Յոբ / Job - 9 |

Text:
< PreviousՅոբ - 9 Job - 9Next >


jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Первая половина ответной речи Иова на речь Вилдада.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this and the following chapter we have Job's answer to Bildad's discourse, wherein he speaks honourably of God, humbly of himself, and feelingly of his troubles; but not one word by way of reflection upon his friends, or their unkindness to him, nor in direct reply to what Bildad had said. He wisely keeps to the merits of the cause, and makes no remarks upon the person that managed it, nor seeks occasion against him. In this chapter we have, I. The doctrine of God's justice laid down, ver. 2. II. The proof of it, from his wisdom, and power, and sovereign dominion, ver. 3-13. III. The application of it, in which, 1. He condemns himself, as not able to contend with God either in law or battle, ver. 14-21. 2. He maintains his point, that we cannot judge of men's character by their outward condition, ver. 22-24. 3. He complains of the greatness of his troubles, the confusion he was in, and the loss he was at what to say or do, ver. 25-35.
Adam Clarke: Commentary on the Bible - 1831
Job acknowledges God's justice and man's sinfulness,3. Celebrates his almighty power as manifested in the earth and in the heavens,10. Maintains that God afflicts the innocent as well as the wicked, without any respect to their works: and hath delivered the earth into the hands of the wicked,24. Complains of his lot, and maintains his innocence,35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 9:1, Job acknowledges God's justice; Job 9:22, Man's innocency is not to be condemned by afflictions.
Job 9:2
John Gill
INTRODUCTION TO JOB 9
This and the following chapter contain Job's answer to Bildad, and in this he asserts the strict justice at God; which is such, that no man can be just in his sight, not being able to answer to one charge, or for one sin, of a thousand he is guilty of, Job 9:1; and that such are his wisdom and power, that the most daring man cannot expect to succeed in an opposition to him, Job 9:4; instances are given of his power in the works of nature and providence, Job 9:5; notice is taken of the imperceptibleness of his actions and motions, and of his sovereignty in all his ways, Job 9:11; and of his fierce wrath and anger, which is such as obliges the proudest of men to stoop under him; and therefore Job chose not to contend in a judicial way with him, but in a suppliant manner would entreat him, since his hand was so heavy upon him, Job 9:13; he affirms, in direct opposition to Bildad and his friends, and insists upon it, that God afflicts both the righteous and the wicked; yea, gives the earth to the latter when he slays the former, Job 9:22; he then observes the shortness of his days, and complains of his heavy afflictions, Job 9:25; and concludes, that it was in vain for him to expect his cause to be heard before God, there being no daysman between them; and wishes that the dread of the Divine Majesty might be taken from him, and then he would freely and without fear speak unto him, Job 9:29.
9:19:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը խօսեց ու ասաց.
9 Յոբ պատասխանեց.
Կրկնեալ անդրէն Յոբայ ասէ:

9:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը խօսեց ու ասաց.
9 Յոբ պատասխանեց.
zohrab-1805▾ eastern-1994▾ western am▾
9:19:1 И отвечал Иов и сказал:
9:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare
9:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
9:1. et respondens Iob aitAnd Job answered, and said:
1. Then Job answered and said,
9:1. And Job, responding, said:
9:1. Then Job answered and said,
[106] Then Job answered and said:

9:1 И отвечал Иов и сказал:
9:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ιωβ ιωβ Iōb; Iov
λέγει λεγω tell; declare
9:1
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
9:1. et respondens Iob ait
And Job answered, and said:
9:1. And Job, responding, said:
9:1. Then Job answered and said,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-35. Правосудие Божие есть правосудие существа сильного, нарушающего требования правды по отношению ко всем людям, в частности, и по отношению к Иову.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then Job answered and said, 2 I know it is so of a truth: but how should man be just with God? 3 If he will contend with him, he cannot answer him one of a thousand. 4 He is wise in heart, and mighty in strength: who hath hardened himself against him, and hath prospered? 5 Which removeth the mountains, and they know not: which overturneth them in his anger. 6 Which shaketh the earth out of her place, and the pillars thereof tremble. 7 Which commandeth the sun, and it riseth not; and sealeth up the stars. 8 Which alone spreadeth out the heavens, and treadeth upon the waves of the sea. 9 Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south. 10 Which doeth great things past finding out; yea, and wonders without number. 11 Lo, he goeth by me, and I see him not: he passeth on also, but I perceive him not. 12 Behold, he taketh away, who can hinder him? who will say unto him, What doest thou? 13 If God will not withdraw his anger, the proud helpers do stoop under him.
Bildad began with a rebuke to Job for talking so much, ch. viii. 2. Job makes no answer to that, though it would have been easy enough to retort it upon himself; but in what he next lays down as his principle, that God never perverts judgment, Job agrees with him: I know it is so of a truth, v. 2. Note, We should be ready to own how far we agree with those with whom we dispute, and should not slight, much less resist, a truth, though produced by an adversary and urged against us, but receive it in the light and love of it, though it may have been misapplied. "It is so of a truth, that wickedness brings men to ruin and the godly are taken under God's special protection. These are truths which I subscribe to; but how can any man make good his part with God?" In his sight shall no flesh living be justified, Ps. cxliii. 2. How should man be just with God? Some understand this as a passionate complaint of God's strictness and severity, that he is a God whom there is no dealing with; and it cannot be denied that there are, in this chapter, some peevish expressions, which seem to speak such language as this. But I take this rather as a pious confession of man's sinfulness, and his own in particular, that, if God should deal with any of us according to the desert of our iniquities, we should certainly be undone.
I. He lays this down for a truth, that man is an unequal match for his Maker, either in dispute or combat.
1. In dispute (v. 3): If he will contend with him, either at law or at an argument, he cannot answer him one of a thousand. (1.) God can ask a thousand puzzling questions which those that quarrel with him, and arraign his proceedings, cannot give an answer to. When God spoke to Job out of the whirlwind he asked him a great many questions (Dost thou know this? Canst thou do that?) to none of which Job could give an answer, ch. xxxviii., xxxix. God can easily manifest the folly of the greatest pretenders to wisdom. (2.) God can lay to our charge a thousand offences, can draw up against us a thousand articles of impeachment, and we cannot answer him so as to acquit ourselves from the imputation of any of them, but must, by silence, give consent that they are all true. We cannot set aside one as foreign, another as frivolous, and another as false. We cannot, as to one, deny the fact, and plead not guilty, and, as to another, deny the fault, confess and justify. No, we are not able to answer him, but must lay our hand upon our mouth, as Job did (ch. xl. 4, 5), and cry, Guilty, guilty.
2. In combat (v. 4): "Who hath hardened himself against him and hath prospered?" The answer is very easy. You cannot produce any instance, from the beginning of the world to this day, of any daring sinner who has hardened himself against God, has obstinately persisted in rebellion against him, who did not find God too hard for him and pay dearly for his folly. Such transgressors have not prospered or had peace; they have had no comfort in their way nor any success. What did ever man get by trials of skill, or trials of titles, with his Maker? All the opposition given to God is but setting briers and thorns before a consuming fire; so foolish, so fruitless, so destructive, is the attempt, Isa. xxvii. 4; Ezek. xxviii. 24; 1 Cor. x. 22. Apostate angels hardened themselves against God, but did not prosper, 2 Pet. ii. 4. The dragon fights, but is cast out, Rev. xii. 9. Wicked men harden themselves against God, dispute his wisdom, disobey his laws, are impenitent for their sins and incorrigible under their afflictions; they reject the offers of his grace, and resist the strivings of his Spirit; they make nothing of his threatenings, and make head against his interest in the world. But have they prospered? Can they prosper? No; they are but treasuring up for themselves wrath against the day of wrath. Those that roll this will find it return upon them.
II. He proves it by showing what a God he is with whom we have to do: He is wise in heart, and therefore we cannot answer him at law; he is mighty in strength, and therefore we cannot fight it out with him. It is the greatest madness that can be to think to contend with a God of infinite wisdom and power, who knows every thing and can do every thing, who can be neither outwitted nor overpowered. The devil promised himself that Job, in the day of his affliction, would curse God and speak ill of him, but, instead of that, he sets himself to honour God and to speak highly of him. As much pained as he is, and as much taken up with his own miseries, when he has occasion to mention the wisdom and power of God he forgets his complaints, dwells with delight, and expatiates with a flood of eloquence, upon that noble useful subject. Evidences of the wisdom and power of God he fetches,
1. From the kingdom of nature, in which the God of nature acts with an uncontrollable power and does what he pleases; for all the orders and all the powers of nature are derived from him and depend upon him.
(1.) When he pleases he alters the course of nature, and turns back its streams, v. 5-7. By the common law of nature the mountains are settled and are therefore called everlasting mountains, the earth is established and cannot be removed (Ps. xciii. 1) and the pillars there of are immovably fixed, the sun rises in its season, and the stars shed their influences on this lower world; but when God pleases he can not only drive out of the common track, but invert the order and change the law of nature. [1.] Nothing more firm than the mountains. When we speak of removing mountains we mean that which is impossible; yet the divine power can make them change their seat: He removes them and they know not, removes them whether they will or no; he can make them lower their heads; he can level them, and overturn them in his anger; he can spread the mountains as easily as the husbandman spreads the molehills, be they ever so high, and large, and rocky. Men have much ado to pass over them, but God, when he pleases, can make them pass away. He made Sinai shake, Ps. lxviii. 8. The hills skipped, Ps. cxiv. 4. The everlasting mountains were scattered, Hab. iii. 6. [2.] Nothing more fixed than the earth on its axletree; yet God can, when he pleases, shake the earth out of its place, heave it off its centre, and make even its pillars to tremble; what seemed to support it will itself need support when God gives it a shock. See how much we are indebted to God's patience. God has power enough to shake the earth from under that guilty race of mankind which makes it groan under the burden of sin, and so to shake the wicked out of it (Job xxxviii. 13); yet he continues the earth, and man upon it, and does not make it, as once, to swallow up the rebels. [3.] Nothing more constant than the rising sun, it never misses its appointed time; yet God, when he pleases, can suspend it. He that at first commanded it to rise can countermand it. Once the sun was told to stand, and another time to retreat, to show that it is still under the check of its great Creator. Thus great is God's power; and how great then is his goodness, which causes his sun to shine even upon the evil and unthankful, though he could withhold it! He that made the stars also, can, if he pleases, seal them up, and hide them from our eyes. By earthquakes and subterraneous fires mountains have sometimes been removed and the earth shaken: in very dark and cloudy days and nights it seems to us as if the sun were forbidden to rise and the stars were sealed up, Acts xxvii. 20. It is sufficient to say that Job here speaks of what God can do; but, if we must understand it of what he has done in fact, all these verses may perhaps be applied to Noah's flood, when the mountains of the earth were shaken, and the sun and stars were darkened; and the world that now is we believe to be reserved for that fire which will consume the mountains, and melt the earth, with its fervent heat, and which will turn the sun into darkness.
(2.) As long as he pleases he preserves the settled course and order of nature; and this is a continued creation. He himself alone, by his own power, and without the assistance of any other, [1.] Spreads out the heaven (v. 8), not only did spread them out at first, but still spreads them out (that is, keeps them spread out), for otherwise they would of themselves roll together like a scroll of parchment. [2.] He treads upon the waves of the sea; that is, he suppresses them and keeps them under, that they return not to deluge the earth (Ps. civ. 9), which is given as a reason why we should all fear God and stand in awe of him, Jer. v. 22. He is mightier than the proud waves Ps. xciii. 4; lxv. 7. [3.] He makes the constellations; three are named for all the rest (v. 9), Arcturus, Orion, and Pleiades, and in general the chambers of the south. The stars of which these are composed he made at first, and put into that order, and he still makes them, preserves them in being, and guides their motions; he makes them to be what they are to man, and inclines the hearts of man to observe them, which the beasts are not capable of doing. Not only those stars which we see and give names to, but those also in the other hemisphere, about the antarctic pole, which never come in our sight, called here the chambers of the south, are under the divine direction and dominion. How wise is he then, and how mighty!
Carl Friedrich Keil and Franz Delitzsch
9:1
1 Then Job began, and said:
2 Yea, indeed, I know it is thus,
And how should a man be just with God!
3 Should he wish to contend with God,
He could not answer Him one of a thousand.
4 The wise in heart and mighty in strength,
Who hath defied Him and remained unhurt?
Job does not (Job 9:1) refer to what Eliphaz said (Job 4:17), which is similar, though still not exactly the same; but "indeed I know it is so" must be supposed to be an assert to that which Bildad had said immediately before. The chief thought of Bildad's speech was, that God does not pervert what is right. Certainly (אמנם, scilicet, nimirum, like Job 12:2), - says Job, as he ironically confirms this maxim of Bildad's, - it is so: what God does is always right, because God does it; how could man maintain that he is in the right in opposition to God! If God should be willing to enter into controversy with man, he would not be able to give Him information on one of a thousand subjects that might be brought into discussion; he would be so confounded, so disarmed, by reason of the infinite distance of the feeble creature from his Creator. The attributes (Job 9:4) belong not to man (Olshausen), but to God, as Job 36:5. God is wise of heart (לב = νοῦς) in putting one question after another, and mighty in strength in bringing to nought every attempt man may make to maintain his own right; to defy Him (הקשׁה, to harden, i.e., ערף, the neck), therefore, always tends to the discomfiture of him who dares to bid Him defiance.
John Gill
9:1 Then Job answered and said. Without taking notice of Bildad's harsh expressions and severe censures, or his unfriendliness to him; he enters directly into the argument, grants some things, confutes others, and defends himself and his conduct.
9:29:2: Ճշմարտի՛ւ գիտեմ թէ այդ՝ ա՛յդպէս իցէ. քանզի զիա՞րդ լինիցի մարդ արդա՛ր առաջի Աստուծոյ[9153]։ [9153] Ոմանք. Այդպէս է... առաջի Տեառն։
2 «Ճշմարտապէս գիտեմ, որ այդ այդպէս կը լինի. ինչպէ՞ս կարող է մարդ արդար լինել Աստծու առաջ:
2 «Իրաւցնէ այնպէս ըլլալը գիտեմ Ու մարդը ի՞նչպէս պիտի արդարանայ Աստուծոյ առջեւ։
Ճշմարտիւ գիտեմ թէ այդ այդպէս իցէ. քանզի զիա՞րդ լինիցի մարդ արդար առաջի Աստուծոյ:

9:2: Ճշմարտի՛ւ գիտեմ թէ այդ՝ ա՛յդպէս իցէ. քանզի զիա՞րդ լինիցի մարդ արդա՛ր առաջի Աստուծոյ[9153]։
[9153] Ոմանք. Այդպէս է... առաջի Տեառն։
2 «Ճշմարտապէս գիտեմ, որ այդ այդպէս կը լինի. ինչպէ՞ս կարող է մարդ արդար լինել Աստծու առաջ:
2 «Իրաւցնէ այնպէս ըլլալը գիտեմ Ու մարդը ի՞նչպէս պիտի արդարանայ Աստուծոյ առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:29:2 правда! знаю, что так; но как оправдается человек пред Богом?
9:2 ἐπ᾿ επι in; on ἀληθείας αληθεια truth οἶδα οιδα aware ὅτι οτι since; that οὕτως ουτως so; this way ἐστίν ειμι be πῶς πως.1 how γὰρ γαρ for ἔσται ειμι be δίκαιος δικαιος right; just βροτὸς βροτος from; by κυρίῳ κυριος lord; master
9:2 אָ֭מְנָם ˈʔomnām אָמְנָם really יָדַ֣עְתִּי yāḏˈaʕtî ידע know כִי־ ḵî- כִּי that כֵ֑ן ḵˈēn כֵּן thus וּ û וְ and מַה־ mah- מָה what יִּצְדַּ֖ק yyiṣdˌaq צדק be just אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man עִם־ ʕim- עִם with אֵֽל׃ ʔˈēl אֵל god
9:2. vere scio quod ita sit et quod non iustificetur homo conpositus DeoIndeed I know it is so, and that man cannot be justified, compared with God.
2. Of a truth I know that it is so: but how can man be just with God?
9:2. Truly, I know that it is so, and that man cannot be justified compared with God.
9:2. I know [it is] so of a truth: but how should man be just with God?
I know [it is] so of a truth: but how should man be just with God:

9:2 правда! знаю, что так; но как оправдается человек пред Богом?
9:2
ἐπ᾿ επι in; on
ἀληθείας αληθεια truth
οἶδα οιδα aware
ὅτι οτι since; that
οὕτως ουτως so; this way
ἐστίν ειμι be
πῶς πως.1 how
γὰρ γαρ for
ἔσται ειμι be
δίκαιος δικαιος right; just
βροτὸς βροτος from; by
κυρίῳ κυριος lord; master
9:2
אָ֭מְנָם ˈʔomnām אָמְנָם really
יָדַ֣עְתִּי yāḏˈaʕtî ידע know
כִי־ ḵî- כִּי that
כֵ֑ן ḵˈēn כֵּן thus
וּ û וְ and
מַה־ mah- מָה what
יִּצְדַּ֖ק yyiṣdˌaq צדק be just
אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man
עִם־ ʕim- עִם with
אֵֽל׃ ʔˈēl אֵל god
9:2. vere scio quod ita sit et quod non iustificetur homo conpositus Deo
Indeed I know it is so, and that man cannot be justified, compared with God.
9:2. Truly, I know that it is so, and that man cannot be justified compared with God.
9:2. I know [it is] so of a truth: but how should man be just with God?
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
2. Соглашаясь с мнением Вилдада о Божественном Правосудии (VII:3, 20), Иов в то же время не допускает, подобно псалмопевцу (CXLII:2) мысли о возможности оправдания человека пред Богом ("как оправдается человек перед Богом?"). Отсюда само собою следует, что Божественное Правосудие представляется ему в ином, чем друзьям, свете.
Adam Clarke: Commentary on the Bible - 1831
9:2: I know it is so of a truth - I acknowledge the general truth of the maxims you have advanced. God will not ultimately punish a righteous person, nor shall the wicked finally triumph; and though righteous before man, and truly sincere in my piety, yet I know, when compared with the immaculate holiness of God, all my righteousness is nothing.
Albert Barnes: Notes on the Bible - 1834
9:2: I know it is so of a truth - Job here refers, undoubtedly, to something that had been said before; but whether it is to the general strain of remark, or to some particular expression, may be doubted. Rosenmuller supposes that he refers to what was said by Eliphaz in ; but it seems more probable that it is to the general position which had been laid down and defended, that God was just and holy, and that his proceedings were marked with equity. Job admits this, and proceeds to show that it was a truth quite as familiar to him as it was to them. The object of his dwelling on it seems to be to show them that it was no new thing to him, and that he had some views on that important subject which were well worthy of attention.
But how should man be just with God? - Margin, "before." The meaning is, that he could not be regarded as perfectly holy in the sight of God; or that so holy and pure a being as God must see that man was a sinner, and regard him as such; see the sentiment explained in the notes at . The question here asked is, in itself, the most important ever propounded by man - "How shall sinful man be regarded and treated as righteous by his Maker?" This has been the great inquiry which has always been before the human mind. Man is conscious that he is a sinner. He feels that he must be regarded as such by God. Yet his happiness here and hereafter, his peace and all his hope, depend on his being treated as if he were righteous, or regarded as just before God. This inquiry has led to all forms of religion among people; to all the penances and sacrifices of different systems; to all the efforts which have been made to devise some system that shall make it proper for God to treat people as righteous.
The question has never been satisfactorily answered except in the Christian Rev_elation, where a plan is disclosed by which God "may be just, and yet the justifier of him that believeth." Through the infinite merits of the Redeemer, man, though conscious that he is personally a sinner, may be treated as if he had never sinned; though feeling that he is guilty, he may consistently be foRev_er treated as if he were just. The question asked by Job implies that such is the evidence and the extent of human guilt, that man can never justify himself. This is clear and indisputable. Man cannot justify himself by the deeds of the law. Justification, as a work of law, is this: A man is charged, for example, with the crime of murder. He sets up in defense that he did not kill, or that if he tools life it was in self-defense, and that he had a right to do it. Unless the fact of killing be proved, and it be shown that he had no right to do in the case as he has done, he cannot be condemned, and the law acquits him. It has no charge against him, and he is just or justified in the sight of the law. But in this sense man can never be just before God. He can neither show that the things charged on him by his Maker were not done, or that being done, he had a right to do them; and being unable to do this, he must be held to be guilty. He can never be justified therefore by the law, and it is only by that system which God has Rev_ealed in the gospel, where a conscious sinner may be treated as if he were righteous through the merits of another, that a man can ever be regarded as just before God; see Rom 1:17, note; Rom 3:24-25, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: how: Job 4:17, Job 14:3, Job 14:4, Job 25:4, Job 32:2, Job 33:9, Job 34:5; Kg1 8:46; Psa 130:3, Psa 143:2; Rom 3:20
with: or, before
Job 9:3
Geneva 1599
9:2 I know [it is] so of a truth: but how should man be (a) just with God?
(a) Job here answers Eliphaz and Bildad's oration, touching the justice of God, and his innocency, confessing God to be infinite in justice and man to be nothing in respect.
John Gill
9:2 I know it is so of a truth,.... That is, that God is just, and does not pervert justice and judgment, as Bildad had observed, Job 8:3; Job was a man of great natural parts and capacity; he had a large share of knowledge of things, natural, civil, and moral; and he was a good man, in whom the true light of grace shined; and being, enlightened by the spirit of wisdom and revelation, in the knowledge of divine things, he knew much of God, of his being and perfections, and of the methods of his grace, especially in the justification of men, as appears by various passages in this chapter; he knew that God was just and holy in all his ways and works, whether of providence or grace; and this he kept in sight amidst all his afflictions, and was ready to acknowledge it: he knew this "of a truth"; that is, most certainly; for there are some truths that are so plain and evident that a man may be assured of, and this was such an one with Job; he had no need to be instructed in this article; he was as knowing in this point, as well as in others, as Bildad or any of his friends; nor did he need to be sent to the ancients to inquire of them, or to prepare himself for the search of the fathers, in order to acquire the knowledge of this, to which Bildad had advised; yet, though this was so clear a point, about which there was no room for further contest; but then the matter is:
how should man be just with God? if not angels, if not man in his best estate, in which he was vanity when compared with God; then much less frail, feeble, mortal, sinful men, even the best of men, considered in themselves, and with respect to their own righteousness: for, to "be just" is not to be so through an infusion of righteousness and holiness into men, which in the best of men is their sanctification and not their justification; but this is a legal term, and stands opposed to condemnation, and signifies a man's being condemned and pronounced righteous in a judiciary way; so a man cannot be adjudged, reckoned, or accounted by God upon the foot of works of righteousness done by him; since his best works are imperfect, not answerable to the law, but very defective, and so not justifying; are opposite to the grace of God, by which, in an evangelic sense, men are justified; these would encourage boasting, which is excluded in God's way of justifying sinners; and could justification be by them, the death of Christ would be in vain, and there would have been no need of him and his justifying righteousness: especially, it is a certain thing, that a man can never be "just", or "justified with God", in such a way, or through any righteousness wrought out by him; that is, either he is not and cannot be just in comparison of God; for, if the inhabitants of the heavens are not pure in his sight, the holy angels; and if man, at his best estate, was altogether vanity when compared with him, what must sinful mortals be? or not be just at his bar; should he mark their iniquities, enter into judgment with them, or an action against them, summon them before him to answer to charges he has to exhibit; they could not stand before him, or go off acquitted or discharged: or in his account; for his judgment is according to truth; he can never reckon that a perfect righteousness which is an imperfect one: or in his sight; for, though men may be just in comparison of others, or at an human bar, in an human court of judicature, and in the account of men, and in their sight, to whom they may appear outwardly righteous, as well as in their own sight; yet not in the sight of God, who sees all things, the heart and all in it, every action, and the spring of it; see Ps 143:2 Rom 3:20; in this sense, a man can only be just with God through the imputation of the righteousness of Christ, accounting that to him, putting it upon him, and clothing him with it, and so reckoning and pronouncing him righteous through it; and which is entirely consistent with the justice of God, since by it the law is fulfilled, magnified, and made honourable, and justice satisfied; so that God is just, while he is the justifier of him that believes in Jesus, Rom 3:26.
John Wesley
9:2 I know - That God is just in all his ways, that he doth ordinarily bless the righteous, and punish the wicked. Before God - And I know that no man is absolutely just, if God be severe to mark what is amiss in him.
Robert Jamieson, A. R. Fausset and David Brown
9:2 REPLY OF JOB TO BILDAD. (Job 9:1-35)
I know it is so of a truth--that God does not "pervert justice" (Job 8:3). But (even though I be sure of being in the right) how can a mere man assert his right--(be just) with God. The Gospel answers (Rom 3:26).
9:39:3: Զի եթէ կամիցի դատե՛լ ընդ նմա՝ ո՛չ լուիցէ նմա. զի եւ մի բան հազար բանի պատասխանի ո՛չ տացէ։
3 Եթէ Աստուած ուզի դատ տեսնել իր հետ՝ նրան չի լսելու, որովհետեւ հազար խօսքին մի խօսքով իսկ պատասխան չի տալու:
3 Եթէ անոր հետ վիճաբանիլ ուզէ, Հազարէն մէկը չի կրնար անոր պատասխան տալ։
[92]Զի եթէ կամիցի դատել ընդ նմա, [93]ոչ լուիցէ նմա. զի եւ մի բան հազար բանի`` պատասխանի ոչ տացէ:

9:3: Զի եթէ կամիցի դատե՛լ ընդ նմա՝ ո՛չ լուիցէ նմա. զի եւ մի բան հազար բանի պատասխանի ո՛չ տացէ։
3 Եթէ Աստուած ուզի դատ տեսնել իր հետ՝ նրան չի լսելու, որովհետեւ հազար խօսքին մի խօսքով իսկ պատասխան չի տալու:
3 Եթէ անոր հետ վիճաբանիլ ուզէ, Հազարէն մէկը չի կրնար անոր պատասխան տալ։
zohrab-1805▾ eastern-1994▾ western am▾
9:39:3 Если захочет вступить в прение с Ним, то не ответит Ему ни на одно из тысячи.
9:3 ἐὰν εαν and if; unless γὰρ γαρ for βούληται βουλομαι want κριθῆναι κρινω judge; decide αὐτῷ αυτος he; him οὐ ου not μὴ μη not ὑπακούσῃ υπακουω listen to αὐτῷ αυτος he; him ἵνα ινα so; that μὴ μη not ἀντείπῃ αντεπω speak against πρὸς προς to; toward ἕνα εις.1 one; unit λόγον λογος word; log αὐτοῦ αυτος he; him ἐκ εκ from; out of χιλίων χιλιοι thousand
9:3 אִם־ ʔim- אִם if יַ֭חְפֹּץ ˈyaḥpōṣ חפץ desire לָ lā לְ to רִ֣יב rˈîv ריב contend עִמֹּ֑ו ʕimmˈô עִם with לֹֽא־ lˈō- לֹא not יַ֝עֲנֶ֗נּוּ ˈyaʕᵃnˈennû ענה answer אַחַ֥ת ʔaḥˌaṯ אֶחָד one מִנִּי־ minnî- מִן from אָֽלֶף׃ ʔˈālef אֶלֶף thousand
9:3. si voluerit contendere cum eo non poterit ei respondere unum pro milleIf he will contend with him, he cannot answer him one for a thousand.
3. If he be pleased to contend with him, he cannot answer him one of a thousand.
9:3. If he chooses to contend with him, he is not able to respond to him once out of a thousand times.
9:3. If he will contend with him, he cannot answer him one of a thousand.
If he will contend with him, he cannot answer him one of a thousand:

9:3 Если захочет вступить в прение с Ним, то не ответит Ему ни на одно из тысячи.
9:3
ἐὰν εαν and if; unless
γὰρ γαρ for
βούληται βουλομαι want
κριθῆναι κρινω judge; decide
αὐτῷ αυτος he; him
οὐ ου not
μὴ μη not
ὑπακούσῃ υπακουω listen to
αὐτῷ αυτος he; him
ἵνα ινα so; that
μὴ μη not
ἀντείπῃ αντεπω speak against
πρὸς προς to; toward
ἕνα εις.1 one; unit
λόγον λογος word; log
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
χιλίων χιλιοι thousand
9:3
אִם־ ʔim- אִם if
יַ֭חְפֹּץ ˈyaḥpōṣ חפץ desire
לָ לְ to
רִ֣יב rˈîv ריב contend
עִמֹּ֑ו ʕimmˈô עִם with
לֹֽא־ lˈō- לֹא not
יַ֝עֲנֶ֗נּוּ ˈyaʕᵃnˈennû ענה answer
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
מִנִּי־ minnî- מִן from
אָֽלֶף׃ ʔˈālef אֶלֶף thousand
9:3. si voluerit contendere cum eo non poterit ei respondere unum pro mille
If he will contend with him, he cannot answer him one for a thousand.
9:3. If he chooses to contend with him, he is not able to respond to him once out of a thousand times.
9:3. If he will contend with him, he cannot answer him one of a thousand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4. По взгляду Иова, человек должен признать Бога правосудным потому, что Он превосходит его двумя свойствами: премудростью и всемогуществом, - силою. Бог - премудр; человек не в состоянии возразить ни на одно из тысячи Его слов, а потому каждое из них вынужден признать истинным, справедливым. Премудрый сердцем, Господь обладает достаточною силою для того, чтобы заставить людей исполнить свои повеления. И сколько бы ни противился последним человек, в конце концов он принуждается подчиниться им, согласиться, что так и должно быть ("кто восставал против Него и оставался в покое?" ст. 4). Правда Божия - правда существа сильного по уму и, благодаря всемогуществу, непреклонного в Своих определениях.
Adam Clarke: Commentary on the Bible - 1831
9:3: If he will contend with him - God is so holy, and his law so strict, that if he will enter into judgment with his creatures, the most upright of them cannot be justified in his sight.
One of a thousand - Of a thousand offenses of which he may be accused he cannot vindicate himself even in one. How little that any man does, even in the way of righteousness, truth, and mercy, can stand the penetrating eye of a just and holy God, when all motives, feelings, and objects, come to be scrutinized in his sight, on this ground, no man living can be justified. O, how necessary to fallen, weak, miserable, imperfect and sinful man, is the doctrine of justification by faith, and sanctification through the Divine Spirit, by the sacrificial death and mediation of the Lord Jesus Christ!
Albert Barnes: Notes on the Bible - 1834
9:3: If he will contend with him - That is, if God enters into a controversy with man. If he chooses to charge crime on him, and to hold him responsible for his deeds. The language here is taken from courts of justice, and means that if a trial were instituted, where God should submit charges, and the matter were left to adjudication, man could not answer the charges against him; compare the notes at Isa 41:1.
He cannot answer him one of a thousand - For one of a thousand of the sins charged on him. The word "thousand" here is used to denote the largest number, or all. A man who could not answer for one charge brought against him out of a thousand, must be held to be guilty; and the expression here is equivalent to saying that he could not answer him at all. It may also be implied that God has many charges against man. His sins are to be reckoned by thousands. They are numerous as his years, his months, his weeks, his days, his hours, his moments; numerous as his privileges, his deeds, and his thoughts. For not one of those sins can he answer. He can give no satisfactory account before an impartial tribunal for any of them. If so, how deeply guilty is man before God! How glorious that plan of justification by which he can be freed from this long list of offences, and treated as though he had not sinned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: he will contend: Job 9:20, Job 9:32, Job 9:33, Job 10:2, Job 23:3-7, Job 31:35-37, Job 33:13, Job 34:14, Job 34:15, Job 40:2; Isa 57:15, Isa 57:16; Rom 9:20
he cannot: Psa 19:12, Psa 40:12; Jo1 1:8, Jo1 3:20
Job 9:4
Geneva 1599
9:3 If he will contend with him, he cannot answer him one of a (b) thousand.
(b) Of a thousand things, which God could lay to his charge, man cannot answer him one.
John Gill
9:3 If he will contend with him,.... If God will contend with man, so Sephorno; enter into a controversy with him, litigate and dispute the point in law, whether he is just or not, man cannot answer to the allegations he will produce; or if man should contend with God, a potsherd strive with its maker, to what purpose would it be? he could never avail himself by such a procedure; the match is unequal, there is no striving or contending with God in a judicial, way:
he cannot answer him one of a thousand; which some understand, that God will not answer men; he will not vouchsafe to give an answer to such that plead with him, or talk with him of his judgments in providence, or pretend to vindicate themselves, their ways, and their works, before him; but this sense seems contrary to Jer 12:1; but the meaning is, that man cannot answer God; either not one man out of a thousand, that is, none at all; unless, by one of a thousand, is meant the interpreter, one among a thousand, even the Messiah, the chiefest among ten thousand; the one man of a thousand Solomon found upon search; see Job 33:23; he indeed has made himself responsible for his people, as their surety, and was able to answer for them; and he has answered for them, and made satisfaction for their sins; it was exacted, or required, that is, a full payment of their debts, or a plenary satisfaction for their sins, "and he answered", according to Is 53:7; but rather the sense is, that a man cannot answer, either one time of a thousand (u), or one argument to one article exhibited, or to one objection or charge of a thousand brought against him by the law or justice of God; that is, for one sin of a thousand he has committed; so Mr. Broughton renders it, "to one thing of a thousand" (w); this suggests that the sins of men are numerous; their debts are many, they are more than ten thousand talents, which they are not able to answer to, or pay off, no, not one of them; their iniquities are more than the hairs of their head, they cannot be understood or reckoned: and now a man cannot answer for one of a thousand, or the millions of sins he is guilty of; he cannot deny them, he cannot excuse them, he cannot make satisfaction for anyone of them; they are committed against an infinite Being, and require an infinite satisfaction, which man cannot give; they are violations of a law, and injuries to divine justice, that no man is able to atone for; whatever obedience he is capable of, or does perform, God has a prior right unto it, and therefore can never answer for former transgressions; this being the case, sinful man cannot be just with God upon the foot of his works, which is the thing this observation is made to illustrate: man's obedience is so short, and God's commandment or law so very broad, that these two can never be brought to meet, agree together, or answer to one another; and therefore it may be strongly concluded that a man is justified, if ever he is justified at all, in the sight of God, by faith in Christ and his righteousness, without the deeds of the law, Rom 3:28.
(u) "una vice ex millibus", Schmidt. (w) "Ad rem unam ex mille", Beza; "ad unum argumentum ex mille argumentis", Vatablus; so Castalio, Bar Tzemach.
John Wesley
9:3 One - One accusation among a thousand which God shall produce against him.
Robert Jamieson, A. R. Fausset and David Brown
9:3 If he--God
will contend with him--literally, "deign to enter into judgment."
he cannot answer, &c.--He (man) would not dare, even if he had a thousand answers in readiness to one question of God's, to utter one of them, from awe of His Majesty.
9:49:4: Զի իմաստո՛ւն է մտօք՝ զօրաւոր եւ մե՛ծ. ո՞ խստացաւ ընդդէմ նորա, եւ հանդարտեաց։
4 Աստուած մտքով իմաստուն է, զօրաւոր ու մեծ. այդ ո՞վ է նրա դէմ յամառել ու յաջողութիւն գտել:
4 Անիկա սրտով իմաստուն եւ ուժով կարող է. Ո՞վ անոր դէմ իր սիրտը խստացուցեր ու յաջողութիւն գտեր է։
Զի իմաստուն է մտօք` զօրաւոր եւ մեծ` ո՞ խստացաւ ընդդէմ նորա, եւ հանդարտեաց:

9:4: Զի իմաստո՛ւն է մտօք՝ զօրաւոր եւ մե՛ծ. ո՞ խստացաւ ընդդէմ նորա, եւ հանդարտեաց։
4 Աստուած մտքով իմաստուն է, զօրաւոր ու մեծ. այդ ո՞վ է նրա դէմ յամառել ու յաջողութիւն գտել:
4 Անիկա սրտով իմաստուն եւ ուժով կարող է. Ո՞վ անոր դէմ իր սիրտը խստացուցեր ու յաջողութիւն գտեր է։
zohrab-1805▾ eastern-1994▾ western am▾
9:49:4 Премудр сердцем и могущ силою; кто восставал против Него и оставался в покое?
9:4 σοφὸς σοφος wise γάρ γαρ for ἐστιν ειμι be διανοίᾳ διανοια mind; intention κραταιός κραταιος dominant τε τε both; and καὶ και and; even μέγας μεγας great; loud τίς τις.1 who?; what? σκληρὸς σκληρος hard; harsh γενόμενος γινομαι happen; become ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ὑπέμεινεν υπομενω endure; stay behind
9:4 חֲכַ֣ם ḥᵃḵˈam חָכָם wise לֵ֭בָב ˈlēvāv לֵבָב heart וְ wᵊ וְ and אַמִּ֣יץ ʔammˈîṣ אַמִּיץ strong כֹּ֑חַ kˈōₐḥ כֹּחַ strength מִֽי־ mˈî- מִי who הִקְשָׁ֥ה hiqšˌā קשׁה be hard אֵ֝לָ֗יו ˈʔēlˈāʸw אֶל to וַ wa וְ and יִּשְׁלָֽם׃ yyišlˈām שׁלם be complete
9:4. sapiens corde est et fortis robore quis restitit ei et pacem habuitHe is wise in heart, and mighty in strength: who hath resisted him, and hath had peace?
4. wise in heart, and mighty in strength: who hath hardened himself against him, and prospered?
9:4. He is understanding in heart and mighty in strength; who has resisted him and yet had peace?
9:4. [He is] wise in heart, and mighty in strength: who hath hardened [himself] against him, and hath prospered?
He is wise in heart, and mighty in strength: who hath hardened [himself] against him, and hath prospered:

9:4 Премудр сердцем и могущ силою; кто восставал против Него и оставался в покое?
9:4
σοφὸς σοφος wise
γάρ γαρ for
ἐστιν ειμι be
διανοίᾳ διανοια mind; intention
κραταιός κραταιος dominant
τε τε both; and
καὶ και and; even
μέγας μεγας great; loud
τίς τις.1 who?; what?
σκληρὸς σκληρος hard; harsh
γενόμενος γινομαι happen; become
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ὑπέμεινεν υπομενω endure; stay behind
9:4
חֲכַ֣ם ḥᵃḵˈam חָכָם wise
לֵ֭בָב ˈlēvāv לֵבָב heart
וְ wᵊ וְ and
אַמִּ֣יץ ʔammˈîṣ אַמִּיץ strong
כֹּ֑חַ kˈōₐḥ כֹּחַ strength
מִֽי־ mˈî- מִי who
הִקְשָׁ֥ה hiqšˌā קשׁה be hard
אֵ֝לָ֗יו ˈʔēlˈāʸw אֶל to
וַ wa וְ and
יִּשְׁלָֽם׃ yyišlˈām שׁלם be complete
9:4. sapiens corde est et fortis robore quis restitit ei et pacem habuit
He is wise in heart, and mighty in strength: who hath resisted him, and hath had peace?
9:4. He is understanding in heart and mighty in strength; who has resisted him and yet had peace?
9:4. [He is] wise in heart, and mighty in strength: who hath hardened [himself] against him, and hath prospered?
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
9:4: He is wise in heart, and mighty in strength - By his infinite knowledge he searches out and sees all things, and by his almighty power he can punish all delinquencies. He that rebels against him must be destroyed.
Albert Barnes: Notes on the Bible - 1834
9:4: He is wise in heart - Herder renders this,
Even the wise and the powerful,
Who hath withstood him and prospered?
But the more common interpretation is to refer it to God. The meaning of Job appears to be, that God was a sagacious adversary; that he was able to manage his cause; that he could meet and refute all objections which could be urged; and that it would be in vain to engage in a litigation before him. He so well understood the whole ground of debate, and was so entirely skilled in the merits of the controversy, and could so successfully meet all that could be alleged, that it was useless to attempt to hold an argument with him.
And mighty in strength - He is able to execute all his designs, and to carry all his purposes into effect. Man is weak and feeble, and it is hopeless for him to attempt to contend with the Almighty.
Who hath hardened himself against him, and hath prospered? - To harden oneself, here means to resist or withstand him. It refers to the firmness or resolution which one is obliged to adopt who opposes another. Here it means the opposition which man makes to the law and government of the Most High; and the affirmation is, that no one can make such opposition who will not be ultimately overcome. God is so great, so powerful, and so just, that a successful resistance cannot be made. The arrangements of God will take their course, and man must yield to his claims and his government, or be prostrated. None can successfully resist God; and the true policy of man, as well as his duty, is to yield to him, and be at peace with him.
And hath prospered - Or been successful. He has failed in his opposition, and been obliged to yield. Prosperity is not found in opposing God. It is only by falling in with his arrangements and following his designs. A prosperous voyage is made by falling in with winds and currents, and not in opposing them; prosperous agriculture is carried on by coinciding with the favorable seasons of the year, and taking advantage of the dews, and rains, and sunbeams that God sends, and not in opposing them; prosperity in regard to health is found in taking advantage of the means which God gives to secure it, and not in opposing them. And the sinner in his course has no more chance of success and prosperity, than a man would have who should make it a point or principle of life always to sail against tides, and currents, and head winds; or he who should set at defiance all the laws of husbandry, and plant on a rock, or in the dead of winter; or he who should feed himself on poison rather than on nutritious food, and cultivate the nightshade rather that wheat. The great principle is, that if a man desires prosperity, he must fall in with the arrangements of God in his providence and grace; and wisdom is seen in studying these arrangements, and in yielding to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: wise in heart: Job 9:19, Job 36:5; Psa 104:24, Psa 136:5; Dan 2:20, Dan 4:34-37; Rom 11:33; Eph 1:8, Eph 1:19; Eph 3:10, Eph 3:20; Jde 1:24, Jde 1:25
who hath hardened: Job 6:10, Job 15:23-27, Job 40:9; Exo 9:14-17, Exo 14:17, Exo 14:18; Pro 28:14, Pro 29:1; Dan 5:20-30; Co1 10:22
Job 9:5
John Gill
9:4 He is wise in heart,.... Originally, essentially, truly, really, and perfectly so; he is the only, and the all wise God; his understanding is infinite; he is able to traverse all the schemes of men, in things civil or religious, and disappoint all their devices; for though there be ever so many of them, or be ever so deeply laid, the counsel of the Lord, that shall stand; for there is no wisdom, understanding, or counsel against him; and therefore it is in vain to contend with him: he is so wise and knowing, that he sees and knows all that is in man, or is done by him, whether in public or in private; there is not a thought in his heart, nor a word on his tongue, nor an action in his life and conversation, but what he is thoroughly acquainted with; and everyone of these he will bring into judgment: how therefore is it possible that sinful men should be just in the sight of such a wise and holy Being, upon the score of his own righteousness?
and mighty in strength; he is the most mighty; he is the Almighty; he has a mighty arm and strong hand; and unless a man had a strong arm like him, his own right hand can never save him, or his own righteousness justify him; wherefore, to what purpose is it for a feeble man to contend and strive with him? and since he is not a man, as he is, how should they come together in judgment? and what a vain thing must it he to set a time for it, since, if we speak of strength, lo, he is strong? see Job 9:19,
who hath hardened himself against him, and hath prospered? either by behaving proudly and insolently to him, as Pharaoh, Sennacherib, and others, by speaking hard words against him, as the Jews in the times of Malachi; and such hard speeches ungodly sinners utter against God, Christ, his Gospel, ordinances, people, ways, and worship, of which they will be convinced, and for which they will be condemned at the last judgment; and by bold and daring acts of sin, running upon the thick bosses of his buckler, giving themselves up to commit all uncleanness with greediness, and making a covenant with hell and an agreement with death, and so think themselves safe and secure at all events; but such never prospered and succeeded as they promised themselves, but came to ruin and destruction: or "had peace" (x), or "found quietness", as Mr. Broughton: there is no peace to wicked men, true, solid peace, either here or hereafter; when they cry "Peace", or promise themselves much of it, destruction comes; and if God sets home the guilt of sin upon their consciences, the lead of it is intolerable; it sinks them into despair, and what then will be the worm that dieth not?
(x) "et pacem habuit", V. L. Pagninus, Montanus, Bolducius; "et pace frueretur", Cocceius.
John Wesley
9:4 He - He is infinitely wise, and searcheth all mens hearts and ways, and discovers a multitude of sins which mens short sighted - eyes cannot see; and therefore can charge them with innumerable evils, where they thought themselves innocent, and sees far more malignity than men could discern in their sins. Mighty - So that whether men contend with God by wisdom or by strength: God will be conqueror. Hardened himself - Obstinately contended with him. The devil promised himself that Job in the day of his affliction, would curse and speak ill of God. But instead of that, he sets himself to honour God, and speak highly of him. As ill pained as he is, and as much as he is taken up with his own miseries, when he has occasion to mention the wisdom and power of God, he forgets his complaints and expatiates with a flood of eloquence on that glorious subject.
Robert Jamieson, A. R. Fausset and David Brown
9:4 wise in heart--in understanding!--and mighty in power! God confounds the ablest arguer by His wisdom, and the mightiest by His power.
hardened himself--or his neck (Prov 29:1); that is, defied God. To prosper, one must fall in with God's arrangements of providence and grace.
9:59:5: Որ հնացուցանէ զլերինս եւ ո՛չ գիտեն. որ տապալէ զնոսա բարկութեամբ։
5 Չեն իմանում, թէ Նա, որ մաշեցնում է լեռները, բարկութեամբ կը տապալի էլ դրանք:
5 Անիկա լեռները կը տեղափոխէ ու անոնք չեն գիտնար։Իր բարկութիւնովը զանոնք կը տապալէ։
Որ [94]հնացուցանէ զլերինս եւ ոչ գիտեն, որ տապալէ զնոսա բարկութեամբ:

9:5: Որ հնացուցանէ զլերինս եւ ո՛չ գիտեն. որ տապալէ զնոսա բարկութեամբ։
5 Չեն իմանում, թէ Նա, որ մաշեցնում է լեռները, բարկութեամբ կը տապալի էլ դրանք:
5 Անիկա լեռները կը տեղափոխէ ու անոնք չեն գիտնար։Իր բարկութիւնովը զանոնք կը տապալէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:59:5 Он передвигает горы, и не узна{ю}т их: Он превращает их в гневе Своем;
9:5 ὁ ο the παλαιῶν παλαιοω antiquate; grow old ὄρη ορος mountain; mount καὶ και and; even οὐκ ου not οἴδασιν οιδα aware ὁ ο the καταστρέφων καταστρεφω overturn αὐτὰ αυτος he; him ὀργῇ οργη passion; temperament
9:5 הַ ha הַ the מַּעְתִּ֣יק mmaʕtˈîq עתק advance הָ֭רִים ˈhārîm הַר mountain וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָדָ֑עוּ yāḏˈāʕû ידע know אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] הֲפָכָ֣ם hᵃfāḵˈām הפך turn בְּ bᵊ בְּ in אַפֹּֽו׃ ʔappˈô אַף nose
9:5. qui transtulit montes et nescierunt hii quos subvertit in furore suoWho hath removed mountains, and they whom he overthrew in his wrath, knew it not.
5. Which removeth the mountains, and they know it not, when he overturneth them in his anger.
9:5. He has moved mountains, and those whom he overthrew in his fury did not know it.
9:5. Which removeth the mountains, and they know not: which overturneth them in his anger.
Which removeth the mountains, and they know not: which overturneth them in his anger:

9:5 Он передвигает горы, и не узна{ю}т их: Он превращает их в гневе Своем;
9:5
ο the
παλαιῶν παλαιοω antiquate; grow old
ὄρη ορος mountain; mount
καὶ και and; even
οὐκ ου not
οἴδασιν οιδα aware
ο the
καταστρέφων καταστρεφω overturn
αὐτὰ αυτος he; him
ὀργῇ οργη passion; temperament
9:5
הַ ha הַ the
מַּעְתִּ֣יק mmaʕtˈîq עתק advance
הָ֭רִים ˈhārîm הַר mountain
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָדָ֑עוּ yāḏˈāʕû ידע know
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
הֲפָכָ֣ם hᵃfāḵˈām הפך turn
בְּ bᵊ בְּ in
אַפֹּֽו׃ ʔappˈô אַף nose
9:5. qui transtulit montes et nescierunt hii quos subvertit in furore suo
Who hath removed mountains, and they whom he overthrew in his wrath, knew it not.
9:5. He has moved mountains, and those whom he overthrew in his fury did not know it.
9:5. Which removeth the mountains, and they know not: which overturneth them in his anger.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7. Эта не терпящая противодействия (ст. 4) сила божественного всемогущества сказывается прежде всего в мире физическом, в таких его явлениях, как землетрясения и затмения. Во время первых передвигаются и уничтожаются горы, земля сдвигается с того места (Ис XIII:13), которое она занимает в мировом пространстве (XXVI:7), и колеблются ее основания (Пс СIII:5; Иов XXXVIII:6), при вторых солнце не дает света, кажется как бы не взошедшим, и ослабевает блеск звезд ("печатать" в смысле ограничивать силу у Даниила IX:24).
Adam Clarke: Commentary on the Bible - 1831
9:5: Removeth the mountains, and they know not - This seems to refer to earthquakes. By those strong convulsions, mountains, valleys, hills, even whole islands, are removed in an instant; and to this latter circumstance the words, they know not, most probably refer. The work is done in the twinkling of an eye; no warning is given; the mountain, that seemed to be as firm as the earth on which it rested, was in the same moment both visible and invisible; so suddenly was it swallowed up.
Albert Barnes: Notes on the Bible - 1834
9:5: Which removeth the mountains - In order to show how vain it was to contend with God, Job refers to some exhibitions of his power and greatness. The "removal of the mountains" here denotes the changes which occur in earthquakes and other violent convulsions of nature. This illustration of the power of God is often referred to in the Scriptures; compare Jdg 5:5; Kg1 19:11; Psa 65:6; Psa 114:4; Psa 144:5; Isa 40:12; Jer 4:24.
And they know not - This is evidently a Hebraism, meaning suddenly, or unexpectedly. He does it, as it were, before they are aware of it. A similar expression occurs in the Koran, "God overturns them, and they do not know it;" that is, he does it without their suspecting any such thing; compare Psa 35:8. "Let destruction come upon him at unawares," or, as it is in the Hebrew and in the margin, "which he knoweth not of." Tindal renders this, "He translatethe the mountaynes or ever they be aware."
Which overturneth them in his anger - As if he were enraged. There could scarcely be any more terrific exhibition of the wrath of God than the sudden and tremendous violence of an earthquake.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: removeth: Job 28:9; Psa 46:2, Psa 68:8, Psa 114:6; Isa 40:12; Hab 3:6, Hab 3:10; Zac 4:7; Mat 21:21; Co1 13:2; Rev 6:14, Rev 11:13
which overturneth: Num 1:5, Num 1:6; Zac 14:4, Zac 14:5; Mat 27:51; Luk 21:11; Rev 16:18-20
Job 9:6
Carl Friedrich Keil and Franz Delitzsch
9:5
5 Who removeth mountains without their knowing,
That He hath overturned them in His wrath;
6 Who causeth the earth to shake out of its place,
And its pillars to tremble;
7 Who commandeth the sun, and it riseth not,
And sealeth up the stars.
ידעוּ ולא (Job 9:5) may also be translated: without one's perceiving it or knowing why; but it is more natural to take the mountains as the subject. אשׁר, quod, that (not "as," Ewald, 333, a), after ידע, as Ezek 20:26; Eccles 8:12. Even the lofty mountains are quite unconscious of the change which He effects on them in a moment. Before they are aware that it is being done, it is over, as the praet. implies; the destructive power of His anger is irresistible, and effects its purpose suddenly. He causes the earth to start up from its place (comp. Is 13:13) which it occupies in space (Job 26:7); and by being thus set in motion by Him, its pillars tremble, i.e., its internal foundations (Ps 104:5), which are removed from human perception (Job 38:6). It is not the highest mountains, which are rather called the pillars, as it were the supports, of heaven (Job 26:11), that are meant. By the same almighty will He disposes of the sun and stars. The sun is here called חרס (as in Judg 14:18 חרסה with unaccented ah, and as Is 19:18 ‛Ir ha-Heres is a play upon החרס עיר, Ἡλιούπολις), perhaps from the same root as חרוּץ, one of the poetical names of gold. At His command the sun rises not, and He seals up the stars, i.e., conceals them behind thick clouds, so that the day becomes dark, and the night is not made bright. One may with Schultens think of the Flood, or with Warburton of the Egyptian darkness, and the standing still of the sun at the word of Joshua; but these are only single historical instances of a fact here affirmed as a universal experience of the divine power.
John Gill
9:5 Which removeth the mountains,.... This and what follow are instances of the power of God, and are full proofs of his being mighty in strength; and may be understood, either literally, not only of what God is able to do if he will, but of what he has done; and history (y) furnishes us with instances of mountains being removed from one place to another; and Scheuchzer (z) makes mention of a village in Helvetia, called Plurium, which, in 1618, was covered with the sudden fall of a mountain, and swallowed up in the earth, with 1800 inhabitants, and not the least trace of it to be seen any more; and in the sacred Scriptures is a prediction of the mount of Olives being removed from its place, one half to the north and the other to the south, Zech 14:4; and Josephus (a) gives a relation much like it, as in fact; besides, Job may have respect to what had been done in his times, or before them, and particularly at the universal deluge, which covered the tops of the highest mountains and hills, and very probably washed away some from their places: or else it may be understood proverbially, of the Lord's doing things marvellous and surprising, and which are impossible and impracticable with men; see Mt 17:20; or rather figuratively, of kingdoms and mighty kings, as the Targum, comparable to mountains for their height and strength, who yet are removed by God at his pleasure; see Zech 4:7,
and they know not; when they are removed, and how it is done; it is imperceptible; either the mountains are not sensible of it, or the inhabitants of the mountains, as Bar Tzemach; or men, the common sort of men, the multitude, as Gersom: R. Saadiah Gaon interprets it of removing the men of the mountains, and they know it not:
which overturneth them in his anger; for the sins or men, which was the case of the old world: Mr. Broughton renders it, "that men cannot mark how he hath removed them out of their place in his anger".
(y) Plin. Nat. Hist. l. 2. c. 83. Wernerus, Palmerius, Theophanes "a aurus", in Bolduc. in loc. (z) Physic. Sacr. vol. 4. p. 673. (a) Antiqu. l. 9. c. 10. sect. 4.
John Wesley
9:5 Who - He proceeds to give evidence of the Divine power and wisdom. Removeth - Suddenly and unexpectedly. They - The mountains, to which he ascribes sense and knowledge figuratively. In anger - In token of his displeasure with the men that live upon them.
Robert Jamieson, A. R. Fausset and David Brown
9:5 and they know not--Hebrew for "suddenly, unexpectedly, before they are aware of it" (Ps 35:8); "at unawares"; Hebrew, which "he knoweth not of" (Joel 2:14; Prov 5:6).
9:69:6: Որ շարժէ՛ զառ ՚ի ներքոյս երկնից ՚ի հիմանց, եւ սիւնք նորա դողան[9154]։ [9154] Ոմանք. Զառ ՚ի ներքոյ երկնից։
6 Նա է, որ երկնքի ներքոյ շարժում է գետինը հիմքերից, եւ նրա սիւները դողում են:
6 Երկիրը իր տեղէն կը շարժէ Ու անոր սիւները կը դողան։
Որ [95]շարժէ զառ ի ներքոյս երկնից ի հիմանց``, եւ սիւնք նորա դողան:

9:6: Որ շարժէ՛ զառ ՚ի ներքոյս երկնից ՚ի հիմանց, եւ սիւնք նորա դողան[9154]։
[9154] Ոմանք. Զառ ՚ի ներքոյ երկնից։
6 Նա է, որ երկնքի ներքոյ շարժում է գետինը հիմքերից, եւ նրա սիւները դողում են:
6 Երկիրը իր տեղէն կը շարժէ Ու անոր սիւները կը դողան։
zohrab-1805▾ eastern-1994▾ western am▾
9:69:6 сдвигает землю с места ее, и столбы ее дрожат;
9:6 ὁ ο the σείων σειω shake τὴν ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven ἐκ εκ from; out of θεμελίων θεμελιος foundation οἱ ο the δὲ δε though; while στῦλοι στυλος pillar αὐτῆς αυτος he; him σαλεύονται σαλευω sway; rock
9:6 הַ ha הַ the מַּרְגִּ֣יז mmargˈîz רגז quake אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth מִ mi מִן from מְּקֹומָ֑הּ mmᵊqômˈāh מָקֹום place וְ֝ ˈw וְ and עַמּוּדֶ֗יהָ ʕammûḏˈeʸhā עַמּוּד pillar יִתְפַלָּצֽוּן׃ yiṯᵊfallāṣˈûn פלץ shudder
9:6. qui commovet terram de loco suo et columnae eius concutiunturWho shaketh the earth out of her place, and the pillars thereof tremble.
6. Which shaketh the earth out of her place, and the pillars thereof tremble.
9:6. He shakes the earth out of its place and its pillars tremble.
9:6. Which shaketh the earth out of her place, and the pillars thereof tremble.
Which shaketh the earth out of her place, and the pillars thereof tremble:

9:6 сдвигает землю с места ее, и столбы ее дрожат;
9:6
ο the
σείων σειω shake
τὴν ο the
ὑπ᾿ υπο under; by
οὐρανὸν ουρανος sky; heaven
ἐκ εκ from; out of
θεμελίων θεμελιος foundation
οἱ ο the
δὲ δε though; while
στῦλοι στυλος pillar
αὐτῆς αυτος he; him
σαλεύονται σαλευω sway; rock
9:6
הַ ha הַ the
מַּרְגִּ֣יז mmargˈîz רגז quake
אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth
מִ mi מִן from
מְּקֹומָ֑הּ mmᵊqômˈāh מָקֹום place
וְ֝ ˈw וְ and
עַמּוּדֶ֗יהָ ʕammûḏˈeʸhā עַמּוּד pillar
יִתְפַלָּצֽוּן׃ yiṯᵊfallāṣˈûn פלץ shudder
9:6. qui commovet terram de loco suo et columnae eius concutiuntur
Who shaketh the earth out of her place, and the pillars thereof tremble.
9:6. He shakes the earth out of its place and its pillars tremble.
9:6. Which shaketh the earth out of her place, and the pillars thereof tremble.
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
9:6: The pillars thereof tremble - This also refers to an earthquake, and to that tremulous motion which sometimes gives warning of the approaching catastrophe, and from which this violent convulsion of nature has received its name. Earthquakes, in Scripture language, signify also violent commotions and disturbances in states; mountains often signify rulers; sun, empires; stars, petty states. But it is most likely that the expressions here are to be understood literally.
Albert Barnes: Notes on the Bible - 1834
9:6: Which shaketh the earth out of her place - This evidently refers to violent convulsions of nature, as if the earth were to be taken away. Objects on the earth's surface become displaced, and convulsion seems to seize the world. The Septuagint renders this, "who shaketh that which is under the heavens from its foundations" - ἐκ Θεμελίων ek themeliō n. The change in the Hebrew would be very slight to authorize this rendering.
And the pillars thereof tremble - In this place the earth is represented as sustained like a building by pillars or columns. Whether this is a mere poetic representation, or whether it describes the actual belief of the speaker in regard to the structure of the earth, it is not easy to determine. I am inclined to think it is the former, because in another place where he is speaking of the earth, he presents his views in another form, and more in acoordance with the truth (see the notes at ): and because here the illustration is evidently taken from the obvious and perceived effects of an earthquake. It would convulse and agitate the pillars of the most substantial edifice, and so it seemed to shake the earth, as if its very supports would fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: shaketh: Isa 2:19, Isa 2:21, Isa 13:13, Isa 13:14, Isa 24:1, Isa 24:19, Isa 24:20; Hag 2:6, Hag 2:21; Heb 12:26; Rev 20:11
the pillars: Job 26:11, Job 38:4-7; Sa1 2:8; Psa 75:3, Psa 114:7; Jer 4:24; Joe 2:10
Job 9:7
Geneva 1599
9:6 Which (c) shaketh the earth out of her place, and the pillars thereof tremble.
(c) He declares the infirmity of man, by the mighty and incomprehensible power that is in God, showing what he could do if he would set forth his power.
John Gill
9:6 Which shaketh the earth out of her place,.... Can do it, and will do it at the last day, when it shall be utterly broken down, clean dissolved, and reel to and fro like a drunkard, and be removed as a cottage, and which John in a vision saw flee away from the presence of him that sat upon the throne, Is 24:19; for this cannot be understood of earthquakes in common, which are only partial, and do not remove the earth out of its place, only shake some parts of it; and this may also refer to the time of the flood, when the earth received some change and alteration in its situation, as Mr. Burnet in his Theory of the Earth observes; and the Apostle Peter suggests something of this kind, when he distinguishes the present earth from the former, which he says stood out of the water and in it, but the present earth not so, but is reserved for fire, 2Pet 3:5,
and the pillars thereof tremble; the centre or lower parts of it, see Ps 75:3.
John Wesley
9:6 The earth - Great portions of it, by earthquakes, or by removing islands. Pillars - The deep and inward parts of it, which like pillars supported those parts that appear to our view.
Robert Jamieson, A. R. Fausset and David Brown
9:6 The earth is regarded, poetically, as resting on pillars, which tremble in an earthquake (Ps 75:3; Is 24:20). The literal truth as to the earth is given (Job 26:7).
9:79:7: Որ ասէ արեգական եւ ո՛չ ծագէ, եւ ընդդէմ աստեղաց կնքէ՛։
7 Նա է, որ հրամայում է արեգակին, ու սա չի ծագում, փակում է աստղերի դէմը:
7 Արեւին հրաման կ’ընէ ու անիկա չի ծագիր Ու աստղերը կը կնքէ։
Որ ասէ արեգական եւ ոչ ծագէ, եւ ընդդէմ աստեղաց կնքէ:

9:7: Որ ասէ արեգական եւ ո՛չ ծագէ, եւ ընդդէմ աստեղաց կնքէ՛։
7 Նա է, որ հրամայում է արեգակին, ու սա չի ծագում, փակում է աստղերի դէմը:
7 Արեւին հրաման կ’ընէ ու անիկա չի ծագիր Ու աստղերը կը կնքէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:7 скажет солнцу, и не взойдет, и на звезды налагает печать.
9:7 ὁ ο the λέγων λεγω tell; declare τῷ ο the ἡλίῳ ηλιος sun καὶ και and; even οὐκ ου not ἀνατέλλει ανατελλω spring up; rise κατὰ κατα down; by δὲ δε though; while ἄστρων αστρον constellation κατασφραγίζει κατασφραγιζω seal
9:7 הָ hā הַ the אֹמֵ֣ר ʔōmˈēr אמר say לַ֭ ˈla לְ to † הַ the חֶרֶס ḥerˌes חֶרֶס sun וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִזְרָ֑ח yizrˈāḥ זרח flash up וּ û וְ and בְעַ֖ד vᵊʕˌaḏ בַּעַד distance כֹּוכָבִ֣ים kôḵāvˈîm כֹּוכָב star יַחְתֹּֽם׃ yaḥtˈōm חתם seal
9:7. qui praecipit soli et non oritur et stellas claudit quasi sub signaculoWho commandeth the sun, and it riseth not: and shutteth up the stars, as it were, under a seal:
7. Which commandeth the sun, and it riseth not; and sealeth up the stars.
9:7. He commands the sun and it does not rise, and he closes the stars as if under a seal.
9:7. Which commandeth the sun, and it riseth not; and sealeth up the stars.
Which commandeth the sun, and it riseth not; and sealeth up the stars:

9:7 скажет солнцу, и не взойдет, и на звезды налагает печать.
9:7
ο the
λέγων λεγω tell; declare
τῷ ο the
ἡλίῳ ηλιος sun
καὶ και and; even
οὐκ ου not
ἀνατέλλει ανατελλω spring up; rise
κατὰ κατα down; by
δὲ δε though; while
ἄστρων αστρον constellation
κατασφραγίζει κατασφραγιζω seal
9:7
הָ הַ the
אֹמֵ֣ר ʔōmˈēr אמר say
לַ֭ ˈla לְ to
הַ the
חֶרֶס ḥerˌes חֶרֶס sun
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִזְרָ֑ח yizrˈāḥ זרח flash up
וּ û וְ and
בְעַ֖ד vᵊʕˌaḏ בַּעַד distance
כֹּוכָבִ֣ים kôḵāvˈîm כֹּוכָב star
יַחְתֹּֽם׃ yaḥtˈōm חתם seal
9:7. qui praecipit soli et non oritur et stellas claudit quasi sub signaculo
Who commandeth the sun, and it riseth not: and shutteth up the stars, as it were, under a seal:
9:7. He commands the sun and it does not rise, and he closes the stars as if under a seal.
9:7. Which commandeth the sun, and it riseth not; and sealeth up the stars.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:7: Which commandeth the sun - Obscures it either with clouds, with thick darkness, or with an eclipse.
Sealeth up the stars - Like the contents of a letter, wrapped up and sealed, so that it cannot be read. Sometimes the heavens become as black as ebony, and no star, figure, or character, in this great book of God can be read.
Albert Barnes: Notes on the Bible - 1834
9:7: Which commandeth the sun, and it riseth not - Schultens supposes that all this is a description of the deluge - when the mountains were removed, when the fountains of the deep were broken up, and when the sun was obscured and seemed not to rise. Others have supposed that it refers to the fact that the sun is darkened by clouds and tempests, and appears not to rise and shine upon the earth. Others suppose that the allusion is to an eclipse; and others, that it is to the power of God, and means that the rising of the sun depends on him, and that if he should choose to give the command, the heavenly bodies would rise and give light no more. It seems probable that the meaning is, that God has power to do this; that the rising of the sun depends on him; and that he could delay it, or pRev_ent it, at his pleasure. His power over the sun was shown in the time of Joshua, when, at his command, it stood still; but it is not necessary to suppose that there is any reference to this fact here. The whole meaning of the language is met by the supposition that it refers to the power of God, and affirms what he could do, or if it refer to any fact that had been observed, that the allusion is to the darkening of the sun by an eclipse or a tempest. No argument can be derived, therefore, from the expression, in regard to the age of the book.
And sealeth up the stars - The word "seal" in the Scriptures (חתם châ tham) is used with considerable latitude of signification. It is employed in the sense of shutting, closing, making fast - as when anything was sealed, it was shut up or made fast. The Hebrews often used a seal, where we would use a lock, and depended on the protection derived from the belief that one would not break open that which was sealed, where we are obliged to rely on the security of the lock against force. If there were honor and honesty among people everywhere, a seal would be as secure as a lock - as in a virtuous community a sealed letter is as secure as a merchant's iron "safe." To "seal up the stars," means so to shut them up in the heavens, as to pRev_ent their shining; to hide them from the view. They are concealed, hidden, made close - as the contents of a letter, a package, or a room are by a seal, indicating that no one is to examine them, and concealing them from the view. So God hides from our view the stars by the interposition of clouds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: commandeth: Exo 10:21, Exo 10:22; Jos 10:12; Dan 4:35; Amo 4:13, Amo 8:9; Mat 24:29
sealeth: Job 37:7, Job 38:12-15, Job 38:19, Job 38:20; Isa 13:10; Eze 32:7; Luk 21:25, Luk 21:26
Job 9:8
John Gill
9:7 Which commandeth the sun, and it riseth not,.... Either he could do it if he would, by a word speaking, as he ordered it to stand still in the times of Joshua, Josh 10:13, and caused the shadow to return ten degrees it had gone back in the dial of Ahaz, in the times of Hezekiah, 4Kings 20:11; or else the sense is, it rises not at any other time and place but when and where he commands it; or he commands it not to rise in the same place at one time of the year as at another, and it rises not; or this may be understood of eclipses, or of its being covered with clouds in tempestuous weather for a considerable time together, when it seems as if it was not risen: some think this respects the three days' darkness in Egypt, when the Israelites were there, Ex 10:22, which was a little before, or about the time of Job; or rather it refers to the general flood, in the times of Noah, when it rained forty days and forty nights, Gen 7:12, during which time the sun appeared not, and so seemed as if it was not risen; see Amos 8:9; Herodotus (b) relates, from the memoirs of the Egyptians, that the sun rose four times out of its usual course; twice it rose where it now sets, and twice it set where it now rises:
and sealeth up the stars: either by the light of the sun in the daytime, which hides them that they are not visible, or by dark clouds and tempestuous weather in the night; such a season as that was in which the Apostle Paul and the mariners with him were, when neither sun nor stars appeared for many days, Acts 27:20, and so the Targum paraphrases it, and"sealeth up the stars with clouds;''this may also refer to the time of the flood, during the rain of forty days and nights, Gen 7:4; or to the annual motion of the sun through the ecliptic, which makes the point of the sun's rising and setting vary, and is the reason why some stars appear in summer and are sealed up in winter, and others that are seen in winter are not visible in summer; and so Cocceius interprets it.
(b) Euterpe, sive, l. 2. c. 149.
Robert Jamieson, A. R. Fausset and David Brown
9:7 The sun, at His command, does not rise; namely, in an eclipse, or the darkness that accompanies earthquakes (Job 9:6).
sealeth up the stars--that is, totally covers as one would seal up a room, that its contents may not be seen.
9:89:8: Որ ձգեաց զերկինս միայն, եւ շրջի ՚ի վերայ ծովու իբրեւ յատակի։
8 Նա է, որ մենակը տարածել է երկինքը եւ ծովի վրայ այնպէս է շրջում, ինչպէս ցամաքի վրայ:
8 Ինք մինակը երկինքը կը տարածէ Ու ծովուն ալիքներուն* վրայ կը քալէ։
Որ ձգեաց զերկինս միայն, եւ շրջի ի վերայ ծովու իբրեւ յատակի:

9:8: Որ ձգեաց զերկինս միայն, եւ շրջի ՚ի վերայ ծովու իբրեւ յատակի։
8 Նա է, որ մենակը տարածել է երկինքը եւ ծովի վրայ այնպէս է շրջում, ինչպէս ցամաքի վրայ:
8 Ինք մինակը երկինքը կը տարածէ Ու ծովուն ալիքներուն* վրայ կը քալէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:8 Он один распростирает небеса и ходит по высотам моря;
9:8 ὁ ο the τανύσας τανυω the οὐρανὸν ουρανος sky; heaven μόνος μονος only; alone καὶ και and; even περιπατῶν περιπατεω walk around / along ὡς ως.1 as; how ἐπ᾿ επι in; on ἐδάφους εδαφος ground ἐπὶ επι in; on θαλάσσης θαλασσα sea
9:8 נֹטֶ֣ה nōṭˈeh נטה extend שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens לְ lᵊ לְ to בַדֹּ֑ו vaddˈô בַּד linen, part, stave וְ֝ ˈw וְ and דֹורֵ֗ךְ ḏôrˈēḵ דרך tread עַל־ ʕal- עַל upon בָּ֥מֳתֵי bˌāmᵒṯê בָּמָה high place יָֽם׃ yˈom יָם sea
9:8. qui extendit caelos solus et graditur super fluctus marisWho alone spreadeth out the heavens, and walketh upon the waves of the sea
8. Which alone stretcheth out the heavens, and treadeth upon the waves of the sea.
9:8. He alone extends the heavens, and he walks upon the waves of the sea.
9:8. Which alone spreadeth out the heavens, and treadeth upon the waves of the sea.
Which alone spreadeth out the heavens, and treadeth upon the waves of the sea:

9:8 Он один распростирает небеса и ходит по высотам моря;
9:8
ο the
τανύσας τανυω the
οὐρανὸν ουρανος sky; heaven
μόνος μονος only; alone
καὶ και and; even
περιπατῶν περιπατεω walk around / along
ὡς ως.1 as; how
ἐπ᾿ επι in; on
ἐδάφους εδαφος ground
ἐπὶ επι in; on
θαλάσσης θαλασσα sea
9:8
נֹטֶ֣ה nōṭˈeh נטה extend
שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens
לְ lᵊ לְ to
בַדֹּ֑ו vaddˈô בַּד linen, part, stave
וְ֝ ˈw וְ and
דֹורֵ֗ךְ ḏôrˈēḵ דרך tread
עַל־ ʕal- עַל upon
בָּ֥מֳתֵי bˌāmᵒṯê בָּמָה high place
יָֽם׃ yˈom יָם sea
9:8. qui extendit caelos solus et graditur super fluctus maris
Who alone spreadeth out the heavens, and walketh upon the waves of the sea
9:8. He alone extends the heavens, and he walks upon the waves of the sea.
9:8. Which alone spreadeth out the heavens, and treadeth upon the waves of the sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Показателями божественного всемогущества служат далее распростертые, как свиток, небеса (Ис XL:22; XLIV:24; Пс CIII:2); возникающие по воле Господа морские бури (Пс СVI:25-6; Авв III:15) и, наконец, созвездия северного и южного полушария: Ас - большая Медведица, Кесиль - Орион (ср. Ам V:8), Xима ("куча") - созвездие Плеяд и тайники юга - все звезды южного полушария.
Adam Clarke: Commentary on the Bible - 1831
9:8: And treadeth upon the waves - This is a very majestic image. God not only walks upon the waters, but when the sea runs mountains high, he steps from billow to billow in his almighty and essential majesty. There is a similar sentiment in David, Psa 29:10 : "The Lord sitteth upon the flood; yea, the Lord sitteth King for ever." But both are far outdone by the Psalmist, Psa 18:9-15, and especially in these words, Psa 18:10, He did fly on the wings of the wind. Job is great, but in every respect David is greater.
Albert Barnes: Notes on the Bible - 1834
9:8: Which alone spreadeth out the heavens - As an expanse, or a curtain; see the notes at Isa 40:22.
And treadeth upon the waves of the sea - Margin, "Heights." So it is in the Hebrew. It means the "high waves;" that is, he walks upon the waves of the ocean when lifted up by a storm. This is spoken of here as a proof of the greatness of God; and the meaning of all is, that he is seen in the storm, in the heaving ocean, when the heavens are black with tempest, and when the earth is convulsed. It may be added here, that the Lord Jesus walked amidst the howling winds on the lake, and thus gave evidence that he was God; Mat 14:25. "The Egyptian hieroglyphic for what was not possible to be done, was a man walking on the water." Burder. Dr. Good, and some others, render this, "on the mountains." But the more correct rendering is given in the common version. The Hebrew word rendered "waves" (במה bâ mâ h) indeed properly means a height, a lofty place, a mountain; but the comparison of waves with a mountain, is common in all languages. So we speak of waves "mountain-high," or as high as mountains. So Virgil, Aeneid i. 105,
Insequitur cumulo praeruptus aquae mons.
Similar to this, is the expression occurring in Homer, κύματα ἶσα ὄρεσσιν kumata isa oressin; and so Apollonius, i. 521 - ἅλὸς ἄκρον chalos akron. The Septuagint renders it, "who walketh upon the sea as upon a pavement."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: Which: Job 37:18; Gen 1:6, Gen 1:7; Psa 33:6, Psa 104:2, Psa 104:3; Isa 40:22, Isa 42:5, Isa 44:24; Jer 10:11; Zac 12:1
treadeth: Job 38:11; Psa 93:3, Psa 93:4; Mat 14:25-30; Joh 6:19
waves: Heb. heights
Job 9:9
Carl Friedrich Keil and Franz Delitzsch
9:8
8 Who alone spreadeth out the heavens,
And walketh upon the heights of the sea;
9 Who made the Bear, Orion, and the Pleiades,
And the chambers of the south;
10 Who doeth great things past finding out,
And wondrous things without number.
Ewald, Hirzel, and others, understand נטה (Job 9:8) according to Ps 18:10 : He letteth down the clouds of heaven, and walketh on the heights of the sea of clouds, i.e., high above the towering thunder-clouds. But parallel passages, such as Is 40:22; Ps 104:2, and especially Is 44:24, show that Job 9:8 is to be understood as referring to the creation of the firmament of heaven; and consequently נטה is to be taken in the sense of expandere, and is a form of expression naturally occurring in connection with the mention of the waters which are separated by means of the רקיע. The question arises, whether ים here means the sea of waters above the firmament or upon the earth. According to the idea of the ancients, the waters which descend as rain have their habitation far away in the infinite expanse of the sky; the ocean of the sky (Egyptian Nun-pa), through which the sun-god Ra sails every day, is there. It is possible that "the heights of the sea" here, and perhaps also "the roots of the sea" (Job 36:30), may mean this ocean of the sky, as Hahn and Schlottmann suppose. But it is not necessary to adopt such an explanation, and it is moreover hazardous, since this conception of the celestial θάλασσα is not found elsewhere (apart from Rev_ 4:6; Rev_ 15:2; Rev_ 22:1). Why may not בּמתי, which is used of the heights of the clouds (Is 14:14), be used also of the waves of the sea which mount up towards heaven (Ps 107:26)? God walks over them as man walks on level ground (lxx περιπατῶν ἐπὶ θαλάσσης ὡς ἐπ ̓ ἐδάφους); they rise or lie calmly beneath His feel according to His almighty will (comp. Hab 3:15).
Job next describes God as the Creator of the stars, by introducing a constellation of the northern (the Bear), one of the southern (Orion), and one of the eastern sky (the Pleiades). עשׁ, contracted from נעשׁ, Arabic na‛š, a bier, is the constellation of seven stars (septentrio or septentriones) in the northern sky. The Greater and the Lesser Bear form a square, which the Arabs regarded as a bier; the three other stars, benâth n‛asch, i.e., daughters of the bier (comp. Job 38:32), seem to be the mourners. כּסיל is Orion chained to the sky, which the ancients regarded as a powerful giant, and also as an insolent, foolish fellow
(Note: The Arabic jâhil is similar, which combines the significations, an ignorant, foolhardy, and passionate man (vid., Fleischer, Ali's hundert Sprche, S. 115f.).)
(K. O. Mller, Kleine deutsche Schriften, ii. 125). כּימה is the Pleiades, a constellation consisting of seven large and other smaller stars, Arabic turayyâ, which, like the Hebrew (comp. Arab. kûmat, cumulus), signifies the heap, cluster (vid., Job 38:31), and is compared by the Persian poets to a bouquet formed of jewels. It is the constellation of seven stars, whose rising and setting determined the commencement and end of their voyages (πλειάς, probably = constellation of navigation), and is to be distinguished from the northern septentriones. תּימן חדרי are, according to the Targ., the chambers of the constellations on the south side of the heavens, as also most expositors explain them (Mercier: sidera quae sunt in altero hemisphaerio versus alterum polum antarcticum), according to which תּימן, or written defectively תּמן, would therefore be equivalent to תמן כוכבי; or perhaps, in a more general meaning, the regions of the southern sky (penetralia), which are veiled, or altogether lost to view (Hirzel). In v. 10, Job says, almost verbatim, what Eliphaz had said (Job 5:10). Job agrees with the friends in the recognition of the power of God, and intentionally describes those phases of it which display its terrible majesty. But while the friends deduce from this doctrine the duty of a humble deportment on the part of the sufferer, Job uses it to support the cheerless truth that human right can never be maintained in opposition to the absolute God.
John Gill
9:8 Which alone spreadeth out the heavens,.... The expanse, or what we commonly translate "firmament"; but has its name in the Hebrew language from its being expanded, spread, and stretched out, over the earth and all around it; and seems chiefly to design the ether or atmosphere, which is a fine thin matter and substance spread around us, and which is sometimes spread with clouds; this is said to be stretched out like a curtain and a tent to dwell in, tents being made of curtains spread out, Is 40:21; and the allusion may be to a military tent, the pavilion of a general of an army, as Pineda observes, from whence Jehovah plays his artillery upon his enemies, thunder, lightning, hailstones, and coals of fire; see Ps 18:11; this respects not so much the first creation, or spreading of the air or the heavens, as the continuance thereof; God continues to spread them, or to keep them spread, that they may not be rolled up as a scroll; or folded up as a garment, as they will be, Heb 1:12; and this he does alone, without the help of any creature, angels or men; any piece of tapestry or carpet, that is large, is not easily spread alone; but what power must the vast expanse of the heavens require, to be spread alone and continued so? nothing less than infinite; see Is 44:24; some render it, "which boweth the heavens" (c), as the same word is rendered in Ps 18:9; which he does when he fills them with clouds, so that they seem to hang low, and to be inclined towards the earth:
and treadeth upon the waves of the sea (d); which he did at the first creation, when the waters that covered the face of the earth were, by his order, collected into one place, and there shut up, and restrained from overflowing the earth; and which restraint, as it is an act of power over them, is designed by treading upon them, and a continued act may be the rather meant here; see Gen 1:8; and when the waves of it are lifted up as high as they sometimes are, by strong and stormy winds, the Lord on high is mightier than they, he treads upon them and represses them; he rules their raging, stills their noise, and makes them smooth, calm, and quiet, Ps 65:7; this none but God can do: the Egyptian hieroglyphic of doing a thing impossible was a man's walking upon water (e); the Heathens chose not to describe even their god of the sea, Neptune, by walking on it, as being too great for him, but by swimming (f); of Christ's walking upon the sea, see Mt 14:25; it may be rendered, "the high places of the sea": the waves of it, when mounted to a great height by the wind; so Mr. Broughton, "the high waves of the sea", see Ps 107:25; there is a copy, as the lesser Massorah observes, which reads, "upon the high places of the cloud" (g), see Is 14:14; and Gersom interprets these high places, of the heavens, and of God's giving rain from thence.
(c) "inclinat coelum", Piscator. (d) "super excelsa maris", Pagninus, Montanus, &c. "summitates maris", Tigurine version; "celsos vertices maris", Schultens. (e) Orus Apollo, apud Bolduc. (f) Cicero de Natura Deorum, l. 2. (g) "Legitur et" "pro" i.e. "super excelsas nubes", Vatablus.
John Wesley
9:8 Who. &c. - A farther description of a black and tempestuous season, wherein the heavens seem to be brought down nearer to the earth. Treadeth - Represseth and ruleth them when they rage and are tempestuous: for treading upon any thing, signifies in scripture using power and dominion over it.
Robert Jamieson, A. R. Fausset and David Brown
9:8 spreadeth out-- (Is 40:22; Ps 104:2). But throughout it is not so much God's creating, as His governing, power over nature that is set forth. A storm seems a struggle between Nature and her Lord! Better, therefore, "Who boweth the heavens alone," without help of any other. God descends from the bowed-down heaven to the earth (Ps 18:9). The storm, wherein the clouds descend, suggests this image. In the descent of the vault of heaven, God has come down from His high throne and walks majestically over the mountain waves (Hebrew, "heights"), as a conqueror taming their violence. So "tread upon" (Deut 33:29; Amos 4:13; Mt 14:26). The Egyptian hieroglyphic for impossibility is a man walking on waves.
9:99:9: Որ արա՛ր զԲազմաստեղսն, եւ զԳիշերավարն, եւ զՍայլն, եւ զշտեմարանս հարաւոյ։
9 Նա է, որ ստեղծել է Բազմաստղն[10] ու Գիշերաստղը[11], Սայլն ու Մազարոթը[12]:[12] 10. Պլէադ համաստեղութիւնը:">[10] ու Գիշերաստղը[11], Սայլն ու Մազարոթը
9 Անիկա ըրաւ Արջը, Հայկն ու Բազմաստեղը Ու հարաւի շտեմարանները։
Որ արար զԲազմաստեղսն եւ [96]զԳիշերավարն եւ զՍայլն եւ զշտեմարանս հարաւոյ:

