one that stands in a fertile soil where it may strike its roots deep. The reference is to the fact that a tree or plant which springs up on a rock, or in the midst of rocks, will send its roots afar for nutriment, or will wrap them around the projecting points of rocks in order to obtain support. All have observed this in trees standing on rocks; but the following extract from Sillinian's Journal for January, 1840, wil illustrate the fact referred to here more fully.
"About fifteen years ago, upon the top of an immense boulder of limestone, some ten or twelve feet in diameter, a sapling was found growing. The stone was but slightly imbedded in the earth; several of its sides were raised from four to six feet above its surface; but the top of the rock was rough with cRev_ices, and its surface, which was sloping off, on one side, to the earth, was covered with a thin mould. From this mould the tree had sprung up, and having thrust its roots into the cRev_ices of the rock, it had succeeded in reaching the height of some twelve or fifteen feet. But about this period the roots on one side became loosened from their attachment, and the tree gradually declined to the opposite side, until its body was in a parallel line with the earth. The roots on the opposite side, having obtained a firmer hold, afforded sufficient nourishment to sustain the plant; although they could not, alone, retain it in its vertical position. In this condition of things, the tree as if 'conscious of its needs, ' adopted (if the term may be used) an ingenious process, in order to regain its former upright position. One of the most vigorous of the detached roots sent out a branch from its side, which, passing round a projection of the rock, again united with the parent stalk, and thus formed a perfect loop around this projection, which gave to the root an immovable attachment.
"The tree now began to recover from its bent position. Obeying the natural tendency of all plants to grow erect, and sustained by this root, which increased with unwonted vigor, in a few years it had entirely regained its vertical position, elevated, as no one could doubt who saw it, by the aid of the root which had formed this singular attachment. But this was not the only power exhibited by this remarkable tree.
"After its elevation it flourished vigorously for several years. Some of its roots had traced the sloping side of the rock to the earth, and were buried in the soil below. Others, having embedded themselves in its furrows, had completely filled these cRev_ices with vegetable matter. The tree still continuing to grow, concentric layers of vegetable matter were annually deposited between the alburnum and liber, until by the force of vegetable growth alone, the rock was split from the top to the bottom, into three nearly equal divisions, and branches of the roots were soon found, extending down, through the divisions into the earth below. On visiting the tree a few months since, to take a drawing of it, we found that it had attained an altitude of fifty feet, and was four and a half feet in circumference at its base."
The image here shows that the author of this beautiful fragment was a careful observer of nature, and the comparison is exceedingly pertinent and striking. What more beautiful illustration of a hypocrite can there be? His roots do not strike into the earth. His piety is not planted in a rich soil. It is on the hard rock of the unconverted human heart. Yet it sends out its roots afar; seems to flourish for a time; draws nutriment from remote objects; clings to a crag or a projecting rock, or to anything for support - until a tempest sweeps it down to rise no more! No doubt the idea of Bildad was, that Job was just such a man.
Seeth the place of stones - Septuagint, "and lives in the midst of flints," not an unapt rendering - and a very striking description of a hypocrite. So Castellio, "existit inter lapides." Its only nutriment is derived from the scanty earth in the stony soil on which it stands, or in the cRev_ices of the rocks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: roots: Job 18:16, Job 29:19; Isa 5:24, Isa 40:24; Jer 12:1, Jer 12:2; Mar 11:20; Jde 1:12
Job 8:18
John Gill
8:17 His roots are wrapped about the heap,.... The heap of stones where the tree stands; it strikes its roots among them, and implicates and twists them about them, and secures itself and grows up notwithstanding them: and this expresses the seeming stable state and condition of hypocrites for a season, who not only flourish, but seem to take root; and who maintain their ground amidst some difficulties; this fitly agrees with and describes such hearers of the word, and professors of religion, comparable to the seed sown on stony ground, Mt 13:5,
and seeth the place of stones; or, "the house of stones" (n); a house built of stones, high and stately; yet this tree rises higher than that, overtops and overlooks it; and is represented as viewing it thoroughly, or looking down upon it, and all around it, being so high and so spreading; the Targum renders it, implicateth the house of stones; "platteth", as Mr. Broughton, or twists about them, and so many of the Jewish writers; but this seems to be designed in the former clause: all this suits very well with good men, whose "roots are wrapped about the fountain" (o); as the words may be rendered; about the love of God, in which they are rooted and grounded, and are like trees planted by rivers of water, the river of divine love, which refreshes, revives, and makes them fruitful; and about Christ, the fountain of gardens and well of living waters; in whom they are rooted and built up, increase, flourish, and are established; and though they are among stones, and attended with many difficulties, yet they abide and surmount all; believe in hope against hope, and see and enjoy, yea, even dwell in the house of stones, the church of God, built on a rock, against which the gates of hell cannot prevail.
(n) "domum lapidum", Montanus, Cocceius, Schmidt, Michaelis, Schultens; so Tigurine version, Codurcus, Junius & Tremellius. (o) "juxta fontem", Pagninus, Mercerus; so Vatablus, Piscator, Gersom, and Bar Tzemach.
John Wesley
8:17 Heap - Of stones. This circumstance is added, to signify its firmness and strength, that it was not in loose and sandy ground, which a violent wind might overthrow, but in solid ground, within which were many stones, which its numerous and spreading roots embrace, folding and interweaving themselves about them. Seeth - The tree reacheth thither, takes the advantage of that place for the strengthening of itself.
Robert Jamieson, A. R. Fausset and David Brown
8:17 seeth the place of stones--Hebrew, "the house of stones"; that is, the wall surrounding the garden. The parasite plant, in creeping towards and over the wall--the utmost bound of the garden--is said figuratively to "see" or regard it.
8:188:18: եթէ ընկլցէ զնա տեղին ստեսցէ՛։ Ո՞չ տեսեր այսպիսի ինչ[9151]. [9151] Ոմանք. Այնպիսի ինչ։
18 Այսպիսի բան չե՞ս տեսել միթէ.
18 Եթէ մէկը զանիկա իր տեղէն խլէ, Տեղը պիտի ուրանայ զանիկա՝ ըսելով թէ՝ ‘Ես քեզ չտեսայ’։
Ո՞չ տեսեր այսպիսի ինչ:

8:18: եթէ ընկլցէ զնա տեղին ստեսցէ՛։ Ո՞չ տեսեր այսպիսի ինչ[9151].
[9151] Ոմանք. Այնպիսի ինչ։
18 Այսպիսի բան չե՞ս տեսել միթէ.
18 Եթէ մէկը զանիկա իր տեղէն խլէ, Տեղը պիտի ուրանայ զանիկա՝ ըսելով թէ՝ ‘Ես քեզ չտեսայ’։
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8:188:18 Но когда вырвут его с места его, оно откажется от него: >
8:18 ἐὰν εαν and if; unless καταπίῃ καταπινω swallow; consume ὁ ο the τόπος τοπος place; locality ψεύσεται ψευδω he; him οὐχ ου not ἑόρακας οραω view; see τοιαῦτα τοιουτος such; such as these
8:18 אִם־ ʔim- אִם if יְבַלְּעֶ֥נּוּ yᵊvallᵊʕˌennû בלע swallow מִ mi מִן from מְּקֹומֹ֑ו mmᵊqômˈô מָקֹום place וְ wᵊ וְ and כִ֥חֶשׁ ḵˌiḥeš כחשׁ grow lean בֹּ֝֗ו ˈbˈô בְּ in לֹ֣א lˈō לֹא not רְאִיתִֽיךָ׃ rᵊʔîṯˈîḵā ראה see
8:18. si absorbuerit eum de loco suo negabit eum et dicet non novi teIf one swallow him up out of his place, he shall deny him, and shall say: I know thee not.
18. If he be destroyed from his place, then it shall deny him, , I have not seen thee.
8:18. If someone is devoured right beside him, he will deny him and will say: “I do not know you.”
8:18. If he destroy him from his place, then [it] shall deny him, [saying], I have not seen thee.
If he destroy him from his place, then [it] shall deny him, [saying], I have not seen thee:

8:18 Но когда вырвут его с места его, оно откажется от него: <<я не видало тебя!>>
8:18
ἐὰν εαν and if; unless
καταπίῃ καταπινω swallow; consume
ο the
τόπος τοπος place; locality
ψεύσεται ψευδω he; him
οὐχ ου not
ἑόρακας οραω view; see
τοιαῦτα τοιουτος such; such as these
8:18
אִם־ ʔim- אִם if
יְבַלְּעֶ֥נּוּ yᵊvallᵊʕˌennû בלע swallow
מִ mi מִן from
מְּקֹומֹ֑ו mmᵊqômˈô מָקֹום place
וְ wᵊ וְ and
כִ֥חֶשׁ ḵˌiḥeš כחשׁ grow lean
בֹּ֝֗ו ˈbˈô בְּ in
לֹ֣א lˈō לֹא not
רְאִיתִֽיךָ׃ rᵊʔîṯˈîḵā ראה see
8:18. si absorbuerit eum de loco suo negabit eum et dicet non novi te
If one swallow him up out of his place, he shall deny him, and shall say: I know thee not.
8:18. If someone is devoured right beside him, he will deny him and will say: “I do not know you.”
8:18. If he destroy him from his place, then [it] shall deny him, [saying], I have not seen thee.
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Adam Clarke: Commentary on the Bible - 1831
8:18: If he destroy him from his place - Is not this a plain reference to the alienation of his inheritance? God destroys him from it; it becomes the property of another; and on his revisiting it, the place, by a striking prosopopoeia, says, "I know thee not; I have never seen thee." This also have I witnessed; I looked on it, felt regret, received instruction, and hasted away.
Albert Barnes: Notes on the Bible - 1834
8:18: If he destroy him from his place - The particle here which is rendered "if (אם 'ı̂ m) is often used to denote emphasis, and means here "certainly" - "he shall be certainly destroyed." The word rendered destroy, from בלע bela‛, means literally to swallow , to swallow up, to absorb; and hence, to consume, lay waste, destroy. The sense is, that the wicked or the hypocrite shall be wholly destroyed from his place, but the image or figure of the tree is still retained. Some suppose that it means that God would destroy him from his place; others, as Rosenmuller and Dr. Good, suppose that the reference is to the soil in which the tree was planted, that it would completely absorb all nutriment, and leave the tree to die; that is, that the dry and thirsty soil in which the tree is planted, instead of affording nutriment, acts as a "sucker," and absorbs itself all the juices which would otherwise give support to the tree. This seems to me to be probably the true interpretation. It is one drawn from nature, and one that preserves the concinnity of the passage.
Then it shall deny him - That is, the soil, the earth, or the place where it stood. This represents a wicked man under the image of a tree. The figure is beautiful. The earth will be ashamed of it; ashamed that it sustained the tree; ashamed that it ever ministered any nutriment, and will refuse to own it. So with the hypocrite. He shall pass away as if the earth refused to own him, or to retain any recollection of him.
I have not seen thee - I never knew thee. It shall utterly deny any acquaintance with it. There is a striking resemblance here to the language which the Savior says he will use respecting the hypocrite in the day of judgment: "and then will I profess to them, I never knew you;" Mat 7:23. The hypocrite has never been known as a pious man. The earth will refuse to own him as such, and so will the heavens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: he: Job 7:10, Job 20:9; Psa 37:10, Psa 37:36, Psa 73:18, Psa 73:19, Psa 92:7
Job 8:19
Geneva 1599
8:18 If he destroy him from his place, then [it] shall (k) deny him, [saying], I have not seen thee.
(k) That is, so that there remains nothing there to prove whether the tree had grown there or not.
John Gill
8:18 If he destroy him from his place,.... If the sun when he is risen strikes the tree with such vehement heat that it withers and utterly perishes from the place where it grew; or roots it up, so the Targum and Nachmanides; or, if God destroys the hypocrite from his place, or he is by one means or another removed out of the garden, the church, being detested and rejected by good men; or from all his worldly enjoyments, his honour, credit, and esteem with men, which are all precarious, fickle, and inconstant; or out of the world, being cut down as a cumber ground:
then it shall deny him, saying, I have not seen thee; that is, either the tree shall deny that it ever was planted in such a place, or rather the place shall deny that the tree ever was planted there; the sense is, that it shall be so utterly destroyed, that neither root nor branch shall be left, nor anything to show that it ever grew there; its place shall know it no more, see Job 7:10; or God shall deny the hypocrite, and say he never saw him nor knew him; he never belonged to him, nor was under his care; he never looked upon him with a look of love, grace, and mercy; he never had any delight and pleasure in him, nor regarded him as one of his; he was no tree of his planting, watering, and keeping, see Mt 7:23; this seems most difficult to accommodate to a good man, and those who carry it that way seem to be most puzzled with this; some render it, "shall he be swallowed?" or, "shall anyone in, allow him up?" (p) destroy or root him out of his place? none shall: the root of the righteous cannot be moved, nor they from that; not from the everlasting love of God, in which they are rooted, nor from Christ, in whom they are fixed: others understand this of the digging up of a tree, and transplanting it to another place, where it grows as well, or better; and so the people of God, though they have many stripping providences, and are removed from place to place, and from one condition to another, so that their former state and place know them no more; yet all things work together for their good.
(p) "num absorbebitur a loco suo?" Beza; "num absorbebit cum quisquam e loco suo", Diodatus.
John Wesley
8:18 He - God, who is the saviour of good men, and the destroyer of the wicked. It - The place; to which denying him, and seeing him, are here ascribed figuratively. Not seen - He shall be so utterly extirpated and destroyed, that there shall be no memorial of him left.
Robert Jamieson, A. R. Fausset and David Brown
8:18 If He (God) tear him away (properly, "to tear away rapidly and violently") from his place, "then it [the place personified] shall deny him" (Ps 103:16). The very soil is ashamed of the weeds lying withered on its surface, as though it never had been connected with them. So, when the godless falls from prosperity, his nearest friends disown him.
8:198:19: զի կործանումն ամպարշտի այսպիսի՛ է. եւ յերկրէ ա՛յլ բուսցի։
19 ամբարշտի կործանումն այսպիսին է լինելու, իսկ հողից ուրիշն է բուսնելու:
19 Ահա անոր ճամբուն ուրախութիւնը այս է Ու հողէն ուրիշներ պիտի ելլեն։
զի կործանումն ամպարշտի այսպիսի է, եւ յերկրէ այլ բուսցի:

8:19: զի կործանումն ամպարշտի այսպիսի՛ է. եւ յերկրէ ա՛յլ բուսցի։
19 ամբարշտի կործանումն այսպիսին է լինելու, իսկ հողից ուրիշն է բուսնելու:
19 Ահա անոր ճամբուն ուրախութիւնը այս է Ու հողէն ուրիշներ պիտի ելլեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:198:19 Вот радость пути его! а из земли вырастают другие.
8:19 ὅτι οτι since; that καταστροφὴ καταστροφη catastrophe ἀσεβοῦς ασεβης irreverent τοιαύτη τοιουτος such; such as these ἐκ εκ from; out of δὲ δε though; while γῆς γη earth; land ἄλλον αλλος another; else ἀναβλαστήσει αναβλαστανω shoot up; grow up again
8:19 הֶן־ hen- הֵן behold ה֭וּא ˈhû הוּא he מְשֹׂ֣ושׂ mᵊśˈôś מָשֹׂושׂ joy דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way וּ֝ ˈû וְ and מֵ mē מִן from עָפָ֗ר ʕāfˈār עָפָר dust אַחֵ֥ר ʔaḥˌēr אַחֵר other יִצְמָֽחוּ׃ yiṣmˈāḥû צמח sprout
8:19. haec est enim laetitia viae eius ut rursum de terra alii germinenturFor this is the joy of his way, that others may spring again out of the earth.
19. Behold, this is the joy of his way, and out of the earth shall others spring.
8:19. For this is the benefit of his way, that others in turn may spring up from the earth.
8:19. Behold, this [is] the joy of his way, and out of the earth shall others grow.
Behold, this [is] the joy of his way, and out of the earth shall others grow:

8:19 Вот радость пути его! а из земли вырастают другие.
8:19
ὅτι οτι since; that
καταστροφὴ καταστροφη catastrophe
ἀσεβοῦς ασεβης irreverent
τοιαύτη τοιουτος such; such as these
ἐκ εκ from; out of
δὲ δε though; while
γῆς γη earth; land
ἄλλον αλλος another; else
ἀναβλαστήσει αναβλαστανω shoot up; grow up again
8:19
הֶן־ hen- הֵן behold
ה֭וּא ˈhû הוּא he
מְשֹׂ֣ושׂ mᵊśˈôś מָשֹׂושׂ joy
דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way
וּ֝ ˈû וְ and
מֵ מִן from
עָפָ֗ר ʕāfˈār עָפָר dust
אַחֵ֥ר ʔaḥˌēr אַחֵר other
יִצְמָֽחוּ׃ yiṣmˈāḥû צמח sprout
8:19. haec est enim laetitia viae eius ut rursum de terra alii germinentur
For this is the joy of his way, that others may spring again out of the earth.
8:19. For this is the benefit of his way, that others in turn may spring up from the earth.
8:19. Behold, this [is] the joy of his way, and out of the earth shall others grow.
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Adam Clarke: Commentary on the Bible - 1831
8:19: Behold this is the joy of his way - A strong irony. Here is the issue of all his mirth, of his sports, games, and pastimes! See the unfeeling, domineering, polluting and polluted scape-grace, levelled with those whom he had despised, a servant of servants, or unable to work through his debaucheries, cringing for a morsel of bread, or ingloriously ending his days in that bane of any well-ordered and civilized state, a parish workhouse. This also I have most literally witnessed.
Out of the earth shall others gross - As in the preceding case, when one plant or tree is blasted or cut down, another may be planted in the same place; so, when a spendthrift has run through his property, another possesses his inheritance, and grows up from that soil in which he himself might have continued to flourish, had it not been for his extravagance and folly. This verse Mr. Good applies to God himself, with no advantage to the argument, nor elucidation of the sense, that I can see. I shall give his translation, and refer to his learned notes for his vindication of the version he has given: -
"Behold the Eternal (הוא) exulting in his course;
Even over his dust shall raise up another."
In this way none of the ancient versions have understood the passage. I believe it to be a strong irony, similar to that which some think flowed from the pen of the same writer: Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth; and walk in the ways of thine heart, and in the sight of thine eyes. But know thou, that for all these God will bring thee into judgment; Ecc 11:9. These two places illustrate each other.
Albert Barnes: Notes on the Bible - 1834
8:19: Behold, this is the joy of his way - This is evidently sarcastic. "Lo! such is the joy of his course! He boasts of joy, as all hypocrites do, but his joy endures only for a little time. This is the end of it. He is cut down and removed, and the earth and the heavens disown him!"
And out of the earth shall others grow - This image is still derived from the tree or plant. The meaning is, that such a plant would be taken away, and that others would spring up in its place which the earth would not be ashamed of. So the hypocrite is removed to make way for others who will be sincere, and who will be useful. Hypocrites and useless people in the church are removed to make way for others who will be active and devoted to the cause of the Redeemer. A similar sentiment occurs in -17. This closes, as I suppose, the quotation which Bildad makes from the poets of the former age, and in the remainder of the chapter he states another truth pertaining to the righteous. This fragment is one of the most interesting that can be found any where. As a relic of the earliest times it is exceedingly valuable; as an illustration of the argument in hand; and of the course of events in this world, it is eminently beautiful. It is as true now as it was when uttered before the flood, and may be used now as describing the doom of the hypocrite, with as much propriety as then, and it may be regarded as one of the way-marks in human affairs, showing that the government of God, and the manner of his dispensations, are always substantially the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: this is the joy: Job 20:5; Mat 13:20, Mat 13:21
out of the earth: Sa1 2:8; Psa 75:7, Psa 113:7; Eze 17:24; Mat 3:9
Job 8:20
Geneva 1599
8:19 Behold, this [is] the joy (l) of his way, and out of the earth shall others grow.
(l) To be planted in another place, where it may grow as it pleases.
John Gill
8:19 Behold, this is the joy of his way,.... Of the state and condition of the hypocrite, who, while he is in outward prosperity, exults and rejoices, but his joy is but short, it is but for a moment, Job 20:5; and this is what it comes to at last, and issues in, even entire destruction from his place; which, because it may seem strange and wonderful, and is worthy of notice and consideration, as well as to express a certainty of it, the word "behold" is prefixed; though this also is understood, by some, of good men who have much spiritual joy in their present state and condition, be it what it will; they have joy and peace in believing, even joy unspeakable, and full of glory; they have joy in the Lord, and in his ways in which they walk, when they have trouble in the world; they rejoice and even glory in tribulation, and are cheerful be they where they will, though removed from their native place and country; and especially this will be their case when they are transplanted from earth to heaven, the better and heavenly country:
and out of the earth shall others grow; in their room and stead; where the tall flourishing tree once stood, but now utterly destroyed, other trees should grow; signifying, either the children of the hypocrites and wicked men, that should spring up in their place and imitate them, and come to the same end; or rather such as were strangers to them, that should inherit their substance and estates; and it may be good men that should succeed them, and come into the possession of all their wealth, even such as were before in mean circumstances, and so may be said to come "out of the earth": it may be rendered, "out of another dust" or "earth shall they grow" (q); signifying, that the wicked should be utterly destroyed, they and theirs; and that such as were of another family, and as it were of another earth and country, should stand in their place; see Job 27:16; this may be interpreted of good men, who, though they die, others are raised up in their stead; God will have a seed to serve him as long as the sun and moon endure; though they are forced to fly from their native place, being persecuted, to strange cities, or removed into the heavenly regions, yet God raises up others to till up their places, and oftentimes out of other families, even of the ungodly, to support his cause and interest; and understanding the whole of truly righteous persons seems best to connect the sense with the following words.
(q) "de pulvere alio", Montanus, Bolducius, Cocceius; so the Targum; "de terra alia", Pagninus, Mercerus.
John Wesley
8:19 Behold - This is the issue of the flourishing state. This all his joy comes to. And, &c. - Out of the same earth or place shall another tree grow.
Robert Jamieson, A. R. Fausset and David Brown
8:19 Bitter irony. The hypocrite boasts of joy. This then is his "joy" at the last.
and out of the earth--others immediately, who take the place of the man thus punished; not godly men (Mt 3:9). For the place of the weeds is among stones, where the gardener wishes no plants. But, ungodly; a fresh crop of weeds always springs up in the place of those torn up: there is no end of hypocrites on earth [UMBREIT].
8:208:20: Զի Տէր ո՛չ մերժէ զանմեղն. զամենայն պատարագ ամպարշտի ո՛չ ընկալցի[9152]։ [9152] Ոմանք. Զի Աստուած ո՛չ մերժեսցէ... ո՛չ ընկալցի Տէր։
20 Տէրը չի մերժում անմեղին՝ ամբարշտի ամէն ընծայ ընդունելի չի լինելու:
20 Ահա Աստուած արդար մարդը չի մերժեր, Ո՛չ ալ չարերուն ձեռնտու կ’ըլլայ
Զի Տէր`` ոչ մերժէ զանմեղն, [91]զամենայն պատարագ ամպարշտի ոչ ընկալցի:

8:20: Զի Տէր ո՛չ մերժէ զանմեղն. զամենայն պատարագ ամպարշտի ո՛չ ընկալցի[9152]։
[9152] Ոմանք. Զի Աստուած ո՛չ մերժեսցէ... ո՛չ ընկալցի Տէր։
20 Տէրը չի մերժում անմեղին՝ ամբարշտի ամէն ընծայ ընդունելի չի լինելու:
20 Ահա Աստուած արդար մարդը չի մերժեր, Ո՛չ ալ չարերուն ձեռնտու կ’ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
8:208:20 Видишь, Бог не отвергает непорочного и не поддерживает рук{и} злодеев.
8:20 ὁ ο the γὰρ γαρ for κύριος κυριος lord; master οὐ ου not μὴ μη not ἀποποιήσηται αποποιεω the ἄκακον ακακος blameless πᾶν πας all; every δὲ δε though; while δῶρον δωρον present ἀσεβοῦς ασεβης irreverent οὐ ου not δέξεται δεχομαι accept; take
8:20 הֶן־ hen- הֵן behold אֵ֭ל ˈʔēl אֵל god לֹ֣א lˈō לֹא not יִמְאַס־ yimʔas- מאס retract תָּ֑ם tˈām תָּם complete וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַ֝חֲזִ֗יק ˈyaḥᵃzˈîq חזק be strong בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מְרֵעִֽים׃ mᵊrēʕˈîm רעע be evil
8:20. Deus non proiciet simplicem nec porriget manum malignisGod will not cast away the simple, nor reach out his hand to the evil doer:
20. Behold, God will not cast away a perfect man, neither will he uphold the evil-doers.
8:20. God will not discard the simple, nor will he extend his hand to the spiteful,
8:20. Behold, God will not cast away a perfect [man], neither will he help the evil doers:
Behold, God will not cast away a perfect [man], neither will he help the evil doers:

8:20 Видишь, Бог не отвергает непорочного и не поддерживает рук{и} злодеев.
8:20
ο the
γὰρ γαρ for
κύριος κυριος lord; master
οὐ ου not
μὴ μη not
ἀποποιήσηται αποποιεω the
ἄκακον ακακος blameless
πᾶν πας all; every
δὲ δε though; while
δῶρον δωρον present
ἀσεβοῦς ασεβης irreverent
οὐ ου not
δέξεται δεχομαι accept; take
8:20
הֶן־ hen- הֵן behold
אֵ֭ל ˈʔēl אֵל god
לֹ֣א lˈō לֹא not
יִמְאַס־ yimʔas- מאס retract
תָּ֑ם tˈām תָּם complete
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַ֝חֲזִ֗יק ˈyaḥᵃzˈîq חזק be strong
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מְרֵעִֽים׃ mᵊrēʕˈîm רעע be evil
8:20. Deus non proiciet simplicem nec porriget manum malignis
God will not cast away the simple, nor reach out his hand to the evil doer:
8:20. God will not discard the simple, nor will he extend his hand to the spiteful,
8:20. Behold, God will not cast away a perfect [man], neither will he help the evil doers:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22. Вывод из опыта предков и приложение его к Иову. Бог не отвергает человека непорочного и не покровительствует злодею, - "не поддерживает его руки" (Ис XLI:13; XLII:6; Иер XXIII:14). Под условием обращения Иова к Богу его дальнейшая жизнь будет полна радости (ст. 21; ср. Пс CXXV:2-3), а враги его окажутся посрамленными ("облекутся в стыд"; ср. ст. 13-15; Пс XXXIV:26; CVIII:29; CXXXI:18) и даже исчезнут с лица земли ("шатра их не станет", ср. ст. 18-19; Пс LI:7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Behold, God will not cast away a perfect man, neither will he help the evil doers: 21 Till he fill thy mouth with laughing, and thy lips with rejoicing. 22 They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought.
Bildad here, in the close of his discourse, sums up what he has to say in a few words, setting before Job life and death, the blessing and the curse, assuring him that as he was so he should fare, and therefore they might conclude that as he fared so he was. 1. On the one hand, if he were a perfect upright man, God would not cast him away, v. 20. Though now he seemed forsaken of God, he would yet return to him, and by degrees would turn his mourning into dancing (Ps. xxx. 11) and comforts should flow in upon him so plentifully that his mouth should be filled with laughing, v. 21. So affecting should the happy change be, Ps. cxxvi. 2. Those that loved him would rejoice with him; but those that hated him, and had triumphed in his fall, would be ashamed of their insolence, when they should see him restored to his former prosperity. Now it is true that God will not cast away an upright man; he may be cast down for a time, but he shall not be cast away for ever. It is true that, if not in this world, yet in another, the mouth of the righteous shall be filled with rejoicing. Though their sun should set under a cloud, yet it shall rise again clear, never more to be clouded; though they go mourning to the grave, that shall not hinder their entrance into the joy of their Lord. It is true that the enemies of the saints will be clothed with shame when they see them crowned with honour. But it does not therefore follow that, if Job were not perfectly restore to his former prosperity, he would forfeit the character of a perfect man. 2. On the other hand, if he were a wicked man and an evil-doer, God would not help him, but leave him to perish in his present distresses (v. 20), and his dwelling-place should come to nought, v. 22. And here also it is true that God will not help the evil-doers; they throw themselves out of his protection, and forfeit his favour. He will not take the ungodly by the hand (so it is in the margin), will not have fellowship and communion with them; for what communion can there be between light and darkness? He will not lend them his hand to pull them out of the miseries, the eternal miseries, into which they have plunged themselves; they will then stretch out their hand to him for help, but it will be too late: he will not take them by the hand. Between us and you there is a great gulf fixed. It is true that the dwelling-place of the wicked, sooner or later, will come to nought. Those only who make God their dwelling-place are safe for ever, Ps. xc. 1; xci. 1. Those who make other things their refuge will be disappointed. Sin brings ruin on persons and families. Yet to argue (as Bildad, I doubt, slyly does) that because Job's family was sunk, and he himself at present seemed helpless, therefore he certainly was an ungodly wicked man, was neither just nor charitable, as long as there appeared no other evidence of his wickedness and ungodliness. Let us judge nothing before the time, but wait till the secrets of all hearts shall be made manifest, and the present difficulties of Providence be solved to universal and everlasting satisfaction, when the mystery of God shall be finished.
Adam Clarke: Commentary on the Bible - 1831
8:20: Behold, God will not cast away a perfect man - This is another of the maxims of the ancients, which Bildad produces: "As sure as he will punish and root out the wicked, so surely will he defend and save the righteous."
Albert Barnes: Notes on the Bible - 1834
8:20: Behold, God will not cast away a perfect man - On the meaning of the word perfect, see the note at . The sentiment of Bildad, or the inference which he draws from the whole argument is, that God will be the friend of the pious, but that he will not aid the wicked. This accords with the general sentiment maintained in the argument of the friends of Job.
Neither will he help the evil doers - Margin, "Take the ungodly by the hand." This is in accordance with the Hebrew. The figure is that of taking one by the hand in order to assist him; see Isa 42:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: God: Job 4:7, Job 9:22; Psa 37:24, Psa 37:37, Psa 94:14
help the evil doers: Heb. take the ungodly by the hand, Isa 45:1
Job 8:21
Carl Friedrich Keil and Franz Delitzsch
8:20
20 Behold! God despiseth not the perfect man,
And taketh not evil-doers by the hand.
21 While He shall fill thy mouth with laughing,
And thy lips with rejoicing,
22 They who hate thee shall be clothed with shame,
And the tent of the ungodly is no more.
"To take by the hand," i.e., ready to help as His own, as Is 41:13; Is 42:6. Instead of עד (Job 8:21), there is no great difficulty in reading עוד: again (as e.g., Ps 42:6) He will fill; but even עד is supportable; it signifies, like Job 1:18; Ps 141:10, while. On the form ימלּה, vid., Ges. 75, 21, b. This close of Bildad's speech sounds quite like the Psalms (comp. Ps 126:2 with Job 8:21; Ps 35:26; Ps 109:29; Ps 132:18, with Job 8:22). Bildad does all he can to win Job over. He calls the ungodly שׂנאיך, to show that he tries to think and expect the best of Job.
We have seen that Job in his second speech charges God with the appearance of injustice and want of compassion. The friends act as friends, by not allowing this to pass without admonition. After Job has exhausted himself with his plaints, Bildad enters into the discussion in the above speech. He defends the justice of God against Job's unbecoming words. His assertion that God does not swerve from the right, is so true that it would be blasphemy to maintain against him that God sometimes perverts the right. And Bildad seems also to make the right use of this truth when he promises a glorious issue to his suffering, as a substantial proof that God does not deal unjustly towards him; for Job's suffering does actually come to such an issue, and this issue in its accomplishment destroys the false appearance that God had been unjust or unmerciful towards him. Bildad expresses his main point still more prudently, and more in accordance with the case before him, when he says, "Behold! God does not act hostilely towards the godly, neither does He make common cause with the evil-doer" (Job 8:20), - a confession which he must allow is on both sides the most absolute truth. By the most telling figures he portrays the perishableness of the prosperity of those who forget God, and paints in glowing colours on this dark background the future which awaits Job. What is there in this speech of Bildad to censure, and how is it that it does not produce the desired cheering effect on Job?
Tit is true that nothing that God sends to man proceeds from injustice, but it is not true that everything that He sends to him comes from His justice. As God does not ordain suffering for the hardened sinner in order to improve him, because He is merciful, so He does not ordain suffering for the truly godly in order to punish him, because He is just. What we call God's attributes are only separate phases of His indivisible holy being, - ad extra, separate modes of His operation in which they all share, - of which, when in operation, one does not act in opposition to another; they are not, however, all engaged upon the same object at one time. One cannot say that God's love manifests itself in action in hell, nor His anger in heaven; nor His justice in the afflictions of the godly, and His mercy in the sufferings of the godless.
Herein is Bildad's mistake, that he thinks his commonplace utterance is sufficient to explain all the mysteries of human life. We see from his judgment of Job's children how unjust he becomes, since he regards the matter as the working out of divine justice. He certainly speaks hypothetically, but in such a way that he might as well have said directly, that their sudden death was the punishment of their sin. If he had found Job dead, he would have considered him as a sinner, whom God had carried off in His anger. Even now he has no pleasure in promising Job help and blessing; accordingly from his point of view he expresses himself very conditionally: If thou art pure and upright. We see from this that his belief in Job's uprightness is shaken, for how could the All-just One visit Job with such severe suffering, if he had not deserved it! Nevertheless אתה וישׁר זך אם (Job 8:6) shows that Bildad thinks it possible that Job's heart may be pure and upright, and consequently his present affliction may not be peremptory punishment, but only disciplinary chastisement. Job just - such is Bildad's counsel - give God glory, and acknowledge that he deserves nothing better; and thus humbling himself beneath the just hand of God, he will be again made righteous, and exalted.
Job cannot, however, comprehend his suffering as an act of divine justice. His own fidelity is a fact, his consciousness of which cannot be shaken: it is therefore impossible for him to deny it, for the sake of affirming the justice of God; for truth is not to be supported by falsehood. Hence Bildad's glorious promises afford Job no comfort. Apart from their being awkwardly introduced, they depend upon an assumption, the truth of which Job cannot admit without being untrue to himself. Consequently Bildad, though with the best intention, only urges Job still further forward and deeper into the conflict.
But does, then, the confession of sin on the part of constantly sinful man admit of his regarding the suffering thus appointed to him not merely not as punishment, but also not as chastisement? If a sufferer acknowledges the excessive hideousness of sin, how can he, when a friend bids him regard his affliction as a wholesome chastisement designed to mortify sin more and more, - how can he receive the counsel with such impatience as we see in the case of Job? The utterances of Job are, in fact, so wild, inconsiderate, and unworthy of God, and the first speeches of Eliphaz and Bildad on the contrary so winning and appropriate, that if Job's affliction ought really to be regarded from the standpoint of chastisement, their tone could not be more to the purpose, nor exhortation and comfort more beautifully blended. Even when one knows the point of the book, one will still be constantly liable to be misled by the speeches of the friends; it requires the closest attention to detect what is false in them. The poet's mastery of his subject, and the skill with which he exercises it, manifests itself in his allowing the opposition of the friends to Job, though existing in the germ from the very beginning, to become first of all in the course of the controversy so harsh that they look upon Job as a sinner undergoing punishment from God, while in opposition to them he affirms his innocence, and challenges a decision from God.
The poet, however, allows Bildad to make one declaration, from which we clearly see that his address, beautiful as it is, rests on a false basis, and loses its effect. Bildad explains the sudden death of Job's children as a divine judgment. He could not have sent a more wounding dart into Job's already broken heart; for is it possible to tell a man anything more heart-rending that that his father, his mother, or his children have died as the direct punishment of their sins? One would not say so, even if it should seem to be an obvious fact, and least of all to a father already sorely tried and brought almost to the grave with sorrow. Bildad, however, does not rely upon facts, he reasons only priori. He does not know that Job's children were godless; the only ground of his judgment is the syllogism: Whoever dies a fearful, sudden death must be a great sinner; God has brought Job's children to such a death; ergo, etc. Bildad is zealously affected for God, but without understanding. He is blind to the truth of experience, in order not to be drawn away from the truth of his premiss. He does not like to acknowledge anything that furnishes a contradiction to it. It is this same rationalism of superstition or credulity which has originated the false doctrine of the decretum absolutum. With the same icy and unfeeling rigorism with which Calvinism refers the divine rule, and all that happens upon earth, to the one principle of absolute divine will and pleasure, in spite of all the contradictions of Scripture and experience, Bildad refers everything to the principle of the divine justice, and indeed, divine justice in a judicial sense.
There is also another idea of justice beside this judicial one. Justice, צדקה or צדק, is in general God's dealings as ruled by His holiness. Now there is not only a holy will of God concerning man, which says, Be ye holy, for I am holy; but also a purpose for the redemption of unholy man springing from the holy love of God to man. Accordingly justice is either the agreement of God's dealings with the will of His holiness manifest in the demands of the law, apart from redemption, or the agreement of His dealings with the will of His love as graciously manifested in the gospel; in short, either retributive or redemptive. If one, as Bildad, in the first sense says, God never acts unjustly, and glaringly maintains it as universally applicable, the mystery of the divine dispensations is not made clear thereby, but destroyed. Thus also Job's suffering is no longer a mystery: Job suffers what he deserves; and if it cannot be demonstrated, it is to be assumed in contradiction to all experience. This view of his affliction does not suffice to pacify Job, in spite of the glorious promises by which it is set off. His conscience bears him witness that he has not merited such incomparably heavy affliction; and if we indeed suppose, what we must suppose, that Job was in favour with God when this suffering came upon him, then the thought that God deals with him according to his works, perhaps according to his unacknowledged sins, must be altogether rejected.
God does not punish His own; and when He chastises them, it is not an act of His retributive justice, but of His disciplinary love. This motive of love, indeed, belongs to chastisement in common with trial; and the believer who clearly discerns this love will be able to look upon even the severest affliction as chastisement without being led astray, because he knows that sin has still great power in him; and the medicine, if it is designed to heal him, must be bitter. If, therefore, Bildad had represented Job's affliction as the chastisement of divine love, which would humble him in order the more to exalt him, then Job would have humbled himself, although Bildad might not be altogether in the right. But Bildad, still further than Eliphaz from weakening the erroneous supposition of a hostile God which had taken possession of Job's mind, represents God's justice, to which he attributes the death of his children, instead of His love, as the hand under which Job is to humble himself. Thereby the comfort which Job's friend offers becomes to him a torture, and his trial is made still greater; for his conscience does not accuse him of any sins for which he should now have an angry instead of a gracious God.
But we cannot even here withhold the confession that the composition of such a drama would not be possible under the New Testament. The sight of the suffering of Christ and the future crown has a power in calming the mind, which makes such an outburst of sorrow as that of Job impossible even under the strongest temptation. "If the flesh should murmur and cry out, as Christ even cried out and was feeble," says Luther in one of his consolatory letters (Rambach, Kleine Schriften Luthers, S. 627), "the spirit nevertheless is ready and willing, and with sighings that cannot be uttered will cry: Abba, Father, it is Thou; Thy rod is hard, but Thou art still Father; I know that of a truth." And since the consciousness of sin is as deep as the consciousness of grace, the Christian will not consider any suffering so severe but that he may have deserved severer on account of his sins, even though in the midst of his cross he be unable clearly to recognise the divine love. Even such uncharitable, cold-hearted consolation as that of Eliphaz and Bildad, which bids him regard the divine trial as divine chastisement, cannot exasperate him, since he is conscious of the need for even severer divine chastisement; he need not therefore allow the uncharitableness of the friend to pass without loving counter-exhortations.
Hengstenberg observes, in the Excursus to his Commentary on the Psalms, that the righteousness on which the plea to be heard is based in the Psalms, like Ps 17:1-15; Ps 18:21., Ps 44:18-23, is indeed a righteousness of conduct resting on righteousness by faith, and also this again is only to be considered as the righteousness of endeavour; that moreover their strong tone does not sound altogether becoming, according to our consciousness. We should expect each time, as it happens sometimes urgently (e.g., Ps 143:2), the other side, - that human infirmity which still clings to the righteous should be made prominent, and divine forgiveness for it implored, instead of the plea for deliverance being based on the incongruity of the affliction with the sufferer's consciousness of righteousness towards God. We cannot altogether adopt such psalms and passages of the Psalms as expressive of our Christian feeling; and we are scarcely able to read them in public without hesitation when we attempt it. Whence is this? Hengstenberg replied, "The Old Testament wanted the most effectual means for producing the knowledge of sin - the contemplation of the sufferings of Christ. The New Testament, moreover, possesses a more powerful agency of the Spirit, which does not search more into the depths of the divine nature than it lays open the depths of sin. Hence in Christian songs the sense of sin, as it is more independent of outward occasions than formerly, so it is also more openly disclosed and more delicate in itself; its ground is felt to lie deeper, and also the particular manifestations. It was good that under the Old Covenant the cords of sinful conviction were not strung too rightly, as the full consolation was still not to be found. The gulph closed up again when the sufferings were gone."
(Note: Vid., Hengstenberg's Commentary on the Psalms, iii., Appendix. p. lxiii. Clark's Foreign Theological Library. 1654.)
Such is the actual connection. And this development of the work of redemption in the history of mankind is repeated in the individual experience of every believer. As the individual, the further he progresses in the divine life, becomes the more deeply conscious of the natural depravity of man, and acquires a keener and still keener perception of its most subtle working; so in the New Testament, with the disclosure of actual salvation, a deeper insight into sin is also given. When the infinite depth and extent of the kingdom of light is unveiled, the veil is for the first time removed from the abyss of the kingdom of darkness. Had the latter been revealed without the former in the dispensation before Christ, the Old Testament would have been not only what it actually was in connection with the then painful consciousness of sin and death, - a school of severe discipline preparatory to the New Testament, a school of ardent longing for redemption, - but would have become an abyss of despair.
John Gill
8:20 Behold, God will not cast away a perfect man,.... A sincere, upright, good man; one that is truly gracious; who, though he is not "perfect" in himself, yet in Christ; and though not with respect to sanctification, which is as yet imperfect in him, yet with respect to justification, being perfectly justified by the righteousness of Christ, and all his sins pardoned for his sake: such an one God will never "cast away"; not out of his sight, being engraven on the palms of his hands, nor out of his heart's love; or will not "loath" (r) him, as the Targum, or reject him with abhorrence and contempt; he will not cast him out of his covenant, which is ordered in all things and sure; nor out of the hands of his son, where he has put him, and from whence none can pluck; nor out of his family, where the son abides for ever; or so as to perish eternally, this would be contrary to his love, to his foreknowledge, and to his covenant; so far is he from it, that he has the greatest regard for such, delights in them, admits thereto nearness to himself, sets them as a seal on his heart, keeps them as the apple of his eye, and preserves them safe to his kingdom and glory:
neither will he help the evil doers; meaning, not everyone that does evil, or sins, but such who live in sin, make a trade of sinning, are frequent and constant in the commission of it; such God will not help, or "take by the hand" (s), in order to deliver from evil, as Gersom observes; to help them out of mischief and trouble their sins have brought upon them; or to strengthen them, support and uphold them, in their present circumstances, and much less so as to admit them to fellowship and communion with him: these words, with what follow, are Bildad's conclusion upon the sayings and sentiments of the ancients, which may be supposed, and are thought by some, to end at the preceding Job 8:19.
(r) "abominatur", Vatablus; "aversatur", Beza, Mercerus, Drusius, Piscator. (s) "nec apprehendit manum", Pagninus, Vatablus, Mercerus, Piscator, Cocceius, Michaelis.
John Wesley
8:20 Behold - God who will not help the evildoer, will not cast away a good man, tho he may be cast down. Yet it may be, he will not be lifted up in this world: and therefore Bildad could not infer, that if Job was not restored to temporal prosperity, he was not a good man. Let us judge nothing before the time, but wait 'till the secrets of all hearts are revealed, and the present difficulties of providence solved, to universal and everlasting satisfaction.
Robert Jamieson, A. R. Fausset and David Brown
8:20 Bildad regards Job as a righteous man, who has fallen into sin.
God will not cast away a perfect man--(or godly man, such as Job was), if he will only repent. Those alone who persevere in sin God will not help (Hebrew, "take by the hand," Ps 73:23; Is 41:13; Is 42:6) when fallen.
8:218:21: Բերանք ճշմարտից լցցի՛ն ծաղու, եւ շրթունք նոցա գոհութեամբ։
21 Ճշմարիտ մարդկանց բերանները ծիծաղով են լցուելու, նրանց շրթունքները՝ գոհութեամբ:
21 Մինչեւ որ քու բերանդ ծիծաղով լեցնէ Ու շրթունքներդ ուրախութեան ձայնով։
Բերանք ճշմարտից լցցին ծաղու, եւ շրթունք նոցա`` գոհութեամբ:

8:21: Բերանք ճշմարտից լցցի՛ն ծաղու, եւ շրթունք նոցա գոհութեամբ։
21 Ճշմարիտ մարդկանց բերանները ծիծաղով են լցուելու, նրանց շրթունքները՝ գոհութեամբ:
21 Մինչեւ որ քու բերանդ ծիծաղով լեցնէ Ու շրթունքներդ ուրախութեան ձայնով։
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8:218:21 Он еще наполнит смехом уста твои и губы твои радостным восклицанием.
8:21 ἀληθινῶν αληθινος truthful; true δὲ δε though; while στόμα στομα mouth; edge ἐμπλήσει εμπιπλημι fill in; fill up γέλωτος γελως laughter τὰ ο the δὲ δε though; while χείλη χειλος lip; shore αὐτῶν αυτος he; him ἐξομολογήσεως εξομολογησις confession
8:21 עַד־ ʕaḏ- עַד unto יְמַלֵּ֣ה yᵊmallˈē מלא be full שְׂחֹ֣וק śᵊḥˈôq שְׂחֹוק laughter פִּ֑יךָ pˈîḵā פֶּה mouth וּ û וְ and שְׂפָתֶ֥יךָ śᵊfāṯˌeʸḵā שָׂפָה lip תְרוּעָֽה׃ ṯᵊrûʕˈā תְּרוּעָה shouting
8:21. donec impleatur risu os tuum et labia tua iubiloUntil thy mouth be filled with laughter, and thy lips with rejoicing.
21. He will yet fill thy mouth with laughter, and thy lips with shouting.
8:21. even until your mouth is filled with laughter and your lips with rejoicing.
8:21. Till he fill thy mouth with laughing, and thy lips with rejoicing.
Till he fill thy mouth with laughing, and thy lips with rejoicing:

8:21 Он еще наполнит смехом уста твои и губы твои радостным восклицанием.
8:21
ἀληθινῶν αληθινος truthful; true
δὲ δε though; while
στόμα στομα mouth; edge
ἐμπλήσει εμπιπλημι fill in; fill up
γέλωτος γελως laughter
τὰ ο the
δὲ δε though; while
χείλη χειλος lip; shore
αὐτῶν αυτος he; him
ἐξομολογήσεως εξομολογησις confession
8:21
עַד־ ʕaḏ- עַד unto
יְמַלֵּ֣ה yᵊmallˈē מלא be full
שְׂחֹ֣וק śᵊḥˈôq שְׂחֹוק laughter
פִּ֑יךָ pˈîḵā פֶּה mouth
וּ û וְ and
שְׂפָתֶ֥יךָ śᵊfāṯˌeʸḵā שָׂפָה lip
תְרוּעָֽה׃ ṯᵊrûʕˈā תְּרוּעָה shouting
8:21. donec impleatur risu os tuum et labia tua iubilo
Until thy mouth be filled with laughter, and thy lips with rejoicing.
8:21. even until your mouth is filled with laughter and your lips with rejoicing.
8:21. Till he fill thy mouth with laughing, and thy lips with rejoicing.
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
8:21: Till he fill thy mouth with laughing - Perhaps it may be well to translate after Mr. Good "Even yet may he fill thy mouth with laughter!" The two verses may be read as a prayer; and probably they were thus expressed by Bildad, who speaks with less virulence than his predecessor, though with equal positiveness in respect to the grand charge, viz., If thou wert not a sinner of no mean magnitude, God would not have inflicted such unprecedented calamities upon thee. This most exceptionable position, which is so contrary to matter of fact, was founded upon maxims which they derived from the ancients. Surely observation must have, in numberless instances, corrected this mistake. They must have seen many worthless men in high prosperity, and many of the excellent of the earth in deep adversity and affliction; but the opposite was an article of their creed, and all appearances and facts must take its colouring. Job's friends must have been acquainted, at least, with the history of the ancient patriarchs; and most certainly they contained facts of an opposite nature. Righteous Abel was persecuted and murdered by his wicked brother, Cain. Abram was obliged to leave his own country on account of worshipping the true God; so all tradition has said. Jacob was persecuted by his brother Esau; Joseph was sold into slavery by his brothers; Moses was obliged to flee from Egypt, and was variously tried and afflicted, even by his own brethren. Not to mention David, and almost all the prophets. All these were proofs that the best of men were frequently exposed to sore afflictions and heavy calamities; and it is not by the prosperity or adversity of men in this world, that we are to judge of the approbation or disapprobation of God towards them. In every case our Lord's rule is infallible: By their fruits ye shall know them.
Albert Barnes: Notes on the Bible - 1834
8:21: Till he fill thy mouth with laughing - Until he make thee completely happy. The word rendered "till" (עד ‛ ad), is rendered by Dr. Good, "even yet." Noyes, following Houbigant, DeWette, and Michaelis, proposes to change the pointing, and to read עד ‛ ô d, instead of עד ‛ ad - meaning, "while." The verse is connected with that which follows, and the particle used here evidently means "while," or "even yet" - and the whole passage means, "if you return to God, he will even yet fill you with joy, while those who hate you shall be clothed with shame. God will show you favor, but the dwelling of the wicked shall come to naught." The object of the passage is to induce Job to return to God, with the assurance that if he did, he would show mercy to him, while the wicked should be destroyed.
With rejoicing - Margin, "Shouting for joy." The word used (תרוּעה terû‛ â h) is properly that which denotes the clangor of a trumpet, or the shout of victory and triumph.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: he fill: Gen 21:6; Psa 126:2, Psa 126:6; Luk 6:21
rejoicing: Heb. shouting for joy, Ezr 3:11-13; Neh 12:43; Psa 32:11, Psa 98:4, Psa 100:1; Isa 65:13, Isa 65:14
Job 8:22
Geneva 1599
8:21 Till he fill thy mouth with (m) laughing, and thy lips with rejoicing.
(m) If you are godly, he will give you opportunity to rejoice and if not your affliction will increase.
John Gill
8:21 Till he fill thy mouth with laughing, and thy lips with rejoicing. Directing himself to Job; and suggesting, that if he was a perfect, sincere, and upright man. God would not cast him away utterly, but help him out of his present circumstances, and restore him to prosperity; and not leave him until he had filled his heart with so much joy, that his mouth and lips, being also full of it, should break forth in strong expressions of it, and in the most exulting strains, as if it was a time of jubilee with him; see Ps 126:2; but Bildad tacitly insinuates that Job was not a perfect and good man but an evil doer, whom God had cast away and would not help; and this he concluded from the distressed circumstances he was now in; which was no rule of judgment, and a very unfair way of reasoning, since love and hatred are not to be known by outward prosperity and adversity, Eccles 9:1. Bar Tzemach interprets "laughing" as at his own goodness, and "rejoicing" as at the evil of the wicked.
John Wesley
8:21 'Till, &c. - And what I have said in general of good men, shall be made good to thee, if thou art such: God will not forsake thee, nor desist from doing thee good, 'till he give thee abundant matter of rejoicing.
Robert Jamieson, A. R. Fausset and David Brown
8:21 Till--literally, "to the point that"; God's blessing on thee, when repentant, will go on increasing to the point that, or until, &c.
8:228:22: Թշնամիք նոցա զգեցցի՛ն զամօթ. յարկք ամպարշտի ո՛չ եւս իցեն։
22 Նրանց թշնամիներն ամօթով են ծածկուելու. ամբարշտի բնակավայրերն այլեւս չեն մնալու»:
22 Քեզ ատողները ամօթով պիտի ծածկուին Ու ամբարիշտներուն վրանը բնաջինջ պիտի ըլլայ»։
Թշնամիք նոցա զգեցցին զամօթ, յարկք ամպարշտի ոչ եւս իցեն:

8:22: Թշնամիք նոցա զգեցցի՛ն զամօթ. յարկք ամպարշտի ո՛չ եւս իցեն։
22 Նրանց թշնամիներն ամօթով են ծածկուելու. ամբարշտի բնակավայրերն այլեւս չեն մնալու»:
22 Քեզ ատողները ամօթով պիտի ծածկուին Ու ամբարիշտներուն վրանը բնաջինջ պիտի ըլլայ»։
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8:228:22 Ненавидящие тебя облекутся в стыд, и шатра нечестивых не станет.
8:22 οἱ ο the δὲ δε though; while ἐχθροὶ εχθρος hostile; enemy αὐτῶν αυτος he; him ἐνδύσονται ενδυω dress in; wear αἰσχύνην αισχυνη shame δίαιτα διαιτα though; while ἀσεβοῦς ασεβης irreverent οὐκ ου not ἔσται ειμι be
8:22 שֹׂנְאֶ֥יךָ śōnᵊʔˌeʸḵā שׂנא hate יִלְבְּשׁוּ־ yilbᵊšû- לבשׁ cloth בֹ֑שֶׁת vˈōšeṯ בֹּשֶׁת shame וְ wᵊ וְ and אֹ֖הֶל ʔˌōhel אֹהֶל tent רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty אֵינֶֽנּוּ׃ פ ʔênˈennû . f אַיִן [NEG]
8:22. qui oderunt te induentur confusione et tabernaculum impiorum non subsistetThey that hate thee, shall be clothed with confusion: and the dwelling of the wicked shall not stand.
22. They that hate thee shall be clothed with shame; and the tent of the wicked shall be no more.
8:22. Those who hate you, will be clothed with confusion, and the tabernacle of the impious will not continue.
8:22. They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought.
They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought:

8:22 Ненавидящие тебя облекутся в стыд, и шатра нечестивых не станет.
8:22
οἱ ο the
δὲ δε though; while
ἐχθροὶ εχθρος hostile; enemy
αὐτῶν αυτος he; him
ἐνδύσονται ενδυω dress in; wear
αἰσχύνην αισχυνη shame
δίαιτα διαιτα though; while
ἀσεβοῦς ασεβης irreverent
οὐκ ου not
ἔσται ειμι be
8:22
שֹׂנְאֶ֥יךָ śōnᵊʔˌeʸḵā שׂנא hate
יִלְבְּשׁוּ־ yilbᵊšû- לבשׁ cloth
בֹ֑שֶׁת vˈōšeṯ בֹּשֶׁת shame
וְ wᵊ וְ and
אֹ֖הֶל ʔˌōhel אֹהֶל tent
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
אֵינֶֽנּוּ׃ פ ʔênˈennû . f אַיִן [NEG]
8:22. qui oderunt te induentur confusione et tabernaculum impiorum non subsistet
They that hate thee, shall be clothed with confusion: and the dwelling of the wicked shall not stand.
8:22. Those who hate you, will be clothed with confusion, and the tabernacle of the impious will not continue.
8:22. They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought.
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Albert Barnes: Notes on the Bible - 1834
8:22: They that hate thee shall be clothed with shame - When they see your returning prosperity, and the evidences of the divine favor. They will then be ashamed that they regarded you as a hypocrite, and that they reproached you in your trials.
And the dwelling-place of the wicked ... - The wicked shall be destroyed, and his family shall pass away. That is, God will favor the righteous, but punish the wicked. This opinion the friends of Job maintain all along, and by this they urge him to forsake his sins, repent, and return to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: clothed: Psa 35:26, Psa 109:29, Psa 132:18; Pe1 5:5
come to nought: Heb. not be, Job 8:18, Job 7:21
John Gill
8:22 They that hate thee shall be clothed with shame,.... The Chaldeans and Sabeans, who had plundered him of his substance, when they should see him restored to his former prosperity, beyond all hope and expectation, and themselves liable to his resentment, and under the displeasure of Providence: the phrase denotes utter confusion, and such as is visible as the clothes upon a man's back; see Ps 132:18,
and the dwelling place of the wicked shall come to naught; or, "shall not be" (t); shall be no more; be utterly destroyed, and no more built up again; even such dwelling places they fancied would continue for ever, and perpetuate their names to the latest posterity; but the curse of God being in them, and upon them, they come to nothing, and are no more: thus ends Bildad's speech; Job's answer to it follows.
(t) "non erit", Pagninus, Mercerus, Drusius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
8:22 The haters of Job are the wicked. They shall be clothed with shame (Jer 3:25; Ps 35:26; Ps 109:29), at the failure of their hope that Job would utterly perish, and because they, instead of him, come to naught.