9:9: Որ արա՛ր զԲազմաստեղսն, եւ զԳիշերավարն, եւ զՍայլն, եւ զշտեմարանս հարաւոյ։
9 Նա է, որ ստեղծել է Բազմաստղն[10] ու Գիշերաստղը[11], Սայլն ու Մազարոթը[12]:
[12] 10. Պլէադ համաստեղութիւնը:">[10] ու Գիշերաստղը[11], Սայլն ու Մազարոթը
9 Անիկա ըրաւ Արջը, Հայկն ու Բազմաստեղը Ու հարաւի շտեմարանները։
zohrab-1805▾ eastern-1994▾ western am▾
9:99:9 сотворил Ас, Кесиль и Хима ns{Созвездия, соответствующие нынешним названиям: Медведицы, Ориона и Плеяд.} и тайники юга;
9:9 ὁ ο the ποιῶν ποιεω do; make Πλειάδα πλειας and; even ἕσπερον εσπερος and; even ἀρκτοῦρον αρκτουρος and; even ταμίεια ταμειον chamber νότου νοτος south wind
9:9 עֹֽשֶׂה־ ʕˈōśeh- עשׂה make עָ֭שׁ ˈʕoš עָשׁ constellation of lion כְּסִ֥יל kᵊsˌîl כְּסִיל orion וְ wᵊ וְ and כִימָ֗ה ḵîmˈā כִּימָה pleiads וְ wᵊ וְ and חַדְרֵ֥י ḥaḏrˌê חֶדֶר room תֵמָֽן׃ ṯēmˈān תֵּימָן south
9:9. qui facit Arcturum et Oriona et Hyadas et interiora austriWho maketh Arcturus, and Orion, and Hyades, and the inner parts of the south.
9. Which maketh the Bear, Orion, and the Pleiades, and the chambers of the south.
9:9. He fashions Arcturus, and Orion, and Hyades, and the interior of the south.
9:9. Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south.
Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south:

9:9 сотворил Ас, Кесиль и Хима ns{Созвездия, соответствующие нынешним названиям: Медведицы, Ориона и Плеяд.} и тайники юга;
9:9
ο the
ποιῶν ποιεω do; make
Πλειάδα πλειας and; even
ἕσπερον εσπερος and; even
ἀρκτοῦρον αρκτουρος and; even
ταμίεια ταμειον chamber
νότου νοτος south wind
9:9
עֹֽשֶׂה־ ʕˈōśeh- עשׂה make
עָ֭שׁ ˈʕoš עָשׁ constellation of lion
כְּסִ֥יל kᵊsˌîl כְּסִיל orion
וְ wᵊ וְ and
כִימָ֗ה ḵîmˈā כִּימָה pleiads
וְ wᵊ וְ and
חַדְרֵ֥י ḥaḏrˌê חֶדֶר room
תֵמָֽן׃ ṯēmˈān תֵּימָן south
9:9. qui facit Arcturum et Oriona et Hyadas et interiora austri
Who maketh Arcturus, and Orion, and Hyades, and the inner parts of the south.
9:9. He fashions Arcturus, and Orion, and Hyades, and the interior of the south.
9:9. Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south.
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
9:9: Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south - For this translation the original words are עשה עש כסיל וכימה והדרי תמן oseh ash, kesil, vechimah vehadrey theman, which are thus rendered by the Septuagint: Ὁ ποιων Πλειαδα, και Ἑσπερον, και Αρκτουρον, και ταμεια νοτου; "Who makes the Pleiades, and Hesperus, and Arcturus, and Orion, and the chambers of the south."
The Vulgate, Qui facit Arcturum, et Oriona, et Hyadas, et interiora Austri; "Who maketh Arcturus, and Orion, and the Hyades, and the innermost chambers of the south."
The Targum follows the Hebrew, but paraphrases the latter clause thus: "and the chambers or houses of the planetary domination in the southern hemisphere."
The Syrian and Arabic, "Who maketh the Pleiades, and Arcturus, and the giant, (Orion or Hercules), and the boundaries of the south."
Coverdale has, He maketh the waynes of heaven, the Orions, the vii starres and the secrete places of the south. And on the vii starres he has this marginal note: some call these seven starres, the clock henne with hir chickens. See below.
Edmund Becke, in his edition, 1549, follows Coverdale, but puts Vaynes of heaven for waynes, which Carmarden, in his Bible, Rouen, 1566, mistaking, changes into Waves of heaven.
Barker's Bible, 1615, reads, "He maketh the starres Arcturus, Orion, and Pleiades, and the climates of the south." On which he has this note, "These are the names of certain starres, whereby he meaneth that all starres, both knowen and unknowen, are at His appointment."
Our early translators seem to agree much with the German and Dutch: Er machet, den wagen am himmel, und Orion, und die Gluken, und die Sterne gegen mittag; "He maketh the wagon of heaven, (Charles's wain), and Orion, and the clucking hen, (the Pleiades), and the stars of the mid-day region." See above, under Coverdale.
The Dutch version is not much unlike the German, from which it is taken: Die den wagen maecht, den Orion, ende het sevengesternte, end de binnenkameren ban't Zuyden.
The European versions, in general, copy one or other of the above, or make a compound translation from the whole; but all are derived ultimately from the Septuagint and Vulgate.
As to the Hebrew words, they might as well have been applied to any of the other constellations of heaven: indeed, it does not appear that constellations are at all meant. Parkhurst and Bate have given, perhaps, the best interpretation of the words, which is as follows: -
"כימה kimah, from כמה camah, to be hot or warm, denotes genial heat or warmth, as opposed to עש ash, a parching, biting air, on the one side; and כסיל kesil, the rigid, contracting cold, on the other; and the chambers (thick clouds) of the south." See more in Parkhurst, under כמה.
I need scarcely add that these words have been variously translated by critics and commentators. Dr. Hales translates kimah and kesil by Taurus and Scorpio; and, if this translation were indubitably correct, we might follow him to his conclusions, viz., that Job lived 2337 years before Christ! See at the end of this chapter,(note).
Albert Barnes: Notes on the Bible - 1834
9:9: Which maketh Arcturus - This verse, with others of the same description in the book of Job, is of special importance, as they furnish an illustration of the views which pRev_ailed among the patriarchs on the subject of astronomy. There are frequent references to the sciences in this book (see the Introduction), and there is no source of illustration of the views which pRev_ailed in the earliest times in regard to the state of the sciences, so copious as can be found in this poem. The thoughts of people were early turned to the science of astronomy. Not only were they led to this by the beauty of the heavens, and by the instinctive promptings of the human mind to know something about them, but the attention of the Chaldeans and of the other Oriental nations was early drawn to them by the fact that they were shepherds, and that they passed much of their time in the open air at night, watching their flocks.
Having nothing else to do, and being much awake, they would naturally contrive to relieve the tediousness of the night by watching the movements of the stars; and they early gave employment to their talents, by endeavoring to ascertain the influence which the stars exerted over the fates of people, and to their imagination, by dividing the heavens into portions, having a fancied resemblance to certain animals, and by giving them appropriate names. Hence, arose the arrangement of the stars into constellations, and the names which they still bear. The Hebrew word rendered Arcturus, is עשׁ ‛ ayı̂ sh. The Septuagint renders it, Πλειάδα Pleiada - the Pleiades. Jerome, Arcturum. The Hebrew word usually means a moth, ; ; . It also denotes the splendid constellation in the northern hemisphere, which we call Ursa Major, the Great Bear, Arcturus, or the Wain; compare Niebuhr, Des. of Arabia, p. 114.
The word עשׁ ‛ ayı̂ sh does not literally mean a bear, but is made by aphaeresis from the Arabic nas, by the excision of the initial n - as is common in Arabic; see Bochart, Hieroz. P. II. Lib. I. c. xvi. p. 113, 114. The word in Arabic means a bier, and is the name given to the constellation which we denominate Ursa Major, "because," says Bochart, "the four stars, which are a square, are regarded as a bier, on which a dead body is borne. The three following (the tail of the bear) are the daughters or sons which attend the funeral as mourners." This name is often given to this constellation in Arabic. The Arabic name is Elna'sch, the bier. "The expression," says Ideler, "denotes particularly the bier on which the dead are borne, and taken in this sense, each of the two biers in the Ursa Major and Ursa Minor is accompanied by three mourning-women. The biers and the mourning-women together, are called Benâ tna'sch, literally, daughters of the bier; that is, those who pertain to the bier."
Untersuchungen uber den Ursprung und die Bedeutung der Sternnamen, S. 419; compare : "Canst thou guide Arcturus with his sons?" Schultens regards the word עשׁ ‛ ayı̂ sh as synonymous with the Arabic asson, night-vigil, from assa to go about by night, and supposes this constellation to be so called, because it always Rev_olves around the pole, and never sets. The situation and figure of this constellation are well known. It is seen at all times in the northern part of the heavens, perpetually Rev_olving around the North Star, and two of its principal stars point to the North Star always. Its resemblance to a bear, is quite fanciful - as it might be imagined as well to resemble any other object. The design of this fancy was merely to assist the memory. The only thing which seems to have suggested it was its slight resemblance to an animal followed by its young. Thus, the stars, now known as the "tail," might have been supposed to resemble the cubs of a bear following their dam.
The comparison of the constellation to a bier, and the movement to a funeral procession, with the sons or daughters of the deceased following on in the mourning train, is much more poetical and beautiful. This constellation is so conspicuous, that it has been an object of interest in all ages, and has been one of the groups of stars most attentively observed by navigators, as a guide in sailing. The reason was, probably, that as it constantly Rev_olved around the North Pole, it could always be seen in clear weather, and thus the direction in which they were sailing, could always be told. It has had a great variety of names. The name Ursa Major, or the Great Bear, is that which is commonly given to it. It is a remarkable fact, also, that while this name was given to it in the East a tribe of the American Indians - the Iroquois, also gave the same name of the Great Bear to it. This is remarkable, because, so far as known, they had no communication with each other, and because the name is perfectly arbitrary.
Is this an evidence that the natives of our country, North America, derived their origin from some of the nations of the East? In some parts of England the constellation is called "Charles' Wain," or Wagon, from its fancied resemblance to a waggon, drawn by three horses in a line. Others call it the Plow. The whole number of visible stars in this constellation is eighty seven, of which one is of the first, three of the second, seven of the third, and about twice as many of the fourth magnitude. The constellations of Ursa Major and Ursa Minor were represented by the ancients, under the image of a waggon drawn by a team of horses. This is alluded to by the Greek poet, Aratus, in an address to the Athenians:
The one called Helix, soon as day retires.
Observed with ease lights up his radiant fires;
The other smaller and with feebler beams,
In a less circle drives his lazy teams:
But more adapted for the sailor's guide,
Whene'er by night he tempts the briny tide.
Among the Egyptians these two constellations are represented by the figures of bears, instead of waggons. Whence the Hebrew name is derived is not quite certain; but if it be from the Arabic, it probably means the same - a bier. There seems no reason to doubt, however, that the Ursa Major is intended; and that the idea here is, that the greatness of God is shown by his having made this beautiful constellation.
Orion - The Vulgate renders this Orion, the Septuagint, "Εσπερον Hesperon, Hesperus - that is, the evening star, Venus. The word כסיל kesı̂ yl, is from כסל kâ sal, to be fat or fleshy; to be strong, lusty, firm; and then to be dull, sluggish, stupid - as fat persons usually are. Hence, the word כסיל kesı̂ yl means a fool, Psa 49:11; Pro 1:32; Pro 10:1, It is used here, however, to denote a constellation, and by most interpreters it is supposed to denote the constellation Orion, which the Orientals call a giant. "They appear to have conceived of this constellation under the figure of an impious giant bound upon the sky." Gesenius. Hence the expression, ; "Canst thou loose the bands of Orion?" According to the Eastern tradition, this giant was Nimrod, the founder of Babylon, afterward translated to the skies; see the notes at Isa 13:10, where it is rendered constellation. Virgil speaks of it as the Stormy Orion:
Cam subito aseurgons fluctu nimbosus Orion.
Aeneid i. 535.
And again:
Dum pelago desaevit heims, et aquosus Orion.
Aeneid iv. 52.
In another description of Orion by Virgil, it is represented as armed with gold, or surrounded by a yellow light:
Arcturum, pluviasque Hyadas, geminosque Triones,
Armatumque auro circumspicit Oriona.
Aeneid iii. 516, 517.
According to the fancy of the ancients, Orion was a mighty hunter, the attendant of Diana, who having offered violence to her was stung to death by a scorpion which she had provided for that purpose. After his death he was translated to heaven, and made a constellation. Others say that he was the son of Neptune and Queen Euryale, a famous Amazonian huntress; and possessing the disposition of his mother, he became the greatest hunter in the world, and made a boast that there was no animal on earth that he could not subdue. To punish this vanity, it is said that a scorpion sprang out of the earth, and bit his foot, so that he died, but that at the request of Diana he was placed among the stars, and directly opposite to the scorpion that caused his death. On the names given to this constellation in Arabic, and the origin of the name Orion among the Greeks, see Ideler, Unter. uber den Urs. u. die Bedeut. der Stern. s. 212-227, 331-336. The name El-dscebbâ r, the giant, or hero, is that which is commonly given to it in Arabic. The constellation Orion is usually mentioned by the ancients as connected with storms, and hence, is called nimbosus Orion by Virgil, and tristis Orion by Horace. The reason of this was, that its rising usually occurred at those seasons of the year when storms pRev_ailed, and hence, it was supposed to be their cause - as we connect the rising of the dog-star with the idea of intense heat.
The situation of Orion is on the equator, midway between the poles of the heavens. It comes to the meridian about the 23d of January. The whole number of visible stars in it is seventy-eight, of which two are of the first magnitude, four of the second, three of the third, and fifteen of the fourth. It is regarded as the most beautiful of the constellations, and when it is on the meridian there is then above the horizon the most magnificent view of the celestial bodies that the firmament exhibits. On the celestial maps it is represented by the figure of a man in the attitude of assaulting the Bull, with a sword in his belt, a huge club in his right hand, and a lion-skin in the left to serve him for a shield. The principal stars are four, in the form of a long square or parallelogram, intersected by the "Three Stars" in the middle called "The Ell and the Yard." The two upper ones are represented one on each shoulder, and of the two lower ones one is in the left foot, and the other on the right knee. The position of the constellation may be seen by anyone by remarking that the "Three Stars" in the belt are those which point to the Pleiades or seven stars on the one side, and to the dog star on the other. This constellation is mentioned by Homer, as it is indeed by most of the Classical writers:
Πληΐάδας θ ̓, Ὑάδος τε, τό τε σθένος Ὠρίωνος.
Plē iadas th', Huadas te, to te sthenos Ō riō nos.
- Iliad, σ s.
It may furnish an illustration of the vastness of the starry heavens to remark, that in the sword of the constellation Orion there is a nebula which is almost visible to the naked eye, which is computed to be 2, 200, 000, 000, 000, 000, 000, or two trillion, two hundred thousand billion times larger than the sun! Dr. Dick, Chr. Keepsake for 1840, p. 184. If, then, Job, with his limited views of astronomy, saw in this constellation an impressive proof of the greatness of the Almighty, how much more sublime should be our views of God! We see this constellation not merely as a beautiful object in the sky - a collection of bright and beautiful gems - but we see it as so vast as to surpass our comprehension, and behold in it a single nebula, or speck - not quite visible to the naked eye - that mocks all our powers of conception! It may be added, that by the aid of a telescope about two thousand stars have been seen in this constellation.
And Pleiades - The seven stars. The Hebrew word is כימה kı̂ ymâ h, a heap or cluster. The name is given to the cluster of stars in the neck of the constellation Taurus, of which seven are the principal. Six or seven may be usually seen if the eye is directed toward it; but if the eye be turned carelessly aside while the attention is fixed on the group, many more may be seen. For, "it is a very remarkable fact," says Sir John Herschell, "that the center of the visual organ is by far less sensible to feeble impressions of light than the exterior portion of the retina." Ast. p. 398. Telescopes show fifty or sixty large stars there crowded together into a small space. Rheita affirms that he counted two hundred stars in this small cluster. In regard to the Pleiades, Ideler makes the following remarks. "These stars were by the ancients sometimes denoted by the singular, Πλειὰς Pleias, and sometimes by the plural, Πλειάδες Pleiades (in metrical composition, Πληΐάδες Plē iades), Pleiades. They are mentioned by Homer, Iliad, σ s. 486, Odyssey ε e. 272, and by Hesiod, Ἐργ Erg. 383, 615. Hesiod mentions the cluster as the daughter of Atlas - Ἀτλαγενεῖς Atlageneis. The name Atlantides, which so often occurs among the Romans, signifies the same thing. Their mythological names are Alcyone, Merope, Celaeno, Electra, Sterope or Asterope, Taygete, and Maia. There is some uncertainty among the ancient writers from where the name Pleiades is derived. Among most etymologists, the name has respect to navigation, and the derivation is from ἀπὸ τοῦ πλεῖν apo tou plein - because the time of navigation commenced with the rising of the Pleiades in the first part of May, and ended with their setting in the first part of November. But perhaps the name is derived simply from πλέος pleos, πλεῖος pleios, full, so that it merely denotes a condensed assemblage of stars, which Manilius, iv. 523, expresses by glomerabile sidus. Aratus, v. 257, says that the Pleiades were called ἑπτάποροι heptaporoi - those which walked in seven paths, although but six stars can be seen. In a similar sense Ovid, speaking of the Pleiades, says,
Quae septem dici, sex tamen esse solent.
Fast. iv. 170.
Hipparchus, on the contrary, affirms that in a clear night, when there is no moon, seven stars can be seen. The difference of these views is easily explained. The group consists of one star of the third magnitude, three of the fifth, two of the sixth, and many smaller stars. It requires a very keen vision to be able to distinguish in the group more than six stars. Since therefore, among the ancients, it was commonly believed that there were no more than six, and yet among them. as with us, the name the seven stars was given to them, the opinion arose that one star of the seven had been lost. Some supposed that it had been smitten by lightning, others thai it had united itself to the middle star in the tail of the Ursa Major, and others gave to the belief a mythic signification, as is mentioned by Ovid in the place above referred to. The Romans called the Pleiades Vergiliae, because they arose in the spring. The Arabians called those stars El-thoreja - meaning abundant, copious, and answering to the Greek Πλειὰς Pleias, Pleias. The Asiatic poets Sadi, Hafiz, and others, always mention these stars as a beautiful rosette, with one brilliant. Sadi, in the description of a beautiful garden, says "The ground was strewed with pieces of enamel, and bands of Pleiades appeared to hang on the branches of the trees." Hafiz says, "The heavens bear up thy poems - the pearly rosette of the Pleiades as the seal of immortality. Beigel, who has translated these poets, adds, "In this genuine Oriental spirit must we understand the words of Job, 'Canst thou bind the brilliant rosettes of the Pleiades? that is, Who can say that he has placed this collection of brilliants as a rosette in the sky?" Ideler, Untersuchungen u. den Urs. u. die Bedeut. der Sternnamen, s. 143-147.
And the chambers of the south - What is the exact idea to be attached to this expression, it is not easy to say. Probably it means the remote regions of the south, or the part of the heavens which is not visible to the inhabitants of the northern hemisphere. The word rendered chambers means in the Scriptures a private apartment of a dwelling; a part that is separated from the rest by a curtain; a harem, etc. Hence, it may mean the abodes of the stars in the south - comparing the heavens with an immense tent, and regarding it as divided into separate apartments. It may mean here the stars which are hidden, as it were, in the recesses of the southern hemisphere, like the private apartments of a house, which all were not allowed to enter. There are some intimations in the book of Job that the true structure of the earth was not unknown at that remote period of the world (compare the notes at ); and if so, then this may refer to the constellations in the south which are invisible to an inhabitant of the northern hemisphere. There is no impropriety, at any rate, in supposing that those who had traveled into the south had brought reports of stars and constellations seen there which are invisible to an inhabitant of northern Arabia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: maketh: Job 38:31, Job 38:32-41; Gen 1:16; Psa 147:4; Amo 5:8
Arcturus, Orion, and Pleiades: Heb. Ash, Cesil, and Cimah, the chambers. Psa 104:3, Psa 104:13; Act 28:13
Job 9:10
Geneva 1599
9:9 Which maketh (d) Arcturus, Orion, and Pleiades, and the chambers of the south.
(d) These are the names of certain stars by which he means that all stars both known and unknown are at his appointment.
John Gill
9:9 Which maketh Arcturus,.... By which is meant not a single star, but a collection of stars, as Bar Tzemach and Ben Melech, a constellation; hence we read of Arcturus and his sons, Job 38:32. Aben Ezra understands it of the seven stars, but these are thought to be meant by the Pleiades, later mentioned; this constellation is about the Arctic or northern pole, in the tail of the Bear, appears in the beginning of September, and brings stormy weather, when winter is at hand (h):
Orion and Pleiades; the former of these also is not a single star, but a constellation; by the help of a telescope no less than two thousand are numbered, and in Hebrew it is called "Cesil"; hence the month "Cisleu" has its name, which answers to part of November and part of December, at which time this constellation is seen, and is attended with stormy weather; hence Virgil calls it Nimbosus Orion (i): and the latter are what we call the Seven Stars, sometimes by writers called Vergiliae, because they appear in the spring; and have their name of Pleiades from sailing, because at this time of year mariners go out with their ships; though some say this constellation is not favourable to them, causing rains and tempests (k); these three divide the whole year:
and the chambers of the south: the stars in the southern hemisphere, about the Antarctic, or southern pole; and called "chambers", as Aben Ezra observes, because hidden, and are not seen by those in the other hemisphere, as if they were in a chamber: now the making of these is rightly ascribed to God, who made all the stars, Gen 1:16; though this may rather regard the continuance of them in their being, who calls them by name, brings out their host by number, directs their course, keeps them in their orbs, and preserves their influence.
(h) Sophoclis Oedipus, Tyran. ver. 1147. (i) Aeneid. l. 1. Vid. Horat. Carmin. l. 3. Ode 27. Epod. 15. (k) "----pleiadum choro Scindente nubes". Horat. Carmin. l. 4. Ode 14.
John Wesley
9:9 Ordereth - Disposeth them, governeth their rising and setting, and all their influences. These he names as constellations of greatest eminency; but under them he seems to comprehend all the stars, which as they were created by God, so are under his government. Arcturus is a northern constellation, near that called the Bear. Orion is a more southerly constellation, that rises to us in December. The Pleiades is a constellation not far from Orion, which we call the seven stars: by the chambers, (or inmost chambers, as the word signifies) of the south, he seems to understand those stars and constellations which are toward the southern pole, which are called inward chambers, because they are for the most part hid and shut up from these parts of the world.
Robert Jamieson, A. R. Fausset and David Brown
9:9 maketh--rather, from the Arabic, "covereth up." This accords better with the context, which describes His boundless power as controller rather than as creator [UMBREIT].
Arcturus--the great bear, which always revolves about the pole, and never sets. The Chaldeans and Arabs, early named the stars and grouped them in constellations; often travelling and tending flocks by night, they would naturally do so, especially as the rise and setting of some stars mark the distinction of seasons. BRINKLEY, presuming the stars here mentioned to be those of Taurus and Scorpio, and that these were the cardinal constellations of spring and autumn in Job's time, calculates, by the precession of equinoxes, the time of Job to be eight hundred eighteen years after the deluge, and one hundred eighty-four before Abraham.
Orion--Hebrew, "the fool"; in Job 38:31 he appears fettered with "bands." The old legend represented this star as a hero, who presumptuously rebelled against God, and was therefore a fool, and was chained in the sky as a punishment; for its rising is at the stormy period of the year. He is Nimrod (the exceedingly impious rebel) among the Assyrians; Orion among the Greeks. Sabaism (worship of the heavenly hosts) and hero-worship were blended in his person. He first subverted the patriarchal order of society by substituting a chieftainship based on conquest (Gen 10:9-10).
Pleiades--literally, "the heap of stars"; Arabic, "knot of stars." The various names of this constellation in the East express the close union of the stars in it (Amos 5:8).
chambers of the south--the unseen regions of the southern hemisphere, with its own set of stars, as distinguished from those just mentioned of the northern. The true structure of the earth is here implied.
9:109:10: Որ առնէ զմեծամեծս եւ զանքնինս, եւ զփառաւորս եւ զհրաշակերտս որոց ո՛չ գոյ թիւ։
10 Նա է, որ արարում է մեծամեծ ու անքննելի, փառաւոր ու հրաշակերտ բաները, որոնց թիւ ու համար չկայ:
10 Անիկա անքննելի մեծագործուներ Ու անթիւ սքանչելիքներ կ’ընէ։
Որ առնէ զմեծամեծս [97]եւ զանքնինս եւ զփառաւորս`` եւ զհրաշակերտս` որոց ոչ գոյ թիւ:

9:10: Որ առնէ զմեծամեծս եւ զանքնինս, եւ զփառաւորս եւ զհրաշակերտս որոց ո՛չ գոյ թիւ։
10 Նա է, որ արարում է մեծամեծ ու անքննելի, փառաւոր ու հրաշակերտ բաները, որոնց թիւ ու համար չկայ:
10 Անիկա անքննելի մեծագործուներ Ու անթիւ սքանչելիքներ կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:109:10 делает великое, неисследимое и чудное без числа!
9:10 ὁ ο the ποιῶν ποιεω do; make μεγάλα μεγας great; loud καὶ και and; even ἀνεξιχνίαστα ανεξιχνιαστος untraceable; unfathomable ἔνδοξά ενδοξος glorious τε τε both; and καὶ και and; even ἐξαίσια εξαισιος who; what οὐκ ου not ἔστιν ειμι be ἀριθμός αριθμος number
9:10 עֹשֶׂ֣ה ʕōśˈeh עשׂה make גְ֭דֹלֹות ˈḡᵊḏōlôṯ גָּדֹול great עַד־ ʕaḏ- עַד unto אֵ֣ין ʔˈên אַיִן [NEG] חֵ֑קֶר ḥˈēqer חֵקֶר exploration וְ wᵊ וְ and נִפְלָאֹ֗ות niflāʔˈôṯ פלא be miraculous עַד־ ʕaḏ- עַד unto אֵ֥ין ʔˌên אַיִן [NEG] מִסְפָּֽר׃ mispˈār מִסְפָּר number
9:10. qui facit magna et inconprehensibilia et mirabilia quorum non est numerusWho doth things great and incomprehensible, and wonderful, of which there is no number.
10. Which doeth great things past finding out; yea, marvelous things without number.
9:10. He accomplishes great and incomprehensible and miraculous things, which cannot be numbered.
9:10. Which doeth great things past finding out; yea, and wonders without number.
Which doeth great things past finding out; yea, and wonders without number:

9:10 делает великое, неисследимое и чудное без числа!
9:10
ο the
ποιῶν ποιεω do; make
μεγάλα μεγας great; loud
καὶ και and; even
ἀνεξιχνίαστα ανεξιχνιαστος untraceable; unfathomable
ἔνδοξά ενδοξος glorious
τε τε both; and
καὶ και and; even
ἐξαίσια εξαισιος who; what
οὐκ ου not
ἔστιν ειμι be
ἀριθμός αριθμος number
9:10
עֹשֶׂ֣ה ʕōśˈeh עשׂה make
גְ֭דֹלֹות ˈḡᵊḏōlôṯ גָּדֹול great
עַד־ ʕaḏ- עַד unto
אֵ֣ין ʔˈên אַיִן [NEG]
חֵ֑קֶר ḥˈēqer חֵקֶר exploration
וְ wᵊ וְ and
נִפְלָאֹ֗ות niflāʔˈôṯ פלא be miraculous
עַד־ ʕaḏ- עַד unto
אֵ֥ין ʔˌên אַיִן [NEG]
מִסְפָּֽר׃ mispˈār מִסְפָּר number
9:10. qui facit magna et inconprehensibilia et mirabilia quorum non est numerus
Who doth things great and incomprehensible, and wonderful, of which there is no number.
9:10. He accomplishes great and incomprehensible and miraculous things, which cannot be numbered.
9:10. Which doeth great things past finding out; yea, and wonders without number.
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
10. Все приведенные Иовом факты составляют незначительную часть не поддающихся исчислению великих дел Божиих (ср. V:9; XXVI:14).
Adam Clarke: Commentary on the Bible - 1831
9:10: Great things past finding out - Great things without end; wonders without number - Targum.
Albert Barnes: Notes on the Bible - 1834
9:10: Which doeth great things - This is almost the sentiment which had been expressed by Eliphaz; see the notes, . It was evidently a proverb, and as such was used by both Eliphaz and Job.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: great things: Job 5:9, Job 26:12-14, Job 37:23; Psa 71:15, Psa 72:18; Ecc 3:11; Isa 40:26-28; Rom 11:33; Eph 3:20
wonders: Exo 15:11; Psa 136:4; Dan 4:2, Dan 4:3
Job 9:11
John Gill
9:10 Which doth great things past finding out,.... In heaven and earth; great as to quantity and quality, not to be thoroughly searched out so as to tell their numbers, nor explain and express the nature of them to the full; even what he has done, and does in creation, providence, and grace:
yea, and wonders without number; such as are amazing to men, who cannot account for them, and so many that they cannot number them. The same things are said by Eliphaz; see Gill on Job 5:9; and which Job here repeats, to show that he agreed with him, and was ready to own what was truth, whenever expressed by him or his friends, and especially such as made for the glory of the Divine Being.
John Wesley
9:10 Doth great things, &c. - Job here says the same that Eliphaz had said, Job 5:9, and in the original, in the very same words, with design to shew his full agreement with him, touching the Divine perfections.
Robert Jamieson, A. R. Fausset and David Brown
9:10 Repeated from Eliphaz (Job 5:9).
9:119:11: Եթէ վերասցի քան զիս՝ ո՛չ տեսից. եւ եթէ անցցէ առ ինեւ՝ եւ ո՛չ այնպէս գիտացից։
11 Եթէ ինձանից վեր բարձրանայ՝ չեմ տեսնի, իսկ եթէ կողքովս անցնի՝ այդպէս էլ չեմ իմանայ:
11 Ահա անիկա քովէս կ’անցնի ու ես չեմ տեսներ։Յառաջ կ’անցնի ու չեմ իմանար։
Եթէ վերասցի քան զիս` ոչ տեսից, եւ եթէ անցցէ առ ինեւ` եւ ոչ այնպէս գիտացից:

9:11: Եթէ վերասցի քան զիս՝ ո՛չ տեսից. եւ եթէ անցցէ առ ինեւ՝ եւ ո՛չ այնպէս գիտացից։
11 Եթէ ինձանից վեր բարձրանայ՝ չեմ տեսնի, իսկ եթէ կողքովս անցնի՝ այդպէս էլ չեմ իմանայ:
11 Ահա անիկա քովէս կ’անցնի ու ես չեմ տեսներ։Յառաջ կ’անցնի ու չեմ իմանար։
zohrab-1805▾ eastern-1994▾ western am▾
9:119:11 Вот, Он пройдет предо мною, и не увижу Его; пронесется, и не замечу Его.
9:11 ἐὰν εαν and if; unless ὑπερβῇ υπερβαινω overstep με με me οὐ ου not μὴ μη not ἴδω οραω view; see καὶ και and; even ἐὰν εαν and if; unless παρέλθῃ παρερχομαι pass; transgress με με me οὐδ᾿ ουδε not even; neither ὧς ως.1 as; how ἔγνων γινωσκω know
9:11 הֵ֤ן hˈēn הֵן behold יַעֲבֹ֣ר yaʕᵃvˈōr עבר pass עָ֭לַי ˈʕālay עַל upon וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶרְאֶ֑ה ʔerʔˈeh ראה see וְ֝ ˈw וְ and יַחֲלֹ֗ף yaḥᵃlˈōf חלף come after וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not אָבִ֥ין ʔāvˌîn בין understand לֹֽו׃ lˈô לְ to
9:11. si venerit ad me non videbo si abierit non intellegam eumIf he come to me, I shall not see him: if he depart, I shall not understand.
11. Lo, he goeth by me, and I see him not: he passeth on also, but I perceive him not.
9:11. If he approaches me, I will not see him; if he departs, I will not understand.
9:11. Lo, he goeth by me, and I see [him] not: he passeth on also, but I perceive him not.
Lo, he goeth by me, and I see [him] not: he passeth on also, but I perceive him not:

9:11 Вот, Он пройдет предо мною, и не увижу Его; пронесется, и не замечу Его.
9:11
ἐὰν εαν and if; unless
ὑπερβῇ υπερβαινω overstep
με με me
οὐ ου not
μὴ μη not
ἴδω οραω view; see
καὶ και and; even
ἐὰν εαν and if; unless
παρέλθῃ παρερχομαι pass; transgress
με με me
οὐδ᾿ ουδε not even; neither
ὧς ως.1 as; how
ἔγνων γινωσκω know
9:11
הֵ֤ן hˈēn הֵן behold
יַעֲבֹ֣ר yaʕᵃvˈōr עבר pass
עָ֭לַי ˈʕālay עַל upon
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶרְאֶ֑ה ʔerʔˈeh ראה see
וְ֝ ˈw וְ and
יַחֲלֹ֗ף yaḥᵃlˈōf חלף come after
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
אָבִ֥ין ʔāvˌîn בין understand
לֹֽו׃ lˈô לְ to
9:11. si venerit ad me non videbo si abierit non intellegam eum
If he come to me, I shall not see him: if he depart, I shall not understand.
9:11. If he approaches me, I will not see him; if he departs, I will not understand.
9:11. Lo, he goeth by me, and I see [him] not: he passeth on also, but I perceive him not.
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
11-12. То же непостижимое и неограниченное всемогущество высказывается и в отношениях Бога к людям. Он поступает с ними без их ведома (ст. 11), тем более, не спрашиваясь их согласия или несогласия (ст. 12; ср. Ис XL:9; Иер XLIX:19; L:44); поступает единственно по собственному усмотрению (ср. Пс LXXVII:38).
Adam Clarke: Commentary on the Bible - 1831
9:11: Lo, he goeth by me, and I see him not - He is incomprehensible in all his ways, and in all his works; and he must be so it he be God, and work as God; for his own nature and his operations are past finding out.
Albert Barnes: Notes on the Bible - 1834
9:11: Lo, he goeth by me - That is, he passes along - as in the silent movements of the heavenly bodies. "I see the evidence of his existence. I can see that God must be there - moving along by me in the orbs of night and in the march of the constellations, but I cannot see God himself. He passes by, or rather he passes over me (עלי ‛ ā lay), as in the majestic movement of the heavenly bodies over my head." This is, I think, the idea, and the image is exceedingly poetic and beautiful. The heavens are seen to move in silent grandeur. The northern constellation rolls around the pole. The others move on as a marshalled army. They go in silent and solemn order, and God must be there. But, says Job, I cannot see him. I can feel that he must be there, and I look out on the heavens to see him, but my eyes fail, and I cannot behold him. He passes on, and I see him not. Who has ever looked upon the heavens in the still night, and seen the silent grandeur of such movements of the heavenly host, without some such feeling - some emotion of inexpressible awe - as if he, if I may so express it, COULD ALMOST SEE GOD?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: he goeth: Job 23:8, Job 23:9, Job 35:14; Psa 77:19; Ti1 6:16
Job 9:12
Carl Friedrich Keil and Franz Delitzsch
9:11
11 Behold, He goeth by me and I see not,
And passeth by and I perceive Him not.
12 Behold, He taketh away, who will hold Him back?
Who will say to Him: What doest Thou?
13 Eloah restraineth not His anger,
The helpers of Rahab stoop under Him -
14 How much less that I should address Him,
That I should choose the right words in answer to Him;
15 Because, though I were right, I could not answer, -
To Him as my Judge I must make supplication.
God works among men, as He works in nature, with a supreme control over all, invisibly, irresistibly, and is not responsible to any being (Is 45:9). He does not turn or restrain His anger without having accomplished His purpose. This is a proposition which, thus broadly expressed, is only partially true, as is evident from Ps 78:38. The helpers of Rahab must bow themselves under Him. It is not feasible to understand this in a general sense, as meaning those who are ready with boastful arrogance to yield succour to any against God. The form of expression which follows in Job 9:14, "much less I," supports the assumption that רהב עזרי refers to some well-known extraordinary example of wicked enterprise which had been frustrated, notwithstanding the gigantic strength by which it was supported; and שׁחהוּ may be translated by the present tense, since a familiar fact is used as synonymous with the expression of an universal truth. Elsewhere Rahab as a proper name denotes Egypt (Ps 87:4), but it cannot be so understood here, because direct references to events in the history of Israel are contrary to the character of the book, which, with remarkable consistency, avoids everything that is at all Israelitish. But how has Egypt obtained the name of Rahab? It is evident from Is 30:7 that it bears this name with reference to its deeds of prowess; but from Ps 89:11; Is 51:9, it is evident that Rahab properly denotes a sea-monster, which has become the symbol of Egypt, like tannn and leviathan elsewhere. This signification of the word is also supported by Job 26:12, where the lxx actually translate κητος, as here with remarkable freedom, ὑπ ̓ ἀυτοῦ ἐκάμφθησαν κήτη τὰ ὑπ ̓ οὐρανόν. It is not clear whether these "sea-monsters" denote rebels cast down into the sea beneath the sky, or chained upon the sky; but at any rate the consciousness of a distinct mythological meaning in רהב עזרי is expressed by this translation (as also in the still freer translation of Jerome, et sub quo curvantur qui portant orbem); probably a myth connected with such names of the constellations as Κῆτος and Πρίστις (Ewald, Hirz., Schlottm.). The poesy of the book of Job even in other places does not spurn mythological allusions; and the phrase before us reminds one of the Hindu myth of Indras' victory over the dark demon Vritras, who tries to delay the descent of rain, and over his helpers. In Vritras, as in רהב, there is the idea of hostile resistance.
Job compares himself, the feeble one, to these mythical titanic powers in Job 9:14. כּי אף (properly: even that), or even אף alone (Job 4:19), signifies, according as the connection introduces a climax or anti-climax, either quanto magis or quanto minus, as here: how much less can I, the feeble one, dispute with Him! אשׁר, Job 9:15, is best taken, as in Job 5:5, in the signification quoniam. The part. Poel משׁפטי we should more correctly translate "my disputant" than "my judge;" it is Poel which Ewald appropriately styles the conjugation of attack: שׁופט, judicando vel litigando aliquem petere; comp. Ges. 55, 1. The part. Kal denotes a judge, the part. Poel one who is accuser and judge at the same time. On such Poel-forms from strong roots, vid., on Ps 109:10, where wedorschu is to be read, and therefore it is written ודרשׁוּ in correct Codices.
Geneva 1599
9:11 Lo, he goeth (e) by me, and I see [him] not: he passeth on also, but I perceive him not.
(e) I am not able to comprehend his works, which are common and daily before my eyes, much less in those things, which are hid and secret.
John Gill
9:11 Lo, he goeth by me, and I see him not,.... This is expressive of the invisibility of God; for though the angels in heaven always behold his face, and men, in the works of creation, may see his eternal power and Godhead, and other perfections of it displayed therein; and saints by faith have a comfortable and delightful view of him, of his countenance, his love, grace and mercy in his word and ordinances, and especially in the face and person of Christ, the image of the invisible God, and will in heaven most clearly see him as he is, in the greater display of his glory and his grace; yet his essence is invisible, not only not to be seen with corporeal eyes, but not to be comprehended in the mind:
he passeth on also, but I perceive him not; this "going and passing on", as, ascribed to God, must be understood in consistence with his omnipresence; he cannot be thought to move from place to place who is everywhere, who fills heaven and earth with his presence, and there is no going from it: local motion cannot be said of him; but this respects the operations of his providence; he is continually working all around us, by supporting us in being, and supplying us with what we want, and so is near us, and yet we see him not: Job experienced the bounties of his providence, as well as the blessings of his grace, in the time of his prosperity, and now he felt the weight of his afflicting hand upon him; but yet, as to his essence, he could not see him; he was sensible that he was nigh him, and find a concern in all that befell him, but he could neither see nor comprehend him, nor account for his dealings with him: he had "passed by" him in his state of nature, and had looked graciously on him, and had said unto him, Live; he had "passed on" from him, and hid his face so that he could not see him, nor find him backward nor forward, on the right hand, nor on the left, where he used to work, see Job 23:3.
John Wesley
9:11 Goeth - He works by his providence in ways of mercy or judgment. Passeth - He goeth from place to place: from one action to another: he speaks of God after the manner of men.
Robert Jamieson, A. R. Fausset and David Brown
9:11 I see him not: he passeth on--The image is that of a howling wind (Is 21:1). Like it when it bursts invisibly upon man, so God is felt in the awful effects of His wrath, but is not seen (Jn 3:8). Therefore, reasons Job, it is impossible to contend with Him.
9:129:12: Եւ եթէ սատակեսցէ՝ ո՞ դարձուսցէ, կամ ո՞վ ասիցէ ցնա թէ զի՞նչ արարեր։
12 Եթէ ոչնչացնի՝ ո՞վ յետ կը պահի նրան, կամ ո՞վ նրան կ’ասի՝ ի՞նչ արեցիր:
12 Եթէ յափշտակէ, ո՞վ կրնայ զանիկա արգիլել։Ո՞վ կարող է ըսել անոր՝ ‘Ի՞նչ կ’ընես’։
Եւ եթէ [98]սատակեսցէ` ո՞ դարձուսցէ, կամ ո՞վ ասիցէ ցնա թէ` Զի՞նչ արարեր:

9:12: Եւ եթէ սատակեսցէ՝ ո՞ դարձուսցէ, կամ ո՞վ ասիցէ ցնա թէ զի՞նչ արարեր։
12 Եթէ ոչնչացնի՝ ո՞վ յետ կը պահի նրան, կամ ո՞վ նրան կ’ասի՝ ի՞նչ արեցիր:
12 Եթէ յափշտակէ, ո՞վ կրնայ զանիկա արգիլել։Ո՞վ կարող է ըսել անոր՝ ‘Ի՞նչ կ’ընես’։
zohrab-1805▾ eastern-1994▾ western am▾
9:129:12 Возьмет, и кто возбранит Ему? кто скажет Ему: что Ты делаешь?
9:12 ἐὰν εαν and if; unless ἀπαλλάξῃ απαλλασσω discharge; deliver τίς τις.1 who?; what? ἀποστρέψει αποστρεφω turn away; alienate ἢ η or; than τίς τις.1 who?; what? ἐρεῖ ερεω.1 state; mentioned αὐτῷ αυτος he; him τί τις.1 who?; what? ἐποίησας ποιεω do; make
9:12 הֵ֣ן hˈēn הֵן behold יַ֭חְתֹּף ˈyaḥtōf חתף snatch away מִ֣י mˈî מִי who יְשִׁיבֶ֑נּוּ yᵊšîvˈennû שׁוב return מִֽי־ mˈî- מִי who יֹאמַ֥ר yōmˌar אמר say אֵ֝לָ֗יו ˈʔēlˈāʸw אֶל to מַֽה־ mˈah- מָה what תַּעֲשֶֽׂה׃ taʕᵃśˈeh עשׂה make
9:12. si repente interroget quis respondebit ei vel quis dicere potest cur facisIf he examine on a sudden, who shall answer him? or who can say: Why dost thou so?
12. Behold, he seizeth , who can hinder him? who will say unto him, What doest thou?
9:12. If he suddenly should question, who will answer him? Or who can say, “Why did you do so?”
9:12. Behold, he taketh away, who can hinder him? who will say unto him, What doest thou?
Behold, he taketh away, who can hinder him? who will say unto him, What doest thou:

9:12 Возьмет, и кто возбранит Ему? кто скажет Ему: что Ты делаешь?
9:12
ἐὰν εαν and if; unless
ἀπαλλάξῃ απαλλασσω discharge; deliver
τίς τις.1 who?; what?
ἀποστρέψει αποστρεφω turn away; alienate
η or; than
τίς τις.1 who?; what?
ἐρεῖ ερεω.1 state; mentioned
αὐτῷ αυτος he; him
τί τις.1 who?; what?
ἐποίησας ποιεω do; make
9:12
הֵ֣ן hˈēn הֵן behold
יַ֭חְתֹּף ˈyaḥtōf חתף snatch away
מִ֣י mˈî מִי who
יְשִׁיבֶ֑נּוּ yᵊšîvˈennû שׁוב return
מִֽי־ mˈî- מִי who
יֹאמַ֥ר yōmˌar אמר say
אֵ֝לָ֗יו ˈʔēlˈāʸw אֶל to
מַֽה־ mˈah- מָה what
תַּעֲשֶֽׂה׃ taʕᵃśˈeh עשׂה make
9:12. si repente interroget quis respondebit ei vel quis dicere potest cur facis
If he examine on a sudden, who shall answer him? or who can say: Why dost thou so?
9:12. If he suddenly should question, who will answer him? Or who can say, “Why did you do so?”
9:12. Behold, he taketh away, who can hinder him? who will say unto him, What doest thou?
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
9:12: He taketh away - He never gives, but he is ever lending: and while the gift is useful or is improved, he permits it to remain; but when it becomes useless or is misused, he recalls it.
Who can hinder him? - Literally, Who can cause him to restore it?
What doest thou? - He is supreme, and will give account of none of his matters. He is infinitely wise, and cannot mistake. He is infinitely kind, and can do nothing cruel. He is infinitely good, and can do nothing wrong. No one, therefore, should question either his motives or his operations.
Albert Barnes: Notes on the Bible - 1834
9:12: Behold, he taketh away - Property, friends, or life.
Who can hinder him? - Margin, turn him away. Or, rather, "who shall cause him to restore?" that is, who can bring back what he takes away? He is so mighty, that what he removes, it is impossible for us to recover.
Who will say unto him, What doest thou? - A similar expression occurs in Dan 4:35. The meaning is plain. God has a right to remove any thing which we possess. Our friends, property, health, and lives, are his gift, and he has a right to them all. When he takes them away, he is but taking that which is his own, and which has been lent to us for a little time, and which he has a right to remove when it seems good to him. This truth Job fully admits, and in the calm contemplation of all his losses and his sorrows, he acknowledges that God had a right to do as he had done; see note, .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: he taketh: Job 23:13, Job 34:29; Dan 4:35; Eph 1:11
hinder him: Heb. turn him away, Job 11:10
What: Job 33:13; Isa 45:9; Jer 18:6; Mat 11:26, Mat 20:15; Rom 9:18-20, Rom 11:34
Job 9:13
Geneva 1599
9:12 Behold, he taketh away, who can hinder him? (f) who will say unto him, What doest thou?
(f) He shows that when God executes his power, he does it justly, as no one can control him.
John Gill
9:12 Behold, he taketh away,.... There are some things God never takes away from his people; he never takes away his love from them, he always rests in that towards them, let them be in what condition they will; he never takes away his grace from them, when once bestowed on them, or wrought in them; he never takes away his special gifts of grace, particularly the unspeakable gift of his son Christ Jesus, which is that good part, when chosen, which shall not be taken away; nor any of the spiritual blessings wherewith they are blessed in Christ; these are irreversible and irrevocable: but temporal blessings he takes away at pleasure; so he had taken away the children, the servants of Job, his substance, wealth, and riches, and also his bodily health, to which he may have a particular respect; yea, when it pleases him, he takes a man out of the world, as the Targum and Gersom interpret it:
who can hinder him? he does what he pleases in heaven and earth; his will is irresistible, his power is uncontrollable; there is no turning his mind, nor staying his hand, nor turning it back; when he works, none can let or hinder. Mr. Broughton translates it, "who shall make him restore?" (l) if a man takes away what he has no right to, he may be obliged by law to restore it; but whatever God takes away he has a right unto, be it relations and friends, health or wealth; if he pleases he can restore, and does; and as he did to Job, to whom he after gave twice as much as he had before; but then he is not obliged to do it, none can force him to it:
who will say unto him, what doest thou? not one that knows what God is, or that knows himself a creature of his; no person will choose or dare to ask what God does, or why he does this and not another thing, or why this in the manner he does it; for he gives no account of his matters to the sons of men, nor is he obliged to it, and it would be insolent in them to require it, see Job 33:13; this expresses his sovereignty.
(l) So Beza, Pagninus, Montanus, Bolducius, Junius & Tremellius, Cocceius.
John Wesley
9:12 Taketh - If he determines to take away from any man his children or servants, or estate, who is able to restrain him from doing it? Or who dare presume to reprove him for it? And therefore far be it from me to quarrel with God, whereof you untruly accuse me.
Robert Jamieson, A. R. Fausset and David Brown
9:12 If "He taketh away," as in my case all that was dear to me, still a mortal cannot call Him to account. He only takes His own. He is an absolute King (Eccles 8:4; Dan 4:35).
9:139:13: Զի նա՛ դարձաւ ՚ի բարկութենէ, եւ ՚ի նմանէ սարսեցին կէտք որ ՚ի ներքոյ երկնից։
13 Ետ դարձաւ նա բարկութիւնից, եւ նրանից սարսեցին կէտերը, որ երկնքի ներքոյ են:
13 Աստուած իր բարկութիւնը ետ չի դարձներ Ու հպարտ օգնականները անոր տակ կը խոնարհին։
[99]Զի նա դարձաւ ի բարկութենէ, եւ ի նմանէ սարսեցին կէտք որ ի ներքոյ երկնից:

9:13: Զի նա՛ դարձաւ ՚ի բարկութենէ, եւ ՚ի նմանէ սարսեցին կէտք որ ՚ի ներքոյ երկնից։
13 Ետ դարձաւ նա բարկութիւնից, եւ նրանից սարսեցին կէտերը, որ երկնքի ներքոյ են:
13 Աստուած իր բարկութիւնը ետ չի դարձներ Ու հպարտ օգնականները անոր տակ կը խոնարհին։
zohrab-1805▾ eastern-1994▾ western am▾
9:139:13 Бог не отвратит гнева Своего; пред Ним падут поборники гордыни.
9:13 αὐτὸς αυτος he; him γὰρ γαρ for ἀπέστραπται αποστρεφω turn away; alienate ὀργήν οργη passion; temperament ὑπ᾿ υπο under; by αὐτοῦ αυτος he; him ἐκάμφθησαν καμπτω bend κήτη κητος sea monster τὰ ο the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven
9:13 אֱ֭לֹוהַּ ˈʔᵉlôₐh אֱלֹוהַּ god לֹא־ lō- לֹא not יָשִׁ֣יב yāšˈîv שׁוב return אַפֹּ֑ו ʔappˈô אַף nose תַּחְתָּ֥יותחתו *taḥtˌāʸw תַּחַת under part שָׁ֝חֲח֗וּ ˈšāḥᵃḥˈû שׁחח bow down עֹ֣זְרֵי ʕˈōzᵊrê עזר help רָֽהַב׃ rˈāhav רַהַב [Egypt]
9:13. Deus cuius resistere irae nemo potest et sub quo curvantur qui portant orbemGod, whose wrath no man can resist, and under whom they stoop that bear up the world.
13. God will not withdraw his anger; the helpers of Rahab do stoop under him.
9:13. God, whose wrath no one is able to resist, and under whom they bend who carry the world,
9:13. [If] God will not withdraw his anger, the proud helpers do stoop under him.
If God will not withdraw his anger, the proud helpers do stoop under him:

9:13 Бог не отвратит гнева Своего; пред Ним падут поборники гордыни.
9:13
αὐτὸς αυτος he; him
γὰρ γαρ for
ἀπέστραπται αποστρεφω turn away; alienate
ὀργήν οργη passion; temperament
ὑπ᾿ υπο under; by
αὐτοῦ αυτος he; him
ἐκάμφθησαν καμπτω bend
κήτη κητος sea monster
τὰ ο the
ὑπ᾿ υπο under; by
οὐρανόν ουρανος sky; heaven
9:13
אֱ֭לֹוהַּ ˈʔᵉlôₐh אֱלֹוהַּ god
לֹא־ lō- לֹא not
יָשִׁ֣יב yāšˈîv שׁוב return
אַפֹּ֑ו ʔappˈô אַף nose
תַּחְתָּ֥יותחתו
*taḥtˌāʸw תַּחַת under part
שָׁ֝חֲח֗וּ ˈšāḥᵃḥˈû שׁחח bow down
עֹ֣זְרֵי ʕˈōzᵊrê עזר help
רָֽהַב׃ rˈāhav רַהַב [Egypt]
9:13. Deus cuius resistere irae nemo potest et sub quo curvantur qui portant orbem
God, whose wrath no man can resist, and under whom they stoop that bear up the world.
9:13. God, whose wrath no one is able to resist, and under whom they bend who carry the world,
9:13. [If] God will not withdraw his anger, the proud helpers do stoop under him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Не терпящая противоречий воля всемогущего Владыки попирает волю "поборников гордыни" (евр. "рагав"), всех гордых, надменных. Как видно из Пс LXXXVIII:11, Ис LIX:9: "рагав" означает морских чудовищ, отсюда чтение LXX: "up autou ekamfth khth ta up oeranwn", - "слякошася (смирились) под Ним кити поднебеснии".
Adam Clarke: Commentary on the Bible - 1831
9:13: If God will not withdraw his anger - It is of no use to contend with God; he cannot be successfully resisted; all his opposers must perish.
Albert Barnes: Notes on the Bible - 1834
9:13: If God will not withdraw his anger - That is, if he perseveres in inflicting punishment. He will not turn aside his displeasure by any opposition or resistance made to him.
The proud helpers - Margin, Helpers of pride, or, strength. Jerome renders this, "under whom they who bear up the world bow down." The Septuagint, not less singularly, "by him the whales (or monsters - κήτος ketos) which are under heaven, are bowed down." Codurcus renders it, "aids of pride," and understands by it all the things on which proud men rely, as wealth, health, rank, talent. So Dr. Good renders it, "the supports of the proud." The meaning is, probably, that all those things which contribute to the support of pride, or all those persons who are allied together to maintain the dominion of pride on the earth, must sink under the wrath of God. Or it may refer to those who sustain the pride of state and empire - the men who stand around the thrones of monarchs, and who contribute, by their talent and power, to uphold the pomp and magnificence of courts. On the meaning of the word here rendered pride (רהב rahab), see the notes at Isa 30:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: the proud helpers: Heb. the helpers of pride, or strength, Job 26:12, Job 40:9-11; Isa 30:7, Isa 31:2, Isa 31:3; Jam 4:6, Jam 4:7
Job 9:14
Geneva 1599
9:13 [If] God (g) will not withdraw his anger, the proud helpers (h) do stoop under him.
(g) God will not be appeased for anything that man can say for himself for his justification.
(h) That is, all the reasons that men can lay to approve their cause.
John Gill
9:13 If God will not withdraw his anger,.... Or "God will not withdraw his anger" (m); he is angry, or at least seems to be angry with his own people, in their apprehension, when he afflicts them and hides his face from them, or does not immediately appear to their relief and assistance; but this does not always last, he does not retain or keep anger for ever; but shows great mercies to them, and with everlasting kindness has mercy on them, by discovering his love to them, applying his pardoning grace and mercy, and comforting them with the consolations of his spirit; but then he is angry with the wicked every day, for their continual transgressions; and he never withdraws his anger from them, neither here nor hereafter, but punishes them with everlasting destruction, and casts them into everlasting fire, to which his wrath and anger are compared: the consequence of which is:
the proud helpers do stoop under him; or "the helpers of pride" (n), or helpers of proud men; proud, wicked, and ungodly men, who combine together and help one another against God, his people, cause and interest; men of power, rule and government, as Aben Ezra explains it; civil magistrates, men in authority, who, instead of being terrors to evil doers, encourage them, and help them forward in their wickedness; but though both those that help, and those that are helped, may continue for a while, and be supported, yet they shall sooner or later fall under the mighty hand of God, his power and wrath, and be crushed by it. Some regard may be had either to the giants, the men of the old world, who filled the earth with violence, and were swept away with the flood, Gen 6:13; or rather to the builders of Babel, who helped one another to build a tower to make them a name, and secure themselves, and in opposition to God; but he being angry with them, made them desist, and they bowed under him, Gen 11:4. Some render it, "the helpers of Rahab"; that is, of Egypt (o), Rahab being a name of Egypt, Ps 87:4. The devils are meant, whose sin was pride, and by which they fell, and which they have endeavoured to promote and cherish among men; but these proud spirits are cast out of heaven and into hell, where they are reserved in chains of darkness to the great judgment, Jude 1:6; and are obliged, whether they will or not, to stoop to the Lord, and even to the son of God in human nature, which their proud stomachs cannot well bear; but are forced to it, the anger of God lying upon them, and his wrath, which will never be withdrawn from them.
(m) "Deus non revocabit furorem suum", Pagninus, Beza. (n) "adjutores superbiae", Montanus, Vatablus, Drusius, Junius & Tremellius, Schmidt, Michaelis. (o) So Jarchi.
John Wesley
9:13 Helpers - Those who undertake to uphold and defend one another against him. Stoop - Fall and are crushed by him.
Robert Jamieson, A. R. Fausset and David Brown
9:13 If God--rather, "God will not withdraw His anger," that is, so long as a mortal obstinately resists [UMBREIT].
the proud helpers--The arrogant, who would help one contending with the Almighty, are of no avail against Him.
9:149:14: Իցէ՞ թէ լուիցէ ինձ, եւ իրաւացուցանիցէ զբանս իմ[9155]։ [9155] Բազումք. Իցէ եթէ լսիցէ ինձ, կամ իրաւացու՛՛։
14 Երանի՜ թէ լսի ինձ եւ իրաւացի համարի իմ խօսքերը:
14 Ո՞ւր մնաց որ ես անոր պատասխան տամ Ու անոր դէմ վիճելու համար խօսքեր ընտրեմ։
Իցէ՜ թէ լուիցէ ինձ, եւ իրաւացուցանիցէ զբանս իմ:

9:14: Իցէ՞ թէ լուիցէ ինձ, եւ իրաւացուցանիցէ զբանս իմ[9155]։
[9155] Բազումք. Իցէ եթէ լսիցէ ինձ, կամ իրաւացու՛՛։
14 Երանի՜ թէ լսի ինձ եւ իրաւացի համարի իմ խօսքերը:
14 Ո՞ւր մնաց որ ես անոր պատասխան տամ Ու անոր դէմ վիճելու համար խօսքեր ընտրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:149:14 Тем более могу ли я отвечать Ему и приискивать себе слова пред Ним?
9:14 ἐὰν εαν and if; unless δέ δε though; while μου μου of me; mine ὑπακούσηται υπακουω listen to ἦ η.1 surely διακρινεῖ διακρινω discriminate; doubt τὰ ο the ῥήματά ρημα statement; phrase μου μου of me; mine
9:14 אַ֭ף ˈʔaf אַף even כִּֽי־ kˈî- כִּי that אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֶֽעֱנֶ֑נּוּ ʔˈeʕᵉnˈennû ענה answer אֶבְחֲרָ֖ה ʔevḥᵃrˌā בחר examine דְבָרַ֣י ḏᵊvārˈay דָּבָר word עִמֹּֽו׃ ʕimmˈô עִם with
9:14. quantus ergo sum ego qui respondeam ei et loquar verbis meis cum eoWhat am I then, that I should answer him, and have words with him?
14. How much less shall I answer him, and choose out my words with him?
9:14. what am I then, that I should answer him and exchange words with him?
9:14. How much less shall I answer him, [and] choose out my words [to reason] with him?
How much less shall I answer him, [and] choose out my words [to reason] with him:

9:14 Тем более могу ли я отвечать Ему и приискивать себе слова пред Ним?
9:14
ἐὰν εαν and if; unless
δέ δε though; while
μου μου of me; mine
ὑπακούσηται υπακουω listen to
η.1 surely
διακρινεῖ διακρινω discriminate; doubt
τὰ ο the
ῥήματά ρημα statement; phrase
μου μου of me; mine
9:14
אַ֭ף ˈʔaf אַף even
כִּֽי־ kˈî- כִּי that
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
אֶֽעֱנֶ֑נּוּ ʔˈeʕᵉnˈennû ענה answer
אֶבְחֲרָ֖ה ʔevḥᵃrˌā בחר examine
דְבָרַ֣י ḏᵊvārˈay דָּבָר word
עִמֹּֽו׃ ʕimmˈô עִם with
9:14. quantus ergo sum ego qui respondeam ei et loquar verbis meis cum eo
What am I then, that I should answer him, and have words with him?
9:14. what am I then, that I should answer him and exchange words with him?
9:14. How much less shall I answer him, [and] choose out my words [to reason] with him?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15. Пред лицом премудрого и непреклонного в своих определениях Бога, обращающего ни во что человеческие рассуждения, ничего не значат приводимые человеком соображения в доказательство своей правоты. Такого Бога можно не убеждать, а лишь умолять, просить, чтобы Он преложил гнев на милость. Подобный исход указывал Вилдад (VIII:5), к нему склоняется и сам Иов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 How much less shall I answer him, and choose out my words to reason with him? 15 Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge. 16 If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice. 17 For he breaketh me with a tempest, and multiplieth my wounds without cause. 18 He will not suffer me to take my breath, but filleth me with bitterness. 19 If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead? 20 If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. 21 Though I were perfect, yet would I not know my soul: I would despise my life.
What Job had said of man's utter inability to contend with God he here applies to himself, and in effect despairs of gaining his favour, which (some think) arises from the hard thoughts he had of God, as one who, having set himself against him, right or wrong, would be too hard for him. I rather think it arises from the sense he had of the imperfection of his own righteousness, and the dark and cloudy apprehensions which at present he had of God's displeasure against him.
I. He durst not dispute with God (v. 14): "If the proud helpers do stoop under him, how much less shall I (a poor weak creature, so far from being a helper that I am very helpless) answer him? What can I say against that which God does? If I go about to reason with him, he will certainly be too hard for me." If the potter make the clay into a vessel of dishonour, or break in pieces the vessel he has made, shall the clay or the broken vessel reason with him? So absurd is the man who replies against God, or thinks to talk the matter out with him. No, let all flesh be silent before him.
II. He durst not insist upon his own justification before God. Though he vindicated his own integrity to his friends, and would not yield that he was a hypocrite and a wicked man, as they suggested, yet he would never plead it as his righteousness before God. "I will never venture upon the covenant of innocency, nor think to come off by virtue of that." Job knew so much of God, and knew so much of himself, that he durst not insist upon his own justification before God.
1. He knew so much of God that he durst not stand a trial with him, v. 15-19. He knew how to make his part good with his friends, and thought himself able to deal with them; but, though his cause had been better than it was, he knew it was to no purpose to debate it with God. (1.) God knew him better than he knew himself and therefore (v. 15), "Though I were righteous in my own apprehension, and my own heart did not condemn me, yet God is greater than my heart, and knows those secret faults and errors of mine which I do not and cannot understand, and is able to charge me with them, and therefore I would not answer." St. Paul speaks to the same purport: I know nothing by myself, am not conscious to myself of any reigning wickedness, and yet I am not hereby justified, 1 Cor. iv. 4. "I dare not put myself upon that issue, lest God should charge that upon me which I did not discover in myself." Job will therefore wave that plea, and make supplication to his Judge, that is, will cast himself upon God's mercy, and not think come off by his own merit. (2.) He had no reason to think that there was anything in his prayers to recommend them to the divine acceptance, or to fetch in an answer of peace, no worth or worthiness at all to which to ascribe their success, but it must be attributed purely to the grace and compassion of God, who answers before we call and not because we call, and gives gracious answers to our prayers, but not for our prayers (v. 16): "If I had called, and he had answered, had given the thing I called to him for, yet, so weak and defective are my best prayers, that I would not believe he had therein hearkened to my voice; I could not say that he had saved with his right hand and answered me" (Ps. lx. 5), "but that he did it purely for his own name's sake." Bishop Patrick expounds it thus: "If I had made supplication, and he had granted my desire, I would not think my prayer had done the business." Not for your sakes, be it known to you. (3.) His present miseries, which God had brought him into notwithstanding his integrity, gave him too sensible a conviction that, in the ordering and disposing of men's outward condition in this world, God acts by sovereignty, and, though he never does wrong to any, yet he does not ever give full right to all (that is, the best do not always fare best, nor the worst fare worst) in this life, because he reserves the full and exact distribution of rewards and punishments for the future state. Job was not conscious to himself of any extraordinary guilt, and yet fell under extraordinary afflictions, v. 17, 18. Every man must expect the wind to blow upon him and ruffle him, but Job was broken with a tempest. Every man, in the midst of these thorns and briers, must expect to be scratched; but Job was wounded, and his wounds were multiplied. Every man must expect a cross daily, and to taste sometimes of the bitter cup; but poor Job's troubles came so thickly upon him that he had no breathing time, and he was filled with bitterness. And he presumes to say that all this was without cause, without any great provocation given. We have made the best of what Job said hitherto, though contrary to the judgment of many good interpreters; but here, no doubt, he spoke unadvisedly with his lips; he reflected on God's goodness in saying that he was not suffered to take his breath (while yet he had such good use of his reason and speech as to be able to talk thus) and on his justice in saying that it was without cause. Yet it is true that as, on the one hand, there are many who are chargeable with more sin than the common infirmities of human nature, and yet feel no more sorrow than that of the common calamities of human life, so, on the other hand, there are many who feel more than the common calamities of human life and yet are conscious to themselves of no more than the common infirmities of human nature. (4.) He was in no capacity at all to make his part good with God, v. 19. [1.] Not by force of arms. "I dare not enter the lists with the Almighty; for if I speak of strength, and think to come off by that, lo, he is strong, stronger than I, and will certainly overpower me." There is no disputing (said one once to Cæsar) with him that commands legions. Much less is there any with him that has legions of angels at command. Can thy heart endure (thy courage and presence of mind) or can thy hands be strong to defend thyself, in the days that I shall deal with thee? Ezek. xxii. 14. [2.] Not by force of arguments. "I dare not try the merits of the cause. If I speak of judgment, and insist upon my right, who will set me a time to plead? There is no higher power to which I may appeal, no superior court to appoint a hearing of the cause; for he is supreme and from him proceeds every man's judgment, which he must abide by."
Adam Clarke: Commentary on the Bible - 1831
9:14: How much less shall I answer - I cannot contend with my Maker. He is the Lawgiver and the Judge. How shall I stand in judgment before him?
Albert Barnes: Notes on the Bible - 1834
9:14: How much less shall I answer him? - I, who am so feeble, how can I contend with him? If the most mighty objects in the universe are under his control; if the constellations are directed by him; if the earth is shaken, and mountains moved from their places, by his power, and if the men of most exalted rank are prostrated by him, how can I presume to contend with God? This is the common view which is given of the passage, and is evidently that which our translators entertained. But I have given in the translation what appears to me to be a more literal version, and to express a better sense - though, I confess, the translation differs from all that I have seen. According to this, the sense is simply, that such was the veneration which Job had for the character of God, that should he attempt to answer him, he would select his words with the utmost care and attention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: How much: Job 4:19, Job 25:6; Kg1 8:27
shall I: Job 11:4, Job 11:5
choose: Job 23:4, Job 23:7, Job 33:5
Job 9:15
Geneva 1599
9:14 How much less shall I answer him, [and] choose out (i) my words [to reason] with him?
(i) How should I be able to answer him by eloquence? By which he notes his friends, who although they were eloquent in talk, did not believe in their hearts, that which they spoke.
John Gill
9:14 How much less shall I answer him,.... Who is wise in heart, and mighty in strength, and has done and does the many things before related; who is invisible, passes by, and onwards insensibly; so that there is no knowing where to speak to him, or how to guard against him, since he can come on on every side, at an unawares, and unseen; and who is a sovereign Being, who can do, and does, whatever he pleases; and therefore there is no such thing as disputing any point with him, or calling him to an account for anything done by him: and if the great men of the earth, proud and haughty tyrants, and those prouder spirits, if possible, the infernal principalities and powers, are obliged to bend and stoop to him; how should such a poor, weak, feeble creature as Job was, enter the lists with him, contend with God, and argue with him about his dispensations, or answer to any argument, objection, charge, or article exhibited against him? here Job speaks humbly and meanly of himself, as he in the whole context before speaks highly of God, between whom there was no comparison:
and choose out my words to reason with him? suggesting, that should he pick out words the most fit and proper to be used, and put them together in the most exact order, and which had the greatest force of persuasion and strength of reasoning in them, yet they would be of no avail with God; these could have no influence upon him to turn his mind, or alter either his purposes or his providences; and therefore concluded it was best for him to be silent and make no reply; but if he said anything, to do it in a supplicating way, as follows.
John Wesley
9:14 How shall I - Since no creature can resist his power, and no man can comprehend his counsels and ways; how can I contend with him? Answer his allegations and arguments, produced against me.
Robert Jamieson, A. R. Fausset and David Brown
9:14 How much less shall I? &c.--who am weak, seeing that the mighty have to stoop before Him. Choose words (use a well-chosen speech, in order to reason) with Him.
9:159:15: Եթէ իցեմ արդար՝ ո՛չ լուիցէ ինձ. եւ զդատաստան նորա աղաչեցի՛ց։
15 Եթէ արդար լինեմ, ու ինձ չլսի՝ նրա դատաստանն եմ աղերսելու:
15 Թէեւ արդար ալ ըլլամ, պատասխան պիտի չտամ. Իմ դատաւորէս շնորհք պիտի խնդրեմ։
Եթէ իցեմ արդար` ոչ լուիցէ ինձ. եւ զդատաստան նորա աղաչեցից:

9:15: Եթէ իցեմ արդար՝ ո՛չ լուիցէ ինձ. եւ զդատաստան նորա աղաչեցի՛ց։
15 Եթէ արդար լինեմ, ու ինձ չլսի՝ նրա դատաստանն եմ աղերսելու:
15 Թէեւ արդար ալ ըլլամ, պատասխան պիտի չտամ. Իմ դատաւորէս շնորհք պիտի խնդրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:159:15 Хотя бы я и прав был, но не буду отвечать, а буду умолять Судию моего.
9:15 ἐάν εαν and if; unless τε τε both; and γὰρ γαρ for ὦ ειμι be δίκαιος δικαιος right; just οὐκ ου not εἰσακούσεταί εισακουω heed; listen to μου μου of me; mine τοῦ ο the κρίματος κριμα judgment αὐτοῦ αυτος he; him δεηθήσομαι δεω bind; tie
9:15 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִם־ ʔim- אִם if צָ֭דַקְתִּי ˈṣāḏaqtî צדק be just לֹ֣א lˈō לֹא not אֶעֱנֶ֑ה ʔeʕᵉnˈeh ענה answer לִ֝ ˈli לְ to מְשֹׁפְטִ֗י mᵊšōfᵊṭˈî שׁפט judge אֶתְחַנָּֽן׃ ʔeṯḥannˈān חנן favour
9:15. qui etiam si habuero quippiam iustum non respondebo sed meum iudicem deprecaborI, who although I should have any just thing, would not answer, but would make supplication to my judge.
15. Whom, though I were righteous, yet would I not answer; I would make supplication to mine adversary.
9:15. And if I now have any justice, I will not respond, but will beseech my judge.
9:15. Whom, though I were righteous, [yet] would I not answer, [but] I would make supplication to my judge.
Whom, though I were righteous, [yet] would I not answer, [but] I would make supplication to my judge:

9:15 Хотя бы я и прав был, но не буду отвечать, а буду умолять Судию моего.
9:15
ἐάν εαν and if; unless
τε τε both; and
γὰρ γαρ for
ειμι be
δίκαιος δικαιος right; just
οὐκ ου not
εἰσακούσεταί εισακουω heed; listen to
μου μου of me; mine
τοῦ ο the
κρίματος κριμα judgment
αὐτοῦ αυτος he; him
δεηθήσομαι δεω bind; tie
9:15
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִם־ ʔim- אִם if
צָ֭דַקְתִּי ˈṣāḏaqtî צדק be just
לֹ֣א lˈō לֹא not
אֶעֱנֶ֑ה ʔeʕᵉnˈeh ענה answer
לִ֝ ˈli לְ to
מְשֹׁפְטִ֗י mᵊšōfᵊṭˈî שׁפט judge
אֶתְחַנָּֽן׃ ʔeṯḥannˈān חנן favour
9:15. qui etiam si habuero quippiam iustum non respondebo sed meum iudicem deprecabor
I, who although I should have any just thing, would not answer, but would make supplication to my judge.
15. Whom, though I were righteous, yet would I not answer; I would make supplication to mine adversary.
9:15. And if I now have any justice, I will not respond, but will beseech my judge.
9:15. Whom, though I were righteous, [yet] would I not answer, [but] I would make supplication to my judge.
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
9:15: Though I were righteous - Though clear of all the crimes, public and secret, of which you accuse me, yet I would not dare to stand before his immaculate holiness. Man's holiness may profit man, but in the sight of the infinite purity of God it is nothing. Thus sung an eminent poet: -
"I loathe myself when God I see,And into nothing fall;
Content that thou exalted be,And Christ be all in all."
I would make supplication to my Judge - Though not conscious of any sin, I should not think myself thereby justified; but would, from a conviction of the exceeding breadth of the commandment, and the limited nature of my own perfection, cry out, "Cleanse thou me from secret faults!"
Albert Barnes: Notes on the Bible - 1834
9:15: Whom, though I were righteous - That is, if I felt the utmost confidence that I was righteous, yet, if God judged otherwise, and regarded me as a sinner, I would not reply to him, but would make supplication to him as a sinner. I would have so much confidence in him, and would feel that he was so much better qualified than I am to judge, and that I am so liable to be deceived, that I would come to him as a sinner, if he judged and declared me to be one, and would plead for pardon. The meaning is, that God is a much better judge of our character than we can possibly be, and that his regarding us as sinners is the highest proof that we are such, whatever may be our views to the contrary. This shows the extent of the confidence which Job had in God and is an indication of true piety. And it is founded in reason as well as in piety. Men often suppose that they are righteous, and yet they know that God adjudges otherwise, and regards them as sinners. He offers them pardon as sinners. He threatens to punish them as sinners. The question is, whether they shall act on their own feelings and judgment in the case, or on his? Shall they adhere obstinately to their views, and refuse to yield to God, or shall they act on the truth of his declarations? Now that Job was right in his views of the case, may appear from the following considerations.
(1) God knows the heart. He cannot be deceived; we may be. In nothing are we more liable to be deceived than in regard to our own character. We should, therefore, distrust our own judgment in this case, but we should never distrust God.
(2) God is infinitely benevolent, and will not judge unkindly. He has no wish to find us sinners; he will have no pleasure in making us out to be transgressors. A heart of infinite benevolence would prefer to find all people holy, and would look on every favorable circumstance in the case with all the kindness which it would deserve. No being would be so likely to make a favorable decision in our case as the infinitely benevolent God; none would so delight to find that we were free from the charge of guilt.
(3) God will act on his own views of our character, and not on ours; and it is prudent and wise, therefore, for us to act on his views now. He will judge us in the last day according to his estimate of our character, and not according to the estimate which we may form.
(4) At the same time, we cannot but accord with his views of our own character. Our reason and conscience tell us that we have violated his laws, and that we have no claim to his mercy. No man can persuade himself that he is wholly righteous; and being conscious of guilt, though in the slightest degree, he should make supplication to his Judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: though: Job 10:15; Co1 4:4
I would: Job 5:8, Job 8:5, Job 10:2, Job 22:27, Job 34:31, Job 34:32; Kg1 8:38, Kg1 8:39; Ch2 33:13; Jer 31:9; Dan 9:3, Dan 9:18
my judge: Job 23:7; Pe1 2:23
Job 9:16
Geneva 1599
9:15 Whom, though I were righteous, [yet] would I (k) not answer, [but] I would make supplication to my judge.
(k) Meaning, in his own opinion, signifying that man will sometimes flatter himself to be righteous which before God is an abomination.
John Gill
9:15 Whom, though I were righteous, yet would I not answer,.... This is not to be understood of the righteousness of his cause, that Job made no supposition of, but strongly asserted and determined to hold it fast as long as he lived; nor of his evangelic righteousness, the righteousness of faith he was acquainted with, even the righteousness of his living Redeemer, by which he knew he was, and should be, justified; and by which righteousness he could and did answer God, as every believer may, who, making mention of this righteousness, and of this only, such an one may plead the righteousness of Christ with God as his justifying one, and hold it up against all charges brought against him; yea, by presenting this to God by faith, he answers all the demands of the law of God, both with respect to the precepts and penalty of it, it being magnified and made honourable hereby, and all that the justice of God can require, and with which it is entirely satisfied; yea, this righteousness will answer to God for him in a time to come, in the last judgment: but Job speaks of his own legal and civil righteousness, as a good man, and a good magistrate; as the latter, he put on righteousness, and it clothed him; as the former, having grace, the root of the matter, in him, as he calls it, it taught him to live soberly, righteously, and godly; he was a man that feared God, and eschewed evil; and his sense is, that though he should so well behave in every respect, and so order his conversation aright before men that they could have nothing to lay to his charge, yet he would not bring such a righteousness before God, and pretend to answer him with it; for he knew that such a righteousness is no righteousness in the sight of God, in the eye of his law, and in the account of divine justice, being not only imperfect, but impure; not only rags, but filthy ones, attended with many sins, as well as imperfections; wherefore no good man will put his cause before God on such an issue, however he may before men; nay, Job seems to carry this point yet further, that though he had a sinless righteousness of his own, and were as righteous as Adam before his fall, or the holy angels in heaven, yet he would not insist upon such a righteousness before God, or pretend to answer him with it; for he knew that the inhabitants of the heavens, and so man in his paradise on earth, in his best estate, were not pure in his sight, but chargeable with folly and imperfection, in comparison of him: and when he says he could not "answer" him, his meaning is not that he would not answer to a question that was asked him, but that he would not answer him in a judicial way; that, if he should prefer a bill against him, he would not put in at answer to it, though he knew nothing by himself, and could not charge himself with anything wrong in thought, word, or deed; yet if God charged him with it, he would not reply against him, he would not contradict him, he would not answer again, or litigate the point with him, but give it up; because, though he might not know he had done any thing amiss, or there was imperfection in him, yet God, who was greater than his heart, and knows all things, is the heart searching and rein trying God, he knew better than he did, and therefore was determined to submit to him, and be set down by him what he was:
but I would make supplication to my Judge: that is, to God, the Judge of the whole earth; and who is particularly the Judge of his own people, their Patron and Defender, their Judge and Lawgiver, who will save them; for though he is a just God, and a righteous Judge, yet a Saviour; and it is one of the privileges of his people that they can come to him, not only as the God of all grace, and as their God and Father in Christ, but to him as to God the Judge of all, Heb 12:23; and lay their case before him, and entreat his protection; and this Job chose to do rather than contend with him; for by "supplication" prayer is meant, as it frequently is in both Testaments; and it signifies such prayer as consists of petitions for grace and mercy, or for things to be bestowed in a way of grace and mercy; not according to merit, but mercy; not for works of righteousness done, but through the favour and good will of God; and which prayer is put up in an humble supplicant manner, acknowledging a man's unworthiness, that he is not deserving of the least of mercies, nor expects any on account of any worth or worthiness in him, or his services; and in such a way a man prevails more with God, and is most likely to succeed, than by contending with him in a judicial way. Jacob had power with God and prevailed, but it was by weeping and supplication, see Hos 12:4; so Mr. Broughton reads the words,"my would crave pity of my Judge.''Some render it, "my adversary" (p), the opposite party in a court of judicature, whom he would not contest with, but supplicate, and in the way make up matters with him. Job seems resolved to take such a method Christ advises to in civil cases, Mt 5:24.
(p) "in jus me vocanti", Cocceius; "ei qui mecum judicatur", i.e. "parti meae adversae", Gussetius, p. 880.
John Wesley
9:15 Tho' - Though I were not conscious to myself of any sin. Would not - I durst not undertake to plead my cause against him; or maintain my integrity before him, because he knows me better than I know myself. Supplication - That he would judge favourably of me and my cause, and not according to the rigour of his justice.
Robert Jamieson, A. R. Fausset and David Brown
9:15 (Job 10:15). Though I were conscious of no sin, yet I would not dare to say so, but leave it to His judgment and mercy to justify me (1Cor 4:4).
9:169:16: Եւ եթէ կարդացից եւ անսասցէ՝ չհաւատամ թէ լուաւ իսկ ինձ.
16 Իսկ եթէ աղաղակեմ իրեն, ու լսի՝ հաւատալս էլ չի գալու, որ հէնց լսել է ինձ:
16 Եթէ ես զանիկա կանչէի ու ինծի պատասխան ալ տար, Պիտի չհաւատայի թէ անիկա իմ ձայնս լսած է։
Եւ եթէ կարդացից եւ անսասցէ` չհաւատամ թէ լուաւ իսկ ինձ:

9:16: Եւ եթէ կարդացից եւ անսասցէ՝ չհաւատամ թէ լուաւ իսկ ինձ.
16 Իսկ եթէ աղաղակեմ իրեն, ու լսի՝ հաւատալս էլ չի գալու, որ հէնց լսել է ինձ:
16 Եթէ ես զանիկա կանչէի ու ինծի պատասխան ալ տար, Պիտի չհաւատայի թէ անիկա իմ ձայնս լսած է։
zohrab-1805▾ eastern-1994▾ western am▾
9:169:16 Если бы я воззвал, и Он ответил мне, я не поверил бы, что голос мой услышал Тот,
9:16 ἐάν εαν and if; unless τε τε both; and καλέσω καλεω call; invite καὶ και and; even ὑπακούσῃ υπακουω listen to οὐ ου not πιστεύω πιστευω believe; entrust ὅτι οτι since; that εἰσακήκοέν εισακουω heed; listen to μου μου of me; mine
9:16 אִם־ ʔim- אִם if קָרָ֥אתִי qārˌāṯî קרא call וַֽ wˈa וְ and יַּעֲנֵ֑נִי yyaʕᵃnˈēnî ענה answer לֹֽא־ lˈō- לֹא not אַ֝אֲמִ֗ין ˈʔaʔᵃmˈîn אמן be firm כִּֽי־ kˈî- כִּי that יַאֲזִ֥ין yaʔᵃzˌîn אזן listen קֹולִֽי׃ qôlˈî קֹול sound
9:16. et cum invocantem exaudierit me non credo quod audierit vocem meamAnd if he should hear me when I call, I should not believe that he had heard my voice.
16. If I had called, and he had answered me; yet would I not believe that he hearkened unto my voice.
9:16. And if he should listen to me when I call, I would not believe that he had heard my voice.
9:16. If I had called, and he had answered me; [yet] would I not believe that he had hearkened unto my voice.
If I had called, and he had answered me; [yet] would I not believe that he had hearkened unto my voice:

9:16 Если бы я воззвал, и Он ответил мне, я не поверил бы, что голос мой услышал Тот,
9:16
ἐάν εαν and if; unless
τε τε both; and
καλέσω καλεω call; invite
καὶ και and; even
ὑπακούσῃ υπακουω listen to
οὐ ου not
πιστεύω πιστευω believe; entrust
ὅτι οτι since; that
εἰσακήκοέν εισακουω heed; listen to
μου μου of me; mine
9:16
אִם־ ʔim- אִם if
קָרָ֥אתִי qārˌāṯî קרא call
וַֽ wˈa וְ and
יַּעֲנֵ֑נִי yyaʕᵃnˈēnî ענה answer
לֹֽא־ lˈō- לֹא not
אַ֝אֲמִ֗ין ˈʔaʔᵃmˈîn אמן be firm
כִּֽי־ kˈî- כִּי that
יַאֲזִ֥ין yaʔᵃzˌîn אזן listen
קֹולִֽי׃ qôlˈî קֹול sound
9:16. et cum invocantem exaudierit me non credo quod audierit vocem meam
And if he should hear me when I call, I should not believe that he had heard my voice.
9:16. And if he should listen to me when I call, I would not believe that he had heard my voice.
9:16. If I had called, and he had answered me; [yet] would I not believe that he had hearkened unto my voice.
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
16-18. Умолять Бога можно, но нельзя рассчитывать, чтобы мольбы достигли цели. Господь в гневе поражает Иова (ст. 16), ни на минуту не дает отдохнуть ему от страданий. И если гнев неотвратим (ст. 13), то напрасны мольбы и создаваемая ими надежда на прощение.
Adam Clarke: Commentary on the Bible - 1831
9:16: If I had called, and he had answered - I could scarcely suppose, such is his majesty and such his holiness, that he could condescend to notice a being so mean, and in every respect so infinitely beneath his notice. These sentiments sufficiently confuted that slander of his friends, who said he was presumptuous, had not becoming notions of the majesty of God, and used blasphemous expressions against his sovereign authority.
Albert Barnes: Notes on the Bible - 1834
9:16: If I had called, and he had answered me - It is remarked by Schultens, that the expressions in these verses are all taken from courts of justice. If so, the meaning is, that even if Job should call the Almighty to a judicial action, and he should respond to him, and consent to submit the great question about his innocence, and about the justice of the divine dealings with him, to trial, yet that such was the distance between God and him, that he could not hope successfully to contend with him in the argument. He would, therefore, prostrate himself in a suppliant manner, and implore his mercy and compassion - submitting to him as having all power, and as being a just and righteous Sovereign.
Would I not believe - I cannot believe that he would enter into my complaint. He deals with me in a manner so severe; he acts toward me so much as a sovereign, that I have no reason to suppose that he would not continue to act toward me in the same way still.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: If I had: Psa 18:6, Psa 66:18-20, Psa 116:1, Psa 116:2
would I: Job 29:24; Exo 6:9; Jdg 6:13; Psa 126:1; Luk 24:41; Act 12:14-16
Job 9:17
Carl Friedrich Keil and Franz Delitzsch
9:16
16 If when I called He really answered,
I could not believe that He would hearken to me;
17 He would rather crush me in a tempest,
And only multiply my wounds without cause;
18 He would not suffer me to take my breath,
But would fill me with bitter things.
19 If it is a question of the strength of the strong - : "Behold here!"
And if of right - : "Who will challenge me?"
20 Where I in the right, my mouth must condemn me;
Were I innocent, He would declare me guilty.
The answer of God when called upon, i.e., summoned, is represented in Job 9:16 as an actual result (praet. followed by fut. consec.), therefore Job 9:16 cannot be intended to express: I could not believe that He answers me, but: I could not believe that He, the answerer, would hearken to me; His infinite exaltation would not permit such condescension. The אשׁר which follows, Job 9:17, signifies either quippe qui or quoniam; both shades of meaning are after all blended, as in Job 9:15. The question arises here whether שׁוף signifies conterere, or as cognate form with שׁאף, inhiare, - a question also of importance in the exposition of the Protevangelium. There are in all only three passages in which it occurs: here, Gen 3:15, and Ps 139:11. In Ps 139:11 the meaning conterere is unsuitable, but even the signification inhiare can only be adopted for want of a better: perhaps it may be explained by comparison with צעף, in the sense of obvelare, or as a denominative from נשׁף (the verb of which, נשׁף, is kindred to נשׁב, נשׁם, flare) in the signification obtenebrare. In Gen 3:15, if regarded superficially, the meaning inhiare and conterere are alike suitable, but the meaning inhiare deprives that utterance of God of its prophetic character, which has been recognised from the beginning; and the meaning conterere, contundere, is strongly supported by the translations. We decide in favour of this meaning also in the present passage, with the ancient translations (lxx ἐκτρίψῃ, Targ. מדקדּק, comminuens). Moreover, it is the meaning most generally supported by a comparison with the dialects, whereas the signification inhiare can only be sustained by comparison with שׁאף and the Arabic sâfa (to sniff, track by scent, to smell); besides, "to assail angrily" (Hirz., Ewald) is an inadmissible contortion of inhiare, which signifies in a hostile sense "to seize abruptly" (Schlottm.), properly to snatch, to desire to seize.
Translate therefore: He would crush me in a tempest and multiply (multiplicaret), etc., would not let me take breath (respirare), but (כּי, Ges. 155, 1, e. a.) fill me (ישׂבּיענּי, with Pathach with Rebia mugrasch) with bitter things (ממּררים, with Dag. dirimens, which gives the word a more pathetic expression). The meaning of Job 9:19 is that God stifles the attempt to maintain one's right in the very beginning by His being superior to the creature in strength, and not entering into a dispute with him concerning the right. הנּה (for הנּני as איּה, Job 15:23, for איּו): see, here I am, ready for the contest, is the word of God, similar to quis citare possit me (in Jer 49:19; Jer 50:44), which sounds as an echo of this passage. The creature must always be in the wrong, - a thought true in itself, in connection with which Job forgets that God's right in opposition to the creature is also always the true objective right. פּי, with suffix, accented to indicate its logical connection, as Job 15:6 : my own mouth.
(Note: Olshausen's conjecture, פּיו, lessens the difficulty in Is 34:16, but here it destroys the strong expression of the violence done to the moral consciousness.)
In ויּעקשׁני the Chirek of the Hiphil is shortened to a Sheva, as 1Kings 17:25; vid., Ges. 53, rem. 4. The subject is God, not "my mouth" (Schlottm.): supposing that I were innocent, He would put me down as one morally wrong and to be rejected.
Geneva 1599
9:16 If I (l) had called, and he had answered me; [yet] would I not believe that he had hearkened unto my voice.
(l) While I am in pain I cannot break forth into many inconveniences although I still know that God is just.
John Gill
9:16 If I had called, and he had answered me,.... Mr. Broughton reads the words, "if I cry, will he answer me?" as if Job had some doubt upon his mind whether God would vouchsafe to answer him, though he should make his supplication to him, as he proposed; seeing he had so sorely afflicted him, and still continued his hand upon him; or the words may be rendered, "though I have called, and he has answered" (q), in times past. Job was a praying person, he had often prayed to God in his closet, and in his family, for himself, and for his children, and for his friends, and he had found God to be a God hearing and answering prayer, but seems to question whether he would answer him now, if he did pray to him:
yet would I not believe that he had hearkened unto my voice, or "would hearken" (r), at this time, and under the present circumstances; or should he, the mercy would be so great, that he could hardly believe it; so sometimes through joy men cannot believe what they hear and see, as the apostles, when Christ appeared to them after his resurrection; or as it was with the Jews returned from Babylon, they were like them that dream, they could scarcely tell whether their deliverance was a real fact, or whether they only dreamed of it, see Lk 24:41; so Job intimates, that should he pray to God, and be heard and delivered, it would be so astonishing and transporting, that at first he should not be able to give credit to it; or, however, he should not believe that it was for his prayers and supplications, for any worth and value, virtue and efficacy, there was in them, that he was heard; but it must be purely for his mercy's sake, for the sake of the mediation of Christ, and because these prayers were the breathings of his own spirit: or else the sense is, that though he had heard and answered him formerly, when he prayed in a supplicating way, yet if he should contend with him in a judicial way, and insist upon his own righteousness, and present his supplication to God on that account, he could never expect to be heard; and, indeed, he could not believe he should be heard on any account, so long as his present sufferings lasted; which seems to be the sense of what follows, where he gives his reasons for such belief, or rather unbelief.
(q) "etiamsi clamavi et respondit mihi", Schmidt. (r) "quod exauditurus esset", Schmidt.
John Wesley
9:16 Yet - I could not believe that God had indeed granted my desire, because I am still full of the tokens of his displeasure; and therefore should conclude that it was but a pleasant dream, and not a real thing.
Robert Jamieson, A. R. Fausset and David Brown
9:16 would I not believe that he had hearkened unto my voice--who breaketh me (as a tree stripped of its leaves) with a tempest.
9:179:17: եւ ո՛չ միգով սատակեսցէ զիս։ Բազո՛ւմ են հարուածք զոր արար ինձ տարապարտուց[9156]. [9156] Ոմանք. Սատակիցէ. զի բազում են։
17 Փոթորիկով չի ոչնչացնելու ինձ: Բազում են հարուածները, որ ինձ զուր տեղը հասցրել է. ինձ հանգիստ էլ չի տալիս:
17 Որովհետեւ փոթորիկով զիս ճնշեց Ու առանց պատճառի իմ վէրքերս աւելցուց։
Եւ որ միգով սատակեսցէ զիս. բազում են հարուածք զոր արար ինձ տարապարտուց:

9:17: եւ ո՛չ միգով սատակեսցէ զիս։ Բազո՛ւմ են հարուածք զոր արար ինձ տարապարտուց[9156].
[9156] Ոմանք. Սատակիցէ. զի բազում են։
17 Փոթորիկով չի ոչնչացնելու ինձ: Բազում են հարուածները, որ ինձ զուր տեղը հասցրել է. ինձ հանգիստ էլ չի տալիս:
17 Որովհետեւ փոթորիկով զիս ճնշեց Ու առանց պատճառի իմ վէրքերս աւելցուց։
zohrab-1805▾ eastern-1994▾ western am▾
9:179:17 Кто в вихре разит меня и умножает безвинно мои раны,
9:17 μὴ μη not γνόφῳ γνοφος gloom με με me ἐκτρίψῃ εκτριβω much; many δέ δε though; while μου μου of me; mine τὰ ο the συντρίμματα συντριμμα fracture πεποίηκεν ποιεω do; make διὰ δια through; because of κενῆς κενος hollow; empty
9:17 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בִּ bi בְּ in שְׂעָרָ֥ה śᵊʕārˌā שְׂעָרָה storm יְשׁוּפֵ֑נִי yᵊšûfˈēnî שׁוף snatch וְ wᵊ וְ and הִרְבָּ֖ה hirbˌā רבה be many פְצָעַ֣י fᵊṣāʕˈay פֶּצַע bruise חִנָּֽם׃ ḥinnˈām חִנָּם in vain
9:17. in turbine enim conteret me et multiplicabit vulnera mea etiam sine causaFor he shall crush me in a whirlwind, and multiply my wounds even without cause.
17. For he breaketh me with a tempest, and multiplieth my wounds without cause.
9:17. For he will crush me in a whirlwind and multiply my wounds, even without cause.
9:17. For he breaketh me with a tempest, and multiplieth my wounds without cause.
For he breaketh me with a tempest, and multiplieth my wounds without cause:

9:17 Кто в вихре разит меня и умножает безвинно мои раны,
9:17
μὴ μη not
γνόφῳ γνοφος gloom
με με me
ἐκτρίψῃ εκτριβω much; many
δέ δε though; while
μου μου of me; mine
τὰ ο the
συντρίμματα συντριμμα fracture
πεποίηκεν ποιεω do; make
διὰ δια through; because of
κενῆς κενος hollow; empty
9:17
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בִּ bi בְּ in
שְׂעָרָ֥ה śᵊʕārˌā שְׂעָרָה storm
יְשׁוּפֵ֑נִי yᵊšûfˈēnî שׁוף snatch
וְ wᵊ וְ and
הִרְבָּ֖ה hirbˌā רבה be many
פְצָעַ֣י fᵊṣāʕˈay פֶּצַע bruise
חִנָּֽם׃ ḥinnˈām חִנָּם in vain
9:17. in turbine enim conteret me et multiplicabit vulnera mea etiam sine causa
For he shall crush me in a whirlwind, and multiply my wounds even without cause.
9:17. For he will crush me in a whirlwind and multiply my wounds, even without cause.
9:17. For he breaketh me with a tempest, and multiplieth my wounds without cause.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:17: He breaketh me with a tempest - The Targum, Syriac, and Arabic have this sense: He powerfully smites even every hair of my head and multiplies my wounds without cause. That is, There is no reason known to myself, or to any man, why I should be thus most oppressively afflicted. It is, therefore, cruel, and inconsequent to assert that I suffer for my crimes.
Albert Barnes: Notes on the Bible - 1834
9:17: For he breaketh me - He is overwhelming me with a tempest; that is, with the storms of wrath. He shows me no mercy. The idea seems to be, that God acted toward him not as a judge determining matters by rule of law, but as a sovereign - determining them by his own will. If it were a matter of law; if he could come before him as a judge, and maintain his cause there; if the case could be fairly adjudicated whether he deserved the calamities that came upon him, he would be willing to enter into such a trial. But where the matter was determined solely by will, and God acted as a sovereign, doing as he pleased, and giving no account of his matters to anyone, then it would be useless to argue the cause. He would not know what to expect, or understand the principles on which an adjudication would be made. It is true that God acts as a sovereign, but he does not act without reference to law. He dispenses his favors and his judgments as he pleases, but he violates none of the rules of right. The error of Job was the common error which people commit, that if God acts as a sovereign, he must of course act regardless of law, and that it is vain to plead with him or try to please him. But sovereignty is not necessarily inconsistent with respect for law; and He who presides with the most absolute power over the universe, is He who is most directed by the rule of right. In Him sovereignty and law coincide; and to come to Him as a sovereign, is to come with the assurance that supreme rectitude will be done.
And multiplieth my wounds without cause - That is, without sufficient reason. This is in accordance with the views which Job had repeatedly expressed. The main ground of his complaint was, that his sufferings were disproportionate to his faults.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: For he: Job 16:14; Psa 29:5, Psa 42:7, Psa 83:15; Isa 28:17; Jer 23:19; Eze 13:13; Mat 7:27, Mat 12:20
multiplieth: Job 1:14-19, Job 2:7, Job 2:13
without cause: Job 2:3, Job 16:17, Job 34:6; Psa 25:3; Joh 9:3, Joh 15:25
Job 9:18
Geneva 1599
9:17 For he breaketh me with a tempest, and multiplieth my wounds (m) without cause.
(m) I am not able to feel my sins so great, as I feel the weight of his plagues; and this he speaks to condemn his dullness and to justify God.
John Gill
9:17 For he breaketh me with a tempest,.... Which rises suddenly, comes powerfully, and carries all before it irresistibly; hereby signifying the nature of his present sore afflictions, which came upon him at once, pressed him down, and utterly destroyed him, against which there was no standing: perhaps he may have some reference to the storm of wind that blew down the house, by which his children were destroyed. Schultens renders it, "a burning tempest" (s), such as is common in the eastern countries, which Thevenot (t) often makes mention of; which kills a man at once, and his flesh becomes as black as a coal, and comes off of his bones, and is plucked off by the hand that would lift him up; with which a man is broken to pieces indeed, to which Job may allude:
and multiplieth my wounds without cause; referring, it may be, to the many boils and ulcers upon his body; though it may also respect the multiplicity of ways in which he had wounded or afflicted him, in his person, in his family, and in his substance, and which he says was done "without cause"; not without a cause or reason in God, who does nothing without one, though it may not be known to men; particularly in afflicting men, it is not without cause or reason; it he punishes men, it is for sin; if he rebukes and chastises his people, it is for their transgressions; to bring them to a sense of them, to humble them for them, to bring them off from them, or to prevent them, or purge them away, and to try their graces, wean them from the world, and fit them for himself: but Job's afflictions were without any such cause intimated by his friends; it was not hypocrisy, nor any notorious sin or sins he had been guilty of, and secretly lived and indulged himself in, as they imagined. Job here suggests his innocence, which he always insisted upon, and refers his afflictions to the sovereign will of God, and to some hidden cause in his own breast, unknown to himself and others: however, so long as he dealt with him after this manner, he could not believe his prayers were heard by him.
(s) "in turbine ardenti", Schultens. (t) Travels, par. 2. B. 1. c. 12. p. 54. B. 3. c. 5. p. 135.
John Wesley
9:17 Breaketh - Unexpectedly, violently, and irrecoverably. Cause - Not simply without any desert of his, but without any special cause of such singular afflictions; and peculiar and extraordinary guilt, such as his friends charged him with.
9:189:18: եւ ո՛չ տայ ինձ հանգչել. եւ լցոյց զիս դառնութեամբ[9157]. [9157] Ոմանք. Զի լցոյց զիս դառնու՛՛։
18 Դառնութեամբ է լցրել ինձ.
18 Զիս չի թողուր որ շունչ առնեմ, Հապա դառնութեամբ զիս կը լեցնէ։
Ոչ տայ ինձ հանգչել. զի լցոյց զիս դառնութեամբ:

9:18: եւ ո՛չ տայ ինձ հանգչել. եւ լցոյց զիս դառնութեամբ[9157].
[9157] Ոմանք. Զի լցոյց զիս դառնու՛՛։
18 Դառնութեամբ է լցրել ինձ.
18 Զիս չի թողուր որ շունչ առնեմ, Հապա դառնութեամբ զիս կը լեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:189:18 не дает мне перевести духа, но пресыщает меня горестями.
9:18 οὐκ ου not ἐᾷ εαω allow; let γάρ γαρ for με με me ἀναπνεῦσαι αναπνεω fill in; fill up δέ δε though; while με με me πικρίας πικρια bitterness
9:18 לֹֽא־ lˈō- לֹא not יִ֭תְּנֵנִי ˈyittᵊnēnî נתן give הָשֵׁ֣ב hāšˈēv שׁוב return רוּחִ֑י rûḥˈî רוּחַ wind כִּ֥י kˌî כִּי that יַ֝שְׂבִּעַ֗נִי ˈyaśbiʕˈanî שׂבע be sated מַמְּרֹרִֽים׃ mammᵊrōrˈîm מַמְּרֹורִים bitterness
9:18. non concedit requiescere spiritum meum et implet me amaritudinibusHe alloweth not my spirit to rest, and he filleth me with bitterness.
18. He will not suffer me to take my breath, but filleth me with bitterness.
9:18. He does not permit my spirit to rest, and he fills me with bitterness.
9:18. He will not suffer me to take my breath, but filleth me with bitterness.
He will not suffer me to take my breath, but filleth me with bitterness:

9:18 не дает мне перевести духа, но пресыщает меня горестями.
9:18
οὐκ ου not
ἐᾷ εαω allow; let
γάρ γαρ for
με με me
ἀναπνεῦσαι αναπνεω fill in; fill up
δέ δε though; while
με με me
πικρίας πικρια bitterness
9:18
לֹֽא־ lˈō- לֹא not
יִ֭תְּנֵנִי ˈyittᵊnēnî נתן give
הָשֵׁ֣ב hāšˈēv שׁוב return
רוּחִ֑י rûḥˈî רוּחַ wind
כִּ֥י kˌî כִּי that
יַ֝שְׂבִּעַ֗נִי ˈyaśbiʕˈanî שׂבע be sated
מַמְּרֹרִֽים׃ mammᵊrōrˈîm מַמְּרֹורִים bitterness
9:18. non concedit requiescere spiritum meum et implet me amaritudinibus
He alloweth not my spirit to rest, and he filleth me with bitterness.
9:18. He does not permit my spirit to rest, and he fills me with bitterness.
9:18. He will not suffer me to take my breath, but filleth me with bitterness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:18: He will not suffer me to take my breath - I have no respite in my afflictions; I suffer continually in my body, and my mind is incessantly harassed.
Albert Barnes: Notes on the Bible - 1834
9:18: He will not suffer me to take my breath; - see the notes at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: will not: Job 7:19; Psa 39:13, Psa 88:7, Psa 88:15-18; Lam 3:3, Lam 3:18
filleth me: Job 3:20; Lam 3:15, Lam 3:19; Heb 12:11
Job 9:19
John Gill
9:18 He will not suffer me to take my breath,.... Which some think refers to Job's disease, which was either an asthma, or a quinsy in his throat, which occasioned great difficulty in breathing: I should rather think the allusion is to the hot burning winds in those countries before mentioned, which sometimes blew so strongly as almost to take away a man's breath; so the above traveller (u) reports, that between Suez and Cairo (in Egypt) they had for a day's time and more so hot a wind, that they were forced to turn their backs to it, to take a little breath. The design of Job is to show, that his afflictions were continued, and were without any intervals; they were repeated so fast, and came so thick upon him, one after another, that he had no breathing time; the import of the phrase is the same with that in Job 7:19,
but filleth me with bitterness; to the full, to satiety, to loathing, as a man may be with a bitter potion, with wormwood drink, and water of gall, with bitter afflictions comparable to such, whereby Job's life was embittered to him, see Jer 9:15.
(u) Travels. par. 1. B. 2. c. 34. p. 177.
John Wesley
9:18 Breath - My pains are continual, and I have not so much as a breathing time free from them.
9:199:19: քանզի հզօր է՝ բռնանայ. իսկ արդ ո՞ իցէ, որ դատաստանի նորա կայցէ հակառակ[9158]։ [9158] Ոմանք. Ո՛ է, որ դատաստանի։
19 քանի որ հզօր է՝ բռնանում է: Եւ հիմա այն ո՞վ է, որ նրա դատաստանին հակառակ կը կանգնի:
19 Եթէ զօրութիւն փնտռուի, ահա անիկա զօրաւոր է, Իսկ՝ եթէ արդարութիւն՝ ո՞վ զիս ատեանը պիտի կանչէ*։
[100]քանզի հզօր է` բռնանայ, իսկ արդ ո՞ իցէ, որ դատաստանի նորա կայցէ հակառակ:

9:19: քանզի հզօր է՝ բռնանայ. իսկ արդ ո՞ իցէ, որ դատաստանի նորա կայցէ հակառակ[9158]։
[9158] Ոմանք. Ո՛ է, որ դատաստանի։
19 քանի որ հզօր է՝ բռնանում է: Եւ հիմա այն ո՞վ է, որ նրա դատաստանին հակառակ կը կանգնի:
19 Եթէ զօրութիւն փնտռուի, ահա անիկա զօրաւոր է, Իսկ՝ եթէ արդարութիւն՝ ո՞վ զիս ատեանը պիտի կանչէ*։
zohrab-1805▾ eastern-1994▾ western am▾
9:199:19 Если {действовать} силою, то Он могуществен; если судом, кто сведет меня с Ним?
9:19 ὅτι οτι since; that μὲν μεν first of all γὰρ γαρ for ἰσχύι ισχυς force κρατεῖ κρατεω seize; retain τίς τις.1 who?; what? οὖν ουν then κρίματι κριμα judgment αὐτοῦ αυτος he; him ἀντιστήσεται ανθιστημι resist
9:19 אִם־ ʔim- אִם if לְ lᵊ לְ to כֹ֣חַ ḵˈōₐḥ כֹּחַ strength אַמִּ֣יץ ʔammˈîṣ אַמִּיץ strong הִנֵּ֑ה hinnˈē הִנֵּה behold וְ wᵊ וְ and אִם־ ʔim- אִם if לְ֝ ˈl לְ to מִשְׁפָּ֗ט mišpˈāṭ מִשְׁפָּט justice מִ֣י mˈî מִי who יֹועִידֵֽנִי׃ yôʕîḏˈēnî יעד appoint
9:19. si fortitudo quaeritur robustissimus est si aequitas iudicii nemo pro me audet testimonium dicereIf strength be demanded, he is most strong: if equity of judgment, no man dare bear witness for me.
19. If of the strength of the mighty, lo, ! and if of judgment, who will appoint me a time?
9:19. If strength is sought, he is most strong; if equity in judgment, no one would dare to give testimony for me.
9:19. If [I speak] of strength, lo, [he is] strong: and if of judgment, who shall set me a time [to plead]?
If [I speak] of strength, lo, [he is] strong: and if of judgment, who shall set me a time:

9:19 Если {действовать} силою, то Он могуществен; если судом, кто сведет меня с Ним?
9:19
ὅτι οτι since; that
μὲν μεν first of all
γὰρ γαρ for
ἰσχύι ισχυς force
κρατεῖ κρατεω seize; retain
τίς τις.1 who?; what?
οὖν ουν then
κρίματι κριμα judgment
αὐτοῦ αυτος he; him
ἀντιστήσεται ανθιστημι resist
9:19
אִם־ ʔim- אִם if
לְ lᵊ לְ to
כֹ֣חַ ḵˈōₐḥ כֹּחַ strength
אַמִּ֣יץ ʔammˈîṣ אַמִּיץ strong
הִנֵּ֑ה hinnˈē הִנֵּה behold
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לְ֝ ˈl לְ to
מִשְׁפָּ֗ט mišpˈāṭ מִשְׁפָּט justice
מִ֣י mˈî מִי who
יֹועִידֵֽנִי׃ yôʕîḏˈēnî יעד appoint
9:19. si fortitudo quaeritur robustissimus est si aequitas iudicii nemo pro me audet testimonium dicere
If strength be demanded, he is most strong: if equity of judgment, no man dare bear witness for me.
9:19. If strength is sought, he is most strong; if equity in judgment, no one would dare to give testimony for me.
9:19. If [I speak] of strength, lo, [he is] strong: and if of judgment, who shall set me a time [to plead]?
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
19-20. Нельзя и заставить Бога внять мольбам: всемогущество не поддается давлению слабого человека. Елифаз советовал Иову передать свое дело Богу (V:8). Но, во-первых, никто не в состоянии принудить всемогущего Господа войти в его обсуждение. Во-вторых, если бы суд и состоялся, то его результаты были бы неблагоприятны для Иова. Самооправдание Иова премудрый Бог превратит в обвинение. Если даже он и сумеет оправдаться, доказать свою невинность, то и тогда не отвращающий своего гнева Господь объявит его виновным; и подобному приговору всемогущего Бога Иов должен будет подчиниться.
Adam Clarke: Commentary on the Bible - 1831
9:19: If I speak of strength, lo, he is strong - Human wisdom, power, and influence avail nothing before him.
Who shall set me a time - מי יועידני mi yoideni, "Who would be a witness for me?" or, Who would dare to appear in my behalf? Almost all the terms in this part of the speech of Job,24, are forensic or juridical, and are taken from legal processes and pleadings in their gates or courts of justice.
Albert Barnes: Notes on the Bible - 1834
9:19: If I speak of strength, lo, he is strong - There has been a considerable variety in the interpretation of this passage. The meaning seems to be this. It refers to a judicial contest, and Job is speaking of the effect if he and God were to come to a trial, and the cause were to be settled before judges. He is urging reasons why he would have no hope of success in such a case. He says, therefore, "If the matter pertained only to strength, or if it were to be determined by strength, lo, he is more mighty than I am, and I could have no hope of success in such a controversy: and if the controversy was one of judgment, that is, of justice or right, I have no one to manage my cause - no one that could cope with him in the pleadings - no one who could equal him in setting forth my arguments, or presenting my side of the case. It would, therefore, be wholly an unequal contest, where I could have no hope of success; and I am unwilling to engage in such a controversy or trial with God. My interest, my duty, and the necessity of the case, require me to submit the case without argument, and I will not attempt to plead with my Maker." That there was a lack of right feeling in this, must be apparent to all.
There was evidently the secret belief that God had dealt with him severely; that he had gone beyond his deserts in indicting pain on him, and that he was under a necessity of submitting not so much to justice and right as to mere power and sovereignty. But who has not had something of this feeling when deeply afflicted? And yet who, when he has had it, has not felt that it was far from being what it should be? Our feeling should be, "we deserve all that we suffer, and more than we have yet endured. God is a sovereign; but He is right. Though he afflicts us much, and others little, yet it is not because he is unjust, but because he sees that there is some good reason why we should suffer. That reason may be seen yet by us, but if not, we should never doubt that it exists."
Who shall set me a time to plead? - Noyes renders this, "Who shall summon me to trial?" Dr. Good, "Who should become a witness for me?" The sense is, "Who would summon witnesses for me? If it was a mere trial of strength, God is too mighty for me; if it were a question of justice, who would compel witnesses to come on my side? Who could make them willing to appear against God, and to bear testimony for me in a controversy with the Almighty?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: he is strong: Job 9:4, Job 36:17-19, Job 40:9, Job 40:10; Psa 62:11; Mat 6:13; Co1 1:25, Co1 10:22
who shall: Job 9:32, Job 9:33, Job 31:35, Job 33:5-7
Job 9:20
Geneva 1599
9:19 If [I speak] of strength, lo, [he is] (n) strong: and if of judgment, who shall set me a time [to plead]?
(n) After he has accused his own weakness, he continues to justify God and his power.
John Gill
9:19 If I speak of strength, lo, he is strong,.... Or think of it, or betake myself to that, and propose to carry my point by mere force, as some men do by dint of power and authority they are possessed of; alas! there is nothing to be done this way; I am a poor, weak, feeble creature in body, mind, and estate; I am not able to contend with so powerful an antagonist on any account, in any way: God is strong, he is the "most strong" (w), as some render it; he is mighty, is the Almighty; the weakness of God is stronger than men; there is no disputing with God upon the foot of strength:
and if of judgment, who shall set me a time to plead? If I think and propose to put things upon the foot of justice, to have the cause between us issued in that way, I cannot expect to succeed by right, any more than by might; he is so strictly just and holy, that no righteousness and holiness of, mine can stand before him; he is God, and I a man, and therefore not fit to come together in judgment; and he a pure and holy Being, just and true, and without iniquity, and I a sinful polluted creature; and besides, there is none superior to him, that I can appeal unto, none that can appoint a place, or fix a time, for the hearing of the cause between us, or that can preside in judgment and determine the matter in controversy; nay, there is not one among the creatures that can be a daysman, an arbiter or umpire; yea not one that can be so much as employed as council, that can take the cause in hand, and plead it, and be a patron for me, and defender of me; so that, let me take what course I will, I am sure to be nonsuited and worsted, see Jer 49:19.
(w) "robustissimus est", V. L.
John Wesley
9:19 If - If my cause were to be decided by power. Is Strong - Stronger than I. Judgment - If I would contend with him in a way of right. Who - There is no superior judge that can summon him and me together.
Robert Jamieson, A. R. Fausset and David Brown
9:19 UMBREIT takes these as the words of God, translating, "What availeth the might of the strong?" "Here (saith he) behold! what availeth justice? Who will appoint me a time to plead?" (So Jer 49:19). The last words certainly apply better to God than to Job. The sense is substantially the same if we make "me" apply to Job. The "lo!" expresses God's swift readiness for battle when challenged.
9:209:20: Իսկ եթէ իցեմ եւս արդար՝ սակայն բերան իմ ամպարշտեսցէ. եւ եթէ իցեմ անարատ՝ կամակո՛ր գտանիցիմ։
20 Եթէ արդար լինեմ, բերանս ինձ ամբարիշտ կը դարձնի, անարատ լինեմ՝ կամակոր կը դառնամ:
20 Եթէ անձս արդարացնեմ, իմ բերանս զիս կը դատապարտէ. Եթէ զիս անմեղադրելի երեւցնեմ, զիս յանցաւոր կը հանէ։
Իսկ եթէ իցեմ եւս արդար, սակայն բերան իմ ամպարշտեսցէ. եւ եթէ իցեմ անարատ, կամակոր գտանիցիմ:

9:20: Իսկ եթէ իցեմ եւս արդար՝ սակայն բերան իմ ամպարշտեսցէ. եւ եթէ իցեմ անարատ՝ կամակո՛ր գտանիցիմ։
20 Եթէ արդար լինեմ, բերանս ինձ ամբարիշտ կը դարձնի, անարատ լինեմ՝ կամակոր կը դառնամ:
20 Եթէ անձս արդարացնեմ, իմ բերանս զիս կը դատապարտէ. Եթէ զիս անմեղադրելի երեւցնեմ, զիս յանցաւոր կը հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:209:20 Если я буду оправдываться, то мои же уста обвинят меня; {если} я невинен, то Он призн{а}ет меня виновным.
9:20 ἐὰν εαν and if; unless γὰρ γαρ for ὦ ειμι be δίκαιος δικαιος right; just τὸ ο the στόμα στομα mouth; edge μου μου of me; mine ἀσεβήσει ασεβεω irreverent ἐάν εαν and if; unless τε τε both; and ὦ ειμι be ἄμεμπτος αμεμπτος faultless σκολιὸς σκολιος warped; crooked ἀποβήσομαι αποβαινω step off; step away
9:20 אִם־ ʔim- אִם if אֶ֭צְדָּק ˈʔeṣdoq צדק be just פִּ֣י pˈî פֶּה mouth יַרְשִׁיעֵ֑נִי yaršîʕˈēnî רשׁע be guilty תָּֽם־ tˈām- תָּם complete אָ֝֗נִי ˈʔˈānî אֲנִי i וַֽ wˈa וְ and יַּעְקְשֵֽׁנִי׃ yyaʕqᵊšˈēnî עקשׁ crook
9:20. si iustificare me voluero os meum condemnabit me si innocentem ostendere pravum me conprobabitIf I would justify myself, my own mouth shall condemn me: if I would shew myself innocent, he shall prove me wicked.
20. Though I be righteous, mine own mouth shall condemn me: though I be perfect, it shall prove me perverse.
9:20. If I wanted to justify myself, my own mouth will condemn me; if I would reveal my innocence, he would prove me depraved.
9:20. If I justify myself, mine own mouth shall condemn me: [if I say], I [am] perfect, it shall also prove me perverse.
If I justify myself, mine own mouth shall condemn me: [if I say], I [am] perfect, it shall also prove me perverse:

9:20 Если я буду оправдываться, то мои же уста обвинят меня; {если} я невинен, то Он призн{а}ет меня виновным.
9:20
ἐὰν εαν and if; unless
γὰρ γαρ for
ειμι be
δίκαιος δικαιος right; just
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
ἀσεβήσει ασεβεω irreverent
ἐάν εαν and if; unless
τε τε both; and
ειμι be
ἄμεμπτος αμεμπτος faultless
σκολιὸς σκολιος warped; crooked
ἀποβήσομαι αποβαινω step off; step away
9:20
אִם־ ʔim- אִם if
אֶ֭צְדָּק ˈʔeṣdoq צדק be just
פִּ֣י pˈî פֶּה mouth
יַרְשִׁיעֵ֑נִי yaršîʕˈēnî רשׁע be guilty
תָּֽם־ tˈām- תָּם complete
אָ֝֗נִי ˈʔˈānî אֲנִי i
וַֽ wˈa וְ and
יַּעְקְשֵֽׁנִי׃ yyaʕqᵊšˈēnî עקשׁ crook
9:20. si iustificare me voluero os meum condemnabit me si innocentem ostendere pravum me conprobabit
If I would justify myself, my own mouth shall condemn me: if I would shew myself innocent, he shall prove me wicked.
9:20. If I wanted to justify myself, my own mouth will condemn me; if I would reveal my innocence, he would prove me depraved.
9:20. If I justify myself, mine own mouth shall condemn me: [if I say], I [am] perfect, it shall also prove me perverse.
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
9:20: If I justify myself - God must have some reason for his conduct towards me; I therefore do not pretend to justify myself; the attempt to do it would be an insult to his majesty and justice. Though I am conscious of none of the crimes of which you accuse me; and know not why he contends with me; yet he must have some reason, and that reason he does not choose to explain.
Albert Barnes: Notes on the Bible - 1834
9:20: If I justify myself, mine own mouth shall condemn me - That is, referring still to the form of a judicial trial, if I should undertake to manage my own cause, I should lay myself open to condemnation even in my argument on the subject, and should show that I was far from the perfection which I had undertaken to maintain. By passionate expressions; by the language of complaint and murmuring; by a want of suitable Rev_erence; by showing my ignorance of the principles of the divine government; by arguments unsound and based on false positions; or by contradictions and self-refutations, I should show that my position was untenable, and that God was right in charging me with guilt. In some or in all of these ways Job felt, probably, that in an argument before God he would be self-condemned, and that even an attempt to justify himself, or to prove that he was innocent, would prove that he was guilty. And is it not always so? Did a man ever yet undertake to repel the charges of guilt brought against him by his Maker, and to prove that he was innocent, in which he did not himself show the truth of what he was denying? Did not his false views of God and of his law; his passion, complaining, and irRev_erence; his unwillingness to admit the force of the palpable considerations urged to prove that he was guilty, demonstrate that he was at heart a sinner, and that he was insubmissive and rebellious? The very attempt to enter into such an argument against God, shows that the heart is not right; and the manner in which such an argument is commonly conducted demonstrates that he who does it is sinful.
If I say, I am perfect - Should I attempt to maintain such an argument, the very attempt would prove that my heart is perverse and evil. It would do this because God had adjudged the contrary, and because such an effort would show an insubmissive and a proud heart. This passage shows that Job did not regard himself as a man absolutely free from sin. He was indeed said to be "perfect and upright;" but this verse proves that that testimony in regard to him was not inconsistent with his consciousness of guilt. See the notes at that verse. And is not the claim to absolute perfection in this world always a proof that the heart is perverse? Does not the very setting up of such a claim in fact indicate a pride of heart, a self-satisfaction, and an ignorance of the true state of the soul, which is full demonstration that the heart is far from being perfect? God adjudges man to be exceedingly sinful; and if I do not mistake the meaning of the Scriptures, this is his testimony of every human heart - totally until renewed - partially ever onward until death. If this be the account in the Scriptures, then the claim to absolute perfection is prima facie, if not full proof, that the heart is in some way perverse. It has come to a different conclusion from that of God. It sets up an argument against him - and there can be no more certain proof of a lack of perfection than such an attempt. There is in this verse an energy in the original which is very feebly conveyed by our translation. It is the language of strong and decided indignation at the very idea of asserting that he was perfect. תם אני tâ m 'ă nı̂ y - "perfect I!" or, "I perfect! The thought is absurd! It can only prove that I am perverse to attempt to set up any such claim!" Stuhlman renders this,
"However good I may be, I must condemn myself;
However free from guilt, I must call myself evil:"
And explains it as meaning, "God can through the punishments which he inflicts constrain me to confess, against the clear consciousness of my innocence, that I am guilty."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: justify: Job 9:2, Job 4:17, Job 32:1, Job 32:2; Psa 130:3, Psa 143:2; Luk 10:29, Luk 16:15
mine: Job 15:5, Job 15:6, Job 34:35, Job 35:16; Pro 10:19; Isa 6:5; Mat 12:36, Mat 12:37; Jam 3:2
I am perfect: Job 1:1; Phi 3:12-15
it shall: Job 33:8-13; Pro 17:20; Ti1 6:5
Job 9:21
Geneva 1599
9:20 If I justify myself, mine own mouth shall condemn me: (o) [if I say], I [am] perfect, it shall also prove me perverse.
(o) If I stood in my own defence yet God would have just cause to condemn me if he examined my heart and conscience.
John Gill
9:20 If I justify myself,.... Seek for justification by his own righteousness, trust in himself that he was righteous, say that he was so, and pronounce himself a righteous man, what would it signify?
mine own mouth shall condemn me; the words of it being sinful, vain, idle, and frothy; and if a man is to be justified, and condemned by his words, he may be sure of the latter: indeed, "if any man offend not in word, the same is a perfect man", Jas 3:2; but let a man be as careful as he can, and keep ever such a guard upon his lips, such is the imperfection of human nature, that, though a Moses, he will speak unadvisedly with his lips, at one time or another, and in many things will offend; which would be his condemnation, if there was no other way to secure from it; nay, for a sinful man to justify himself, or to say that he is a righteous man by his own righteousness, and insist upon this before God, if he is tried upon it he must be condemned; yea, saying he is so is a falsehood, abominable to God, and enough to condemn him; and besides, a man that knows himself, as Job did, must be conscious of much sin within him, however externally righteous he may be before men; so that, should he say he was righteous, his conscience would speak, or cause his mouth to speak and contradict and condemn him:
if I say, I am perfect; not in an evangelical sense, as he was; but in a legal sense, so as to be free from sin, which no man that is perfect in a Gospel sense is; as Noah, Jacob, David, and others, who were so, yet not without sin; if therefore a man should assert this, he would not say that which was right, but what was perverse, as might be proved:
Tit shall also prove me perverse; to be a wicked man; either he, God, shall prove, or it, his mouth, as in the preceding clause; for to say this is to tell a lie, which to do is perverseness, see 1Jn 1:8.
John Wesley
9:20 Justify - If I plead against God mine own righteousness and innocency.
Robert Jamieson, A. R. Fausset and David Brown
9:20 it-- (Job 15:6; Lk 19:22); or "He," God.
9:219:21: Զի եթէ ամպարշտեցի յանձն իմ՝ ո՛չ գիտեմ. բայց զի բառնան յինէն կեանք իմ[9159]։ [9159] Ոսկան. Զի եթէ ամբարշտիցի անձն իմ։ Ոմանք. Բառնան յերկրէ կե՛՛։
21 Իսկ եթէ հոգով մեղանչել եմ՝ չգիտեմ. գիտեմ միայն, որ կեանքս խլում են ինձանից:
21 Եթէ զիս կատարեալ երեւցնեմ, իմ անձս չեմ ճանչնար, Իմ կեանքս կ’արհամարհեմ։
[101]Զի եթէ ամպարշտեցի յանձն իմ` ոչ գիտեմ, բայց զի բառնան յինէն կեանք իմ:

9:21: Զի եթէ ամպարշտեցի յանձն իմ՝ ո՛չ գիտեմ. բայց զի բառնան յինէն կեանք իմ[9159]։
[9159] Ոսկան. Զի եթէ ամբարշտիցի անձն իմ։ Ոմանք. Բառնան յերկրէ կե՛՛։
21 Իսկ եթէ հոգով մեղանչել եմ՝ չգիտեմ. գիտեմ միայն, որ կեանքս խլում են ինձանից:
21 Եթէ զիս կատարեալ երեւցնեմ, իմ անձս չեմ ճանչնար, Իմ կեանքս կ’արհամարհեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:219:21 Невинен я; не хочу знать души моей, презираю жизнь мою.
9:21 εἴτε ειτε whether γὰρ γαρ for ἠσέβησα ασεβεω irreverent οὐκ ου not οἶδα οιδα aware τῇ ο the ψυχῇ ψυχη soul πλὴν πλην besides; only ὅτι οτι since; that ἀφαιρεῖταί αφαιρεω take away μου μου of me; mine ἡ ο the ζωή ζωη life; vitality
9:21 תָּֽם־ tˈām- תָּם complete אָ֭נִי ˈʔānî אֲנִי i לֹֽא־ lˈō- לֹא not אֵדַ֥ע ʔēḏˌaʕ ידע know נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul אֶמְאַ֥ס ʔemʔˌas מאס retract חַיָּֽי׃ ḥayyˈāy חַיִּים life
9:21. etiam si simplex fuero hoc ipsum ignorabit anima mea et taedebit me vitae meaeAlthough I should be simple, even this my soul shall be ignorant of, and I shall be weary of my life.
21. I am perfect; I regard not myself; I despise my life.
9:21. And if I now became simple, my soul would be ignorant even of this, and my life would weary me.
9:21. [Though] I [were] perfect, [yet] would I not know my soul: I would despise my life.
Though I [were] perfect, [yet] would I not know my soul: I would despise my life:

9:21 Невинен я; не хочу знать души моей, презираю жизнь мою.
9:21
εἴτε ειτε whether
γὰρ γαρ for
ἠσέβησα ασεβεω irreverent
οὐκ ου not
οἶδα οιδα aware
τῇ ο the
ψυχῇ ψυχη soul
πλὴν πλην besides; only
ὅτι οτι since; that
ἀφαιρεῖταί αφαιρεω take away
μου μου of me; mine
ο the
ζωή ζωη life; vitality
9:21
תָּֽם־ tˈām- תָּם complete
אָ֭נִי ˈʔānî אֲנִי i
לֹֽא־ lˈō- לֹא not
אֵדַ֥ע ʔēḏˌaʕ ידע know
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
אֶמְאַ֥ס ʔemʔˌas מאס retract
חַיָּֽי׃ ḥayyˈāy חַיִּים life
9:21. etiam si simplex fuero hoc ipsum ignorabit anima mea et taedebit me vitae meae
Although I should be simple, even this my soul shall be ignorant of, and I shall be weary of my life.
9:21. And if I now became simple, my soul would be ignorant even of this, and my life would weary me.
9:21. [Though] I [were] perfect, [yet] would I not know my soul: I would despise my life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-24. При подобном положении дела Иов не может воспользоваться советом друзей ждать улучшения своего положения (V:19: и д. ; VIII:21). Как невинный (ст. 21), он мог бы надеяться на это, и тем не менее не хочет даже знать души своей, жизни, т. е. заботиться о ней (евр. "йада", см. Быт XXXIX:6), чувствует к ней отвращение. Причина такого явления заключается в том, что при Божественном неправосудии невинность и греховность человека безразличны ("все одно", ст. 22) для его судьбы. Если Господь одинаково губит виновного и невинного, в попрании правды доходит до того, что находит удовольствие в продлении страданий праведного, и делает представителей правосудия неспособными различать добро и зло (ст. 24; ср. Ис XXIX:10), то и невинность Иова не избавит его от страданий, а такая жизнь для него отвратительна (VI:7).
Adam Clarke: Commentary on the Bible - 1831
9:21: Though I were perfect - Had I the fullest conviction that, in every thought, word, and deed, I were blameless before him, yet I would not plead this; nor would I think it any security for a life of ease and prosperity, or any proof that my days should be prolonged.
Albert Barnes: Notes on the Bible - 1834
9:21: Though I were perfect - The same mode of expression occurs here again. "I perfect! I would not know it, or recognize it. If this were my view, and God judged otherwise, I would seem to be ignorant of it. I would not mention it."
Yet would I not know my soul - Or, "I could not know my soul. If I should advance such a claim, it must be from my ignorance of myself." Is not this true of all the claims to perfection which have ever been set up by man? Do they not demonstrate that he is ignorant of his own nature and character? So clear does this seem to me, that I have no doubt that Job expressed more than three thousand years ago what will be found true to the end of time - that if a man advances the claim to absolute perfection, it is conclusive proof that he does not know his own heart. A superficial view of ourselves, mingled with pride and vanity, may lead us to think that we are wholly free from sin. But who can tell what he would be if placed in other circumstances? Who knows what latent depravity would be developed if he were thrown into temptations?
I would despise my life - Dr. Good, I think, has well expressed the sense of this. According to his interpretation, it means that the claim of perfection would be in fact disowning all the consciousness which he had of sinfulness; all the arguments and convictions pressed on him by his reason and conscience, that he was a guilty man. Schultens, however, has given an interpretation which slightly differs from this, and one which Rosenmuller prefers. "Although I should be wholly conscious of innocence, yet that clear consciousness could not sustain me against the infinite splendor of the divine glory and majesty; but I should be compelled to appear ignorant of my own soul, and to reprobate, condemn, and despise my life passed with integrity and virtue." This interpretation is in accordance with the connection, and may be sustained by the Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: yet would: Psa 139:23, Psa 139:24; Pro 28:26; Jer 17:9, Jer 17:10; Co1 4:4; Jo1 3:20
I would: Job 7:15, Job 7:16, Job 7:21
Job 9:22
Carl Friedrich Keil and Franz Delitzsch
9:21
21 Whether I am innocent, I know not myself,
My life is offensive to me.
22 There is one thing-therefore I maintain - :
The innocent and wicked He destroyeth.
23 If the scourge slay suddenly,
He laugheth at the melting away of the innocent.
24 Countries are given into the hand of the wicked;
The countenance of its rulers He veileth -
Is it not so, who else doeth it?
Job 9:21 is usually considered to be an affirmation of innocence on the part of Job, though without effect, and even at the peril of his own destruction: "I am innocent, I boldly say it even with scorn of my life" (Schnurr., Hirz., Ewald, Schlottm.). But although נפשׁי אדע לא may mean: I care nothing for my soul, i.e., my life (comp. Gen 39:6), its first meaning would be: I know not my soul, i.e., myself; and this sense is also quite in accordance with the context. He is innocent, but the contradiction between his lot and his innocence seems to show that his self-consciousness is deceptive, and makes him a mystery to himself, leads him astray respecting himself; and having thus become a stranger to himself, he abhors this life of seeming contradictions, for which he desires nothing less than its long continuance (vid., Job 7:16). The היא אחת which follows we do not explain: "it is all the same to me whether I live or not," but: it is all one whether man is innocent or not. He himself is a proof of this; therefore he maintains, etc. It is, however, also possible that this expression, which is similar in meaning to Eccles 9:2 (there is one event, אחד מקרה, to the righteous and to the wicked), and is well translated in the Targ. by היא מכילא חדא (there is one measure of retribution, מכילא = מדּה, μέτρον, Mt 7:2), refers to what follows, and that "therefore I maintain" is parenthetical (like אמרתי, Ps 119:57; אמר לי, Is 45:24), and we have translated it accordingly. There is certainly a kind of suspense, and על־כן d introduces an assertion of Job, which is founded upon the fact of the continuance of his own misfortune, - an assertion which he advances in direct contradiction to the friends, and which is expressly censured by Elihu.
In Job 9:23., by some striking examples, he completes the description of that which seems to be supported by the conflict he is called to endure. שׁוט, a scourge, signifies a judgment which passes over a nation (Is 28:15). It swept off the guiltless as well, and therefore Job concludes that God delights in מסּה, πειρασμός, trial, or perhaps more correctly the melting away (from מסס, as Job 6:14) of the guiltless, i.e., their dissolution in anguish and dismay, their wearing away and despondency. Jerome rightly remarks that in the whole book Job says nihil asperius than what he says in Job 9:23. Another example in favour of his disconsolate היא אחת is that whole lands are given into the hand of the wicked: the monarch is an evil man, and the countenance of their judges He (God) covers, so that they do not distinguish between right and wrong, nor decide in favour of the former rather than of the latter. God himself is the final cause of the whole: if not, i.e., if it is not so, who can it then be that causes it? אפו (four times in the book of Job instead of the usual form אפוא) is, according to the current opinion, placed per hyperbaton in the conditional instead of the interrogative clause; and מי אפו are certainly not, with Hirzel, to be taken together. There is, however, not a proper hyperbaton, but אפו here gives intensity to the question; though not directly as Job 17:15 (Ges. 153, 2), but only indirectly, by giving intensity to that which introduces the question, as Job 24:25 and Gen 27:37; translate therefore: if it really is not so (comp. the Homeric expression ει ̓ δ ̓ ἄγε). It is indisputable that God, and no one else, is the final cause of this misery, apparently so full of contradiction, which meets us in the history of mankind, and which Job now experiences for himself.
John Gill
9:21 Though I were perfect,.... Really and truly so, not conscious of any sin in thought, word, or deed; this is only a case supposed:
yet would I not know my soul; I would not own myself to be so before God; I would not insist upon such perfection in his presence, as what would justify me before him; since I am sensible the highest perfection of a creature is imperfection when compared with him: or the sense may be, should I say I were "perfect, I should not know my own soul"; I should plainly appear to be ignorant of myself, as all perfectionists are; they do not know their own souls, the plague of their hearts, the evil of their thoughts, the vanity of their minds; they do not take notice of these things, or do not look upon them as sinful; they know not the nature of sin, and the exceeding sinfulness of it:
I would despise my life; even if ever so innocent, perfect, and just; his meaning is, that he would not insist upon the continuance of it on that account; he had no such value for it, such a love of life as to contend with God upon the foot of justice about it; nor did he think it worth asking for, so mean an opinion had he entertained of it, see Job 7:16.
John Wesley
9:21 Perfect - If I should think myself perfect, yet I would not know, not acknowledge, my soul; I could not own nor plead before God the integrity of my soul, but would only make supplication to my judge, I would abhor, or condemn my life, I would not trust to the integrity either of my soul and heart, or of my life, so as to justify myself before the pure and piercing eyes of the all - seeing God.
Robert Jamieson, A. R. Fausset and David Brown
9:21 Literally, here (and in Job 9:20), "I perfect! I should not know my soul! I would despise," [that is], "disown my life"; that is, Though conscious of innocence, I should be compelled, in contending with the infinite God, to ignore my own soul and despise my past life as if it were guilty [ROSENMULLER].
9:229:22: Վասն որոյ ասացի, թէ զմեծն եւ զհզօրն կորուսանէ բարկութիւն։
22 Դրա համար եմ ասել. “ Բարկութիւնը կործանում է մեծին ու հզօրին”:
22 Ամէնը մէկ է. անոր համար ըսի թէ Անիկա արդարն ու ամբարիշտը մէկտեղ բնաջինջ կ’ընէ։
Վասն որոյ ասացի, թէ զմեծն եւ զհզօրն կորուսանէ բարկութիւն:

9:22: Վասն որոյ ասացի, թէ զմեծն եւ զհզօրն կորուսանէ բարկութիւն։
22 Դրա համար եմ ասել. “ Բարկութիւնը կործանում է մեծին ու հզօրին”:
22 Ամէնը մէկ է. անոր համար ըսի թէ Անիկա արդարն ու ամբարիշտը մէկտեղ բնաջինջ կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:229:22 Все одно; поэтому я сказал, что Он губит и непорочного и виновного.
9:22 διὸ διο therefore εἶπον επω say; speak μέγαν μεγας great; loud καὶ και and; even δυνάστην δυναστης dynasty; dynast ἀπολλύει απολλυμι destroy; lose ὀργή οργη passion; temperament
9:22 אַחַ֗ת ʔaḥˈaṯ אֶחָד one הִ֥יא hˌî הִיא she עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus אָמַ֑רְתִּי ʔāmˈartî אמר say תָּ֥ם tˌām תָּם complete וְ֝ ˈw וְ and רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty ה֣וּא hˈû הוּא he מְכַלֶּֽה׃ mᵊḵallˈeh כלה be complete
9:22. unum est quod locutus sum et innocentem et impium ipse consumitOne thing there is that I have spoken, both the innocent and the wicked he consumeth.
22. It is all one; therefore I say, He destroyeth the perfect and the wicked.
9:22. There is one thing that I have said: both the innocent and the impious he consumes.
9:22. This [is] one [thing], therefore I said [it], He destroyeth the perfect and the wicked.
This [is] one [thing], therefore I said [it], He destroyeth the perfect and the wicked:

9:22 Все одно; поэтому я сказал, что Он губит и непорочного и виновного.
9:22
διὸ διο therefore
εἶπον επω say; speak
μέγαν μεγας great; loud
καὶ και and; even
δυνάστην δυναστης dynasty; dynast
ἀπολλύει απολλυμι destroy; lose
ὀργή οργη passion; temperament
9:22
אַחַ֗ת ʔaḥˈaṯ אֶחָד one
הִ֥יא hˌî הִיא she
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
אָמַ֑רְתִּי ʔāmˈartî אמר say
תָּ֥ם tˌām תָּם complete
וְ֝ ˈw וְ and
רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty
ה֣וּא hˈû הוּא he
מְכַלֶּֽה׃ mᵊḵallˈeh כלה be complete
9:22. unum est quod locutus sum et innocentem et impium ipse consumit
One thing there is that I have spoken, both the innocent and the wicked he consumeth.
9:22. There is one thing that I have said: both the innocent and the impious he consumes.
9:22. This [is] one [thing], therefore I said [it], He destroyeth the perfect and the wicked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 This is one thing, therefore I said it, He destroyeth the perfect and the wicked. 23 If the scourge slay suddenly, he will laugh at the trial of the innocent. 24 The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, and who is he?
Here Job touches briefly upon the main point now in dispute between him and his friends. They maintained that those who are righteous and good always prosper in this world, and none but the wicked are in misery and distress; he asserted, on the contrary, that it is a common thing for the wicked to prosper and the righteous to be greatly afflicted. This is the one thing, the chief thing, wherein he and his friends differed; and they had not proved their assertion, therefore he abides by his: "I said it, and day it again, that all things come alike to all." Now, 1. It must be owned that there is very much truth in what Job here means, that temporal judgments, when they are sent abroad, fall both upon good and bad, and the destroying angel seldom distinguishes (though once he did) between the houses of Israelites and the houses of Egyptians. In the judgment of Sodom indeed, which is called the vengeance of eternal fire (Jude 7), far be it from God to slay the righteous with the wicked, and that the righteous should be as the wicked (Gen. xviii. 25); but, in judgments merely temporal, the righteous have their share, and sometimes the greatest share. The sword devours one as well as another, Josiah as well as Ahab. Thus God destroys the perfect and the wicked, involves them both in the same common ruin; good and bad were sent together into Babylon, Jer. xxiv. 5, 9. If the scourge slay suddenly, and sweep down all before it, God will be well pleased to see how the same scourge which is the perdition of the wicked is the trial of the innocent and of their faith, which will be found unto praise, and honour, and glory, 1 Pet. i. 7; Ps. lxvi. 10.
Against the just th' Almighty's arrows fly,
For he delights the innocent to try,
To show their constant and their Godlike mind,
Not by afflictions broken, but refined.--Sir R. BLACKMORE.
Adam Clarke: Commentary on the Bible - 1831
9:22: This is one thing - My own observation shows, that in the course of providence the righteous and the wicked have an equal lot; for when any sudden calamity comes, the innocent and the guilty fall alike. There may be a few exceptions, but they are very extraordinary, and very rare.
Albert Barnes: Notes on the Bible - 1834
9:22: This is one thing, therefore I said it - This may mean, "it is all the same thing. It makes no difference whether a man be righteous or wicked. God treats them substantially alike; he has one and the same rule on the subject. Nothing can be argued certainly about the character of a man from the divine dealings with him here." This was the point in dispute, this the position that Job maintained - that God did not deal with people here in strict accordance with their character, but that the righteous and the wicked in this world were afflicted alike.
He destroyeth the perfect and the wicked - He makes no distinction among them. That Job was right in this his main position there can be no doubt; and the wonder is, that his friends did not all see it. But it required a long time in the course of events, and much observation and discussion, before this important point was made clear. With our full views of the state of retribution in the future world, we can have no doubt on the subject. Heavy and sudden judgments do not necessarily prove that they who are cut off are especially guilty, and long prosperity is no evidence that a man is holy. Calamity, by fire and flood, on a steamboat, or in the pestilence, does not demonstrate the unusual and eminent wickedness of those who suffer (compare Luk 13:1-5), nor should those who escape from such calamities infer that of necessity they are the objects of the divine favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: He destroyeth: Ecc 9:1-3; Eze 21:3, Eze 21:4; Luk 13:2-4
Job 9:23
Geneva 1599
9:22 This [is] one [thing], therefore I said [it], He destroyeth the (p) perfect and the wicked.
(p) If God punishes according to his justice, he will destroy them who are counted perfect as well as them that are wicked.
John Gill
9:22 This is one thing,.... Or "one thing there is" (x) in the world, as Jarchi adds; or "one measure", as the Targum, to good and bad men; one event alike to the righteous, and to the wicked, Eccles 9:2; so that, as others render it, "it is all one" (y), whether a man righteous and perfect, or whether he is not, he is equally liable to be afflicted and distressed: and "this is one thing, very singular" (z), amazing and astonishing, and very unaccountable; but so it is, and which he differed from his three friends about; as to the justice of God, he agreed with them in that; yea, he believed he was righteous in whatever he did, and even in this, which was so strange and surprising, though he could not account for it: and "this is uniform", as Mr. Broughton translates it; either God acts uniformly in what he does, treating all men alike, good and bad men; or Job was uniform in his sentiments, he was all of a piece, steady and constant, retaining the same sense of things, from which he had not departed, nor could he depart:
therefore I said it; with the greatest confidence and assurance, because he believed it, and would say it again, seeing no reason at all to alter his judgment; the thing was quite clear to him, of which he had, at least as he thought, unquestionable evidence; and the thing he has respect to is as follows:
he destroyeth the perfect and the wicked; this is thought by some to be a very bad expression, bordering on blasphemy, and contrary to the nature and perfections of God, and to the methods of his providence, Gen 18:23; and that Job speaks in the person of one destitute of the grace of God: but nothing is more certain than that this was the real sentiment of his mind, his firm belief, nor could he be persuaded to the contrary; indeed it may be understood in a good sense: by a "perfect" man we are to understand a truly good man, one that has received the grace of God in truth, and is perfectly justified and pardoned through the blood and righteousness of Christ; and by a "wicked" man one that is under the influence of his lusts, is abandoned to them, and never easy but while he is serving them, which he is continually doing. Now the destruction of these is not to be interpreted of everlasting destruction; this indeed will be the case of wicked men, but not of perfect and good men: God by his grace has made a difference between them in this world, and so he will in the next; the one will go into everlasting punishment, the other into everlasting life, and will never come together in the same place or state; nor will the perfect man be destroyed at all in such sense; the grace of God within him, and the righteousness of Christ upon him, will eternally secure him from everlasting wrath and ruin: but it is meant of temporal destruction; sometimes indeed a remarkable distinction is made between the one and the other in a time of general calamity, as Noah, a perfect man, was saved, when the world of the ungodly were destroyed by water, Gen 7:23; and Lot, a righteous man, when Sodom and Gomorrah were consumed by fire, Gen 19:29; but frequently they fall together in the same common distress; good and bad men, among the Jews were alike carried captive into Babylon, signified by Jeremiah's good and bad figs, Jer 24:2; of good men, Ezekiel, Daniel, Shadrach, Meshech, and Abednego, are instances; though indeed it is on different accounts, and with different views, that the one and the other are destroyed with a temporal destruction, in their persons, their health, their families, or in their estates; such calamities upon good men are not as punishments for their sins, as on the wicked; but as fatherly chastisements, and for the trial of their graces, for their spiritual and eternal good, and that they might not be condemned with the world. Job's view in saying this is to observe, that a man's state God-ward is not to be judged of by his outward circumstances, whether he is a good man or a bad man, since they may both be in the same afflictions and distress, and which he opposes to the sentiments and sayings of Eliphaz and Bildad, Job 4:7.
(x) "unum est", Munster, Mercerus, Schmidt. (y) "Perinde est", Cocceius. (z) "Singulare enimvero id!", Schultens.
John Wesley
9:22 This - In the other things which you have spoken of God's greatness, and justice, I do not contend with you, but this one thing I do, and must affirm against you. He - God sends afflictions promiscuously upon good and bad men.
Robert Jamieson, A. R. Fausset and David Brown
9:22 one thing--"It is all one; whether perfect or wicked--He destroyeth." This was the point Job maintained against his friends, that the righteous and wicked alike are afflicted, and that great sufferings here do not prove great guilt (Lk 13:1-5; Eccles 9:2).
9:239:23: Զի չարք յանհնարին մահու կորիցեն. այլ արդարք ծա՛ղր լինին.
23 Չարերը սաստիկ մահով են կորչելու. արդարներն էլ ծաղրի են ենթարկւում, քանի որ մատնւում են ամբարշտի ձեռքը:
23 Եթէ հարուածը յանկարծ մեռցնէ, Անիկա անմեղին պատահած փորձութեանը վրայ կը ծիծաղի։
Զի չարք յանհնարին մահու կորիցեն. այլ արդարք ծաղր լինին, զի մատնին ի ձեռս ամպարշտի:

9:23: Զի չարք յանհնարին մահու կորիցեն. այլ արդարք ծա՛ղր լինին.
23 Չարերը սաստիկ մահով են կորչելու. արդարներն էլ ծաղրի են ենթարկւում, քանի որ մատնւում են ամբարշտի ձեռքը:
23 Եթէ հարուածը յանկարծ մեռցնէ, Անիկա անմեղին պատահած փորձութեանը վրայ կը ծիծաղի։
zohrab-1805▾ eastern-1994▾ western am▾
9:239:23 Если этого поражает Он бичом вдруг, то пытке невинных посмевается.
9:23 ὅτι οτι since; that φαῦλοι φαυλος foul ἐν εν in θανάτῳ θανατος death ἐξαισίῳ εξαισιος but δίκαιοι δικαιος right; just καταγελῶνται καταγελαω ridicule
9:23 אִם־ ʔim- אִם if שֹׁ֭וט ˈšôṭ שֹׁוט spate יָמִ֣ית yāmˈîṯ מות die פִּתְאֹ֑ם piṯʔˈōm פִּתְאֹם suddenly לְ lᵊ לְ to מַסַּ֖ת massˌaṯ מַסָּה despair נְקִיִּ֣ם nᵊqiyyˈim נָקִי innocent יִלְעָֽג׃ yilʕˈāḡ לעג mock
9:23. si flagellat occidat semel et non de poenis innocentum rideatIf he scourge, let him kill at once, and not laugh at the pains of the innocent.
23. If the scourge slay suddenly, he will mock at the trial of the innocent.
9:23. If he scourges, let him kill all at once, and not laugh at the punishment of the innocent.
9:23. If the scourge slay suddenly, he will laugh at the trial of the innocent.
If the scourge slay suddenly, he will laugh at the trial of the innocent:

9:23 Если этого поражает Он бичом вдруг, то пытке невинных посмевается.
9:23
ὅτι οτι since; that
φαῦλοι φαυλος foul
ἐν εν in
θανάτῳ θανατος death
ἐξαισίῳ εξαισιος but
δίκαιοι δικαιος right; just
καταγελῶνται καταγελαω ridicule
9:23
אִם־ ʔim- אִם if
שֹׁ֭וט ˈšôṭ שֹׁוט spate
יָמִ֣ית yāmˈîṯ מות die
פִּתְאֹ֑ם piṯʔˈōm פִּתְאֹם suddenly
לְ lᵊ לְ to
מַסַּ֖ת massˌaṯ מַסָּה despair
נְקִיִּ֣ם nᵊqiyyˈim נָקִי innocent
יִלְעָֽג׃ yilʕˈāḡ לעג mock
9:23. si flagellat occidat semel et non de poenis innocentum rideat
If he scourge, let him kill at once, and not laugh at the pains of the innocent.
9:23. If he scourges, let him kill all at once, and not laugh at the punishment of the innocent.
9:23. If the scourge slay suddenly, he will laugh at the trial of the innocent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:23: If the scourge slay suddenly - If calamity comes in a sudden and unexpected manner. Dr. Good, following Reiske, translates this," if he suddenly slay the oppressor," understanding the word scourge שׁוט shô ṭ as meaning an oppressor, or one whom God employs as a scourge of nations. But this is contrary to all the ancient versions. The word שׁוט shô ṭ means properly a whip, a scourge (compare the notes at ), and then calamity or affliction sent by God upon men. Such is clearly the case here.
He will laugh at the trial of the innocent - That is, he seems to disregard or to be pleased with their trials. He does not interpose to rescue them. He seems to look calmly on, and suffers them to be overwhelmed with others. This is a poetic expression, and cannot mean that God derides the trials of the innocent, or mocks their sufferings. It means that he seems to be inattentive to them; he suffers the righteous and the wicked to be swept away together as if he were regardless of character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: If the: Job 1:13-19, Job 2:7
he will: Job 4:7, Job 8:20; Sa2 14:15, Sa2 14:17; Psa 44:22; Eze 14:19-21, Eze 21:13; Heb 11:36, Heb 11:37
Job 9:24
Geneva 1599
9:23 If the scourge (q) slay suddenly, he will (r) laugh at the trial of the innocent.
(q) That is, the wicked.
(r) This is spoken according to our apprehension, as though he would say, If God destroyed only the wicked, (Job 5:3), why would he allow the innocent to be so long tormented by them?
John Gill
9:23 If the scourge slay suddenly,.... Not Satan, as Jarchi and Bar Tzemach; but any sore calamity which surrounds a man, lashes, cuts, and distresses him, as a whip or scourge; such as any of God's sore judgments, the sword, famine, pestilence, or evil beasts, which sometimes come suddenly, unawares, unthought of, and unexpected; and are sometimes only chastisements in love, the scourgings of a father, though generally in wrath and hot displeasure, and are an overflowing scourge, which carry all before them; and therefore some restrain it to wicked men, as the Septuagint version; and some understand it as if they were more mildly and gently dealt with, by being suddenly and at once slain with such a scourge, in their persons, families, and substance, while others have their afflictions protracted, and linger long under them, as in the next clause:
he will laugh at the trial of the innocent; not that are free from sin entirely; for there are none such, no, not newborn infants; though they may be comparatively so, yet they are not in an absolute sense, being conceived in sin and shapen in iniquity: besides, here it means adult persons, good men, that are truly gracious, sincere, upright, harmless in their lives and conversations, whose afflictions are "trials" of their faith and patience, and other graces; and when God is said to "laugh" at them, who seems to be designed here, this must be understood consistent with his pity to his people, his sympathy with them under all their afflictions, he not willingly afflicting or grieving the children of men; nor can it be thought that he has them in derision and contempt, or laughs at their calamities, or in reality, as he does at wicked men; but that he carries it so oftentimes, in the dispensations of his providence, as if he made no difference between them, but mocked at the one as well as the other; seemingly giving no heed to their cries; not hastening to their help and deliverance, but lengthening out their troubles for the trial of their graces; and so indeed is greatly delighted with the exercise of them under them, and with seeing them bear them with so much patience, courage, and greatness of mind and submission to his will. Some interpret this of a wicked man laughing at the calamities of the righteous, as the Ammonites and Edomites rejoiced at the destruction of the Jews; the church's enemy at her fall, and as the Papists will at the witnesses being slain; but the former sense seems best; rather the scourge itself laughs at the trial of the innocent; so Schultens.
John Wesley
9:23 Suddenly - If some common judgment come upon a people. Laugh - God will be well pleased, to see how the same scourge, which is the perdition of the wicked, is the trial of the innocent, and of their faith, which will be found unto praise and honour and glory.
Robert Jamieson, A. R. Fausset and David Brown
9:23 If--Rather, "While (His) scourge slays suddenly (the wicked, Job 9:22), He laughs at (disregards; not derides) the pining away of the innocent." The only difference, says Job, between the innocent and guilty is, the latter are slain by a sudden stroke, the former pine away gradually. The translation, "trial," does not express the antithesis to "slay suddenly," as "pining away" does [UMBREIT].
9:249:24: զի մատնին ՚ի ձեռս ամպարշտի։ Զերեսս դատաւորաց նորա ծածկեսցէ. եւ եթէ ո՛չ նա՛ է՝ ո՞վ իցէ։
24 Նա դատաւորների երեսն է ծածկում. եթէ նա չէ ծածկողը, ապա ո՞վ է:
24 Երկիրը ամբարշտին ձեռքը տրուեցաւ։Աստուած անոր դատաւորներուն երեսը կը ծածկէ։Եթէ ոչ՝ ո՞վ է անիկա։
Զերեսս`` դատաւորաց նորա ծածկեսցէ. եւ եթէ ոչ նա է` ո՞վ իցէ:

9:24: զի մատնին ՚ի ձեռս ամպարշտի։ Զերեսս դատաւորաց նորա ծածկեսցէ. եւ եթէ ո՛չ նա՛ է՝ ո՞վ իցէ։
24 Նա դատաւորների երեսն է ծածկում. եթէ նա չէ ծածկողը, ապա ո՞վ է:
24 Երկիրը ամբարշտին ձեռքը տրուեցաւ։Աստուած անոր դատաւորներուն երեսը կը ծածկէ։Եթէ ոչ՝ ո՞վ է անիկա։
zohrab-1805▾ eastern-1994▾ western am▾
9:249:24 Земля отдана в руки нечестивых; лица судей ее Он закрывает. Если не Он, то кто же?
9:24 παραδέδονται παραδιδωμι betray; give over γὰρ γαρ for εἰς εις into; for χεῖρας χειρ hand ἀσεβοῦς ασεβης irreverent πρόσωπα προσωπον face; ahead of κριτῶν κριτης judge αὐτῆς αυτος he; him συγκαλύπτει συγκαλυπτω conceal εἰ ει if; whether δὲ δε though; while μὴ μη not αὐτός αυτος he; him τίς τις.1 who?; what? ἐστιν ειμι be
9:24 אֶ֤רֶץ׀ ʔˈereṣ אֶרֶץ earth נִתְּנָ֬ה nittᵊnˈā נתן give בְֽ vᵊˈ בְּ in יַד־ yaḏ- יָד hand רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty פְּנֵֽי־ pᵊnˈê- פָּנֶה face שֹׁפְטֶ֥יהָ šōfᵊṭˌeʸhā שׁפט judge יְכַסֶּ֑ה yᵊḵassˈeh כסה cover אִם־ ʔim- אִם if לֹ֖א lˌō לֹא not אֵפֹ֣וא ʔēfˈô אֵפֹו then מִי־ mî- מִי who הֽוּא׃ hˈû הוּא he
9:24. terra data est in manu impii vultum iudicum eius operit quod si non ille est quis ergo estThe earth is given into the hand of the wicked, he covereth the face of the judges thereof: and if it be not he, who is it then?
24. The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not , who then is it?
9:24. Since the earth has been given into the hand of the impious, he covers the face of its judges; for if it is not him, then who is it?
9:24. The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, [and] who [is] he?
The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, [and] who [is] he:

9:24 Земля отдана в руки нечестивых; лица судей ее Он закрывает. Если не Он, то кто же?
9:24
παραδέδονται παραδιδωμι betray; give over
γὰρ γαρ for
εἰς εις into; for
χεῖρας χειρ hand
ἀσεβοῦς ασεβης irreverent
πρόσωπα προσωπον face; ahead of
κριτῶν κριτης judge
αὐτῆς αυτος he; him
συγκαλύπτει συγκαλυπτω conceal
εἰ ει if; whether
δὲ δε though; while
μὴ μη not
αὐτός αυτος he; him
τίς τις.1 who?; what?
ἐστιν ειμι be
9:24
אֶ֤רֶץ׀ ʔˈereṣ אֶרֶץ earth
נִתְּנָ֬ה nittᵊnˈā נתן give
בְֽ vᵊˈ בְּ in
יַד־ yaḏ- יָד hand
רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty
פְּנֵֽי־ pᵊnˈê- פָּנֶה face
שֹׁפְטֶ֥יהָ šōfᵊṭˌeʸhā שׁפט judge
יְכַסֶּ֑ה yᵊḵassˈeh כסה cover
אִם־ ʔim- אִם if
לֹ֖א lˌō לֹא not
אֵפֹ֣וא ʔēfˈô אֵפֹו then
מִי־ mî- מִי who
הֽוּא׃ hˈû הוּא he
9:24. terra data est in manu impii vultum iudicum eius operit quod si non ille est quis ergo est
The earth is given into the hand of the wicked, he covereth the face of the judges thereof: and if it be not he, who is it then?
9:24. Since the earth has been given into the hand of the impious, he covers the face of its judges; for if it is not him, then who is it?
9:24. The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, [and] who [is] he?
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
9:24: The earth is given into the hand of the wicked - Is it not most evident that the worst men possess most of this world's goods, and that the righteous are scarcely ever in power or affluence? This was the case in Job's time; it is the case still. Therefore prosperity and adversity in this life are no marks either of God's approbation or disapprobation.
He covereth the faces of the judges thereon - Or, The faces of its decisions he shall cover. God is often stated in Scripture as doing a thing which he only permits to be done. So he permits the eyes of judgment to be blinded; and hence false decisions. Mr. Good translates the verse thus: -
"The earth is given over to the hand of Injustice;
She hoodwinketh the faces of its judges.
Where every one liveth is it not so?"
And vindicates the translation in his learned notes: but I think the Hebrew will not bear this rendering; especially that in the third line.
Where, and who is he? - If this be not the case, who is he that acts in this way, and where is he to be found? If God does not permit these things, who is it that orders them? Coverdale translates, As for the worlde, he geveth it over into the power of the wicked, such as the rulers be wherof all londes are full. Is it not so? Where is there eny, but he is soch one? This sense is clear enough, if the original will bear it. The last clause is thus rendered by the Syriac and Arabic, Who can bear his indignation?
Albert Barnes: Notes on the Bible - 1834
9:24: The earth is given into the hand of the wicked - This is evidently designed as an illustration of the sentiment that Job was maintaining - that there was not a distribution of rewards and punishments in this life according to character. In illustration of this, he says that the wicked are raised to places of trust and power. They exercise a wide dominion over the earth, and the world is under their control. Of the truth of this there can be no doubt. Rulers have been, in general, eminent for wickedness, and the affairs of nations have thus far been almost always under the control of those who are strangers to God. At the present time there is scarcely a pious man on any throne in the world, and the rulers of even Christian nations are in general eminent for anything rather than for personal religion.
He covereth the faces of the judges thereof - There has been considerable variety in the exposition of this expression. Some suppose that it refers to the wicked, meaning that they cover the faces of the judges under them so that they connive at and tolerate crime. Others, that it means that God blinds the eyes of wicked rulers, so that they connive at crime, and are partial and unjust in their decisions. Others, that it means that God covers the faces of the judges of the earth with shame and confusion, that though he admits them to prosperity and honor for a time, yet that he overwhelms them at length with calamities and sorrows. Dr. Good supposes it to mean that the earth is given over into the hands of injustice, and that this hoodwinks the faces of the judges. The phrase properly means, to hoodwink, to blind, to conceal the face. It seems to me that the true sense is not expressed by either of the views above. The parallelism requires us to understand it as meaning that while the wicked had dominion over the earth, the righteous were in obscurity, or were not advanced to honor and power. The word "judges," therefore, I think, is to be understood of the righteous judges, of those who are qualified to administer justice. Their face is covered. They are kept in concealment. The wicked have the sway, and they are doomed to shame, obscurity, and dishonor. This interpretation accords with the tenor of the argument, and may be sustained by the Hebrew, though I have not found it in any of the commentaries which I have consulted.
If not, where, and who is he - If this is not a just view, who is God? What are his dealings? Where is he to be seen, and how is he to be known? Or, it may mean, "if it is not God who does these strange things, who is it that does them?" Rosenmuller. But I prefer the former interpretation. "Tell me who and what God is, if this is not a fair and just account of him. These things in fact are done, and if the agency of God is not employed in them, who is God? And where is his agency seen?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: earth: Job 12:6-10, Job 21:7-15; Psa 17:14, Psa 73:3-7; Jer 12:1, Jer 12:2; Dan 4:17, Dan 5:18-21; Dan. 7:7-28; Hab 1:14-17
he covereth: Sa2 15:30, Sa2 19:4; Est 6:12, Est 7:8; Jer 14:4
if not: Job 24:25, Job 32:2
Job 9:25
Geneva 1599
9:24 The earth is given into the hand of the wicked: (s) he covereth the faces of the judges thereof; if not, where, [and] who (t) [is] he?
(s) That they cannot see to do justice.
(t) That can show the contrary?
John Gill
9:24 The earth is given into the hands of the wicked,.... Either the wicked one, Satan, as Jarchi and Bar Tzemach, who is the god of this world; or some wicked tyrant, as Nimrod, or some other known by Job in his time, to whom he may have respect; or wicked men in general, who for the most part have the greatest share of the earth, and earthly things, and of power, dominion, and authority in it; and this they have of God, the powers that be are ordained by him, and therefore to be obeyed; and what any have of the earth, and the fulness of it, they have it from him, whose it is, and who has a right to dispose of it, and therefore being given by him, they have a proper right unto it; but then it is only the things of this world which are given them; they have their portion here, and that is their all; wherefore, as the giving of these is no proof of a man's goodness, so the taking of them away is no evidence of his wickedness; love or hatred are not to be known by these things; this is Job's scope and drift in this and Job 9:23,
he covereth the face of the judges thereof; not Satan, who blinds the minds of such, that they should not understand justice, and do it, as the above Jewish writers interpret it; nor the wicked man that is possessed of riches and wealth, power and authority, who by his substance bribes the judges, and blinds their eyes, or by his power and authority awes them, keeps them from executing true judgment, or discourages persons fit for such an office, and will not advance them, but lets them lie in, and covers them with, obscurity; or such who are honest and faithful, and are not to be bribed and browbeaten, these he either removes from their post, and covers their faces with shame, or takes them away by death, condemns and executes them as malefactors; it being usual in former times, as well as in ours, to cover the faces of such as are executed: but rather this is to be understood of God, who delivers the earth into the hands of the wicked, suffers them to have the rule over it, and permits such things to be done, as already observed; and besides, gives up the judges of the earth to judicial blindness, so that they cannot discern what is right and just, and do it, see Is 29:10,
if not, where and who is he? if it is not so as I say, where is the man, and who is he, that can disprove me, and make me a liar? as Aben Ezra; let him come forth and appear, and confute me, and teach me otherwise if he can; or name the place of his abode, and say who he is; or if God does not do this, give the earth into the hands of wicked men, and cover the faces of the judges of it, and suffer wicked men to prevail, and the causes of good men to be subverted, the one to flourish, and the other to be crushed; who does do it? where is the man that has done or can do it? certain it is, that it is done; and who but that God that superintends all things, sits in the heavens, and does whatsoever he pleases, can do such things as these? or could they be done without his will and permission? by such mediums Job proves his assertion, that God destroys the perfect and the wicked; and therefore, by the face of things in providence, no judgment is to be had of a man's character, good or bad, and then instances in himself in the following verses.
John Wesley
9:24 The earth - The dominion over it. Into - Into their power. As good men are frequently scourged, so the wicked are advanced. Faces - Meantime he covers the faces of wise and good men, fit to be judges, and buries them alive in obscurity, perhaps suffers them to be condemned, and their faces covered as criminals, by those to whom the earth is given. This is daily done: if it be not God that doth it, where and who is he that doth?
Robert Jamieson, A. R. Fausset and David Brown
9:24 Referring to righteous "judges," in antithesis to "the wicked" in the parallel first clause, whereas the wicked oppressor often has the earth given into his hand, the righteous judges are led to execution--culprits had their faces covered preparatory to execution (Esther 7:8). Thus the contrast of the wicked and righteous here answers to that in Job 9:23.
if not, where and who?--If God be not the cause of these anomalies, where is the cause to be found, and who is he?
9:259:25: Այլ իմ կեանք թեթեւագոյն են քան զսուրհանդակ. փախեան եւ ո՛չ երեւեցան։
25 Սակայն սուրհանդակից էլ արագ անցաւ իմ կեանքը. փախաւ այն ու չերեւաց:
25 Արդ՝ իմ օրերս սուրհանդակէն արագ են, Փախան առանց բարութիւն տեսնելու։
Այլ իմ կեանք թեթեւագոյն են քան զսուրհանդակ, փախեան եւ ոչ [102]երեւեցան:

9:25: Այլ իմ կեանք թեթեւագոյն են քան զսուրհանդակ. փախեան եւ ո՛չ երեւեցան։
25 Սակայն սուրհանդակից էլ արագ անցաւ իմ կեանքը. փախաւ այն ու չերեւաց:
25 Արդ՝ իմ օրերս սուրհանդակէն արագ են, Փախան առանց բարութիւն տեսնելու։
zohrab-1805▾ eastern-1994▾ western am▾
9:259:25 Дни мои быстрее гонца, бегут, не видят добра,
9:25 ὁ ο the δὲ δε though; while βίος βιος livelihood; lifestyle μού μου of me; mine ἐστιν ειμι be ἐλαφρότερος ελαφρος light δρομέως δρομευς and; even οὐκ ου not εἴδοσαν οραω view; see
9:25 וְ wᵊ וְ and יָמַ֣י yāmˈay יֹום day קַ֭לּוּ ˈqallû קלל be slight מִנִּי־ minnî- מִן from רָ֑ץ rˈāṣ רוץ run בָּֽ֝רְח֗וּ ˈbˈārᵊḥˈû ברח run away לֹא־ lō- לֹא not רָא֥וּ rāʔˌû ראה see טֹובָֽה׃ ṭôvˈā טֹובָה what is good
9:25. dies mei velociores fuerunt cursore fugerunt et non viderunt bonumMy days have been swifter than a post: they have fled away and have not seen good.
25. Now my days are swifter than a post: they flee away, they see no good.
9:25. My days have been swifter than a messenger; they have fled and have not seen goodness.
9:25. Now my days are swifter than a post: they flee away, they see no good.
Now my days are swifter than a post: they flee away, they see no good:

9:25 Дни мои быстрее гонца, бегут, не видят добра,
9:25
ο the
δὲ δε though; while
βίος βιος livelihood; lifestyle
μού μου of me; mine
ἐστιν ειμι be
ἐλαφρότερος ελαφρος light
δρομέως δρομευς and; even
οὐκ ου not
εἴδοσαν οραω view; see
9:25
וְ wᵊ וְ and
יָמַ֣י yāmˈay יֹום day
קַ֭לּוּ ˈqallû קלל be slight
מִנִּי־ minnî- מִן from
רָ֑ץ rˈāṣ רוץ run
בָּֽ֝רְח֗וּ ˈbˈārᵊḥˈû ברח run away
לֹא־ lō- לֹא not
רָא֥וּ rāʔˌû ראה see
טֹובָֽה׃ ṭôvˈā טֹובָה what is good
9:25. dies mei velociores fuerunt cursore fugerunt et non viderunt bonum
My days have been swifter than a post: they have fled away and have not seen good.
9:25. My days have been swifter than a messenger; they have fled and have not seen goodness.
9:25. Now my days are swifter than a post: they flee away, they see no good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26. Жизнь внушает Иову одно лишь отвращение; желание ее продолжения неуместно. Наличною действительностью оно не поддерживается: в жизни Иова, протекающей так быстро, что с нею не может сравниться быстрота гонца, легкой сделанной из папируса лодки (евр. "ebeh"; cp. Ис XVIII:2) и орла (VII:7; Пс LXXXIX:10), нет ничего отрадного; все оно осталось позади.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 Now my days are swifter than a post: they flee away, they see no good. 26 They are passed away as the swift ships: as the eagle that hasteth to the prey. 27 If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself: 28 I am afraid of all my sorrows, I know that thou wilt not hold me innocent. 29 If I be wicked, why then labour I in vain? 30 If I wash myself with snow water, and make my hands never so clean; 31 Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me. 32 For he is not a man, as I am, that I should answer him, and we should come together in judgment. 33 Neither is there any daysman betwixt us, that might lay his hand upon us both. 34 Let him take his rod away from me, and let not his fear terrify me: 35 Then would I speak, and not fear him; but it is not so with me.
Job here grows more and more querulous, and does not conclude this chapter with such reverent expressions of God's wisdom and justice as he began with. Those that indulge a complaining humour know not to what indecencies, nay, to what impieties, it will hurry them. The beginning of that strife with God is as the letting forth of water; therefore leave it off before it be meddled with. When we are in trouble we are allowed to complain to God, as the Psalmist often, but must by no means complain of God, as Job here.
I. His complaint here of the passing away of the days of his prosperity is proper enough (v. 25, 26): "My days (that is, all my good days) are gone, never to return, gone of a sudden, gone ere I was aware. Never did any courier that went express" (like Cushi and Ahimaaz) "with good tidings make such haste as all my comforts did from me. Never did ship sail to its port, never did eagle fly upon its prey, with such incredible swiftness; nor does there remain any trace of my prosperity, any more than there does of an eagle in the air or a ship in the sea," Prov. xxx. 19. See here, 1. How swift the motion of time is. It is always upon the wing, hastening to its period; it stays for no man. What little need have we of pastimes, and what great need to redeem time, when time runs out, runs on so fast towards eternity, which comes as time goes! 2. How vain the enjoyments of time are, which we may be quite deprived of while yet time continues. Our day may be longer than the sun-shine of our prosperity; and, when that is gone, it is as if it had not been. The remembrance of having done our duty will be pleasing afterwards; so will not the remembrance of our having got a great deal of worldly wealth when it is all lost and gone. "They flee away, past recall; they see no good, and leave none behind them."
II. His complaint of his present uneasiness is excusable, v. 27, 28. 1. It should seem, he did his endeavour to quiet and compose himself as his friends advised him. That was the good he would do: he would fain forget his complaints and praise God, would leave off his heaviness and comfort himself, that he might be fit for converse both with God and man; but, 2. He found he could not do it: "I am afraid of all my sorrows. When I strive most against my trouble it prevails most over me and proves too hard for me!" It is easier, in such a case, to know what we should do than to do it, to know what temper we should be in than to get into that temper and keep in it. It is easy to preach patience to those that are in trouble, and to tell them they must forget their complaints and comfort themselves; but it is not so soon done as said. Fear and sorrow are tyrannizing things, not easily brought into the subjection they ought to be kept in to religion and right reason. But,
III. His complaint of God as implacable and inexorable was by no means to be excused. It was the language of his corruption. He knew better, and, at another time, would have been far from harbouring any such hard thoughts of God as now broke in upon his spirit and broke out in these passionate complaints. Good men do not always speak like themselves; but God, who considers their frame and the strength of their temptations, gives them leave afterwards to unsay what was amiss by repentance and will not lay it to their charge.
1. Job seems to speak here, (1.) As if he despaired of obtaining from God any relief or redress of his grievances, though he should produce ever so good proofs of his integrity: "I know that thou wilt not hold me innocent. My afflictions have continued so long upon me, and increased so fast, that I do not expect thou wilt ever clear up my innocency by delivering me out of them and restoring me to a prosperous condition. Right or wrong, I must be treated as a wicked man; my friends will continue to think so of me, and God will continue upon me the afflictions which give them occasion to think so. Why then do I labour in vain to clear myself and maintain my own integrity?" v. 29. It is to no purpose to speak in a cause that is already prejudged. With men it is often labour in vain for the most innocent to go about to clear themselves; they must be adjudged guilty, though the evidence be ever so plain for them. But it is not so in our dealings with God, who is the patron of oppressed innocency and to whom it was never in vain to commit a righteous cause. Nay, he not only despairs of relief, but expects that his endeavour to clear himself will render him yet more obnoxious (v. 30, 31): "If I wash myself with snow-water, and make my integrity ever so evident, it will be all to no purpose; judgment must go against me. Thou shalt plunge me in the ditch" (the pit of destruction, so some, or rather the filthy kennel, or sewer), "which will make me so offensive in the nostrils of all about me that my own clothes shall abhor me and I shall even loathe to touch myself." He saw his afflictions coming from God. Those were the things that blackened him in the eye of his friends; and, upon that score, he complained of them, and of the continuance of them, as the ruin, not only of his comfort, but of his reputation. Yet these words are capable of a good construction. If we be ever so industrious to justify ourselves before men, and to preserve our credit with them,--if we keep our hands ever so clean from the pollutions of gross sin, which fall under the eye of the world,--yet God, who knows our hearts, can charge us with so much secret sin as will for ever take off all our pretensions to purity and innocency, and make us see ourselves odious in the sight of the holy God. Paul, while a Pharisee, made his hands very clean; but when the commandment came and discovered to him his heart-sins, made him know lust, that plunged him in the ditch. (2.) As if he despaired to have a fair hearing with God, and that were hard indeed. [1.] He complains that he was not upon even terms with God (v. 32): "He is not a man, as I am. I could venture to dispute with a man like myself (the potsherds may strive with the potsherds of the earth), but he is infinitely above me, and therefore I dare not enter the lists with him; I shall certainly be cast if I contend with him." Note, First, God is not a man as we are. Of the greatest princes we may say, "They are men as we are," but not of the great God. His thoughts and ways are infinitely above ours, and we must not measure him by ourselves. Man is foolish and weak, frail and fickle, but God is not. We are depending dying creatures; he is the independent an immortal Creator. Secondly, The consideration of this should keep us very humble and very silent before God. Let us not make ourselves equal with God, but always eye him as infinitely above us. [2.] That there was no arbitrator or umpire to adjust the differences between him and God and to determine the controversy (v. 33): Neither is there any days-man between us. This complaint that there was not is in effect a wish that there were, and so the LXX. reads it: O that there were a mediator between us! Job would gladly refer the matter, but no creature was capable of being a referee, and therefore he must even refer it still to God himself and resolve to acquiesce in his judgment. Our Lord Jesus is the blessed days-man, who has mediated between heaven and earth, has laid his hand upon us both; to him the Father has committed all judgment, and we must. But this matter was not then brought to so clear a light as it is now by the gospel, which leaves no room for such a complaint as this. [3.] That the terrors of God, which set themselves in array against him, put him into such confusion that he knew not how to address God with the confidence with which he was formerly wont to approach him, v. 34, 35. "Besides the distance which I am kept at by his infinite transcendency, his present dealings with me are very discouraging: Let him take his rod away from me." He means not so much his outward afflictions as the load which lay upon his spirit from the apprehensions of God's wrath; that was his fear which terrified him. "Let that be removed; let me recover the sight of his mercy, and not be amazed with the sight of nothing but his terrors, and then I would speak and order my cause before him. But it is not so with me; the cloud is not at all dissipated; the wrath of God still fastens upon me, and preys on my spirits, as much as ever; and what to do I know not."
2. From all this let us take occasion, (1.) To stand in awe of God, and to fear the power of his wrath. If good men have been put into such consternation by it, where shall the ungodly and the sinner appear? (2.) To pity those that are wounded in spirit, and pray earnestly for them, because in that condition they know not how to pray for themselves. (3.) Carefully to keep up good thoughts of God in our minds, for hard thoughts of him are the inlets of much mischief. (4.) To bless God that we are not in such a disconsolate condition as poor Job was here in, but that we walk in the light of the Lord; let us rejoice therein, but rejoice with trembling.
Adam Clarke: Commentary on the Bible - 1831
9:25: Swifter than a post - מני רץ minni rats, than a runner. The light-footed messenger or courier who carries messages from place to place. They flee away - The Chaldee says, My days are swifter than the shadow of a flying bird. So swiftly do they flee away that I cannot discern them; and when past they cannot be recalled. There is a sentiment like this in Virgil, Geor. lib. iii., ver. 284: -
Sed Fugit interea, Cubit Irreparabile tempus! -
"But in the meanwhile time flies! irreparable time flies away!"
Albert Barnes: Notes on the Bible - 1834
9:25: Now my days are swifter than a post - Than a courier, runner, or racer, רוּץ rû ts. Vulgate, cursore; Septuagint, δρομέως dromeō s, a racer. The word is not unfrequently applied to the runners or couriers, that carried royal commands in ancient times. It is applied to the mounted couriers of the Persians who carried the royal edicts to the distant provinces, Est 3:13, Est 3:15; Est 8:14, and to the body-guard and royal messengers of Saul and of David, Sa1 22:17; Kg2 10:25. The common rate of traveling in the East is exceedingly slow. The caravans move little more than two miles an hour. Couriers are however, employed who go either on dromedaries, on horses, or on foot, and who travel with great rapidity. Lady Montague says that "after the defeat; at Peterwaradin, they (the couriers on dromedaries) far outran the fleetest horses, and brought the first news of the battle at Belgrade." The messengers in Barbary who carry despatches, it is said, will run one hundred and fifty miles in twenty-four hours (Harmer's Observa. ii. 200, ed. 1808), and it has been said that the messengers among the American savages would run an hundred and twenty miles in the twenty-four hours. In Egypt, it is a common thing for an Arab on foot to accompany a rider, and to keep up with the horse when at full gallop, and to do this for a long time without apparent fatigue. The meaning of Job here is, that his life was short, and that his days were passing swiftly away, not like the slow caravan, but like the most fleet messenger compare the note at .
They see no good - I am not permitted to enjoy happiness. My life is a life of misery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: swifter: Job 7:6, Job 7:7; Est 8:14
a post: Rotz, a runner, or courier; some of whom are said to go 150 miles in less than 24 hours.
they flee away: Psa 39:5, Psa 39:11, Psa 89:47, Psa 90:9, Psa 90:10; Jam 4:14
Job 9:26
Carl Friedrich Keil and Franz Delitzsch
9:25
25 My days were swifter than a runner,
They fled away without seeing prosperity,
26 They shot by as ships of reeds,
As an eagle which dasheth upon its prey.
27 If my thought is: I will forget my complaint,
I will give up my dark looks and look cheerful;
28 I shudder at all my pains,
I feel that Thou dost not pronounce me innocent.
Such, as described in the preceding strophe, is the lot of the innocent in general, and such (this is the connection) is also Job's lot: his swiftly passing life comes to an end amidst suffering, as that of an evil-doer whom God cuts off in judgment. In the midst of his present sufferings he has entirely forgotten his former prosperity; it is no happiness to him, because the very enjoyment of it makes the loss of it more grievous to bear. The days of prosperity are gone, have passed swiftly away without טובה, i.e., without lasting prosperity. They have been swifter רץ מנּי. By reference to Job 7:6, this might be considered as a figure borrowed from the weaver's loom, since in the Coptic the threads of the weft (fila subteminis) which are wound round the shuttle are called "runners" (vid., Ges. Thesaurus); but Rosenmller has correctly observed that, in order to describe the fleetness of his life, Job brings together that which is swiftest on land (the runners or couriers), in water (fast-sailing ships), and in the air (the swooping eagle). עם, Job 9:26, signifies, in comparison with, aeque ac. But we possess only a rather uncertain tradition as to the kind of vessels meant by אבה אניות. Jerome translates, after the Targ.: naves poma portantes, by which one may understand the small vessels, according to Edrisi, common on the Dead Sea, in which corn and different kinds of fruits were carried from Zoar to Jericho and to other regions of the Jordan (Stickel, S. 267); but if אבה were connected with אב, we might rather expect אבּה, after the form אשּׁה (from אשׁ), instead of אבה. Others derive the word from אבה, avere: ships of desire, i.e., full-rigged and ready for sea (Gecatilia in Ges. Thes. suppl. p. 62), or struggling towards the goal (Kimchi), or steering towards (Zamora), and consequently hastening to (Symmachuc, σπευδούσαις), the harbour; but independently of the explanation not being suited to the description, it should then be accented beh, after the form נדה, קצה, instead of bh. The explanation, ships of hostility (Syr.),
(Note: Luther also perhaps understood pirate ships, when he translated, "wie die starcken Schiff.")
i.e., ships belonging to pirates or freebooters, privateers, which would suit the subject well, is still less admissible with the present pointing of the text, as it must then be אבה (איבה), with which the Egyptian uba, against, and adverse (contrarius), may be compared. According to Abulwalid (Parchon, Raschi), אבה is the name of a large river near the scene of the book of Job; which may be understood as either the Babylonian name for river Arab. 'bby, or the Abyssinian name of the Nile, ab; and אבה may be compared with לבנה in relation to the Arabic, lubna. But a far more satisfactory explanation is the one now generally received, according to the comparison with the Arabic abâ'un, a reed (whence abaa-t-un, a reed, a so-called n. unitatis): ships made from reeds, like גּמא כּלי, Is 18:2, vessels of papyrus, βαρίδες παπύριναι. In such small ships, with Egyptian tackling, they used to travel as far as Taprobane. These canoes were made to fold together, plicatiles, so that they could be carried past the cataracts; Heliodorus describes them as ὀξυδρομώτατα.
(Note: There is no Egyptian word which can be compared to אבה, whereas han (hani) or an (ana) in Egyptian, like the Hebrew אניה, means a ship (vid., Chabas, Le Papyrus magique Harris, p. 246, No. 826, cf. pp. 33, 47); it is written with the sign for set = downwards, since they fastened a stone at the front of the vessel, as was even known to Herodotus, in order to accelerate its speed in descending the river. From this one might conjecture for the passage before us אבן אניות = swift sailers.)
The third figure is the eagle, which swoops down upon its prey; טוּשׂ, like Chaldee טוּס, by which the Targ. translates השׁ, Hab 1:8; Grtz' conjecture of ישׁוּט (which is intended to mean flutters) is superfluous. Just as unnecessary is it, with Olshausen, to change אמרי אם into אמרתי אם: "if my saying (thinking)" is equivalent to, "as often as I say (think)." פנים is here (as in the German phrase, ein Gesicht machen) an ill-humoured, distorted, wry face. When Job desires to give up this look of suffering and be cheerful (הבליג, like Job 10:20, hilaritatem prae se ferre, vultum hilarem induere), the certainty that he is not favoured of God, and consequently that he cannot be delivered from his sufferings, all his anguish in spite of his struggles against it comes ever afresh before his mind. It is scarcely necessary to remark that תנקני is addressed to God, not to Bildad. It is important to notice that Job does not speak of God without at the same time looking up to Him as in prayer. Although he feels rejected of God, he still remains true to God. In the following strophe he continues to complain of God, but without denying Him.
John Gill
9:25 Now my days are swifter than a post,.... Or "than a runner" (a) in a race, in order to obtain the prize; or than one that rides post, or runs on foot to carry a message, such as were Cushi and Ahimaaz; and such are generally swift of foot, or ride on swift horses, who are so employed; and yet Job says his days are swifter, or passed away more swiftly thorn such; meaning either his days in general; or rather particularly his prosperous days, as Mr. Broughton interprets it; these no sooner came but they were gone:
they flee away; like a shadow, or a dream, or a tale that is told:
they see no good; or he saw, perceived, or enjoyed no good in them; not but that he did see and enjoy much good, even much temporal good, which is what is intended; but this was no sooner had than it was taken away, that it was as if it had never been; the evil days of trouble and sorrow, in which he had no pleasure, came so quick upon him.
(a) "cursore", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
John Wesley
9:25 Now - What he had said of the calamities which God frequently inflicts upon good men, he now exemplifies in himself. My days - The days of my life. Post - Who rides upon swift horses. See - I enjoy no good in them. Seeing is often put for experiencing either good or evil.
Robert Jamieson, A. R. Fausset and David Brown
9:25 a post--a courier. In the wide Persian empire such couriers, on dromedaries or on foot, were employed to carry the royal commands to the distant provinces (Esther 3:13, Esther 3:15; Esther 8:14). "My days" are not like the slow caravan, but the fleet post. The "days" are themselves poetically said to "see no good," instead of Job in them (1Pet 3:10).
9:269:26: Եւ կամ թէ իցեն նաւաց հետք ճանապարհի, եւ կամ արծուոյ թռուցելոյ որ խնդրիցէ զկերակուր։
26 Կը գտնուի՞ նաւերի ճանապարհի կամ թռչող, կեր փնտռող արծուի հետքը:
26 Արագագնաց* նաւերու պէս՝ Որսի վրայ յարձակող արծիւի պէս կ’անցնին։
Եւ կամ թէ իցեն նաւաց հետք ճանապարհի, եւ կամ արծուոյ թռուցելոյ որ խնդրիցէ զկերակուր:

9:26: Եւ կամ թէ իցեն նաւաց հետք ճանապարհի, եւ կամ արծուոյ թռուցելոյ որ խնդրիցէ զկերակուր։
26 Կը գտնուի՞ նաւերի ճանապարհի կամ թռչող, կեր փնտռող արծուի հետքը:
26 Արագագնաց* նաւերու պէս՝ Որսի վրայ յարձակող արծիւի պէս կ’անցնին։
zohrab-1805▾ eastern-1994▾ western am▾
9:269:26 несутся, как легкие ладьи, как орел стремится на добычу.
9:26 ἦ η.1 surely καὶ και and; even ἔστιν ειμι be ναυσὶν ναυς ship ἴχνος ιχνος footstep ὁδοῦ οδος way; journey ἢ η or; than ἀετοῦ αετος eagle πετομένου πετομαι fly ζητοῦντος ζητεω seek; desire βοράν βορα eatage; meat
9:26 חָ֭לְפוּ ˈḥālᵊfû חלף come after עִם־ ʕim- עִם with אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship אֵבֶ֑ה ʔēvˈeh אֵבֶה reed כְּ֝ ˈkᵊ כְּ as נֶ֗שֶׁר nˈešer נֶשֶׁר eagle יָט֥וּשׂ yāṭˌûś טושׂ flutter עֲלֵי־ ʕᵃlê- עַל upon אֹֽכֶל׃ ʔˈōḵel אֹכֶל food
9:26. pertransierunt quasi naves poma portantes sicut aquila volans ad escamThey have passed by as ships carrying fruits, as an eagle flying to the prey.
26. They are passed away as the swift ships: as the eagle that swoopeth on the prey.
9:26. They have passed by like ships carrying fruits, just like an eagle flying to food.
9:26. They are passed away as the swift ships: as the eagle [that] hasteth to the prey.
They are passed away as the swift ships: as the eagle [that] hasteth to the prey:

9:26 несутся, как легкие ладьи, как орел стремится на добычу.
9:26
η.1 surely
καὶ και and; even
ἔστιν ειμι be
ναυσὶν ναυς ship
ἴχνος ιχνος footstep
ὁδοῦ οδος way; journey
η or; than
ἀετοῦ αετος eagle
πετομένου πετομαι fly
ζητοῦντος ζητεω seek; desire
βοράν βορα eatage; meat
9:26
חָ֭לְפוּ ˈḥālᵊfû חלף come after
עִם־ ʕim- עִם with
אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship
אֵבֶ֑ה ʔēvˈeh אֵבֶה reed
כְּ֝ ˈkᵊ כְּ as
נֶ֗שֶׁר nˈešer נֶשֶׁר eagle
יָט֥וּשׂ yāṭˌûś טושׂ flutter
עֲלֵי־ ʕᵃlê- עַל upon
אֹֽכֶל׃ ʔˈōḵel אֹכֶל food
9:26. pertransierunt quasi naves poma portantes sicut aquila volans ad escam
They have passed by as ships carrying fruits, as an eagle flying to the prey.
9:26. They have passed by like ships carrying fruits, just like an eagle flying to food.
9:26. They are passed away as the swift ships: as the eagle [that] hasteth to the prey.
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
9:26: As the swift ships - אניות אבה oniyoth ebeh. Ships of desire, or ships of Ebeh, says our margin; perhaps more correctly, inflated ships, the sails bellying out with a fair brisk wind, tide favorable, and the vessels themselves lightly freighted. The Vulgate has, Like ships freighted with apples. Ships laden with the best fruits - Targum. Ships well adapted for sailing - Arabic. Shipes that be good under sale - Coverdale. Probably this relates to the light fast-sailing ships on the Nile, which were made of reeds or papyrus. Perhaps the idea to be seized is not so much the swiftness of the passage, as their leaving no trace or track behind them. But instead of אבה ebeh, איבה eybah, hostile ships or the ships of enemies, is the reading of forty-seven of Kennicott's and De Rossi's MSS., and of the Syriac version. If this be the true reading what is its sense? My days are gone off like the light vessels of the pirates, having stripped me of my property, and carried all irrecoverably away, under the strongest press of sail, that they may effect their escape, and secure their booty. The next words, As the eagle that hasteth to the prey, seem at least to countenance, if not confirm, the above reading: the idea of robbery and spoil, prompt attack and sudden retreat, is preserved in both images.
Albert Barnes: Notes on the Bible - 1834
9:26: They are passed away as the swift ships - Margin, Ships of desire; or ships of Ebeh. Hebrew אבה אניה 'onı̂ yâ h 'ê beh. Vulgate, Naves poma portantes. Septuagint, "Is there any track left by ships in their passage?" The Chaldee renders it as the Vulgate, "Ships bearing good fruit;" that is, as such fruit was perishable, haste was required in order to reach the place of destination. Our translators were evidently perplexed by the word אבה 'ê beh, as appears by their placing two different phrases in the margin. "Ships of desire," denotes the value or desirableness of such ships; and the phrase, "Ships of Ebeh," denotes their confession of ignorance as to the meaning of the word. Gesenius explains the word to mean reed, bulrush, or papyrus - from an Arabic use of the word, and supposes that the reference is to the light vessels made of the papyrus, which were used on the Nile; see the note at Isa 18:2. Such vessels would be distinguished for the ease with which they might be rowed, and the rapidity of their motion. Chardin supposes that the reference is to vessels that were made to go on the Euphrates or the Tigris, and that were borne along with the rapid current. The supposition of an allusion to any boat or vessel under full sail, will be in accordance with the language here, though the probability is, that the reference is to the light vessels, made of reeds, that might be propelled with so much fleetness. Sails were frequently used, also, for such vessels.
As the eagle that hasteth to the prey - A striking emblem of rapidity. Few things can be more rapid than the motion of the eagle, as he darts upon his victim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: swift ships: Heb. ships of desire, or, ships of Ebeh
as the eagle: Job 39:27-30; Sa2 1:23; Pro 23:5; Jer 4:13; Lam 4:19; Hab 1:8
Job 9:27
John Gill
9:26 They are passed away as the swift ships,.... Those that are lightest built, and run swiftest. Bar Tzemach thinks such vessels as are rowed with oars are meant, which may be called "ships of will or desire" (b), as the words may be rendered, because they may be rowed at pleasure, and be carried to any place where and when a man thinks fit; whereas those that are not depend upon the wind, and that must be waited for; or they design such ships that are so swift in their motion, that they arrive to the haven as soon as men can well wish for and desire. Some render it "pirate ships", or "ships of enmity" (c); such as are designed for spoil and plunder, and which are light ones, not loaded with goods, and therefore move swiftly: the Targum is,
"ships burdened with precious fruits;''and the Vulgate Latin version is,"ships carrying apples:''now ships loaded with such sort of goods, with perishing commodities, are obliged to make their port as soon as possible. Some leave the word untranslated, and call them "ships of Ebeh" (d); which, according to Jarchi, Aben Ezra, and others, is either the name of a place, or of a river in Arabia, which ran with a rapid stream, and in which ships were carried with great celerity. Bolducius relates from a traveller of his acquaintance, who finished his travels in 1584, that he saw such a river about Damascus, not far from the sepulchre of Job; but that must be the river Chrysorrhoas, now called Barrady; but there were two rivers of this name Ebeh; one near Cufa, and another in Wasith, a country of Babylon, as Golius observes (e). Others take the word to have the signification of reed or papyrus, which grew on the banks of the Nile, and of which ships were made; see Gill on Is 18:1; and render the words "ships of reeds" or "of papyrus" (f), and which, being light, were very swift:
as the eagle that hasteth to the prey; the eagle is the swiftest of birds, and therefore persons and things exceeding swift are compared unto them, see Hab 1:8; and it flies the most swiftly when being hungry, and in sight of its prey, and is nearest to it, and flaps upon it, which is the thing referred to, and so may be rendered, "that flies upon the prey" (g). Job uses these metaphors, which are the most appropriate, to show how fleeting his days of prosperity were, and how soon gone: and a climax may be observed in the words; a runner, though he runs swiftly, a ship moves faster than he, and an eagle, just about to seize its prey, flies swifter than that.
(b) "navibus desiderii", Mercerus, Drusius, Schmidt; so Ben Gersom. (c) "Naves inimicitiarum, i.e. "piraticae, vel hostiles"; as some in Drusius; so Broughton. (d) "Navibus Ebeh", Pagninus, Montanus, Vatablus, Bolducius, Codurcus. (e) Lexic. Arab. p. 2. (f) "Naves arundinis", Michaelis, "navibus papyraceis", Schultens, Ikenius, in ib. (g) "involans in escam", Junius & Tremellius; "involat in escam", Piscator, Schultens.
John Wesley
9:26 Eagle - Which flies swiftly, especially when in the sight of his prey. See here how swift the motion of time is! It is always upon the wing, hastening to its period. What little need have we of past - times! What great need to redeem time, which runs out, runs on so fast toward eternity! And how vain are the enjoyments of time, which we may be deprived of, even while time continues! Our day may be longer than our sunshine: and when that is gone, it is as if it had never been.
Robert Jamieson, A. R. Fausset and David Brown
9:26 swift ships--rather, canoes of reeds or papyrus skiffs, used on the Nile, swift from their lightness (Is 18:2).
9:279:27: Եթէ ասիցեմ եթէ խօսեցայց՝ մոռանա՛մ. զերեսս ՚ի վայր արկեալ հեծեծեցի՛ց։
27 Եթէ ասեմ, թէ մոռանալու եմ գանգատուելը, երեսս գետին խոնարհելով՝ հեծեծեմ,
27 Եթէ ըսեմ՝ ‘Գանգատս մոռնամ, Տրտմութիւնս ձգեմ ու զուարթ ըլլամ’
[103]Եթէ ասիցեմ եթէ խօսեցայց` մոռանամ, զերեսս ի վայր արկեալ` հեծեծեցից:

9:27: Եթէ ասիցեմ եթէ խօսեցայց՝ մոռանա՛մ. զերեսս ՚ի վայր արկեալ հեծեծեցի՛ց։
27 Եթէ ասեմ, թէ մոռանալու եմ գանգատուելը, երեսս գետին խոնարհելով՝ հեծեծեմ,
27 Եթէ ըսեմ՝ ‘Գանգատս մոռնամ, Տրտմութիւնս ձգեմ ու զուարթ ըլլամ’
zohrab-1805▾ eastern-1994▾ western am▾
9:279:27 Если сказать мне: забуду я жалобы мои, отложу мрачный вид свой и ободрюсь;
9:27 ἐάν εαν and if; unless τε τε both; and γὰρ γαρ for εἴπω επω say; speak ἐπιλήσομαι επιλανθανομαι forget λαλῶν λαλεω talk; speak συγκύψας συγκυπτω stoop together / over τῷ ο the προσώπῳ προσωπον face; ahead of στενάξω στεναζω groan
9:27 אִם־ ʔim- אִם if אָ֭מְרִי ˈʔomrî אמר say אֶשְׁכְּחָ֣ה ʔeškᵊḥˈā שׁכח forget שִׂיחִ֑י śîḥˈî שִׂיחַ concern אֶעֶזְבָ֖ה ʔeʕezᵊvˌā עזב leave פָנַ֣י fānˈay פָּנֶה face וְ wᵊ וְ and אַבְלִֽיגָה׃ ʔavlˈîḡā בלג gleam
9:27. cum dixero nequaquam ita loquar commuto faciem meam et dolore torqueorIf I say: I will not speak so: I change my face, and am tormented with sorrow.
27. If I say, I will forget my complaint, I will put off my countenance, and be of good cheer:
9:27. If I say: “By no means will I speak this way.” I change my face and I am tortured with sorrow.
9:27. If I say, I will forget my complaint, I will leave off my heaviness, and comfort [myself]:
If I say, I will forget my complaint, I will leave off my heaviness, and comfort:

9:27 Если сказать мне: забуду я жалобы мои, отложу мрачный вид свой и ободрюсь;
9:27
ἐάν εαν and if; unless
τε τε both; and
γὰρ γαρ for
εἴπω επω say; speak
ἐπιλήσομαι επιλανθανομαι forget
λαλῶν λαλεω talk; speak
συγκύψας συγκυπτω stoop together / over
τῷ ο the
προσώπῳ προσωπον face; ahead of
στενάξω στεναζω groan
9:27
אִם־ ʔim- אִם if
אָ֭מְרִי ˈʔomrî אמר say
אֶשְׁכְּחָ֣ה ʔeškᵊḥˈā שׁכח forget
שִׂיחִ֑י śîḥˈî שִׂיחַ concern
אֶעֶזְבָ֖ה ʔeʕezᵊvˌā עזב leave
פָנַ֣י fānˈay פָּנֶה face
וְ wᵊ וְ and
אַבְלִֽיגָה׃ ʔavlˈîḡā בלג gleam
9:27. cum dixero nequaquam ita loquar commuto faciem meam et dolore torqueor
If I say: I will not speak so: I change my face, and am tormented with sorrow.
9:27. If I say: “By no means will I speak this way.” I change my face and I am tortured with sorrow.
9:27. If I say, I will forget my complaint, I will leave off my heaviness, and comfort [myself]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
27-28. Желание жизни можно поддержать искусственным образом, путем создания жизнерадостного настроения, путем подбадривания самого себя (ст. 27). Но и это невозможно ввиду факта страданий. Они - показатели божественного неотвратимого гнева (ст. 17-18), показатели того, что Бог считает Иова грешником и не освободит его от наказания.
Adam Clarke: Commentary on the Bible - 1831
9:27: I will forget my complaint - I will forsake or forego my complaining. I will leave off my heaviness. Vulgate, I will change my countenance - force myself to smile, and endeavor to assume the appearance of comfort.
Albert Barnes: Notes on the Bible - 1834
9:27: If I say, I will forget my complaint - If I resolve that I will leave off complaining, and will be more cheerful, I find it all in vain. My fears and sorrows return, and all my efforts to be cheerful are ineffectual
I will leave off my heaviness - The word rendered "my heaviness" here (פני pâ nam) denotes literally "my face;" and the reference is to the sad and sorrowful countenance which he had. "If I should lay that aside, and endeavor to be cheerful."
And comfort myself - The word rendered comfort here (בלג bâ lag) in Arabic means to be bright, to shine forth; and it would here be better rendered by "brighten up." We have the same expression still when we say to one who is sad and melancholy, "brighten up; be cheerful." The meaning is, that Job endeavored to appear pleasant and cheerful, but it was in vain. His sorrows pressed heavily on him, and weighed down his spirits in spite of himself, and made him sad.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: Job 7:13; Psa 77:2, Psa 77:3; Jer 8:18
Job 9:28
Geneva 1599
9:27 If (u) I say, I will forget my complaint, I will leave off my heaviness, and comfort [myself]:
(u) I think not to fall into these afflictions, but my sorrows bring me to these manifold infirmities, and my conscience condemns me.
John Gill
9:27 If I say, I will forget my complaint,.... The cause of it, the loss of his children, servants, substance, and health, and endeavour to think no more of these things, and cease complaining about them, and attempt to bury them in oblivion, and change his note:
I will leave off my heaviness; his melancholy thoughts, words, airs, and looks; or "forsake my face" (h), put on another countenance, a more pleasent and cheerful one; the Jewish commentators generally interpret it, "my anger", either at the dispensations of Providence, or at his friends:
and comfort myself; that things were not worse with him than they were; or strengthen (i) himself, as the word is rendered in Amos 5:9; against his fears, and troubles, and dejection of mind, determining to take heart, and be of good courage, and not sink, and succumb, and faint under his burdens: none but God, Father, Son, and Spirit, can give comfort to distressed ones, whether on temporal or spiritual accounts; but good men may make use of means for comfort, such as hearing the word, reading the Scriptures, prayer, meditation, and conversation with good men.
(h) "relinquam facies meas", Montanus, Bolducius, Schmidt. (i) "confirmabo vel roborabo cor meum", Mercerus; so R. R.
9:289:28: Շարժեա՛լ եմ ամենայն անդամօք իմովք. զի գիտեմ զի անարատ զիս ո՛չ թողուցուս։
28 դողը կը պատի իմ բոլոր անդամները, քանզի գիտեմ, որ ինձ անմեղ չես համարելու:
28 Բոլոր թշուառութիւններէս կը վախնամ. Գիտեմ թէ զիս անմեղ պիտի չհամարես
Շարժեալ եմ ամենայն անդամօք իմովք, զի գիտեմ զի անարատ զիս ոչ թողուցուս:

9:28: Շարժեա՛լ եմ ամենայն անդամօք իմովք. զի գիտեմ զի անարատ զիս ո՛չ թողուցուս։
28 դողը կը պատի իմ բոլոր անդամները, քանզի գիտեմ, որ ինձ անմեղ չես համարելու:
28 Բոլոր թշուառութիւններէս կը վախնամ. Գիտեմ թէ զիս անմեղ պիտի չհամարես
zohrab-1805▾ eastern-1994▾ western am▾
9:289:28 то трепещу всех страданий моих, зная, что Ты не объявишь меня невинным.
9:28 σείομαι σειω shake πᾶσιν πας all; every τοῖς ο the μέλεσιν μελος member οἶδα οιδα aware γὰρ γαρ for ὅτι οτι since; that οὐκ ου not ἀθῷόν αθωος guiltless με με me ἐάσεις εαω allow; let
9:28 יָגֹ֥רְתִּי yāḡˌōrᵊttî יגר be afraid כָל־ ḵol- כֹּל whole עַצְּבֹתָ֑י ʕaṣṣᵊvōṯˈāy עַצָּבָה pain יָ֝דַ֗עְתִּי ˈyāḏˈaʕtî ידע know כִּי־ kî- כִּי that לֹ֥א lˌō לֹא not תְנַקֵּֽנִי׃ ṯᵊnaqqˈēnî נקה be clean
9:28. verebar omnia opera mea sciens quod non parceres delinquentiI feared all my works, knowing that thou didst not spare the offender.
28. I am afraid of all my sorrows, I know that thou wilt not hold me innocent.
9:28. I have dreaded all my works, knowing that you did not spare the offender.
9:28. I am afraid of all my sorrows, I know that thou wilt not hold me innocent.
I am afraid of all my sorrows, I know that thou wilt not hold me innocent:

9:28 то трепещу всех страданий моих, зная, что Ты не объявишь меня невинным.
9:28
σείομαι σειω shake
πᾶσιν πας all; every
τοῖς ο the
μέλεσιν μελος member
οἶδα οιδα aware
γὰρ γαρ for
ὅτι οτι since; that
οὐκ ου not
ἀθῷόν αθωος guiltless
με με me
ἐάσεις εαω allow; let
9:28
יָגֹ֥רְתִּי yāḡˌōrᵊttî יגר be afraid
כָל־ ḵol- כֹּל whole
עַצְּבֹתָ֑י ʕaṣṣᵊvōṯˈāy עַצָּבָה pain
יָ֝דַ֗עְתִּי ˈyāḏˈaʕtî ידע know
כִּי־ kî- כִּי that
לֹ֥א lˌō לֹא not
תְנַקֵּֽנִי׃ ṯᵊnaqqˈēnî נקה be clean
9:28. verebar omnia opera mea sciens quod non parceres delinquenti
I feared all my works, knowing that thou didst not spare the offender.
9:28. I have dreaded all my works, knowing that you did not spare the offender.
9:28. I am afraid of all my sorrows, I know that thou wilt not hold me innocent.
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
9:28: I am afraid of all my sorrows - Coverdale translates, after the Vulgate, Then am I afrayed of all my workes. Even were I to cease from complaining, I fear lest not one of my works, however well intentioned, would stand thy scrutiny, or meet with thy approbation.
Thou wilt not hold me innocent - Coverdale, after the Vulgate, For I knowe thou favourest not an evil doer; but this is not the sense of the original: Thou wilt not acquit me so as to take away my afflictions from me.
Albert Barnes: Notes on the Bible - 1834
9:28: I am afraid of all my sorrows - My fears return. I dread the continuance of my griefs, and cannot close my eye to them.
Thou wilt not hold me innocent - God will not remove my sorrows so as to furnish the evidence that I am innocent. My sufferings continue, and with them continue all the evidence on which my friends rely that I am a guilty man. In such a state of things, how can I be otherwise than sad? He was held to be guilty; he was suffering in such a way as to afford them the proof that he was so, and how could he be cheerful?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:28: afraid: Job 21:6; Psa 88:15, Psa 88:16, Psa 119:120
I know: Job 9:2, Job 9:20, Job 9:21, Job 14:16; Exo 20:7; Psa 130:3
Job 9:29
John Gill
9:28 I am afraid of all my sorrows,.... That they would return upon him, and surround him, and overwhelm him, so that he should not be able to stand up against them, or under them; that they would increase and continue with him, and so he should never be released from them:
I know that thou wilt not hold me innocent: a sudden apostrophe to God as near him; the meaning is not, that he was confident that God would not justify him but condemn him in a spiritual sense; Job did not despair of his everlasting salvation, he knew and believed in his living Redeemer; he knew he should be acquitted and justified by his righteousness, and not be condemned with the world; but he was certain of this, as he thought that God would neither "cleanse" (k) him, as some render the word, from the worms his flesh was clad with, and from the filthy boils and ulcers he was covered with; nor clear him so as that he should appear to be innocent in the sight and judgment of his friends; but go on to treat him as if he was a guilty person, by continuing his afflictions on him, even unto death; he had no hope of being freed from them, and so of being cleared from the imputation of his friends, who judged of him by his outward circumstances.
(k) "quod non mundabis me", Montanus, Bolducius, Beza.
John Wesley
9:28 Afraid - I find all such endeavours vain; for if my griefs be suspended for a time, yet my fears continue. Will not - I plainly perceive thou, O God, (to whom he makes a sudden address, as he doth also, Job 9:31,) wilt not clear my innocency by removing those afflictions which make them judge me guilty of some great crime. Words proceeding from despair and impatience.
Robert Jamieson, A. R. Fausset and David Brown
9:28 The apodosis to Job 9:27 --"If I say, &c." "I still am afraid of all my sorrows (returning), for I know that thou wilt (dost) (by removing my sufferings) not hold or declare me innocent. How then can I leave off my heaviness?"
9:299:29: Որովհետեւ ամպարշտէի՝ ընդէ՞ր ո՛չ մեռայ։
29 Եթէ ամբարշտութիւն էի անում՝ ինչո՞ւ չմեռայ:
29 Ու ամբարիշտ պիտի սեպուիմ։Ինչո՞ւ համար զուր տեղը աշխատիմ։
Որովհետեւ ամպարշտէի, ընդէ՞ր ոչ մեռայ:

9:29: Որովհետեւ ամպարշտէի՝ ընդէ՞ր ո՛չ մեռայ։
29 Եթէ ամբարշտութիւն էի անում՝ ինչո՞ւ չմեռայ:
29 Ու ամբարիշտ պիտի սեպուիմ։Ինչո՞ւ համար զուր տեղը աշխատիմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:299:29 Если же я виновен, то для чего напрасно томлюсь?
9:29 ἐπειδὴ επειδη since in fact δέ δε though; while εἰμι ειμι be ἀσεβής ασεβης irreverent διὰ δια through; because of τί τις.1 who?; what? οὐκ ου not ἀπέθανον αποθνησκω die
9:29 אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i אֶרְשָׁ֑ע ʔeršˈāʕ רשׁע be guilty לָמָּה־ lāmmā- לָמָה why זֶּ֝֗ה ˈzzˈeh זֶה this הֶ֣בֶל hˈevel הֶבֶל breath אִיגָֽע׃ ʔîḡˈāʕ יגע be weary
9:29. si autem et sic impius sum quare frustra laboraviBut if so also I am wicked, why have I laboured in vain?
29. I shall be condemned; why then do I labour in vain?
9:29. Yet, if I am also just as impious, why have I labored in vain?
9:29. [If] I be wicked, why then labour I in vain?
If I be wicked, why then labour I in vain:

9:29 Если же я виновен, то для чего напрасно томлюсь?
9:29
ἐπειδὴ επειδη since in fact
δέ δε though; while
εἰμι ειμι be
ἀσεβής ασεβης irreverent
διὰ δια through; because of
τί τις.1 who?; what?
οὐκ ου not
ἀπέθανον αποθνησκω die
9:29
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
אֶרְשָׁ֑ע ʔeršˈāʕ רשׁע be guilty
לָמָּה־ lāmmā- לָמָה why
זֶּ֝֗ה ˈzzˈeh זֶה this
הֶ֣בֶל hˈevel הֶבֶל breath
אִיגָֽע׃ ʔîḡˈāʕ יגע be weary
9:29. si autem et sic impius sum quare frustra laboravi
But if so also I am wicked, why have I laboured in vain?
9:29. Yet, if I am also just as impious, why have I labored in vain?
9:29. [If] I be wicked, why then labour I in vain?
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
29-31. Не желательна и жизнь в роли виновного. Она - "томление" (ст. 29), мучительное ожидание наказания. Последнее неизбежно ввиду невозможности виновному оправдаться пред Богом. Даже при наивысшей чистоте, подобной той, которая достигается омовением снежною водою (Пс L:9; Ис I:18) и мылом ("совершенно очистил руки мои", точнее "омыл руки с мылом"; ср. Иер II:22), Бог признает его настолько нечистым, что к нему почувствуют отвращение одежды.
Adam Clarke: Commentary on the Bible - 1831
9:29: If I be wicked - If I am the sinner you suppose me to be, in vain should I labor to counterfeit joy, and cease to complain of my sufferings.
Albert Barnes: Notes on the Bible - 1834
9:29: If I be wicked, why then labour I in vain? - The word "if," here introduced by our translators, greatly obscures the sense. The meaning evidently is, "I am held to be guilty, and cannot answer to that charge. God regards me as such, and if I should attempt to meet him on the charge, it would be a vain attempt; and I must admit its truth. It would be labor in vain to deny it against one so mighty as he is." This interpretation accords with the argument in the whole chapter. Job maintains that it would be in vain to contend with God, and he gives up the argument in despair. It is quite evident, however, that he does not do it so much because he is convinced himself, as because he knows that God is great, and that it would be useless to contend with him. There is evidently implied all along the feeling that if he was able to cope with God in the argument, the result would be different. As it is, he submits - not because he is convinced, but because he is weak; not because he sees that God is right, but because he sees that he is powerful. How much submission of this kind is there in the world - submision, not to right, but to power; submission to God, not because he is seen to be wise and good, but because he is seen to be almighty, and it is vain to attempt to oppose him! It is needless to say that such feelings evince no true submission.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:29: Job 9:22, Job 10:7, Job 10:14-17, Job 21:16, Job 21:17, Job 21:27, Job 22:5-30; Psa 73:13; Jer 2:35
Job 9:30
Carl Friedrich Keil and Franz Delitzsch
9:29
29 If I am wicked, why do I exert myself in vain?
30 If I should wash myself with snow water,
And make my hands clean with lye,
31 Then thou wouldst plunge me into the pit,
And my clothes would abhor me.
32 For He is not a man as I, that I should answer Him,
That we should go together to judgment.
33 There is not an arbitrator between us
Who should lay his hand upon us both.
The clause with strongly accented "I" affirms that in relation to God is from the first, and unchangeably, a wicked, i.e., guilty, man (Ps 109:7) (רשׁע, to be a wicked man, means either to act as such Job 10:15, or to appear as such, be accounted as such, as here and Job 10:7; Hiph., Job 9:20, to condemn). Why, therefore, should he vainly (הבל, acc. adv., like breath, useless) exert himself by crying for help, and basing his plaint on his innocence? In Job 9:30 the Chethib is במו, the Keri במי, as the reverse in Is 25:10; mo itself appears in the signification water (Egyptian muau), in the proper names Moab and Moshe (according to Jablonsky, ex aqua servatus); in במו, however, the mo may be understood according to Ges. 103, 2. This is the meaning - no cleansing, even though he should use snow and בּר (a vegetable alkali), i.e., not even the best-grounded self-justification can avail him, for God would still bring it to pass, that his clearly proved innocence should change to the most horrible impurity. Ewald, Rdiger, and others translate incorrectly: my clothes would make me disgusting. The idea is tame. The Piel תּעב signifies elsewhere in the book (Job 19:19; Job 30:10) to abhor, not to make abhorrent; and the causative meaning is indeed questionable, for מתעב (Is 49:7) signifies loathing, as מכסּה (Job 23:17) covering, and Ezek 16:25 certainly borders on the signification "to make detestable," but תעב may also be in the primary meaning, abominari, the strongest expression for that contempt of the beauty bestowed by God which manifests itself by prostitution. Translate: My clothes would abhor me; which does not mean: I should be disgusted with myself (Hirzel); Job is rather represented as naked; him, the naked one, God would - says he - so plunge into the pit that his clothes would conceive a horror of him, i.e., start back in terror at the idea of being put on and defiled by such a horrible creature (Schlottm., Oehler). For God is not his equal, standing on the same level with him: He, the Absolute Being, is accuser and judge in one person; there is between them no arbitrator who (or that he) should lay, etc. Mercier correctly explains: impositio manus est potestatis signum; the meaning therefore is: qui utrumque nostrum velut manu imposita coerceat.
Geneva 1599
9:29 [If] I be wicked, why then (x) labour I in vain?
(x) Why does God not destroy me at once? thus he speaks according to the infirmity of the flesh.
John Gill
9:29 If I be wicked, why then labour I in vain? If he was that wicked person, that hypocrite, Bildad and his other friends took him to be, it was in vain for him to make his supplications to God, as they advised him; so Gersom gives the sense of the words; since God hears not sinners, such as live in sin, regard iniquity in their hearts, and practise it in their lives, at least secretly, as it was suggested Job did; if he was such an one, it must be all lost labour to pray to God to show favour to him, and deliver him out of his troubles, since he might reasonably expect he would shut his eyes and stop his ears at such a man, and regard not his cries; seeking to him must be in vain; prayer may be fitly enough expressed by labour, it is a striving and wrestling with God, and especially when it is constant, importunate, and fervent: but rather the sense is, that if he was a wicked man in the account of God, or was dealt with as one; if God would not hold him innocent, as he asserts in the latter part of Job 9:28; then it was a vain thing to labour the point in the vindication of himself; since he could never think of succeeding against God, so wise and powerful, so holy, just, and pure. The word "if" is not in the original text, and may be left out, and the words be rendered, "I am wicked" (l); not in any notorious manner, as having lived a scandalous life, or been guilty of some gross enormities, as his friends insinuated, but in common with other men; he was born a sinner, had been a transgressor from the womb, and though he was renewed and sanctified by the spirit of God, yet sin dwelt in him, and through the infirmity of the flesh he was daily sinning in thought, word, or deed; nor did he expect it would be otherwise with him while in this world; yea, it was impossible for him to be without sin, as Bar Tzemach observes to be the sense of the phrase; and therefore if God would not clear him, or hold him innocent, unless he was entirely free from sin, as it was labouring in vain to attain to such perfection, so it must be to no purpose, and is what he chiefly intends, to attempt to vindicate himself before God: or "I shall be wicked", or "ungodly" (m); I shall be treated as such not only by his friends, who would reckon him a very wicked man so long as those afflictions continued on him, let him say what he would; but by the Lord himself, who he believed would never release him from them as long as he lived, which in the eye of men would be a tacit condemnation of him; so the Targum,"I shall be condemned,''and therefore it was labour in vain, striving against the stream, to go about to vindicate himself; nor was it possible that he could make himself out so clear and pure and perfect, that such an holy Being as God was could find no fault in him, in whose sight the heavens, and the inhabitants of them, were not clean; this is further evinced in the following words.
(l) "impius sum", V. L. Pagninus; so Schmidt. (m) "Ego impius ero", Montanus, Mercerus, Bolducius; "ego reus ero", Codurcus; "equidem improbus ero", Schultens.
John Wesley
9:29 I shall - I shall be used like a wicked man still. Why - Why then should I comfort myself with vain hopes of deliverance, as thou advisest me.
Robert Jamieson, A. R. Fausset and David Brown
9:29 The "if" is better omitted; I (am treated by God as) wicked; why then labor I in vain (to disprove His charge)? Job submits, not so much because he is convinced that God is right, as because God is powerful and he weak [BARNES].
9:309:30: Եթէ լուացայց ձեռամբ, եւ սրբեցայց ձեռօք սրբեցելովք[9160]. [9160] Ոսկան. Եթէ լուացայց ձեամբ, եւ սրբեցայց ձեռամբ սր՛՛։
30 Եթէ ձիւնով իսկ լուացուէի ու ձեռքերս էլ օշնանով մաքրէի,
30 Եթէ ձիւնի ջրով լուացուիմ Ու ձեռքերս մաքրութիւնով* սրբեմ
Եթէ լուացայց ձեռամբ, եւ սրբեցայց ձեռօք սրբեցելովք:

9:30: Եթէ լուացայց ձեռամբ, եւ սրբեցայց ձեռօք սրբեցելովք[9160].
[9160] Ոսկան. Եթէ լուացայց ձեամբ, եւ սրբեցայց ձեռամբ սր՛՛։
30 Եթէ ձիւնով իսկ լուացուէի ու ձեռքերս էլ օշնանով մաքրէի,
30 Եթէ ձիւնի ջրով լուացուիմ Ու ձեռքերս մաքրութիւնով* սրբեմ
zohrab-1805▾ eastern-1994▾ western am▾
9:309:30 Хотя бы я омылся и снежною водою и совершенно очистил руки мои,
9:30 ἐὰν εαν and if; unless γὰρ γαρ for ἀπολούσωμαι απολουω bathe off χιόνι χιων snow καὶ και and; even ἀποκαθάρωμαι αποκαθαιρω hand καθαραῖς καθαρος clean; clear
9:30 אִם־ ʔim- אִם if הִתְרָחַ֥צְתִּי hiṯrāḥˌaṣtî רחץ wash בְב *vᵊ בְּ in מֵימו־ *mê- מַיִם water שָׁ֑לֶג šˈāleḡ שֶׁלֶג soap וַ֝ ˈwa וְ and הֲזִכֹּ֗ותִי hᵃzikkˈôṯî זכך be clean בְּ bᵊ בְּ in בֹ֣ר vˈōr בֹּר cleanness כַּפָּֽי׃ kappˈāy כַּף palm
9:30. si lotus fuero quasi aquis nivis et fulserint velut mundissimae manus meaeIf I be washed, as it were, with snow waters, and my hands shall shine ever so clean:
30. If I wash myself with snow water, and make my hands never so clean;
9:30. If I had been washed with snow-like waters, and my hands were shining like the cleanest thing,
9:30. If I wash myself with snow water, and make my hands never so clean;
If I wash myself with snow water, and make my hands never so clean:

9:30 Хотя бы я омылся и снежною водою и совершенно очистил руки мои,
9:30
ἐὰν εαν and if; unless
γὰρ γαρ for
ἀπολούσωμαι απολουω bathe off
χιόνι χιων snow
καὶ και and; even
ἀποκαθάρωμαι αποκαθαιρω hand
καθαραῖς καθαρος clean; clear
9:30
אִם־ ʔim- אִם if
הִתְרָחַ֥צְתִּי hiṯrāḥˌaṣtî רחץ wash
בְב
*vᵊ בְּ in
מֵימו־
*mê- מַיִם water
שָׁ֑לֶג šˈāleḡ שֶׁלֶג soap
וַ֝ ˈwa וְ and
הֲזִכֹּ֗ותִי hᵃzikkˈôṯî זכך be clean
בְּ bᵊ בְּ in
בֹ֣ר vˈōr בֹּר cleanness
כַּפָּֽי׃ kappˈāy כַּף palm
9:30. si lotus fuero quasi aquis nivis et fulserint velut mundissimae manus meae
If I be washed, as it were, with snow waters, and my hands shall shine ever so clean:
30. If I wash myself with snow water, and make my hands never so clean;
9:30. If I had been washed with snow-like waters, and my hands were shining like the cleanest thing,
9:30. If I wash myself with snow water, and make my hands never so clean;
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
9:30: If I wash myself with snow water - Supposed to have a more detergent quality than common water; and it was certainly preferred to common water by the ancients. Of this we find an example in an elegant but licentious author: Tandem ergo discubuimus, pueris Alexandrinis Aquam in manus Nivatam infundentibus, aliisque insequentibus ad pedes - Petr. Satyr., cap. xxxi. "At length we sat down, and had snow water poured on our hands by lads of Alexandria," etc. Mr. Good supposes that there is an allusion here to the ancient rite of washing the hands in token of innocence. See Psa 26:6 : I will Wash my hands in Innocency; and Psa 73:13 : Verily I have cleansed my heart in vain, and Washed my Hands in Innocency. And by this ceremony Pilate declared himself innocent of the blood of Christ, Mat 27:24.
Albert Barnes: Notes on the Bible - 1834
9:30: If I wash myself with snow water - If I should make myself as pure as possible, and should become, in my view, perfectly holy. Snow water, it seems, was regarded as especially pure. The whiteness of snow itself perhaps suggested the idea that the water of melted snow was better than other for purification. Washing the hands formerly was an emblem of cleansing from guilt. Hence Pilate, when he gave up the Savior to death, took water and washed his hands before the multitude, and said that he was innocent of his blood; Mat 27:24. The expression used here by Job, also is imitated by the Psalmist, to denote his innocence:
I will wash mine hands in innocency:
So will I compass thine altar, O Lord. Psa 26:6.
Verily I have cleansed my heart in vain,
And washed my hands in innocency.
Psa 73:13.
So in Shakespeare, Richard III:
How fain, like Pilate, would I wash my hands
Of this most grievous, guilty murder done!
And make my hands never so clean - Or, rather, should I cleanse my hands with lye, or alkali. The word בור bô r, means properly purity, cleanliness, pureness; and then it is used to denote that which cleanses, alkali, lye, or vegetable salt. The ancients made use of this, mingled with oil, instead of soap, for the purpose of washing, and also in smelting metals, to make them melt more readily; see the note at Isa 1:25. The Chaldee renders it accurately, באהלא - in soap. I have no doubt that this is the sense, and that Job means to say, if he should make use of the purest water and of soap to cleanse himself, still he would be regarded as impure. God would throw him at once into the ditch, and he would be covered with moral filth and defilement again in his sight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:30: Psa 26:6; Pro 28:13; Isa 1:16-18; Jer 2:22, Jer 4:14; Rom 10:3; Jo1 1:8
Job 9:31
Geneva 1599
9:30 If I wash (y) myself with snow water, and make my hands never so clean;
(y) Though I seem pure in my own eyes, yet all is but corruption before God.
John Gill
9:30 If I wash myself with snow water,.... As it came from heaven, or flowed from the mountains covered with snow, as Lebanon, see Jer 18:14; or was kept in vessels for such use, as being judged the best for such a purpose; so it was used by the ancients (n), as being what whitens the skin, and strengthens the parts by contracting the pores, and hindering perspiration; it signifies, in a figurative sense, that let him take what methods he would to cleanse himself from sin, they were all in vain, his iniquity would be seen, and remain marked before God; and indeed there is nothing that a man can do that will make him pure and clean in the sight of an holy God; this is not to be done by ceremonial ablutions, such as might be in use in Job's time, before the law of Moses was given, and to which he may have some reference; these only sanctified to the purifying of the flesh, or only externally, but could not purify the heart, so as to have no more conscience of sin; nor by moral duties, not by repentance, as Sephorno; a fountain, a flood, an ocean of tears of humiliation and repentance, would not wash away sin; if, instead of ten thousand rivers of oil, so many rivers of brinish tears could be produced, they would be of no avail to cleanse the sinner; nor any works of righteousness done by man, for these themselves need washing in the blood of the Lamb; for nothing short of the blood of Christ, and the grace of God, can do it:
and make my hands never so clean; the hands are what men work with, Eccles 9:10; and so may design good works, which are sometimes called clean hands; see Ps 24:4; compared with Ps 15:1; and may be said to be so when they are done well, from a pare heart, and faith unfeigned, without selfish and sordid views, with a single eye to the glory of God; which is doing them as well, and making the hands as clean, as well can be; yet these are of no avail with respect to justification before God, and acceptance with him, or with regard to salvation, which is all of grace, and not of works, be they what they will; some render the words, "and cleanse my hands with soap" (o), which cleanses them best of anything, see Jer 2:22.
(n) "Discubuimus, pueris aquam nivalem in manus infundentibus", Petronius in Satyr. (o) Smegmate, Codurcus, Junius & Tremellius, Piscator, Schmidt; so the Targum, and Mr. Broughton.
John Wesley
9:30 If - If I clear myself from all imputations, and fully prove my innocency before men.
Robert Jamieson, A. R. Fausset and David Brown
9:30 snow water--thought to be more cleansing than common water, owing to the whiteness of snow (Ps 51:7; Is 1:18).
never so clean--Better, to answer to the parallelism of the first clause which expresses the cleansing material, "lye:" the Arabs used alkali mixed with oil, as soap (Ps 73:13; Jer 2:22).
9:319:31: սաստկացեալ աղտով էնե՛րկ զիս. զազրացոյց զիս պատմուճան իմ։
31 դարձեալ սաստիկ աղտեղութեամբ կը ներկէիր ինձ՝ պատմուճանս իմ աչքերին զազրելի դարձնելով.
31 Այն ժամանակ զիս փոսը կ’ընկղմես Ու հանդերձս պիտի զզուի ինձմէ
[104]սաստկացեալ աղտով էներկ զիս, զազրացոյց զիս պատմուճան իմ:

9:31: սաստկացեալ աղտով էնե՛րկ զիս. զազրացոյց զիս պատմուճան իմ։
31 դարձեալ սաստիկ աղտեղութեամբ կը ներկէիր ինձ՝ պատմուճանս իմ աչքերին զազրելի դարձնելով.
31 Այն ժամանակ զիս փոսը կ’ընկղմես Ու հանդերձս պիտի զզուի ինձմէ
zohrab-1805▾ eastern-1994▾ western am▾
9:319:31 то и тогда Ты погрузишь меня в грязь, и возгнушаются мною одежды мои.
9:31 ἱκανῶς ικανως in ῥύπῳ ρυπος filth με με me ἔβαψας βαπτω dip ἐβδελύξατο βδελυσσω abominate; loathsome δέ δε though; while με με me ἡ ο the στολή στολη robe
9:31 אָ֭ז ˈʔāz אָז then בַּ ba בְּ in † הַ the שַּׁ֣חַת ššˈaḥaṯ שַׁחַת pit תִּטְבְּלֵ֑נִי tiṭbᵊlˈēnî טבל dip וְ֝ ˈw וְ and תִֽעֲב֗וּנִי ṯˈiʕᵃvˈûnî תעב be abhorrent שַׂלְמֹותָֽי׃ śalmôṯˈāy שַׂלְמָה wrapper
9:31. tamen sordibus intingues me et abominabuntur me vestimenta meaYet thou shalt plunge me in filth, and my garments shall abhor me.
31. Yet wilt thou plunge me in the ditch, and mine own clothes shall abhor me.
9:31. yet you would plunge me in filth, and my own garments would abhor me.
9:31. Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me.
Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me:

9:31 то и тогда Ты погрузишь меня в грязь, и возгнушаются мною одежды мои.
9:31
ἱκανῶς ικανως in
ῥύπῳ ρυπος filth
με με me
ἔβαψας βαπτω dip
ἐβδελύξατο βδελυσσω abominate; loathsome
δέ δε though; while
με με me
ο the
στολή στολη robe
9:31
אָ֭ז ˈʔāz אָז then
בַּ ba בְּ in
הַ the
שַּׁ֣חַת ššˈaḥaṯ שַׁחַת pit
תִּטְבְּלֵ֑נִי tiṭbᵊlˈēnî טבל dip
וְ֝ ˈw וְ and
תִֽעֲב֗וּנִי ṯˈiʕᵃvˈûnî תעב be abhorrent
שַׂלְמֹותָֽי׃ śalmôṯˈāy שַׂלְמָה wrapper
9:31. tamen sordibus intingues me et abominabuntur me vestimenta mea
Yet thou shalt plunge me in filth, and my garments shall abhor me.
9:31. yet you would plunge me in filth, and my own garments would abhor me.
9:31. Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:31: And mine own clothes shall abhor me - Such is thine infinite purity, when put in opposition to the purity of man, that it will bear no comparison. Searched and tried by the eye of God, I should be found as a leper, so that my own clothes would dread to touch me, for fear of being infected by my corruption. This is a strong and bold figure; and is derived from the corrupted state of his body, which his clothes dreaded to touch, because of the contagious nature of his disorder.
Albert Barnes: Notes on the Bible - 1834
9:31: Yet shalt thou plunge me in the ditch - God would treat me as if he should throw me into the gutter, and as if I were wholly defiled and polluted. The meaning is, God would not admit the proofs which I should adduce of my innocence, but would overwhelm me with the demonstrations of my guilt. I doubt not that Job urged this with some degree of impatience, and with some improper feelings. He felt, evidently, that God was so great and powerful, that it was vain to contend with him. But it is true in a higher and more important sense than he seems to have understood it. After all the efforts which we can make to justify, vindicate, or purify ourselves, it is in the power of God to overwhelm us with the consciousness of guilt. He has access to the heart. He can show us our past sins. He can recall what we have forgotten, and overwhelm us with the remembrance of our deep depravity. It is in vain, therefore, for any man to attempt to justify himself before God. After the most labored argument to prove his own innocence, after all the confidence which he can repose in his own morality and his own righteousness, still God can with infinite ease overwhelm him with the consciousness of guilt. How many people that were once relying on their own morality for their salvation, have been bowed down with a consciousness of guilt in a Rev_ival of religion! How many who halve been trusting to their own righteousness have been overwhelmed with deep and awful conviction, when they have been brought to lie on a bed of death! Let no man, therefore, rely on his own righteousness, when God accuses him with being a sinner. Let no one trust to his own morality for salvation - for soon it will all be seen to be insufficient, and the soul must appear covered over with the consciousness of guilt at the awful bar of God.
And mine own clothes shall abhor me - Margin, Make me to be abhorred. That is, they shall be filthy and offensive - like one who has been rolled in the mire. God has power to make me seem defiled and loathsome, notwithstanding all my efforts to cleanse myself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:31: shalt: Job 9:20, Job 15:6
mine: Isa 59:6, Isa 64:6; Phi 3:8, Phi 3:9
abhor me: or, make me to be abhorred
Job 9:32
Geneva 1599
9:31 Yet shalt thou plunge me in the ditch, and mine own (z) clothes shall abhor me.
(z) Whatever I would use to cover my filthiness with, it would disclose me even more.
John Gill
9:31 Yet shall thou plunge me in the ditch,.... In the filthy ditch of sin, the pit wherein is no water, the horrible pit, the mire and clay, in which all unregenerate men are, and to which hypocrites return, as the swine to its wallowing in the mire; and in which impurity self-righteous persons are, and are sooner or later made to appear, notwithstanding all their outward righteousness, holiness, purity, and perfection they boast of; and though Job was neither of these, not an unregenerate man, nor an hypocrite, nor a self-righteous person; yet he knew that, in comparison of the perfect purity and holiness of God, he should appear exceedingly impure; and that God would treat him as such, and hold him out to the view of others as the filth of the world, and the offscouring of all things, by continuing his afflictions, from whence it would be concluded that he was the most impure person; and indeed by the ditch may be meant the ditch of afflictions, as Sephorno, either his present ones continued, his filthy ulcers and scabs, with which his body was covered all over, or new afflictions he would bring him into, where he would sink in deep mire, there being no standing, Ps 69:2; some understand this of the grave, the ditch or pit of corruption, into which he should be cast, and there putrefy and rot: but the other senses seem best:
and mine own clothes shall abhor me; not his clothes in a literal sense; either while living, his filthy ulcers being such, that were his clothes sensible of them, they would loathe and abhor to touch him, and cover him; or when dead, his sepulchre garments, his shroud, or winding sheet, would disdain to cover such a filthy body, overspread with worms and dust; or as Vatablus paraphrases it, clothes do not become a dead body; or as Mr. Broughton,"when I go naked to the grave, as though my clothes loathed me:''but the words are rather to be understood figuratively, either of some of his friends that were as near and as close to him as his clothes, or had been, but now were estranged from him, and loathed and abhorred him, see Job 19:13; or better, of his best works of righteousness, which he put on as a robe, Job 29:14; and which are a covering to the saints before men, and are ornamental to them, though not justifying in the sight of God; and indeed in themselves, and compared with the holy law, and holy nature of God, are imperfect and impure; and if God was to enter into judgment with men, they would be so far from justifying them in his sight, or rendering them acceptable to him, that they would cause them to be abhorred by him, as all self-righteousness and self-righteous persons are, see Prov 21:27; yea, even the best works of men are but dung in the judgment of a good man himself, what then must they be in the account of God? Phil 3:8; Job here, and in Job 9:30, has most exalted ideas of the purity, holiness, and majesty of God, so that no creature, nor creature holiness, be they ever so perfect, can stand before him, or be pure in his sight.
John Wesley
9:31 Yet - God would prove him to be a most guilty creature, notwithstanding all his purity before men. Abhor - I shall be so filthy, that my own clothes, if they had any sense in them, would abhor to touch me.
9:329:32: Զի ո՛չ ես իբրեւ զիս մարդ՝ ընդ որում դատեցայց, եթէ հասարակ եկեսցուք ՚ի դատաստան[9161]։ [9161] Ոմանք. Զի ո՛չ էր իբրեւ զիս մարդ։
32 քանզի դու մարդ չես ինձ նման, որի հետ դատ անէի ես, եւ որպէս հաւասար դատաստանի գայինք:
32 Վասն զի ինծի պէս մարդ չէ, որ անոր պատասխան տամ Ու մէկտեղ դատաստանի երթանք։
Զի ոչ ես իբրեւ զիս մարդ` ընդ որում դատեցայց, եթէ հասարակ եկեսցուք ի դատաստան:

9:32: Զի ո՛չ ես իբրեւ զիս մարդ՝ ընդ որում դատեցայց, եթէ հասարակ եկեսցուք ՚ի դատաստան[9161]։
[9161] Ոմանք. Զի ո՛չ էր իբրեւ զիս մարդ։
32 քանզի դու մարդ չես ինձ նման, որի հետ դատ անէի ես, եւ որպէս հաւասար դատաստանի գայինք:
32 Վասն զի ինծի պէս մարդ չէ, որ անոր պատասխան տամ Ու մէկտեղ դատաստանի երթանք։
zohrab-1805▾ eastern-1994▾ western am▾
9:329:32 Ибо Он не человек, как я, чтоб я мог отвечать Ему и идти вместе с Ним на суд!
9:32 οὐ ου not γὰρ γαρ for εἶ ειμι be ἄνθρωπος ανθρωπος person; human κατ᾿ κατα down; by ἐμέ εμε me ᾧ ος who; what ἀντικρινοῦμαι αντικρινω so; that ἔλθωμεν ερχομαι come; go ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord εἰς εις into; for κρίσιν κρισις decision; judgment
9:32 כִּי־ kî- כִּי that לֹא־ lō- לֹא not אִ֣ישׁ ʔˈîš אִישׁ man כָּמֹ֣נִי kāmˈōnî כְּמֹו like אֶֽעֱנֶ֑נּוּ ʔˈeʕᵉnˈennû ענה answer נָבֹ֥וא nāvˌô בוא come יַ֝חְדָּ֗ו ˈyaḥdˈāw יַחְדָּו together בַּ ba בְּ in † הַ the מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
9:32. neque enim viro qui similis mei est respondebo nec qui mecum in iudicio ex aequo possit audiriFor I shall not answer a man that is like myself: nor one that may be heard with me equally in judgment.
32. For he is not a man, as I am, that I should answer him, that we should come together in judgment.
9:32. For even I would not answer a man who were like myself, nor one who could be heard with me equally in judgment.
9:32. For [he is] not a man, as I [am, that] I should answer him, [and] we should come together in judgment.
For [he is] not a man, as I [am, that] I should answer him, [and] we should come together in judgment:

9:32 Ибо Он не человек, как я, чтоб я мог отвечать Ему и идти вместе с Ним на суд!
9:32
οὐ ου not
γὰρ γαρ for
εἶ ειμι be
ἄνθρωπος ανθρωπος person; human
κατ᾿ κατα down; by
ἐμέ εμε me
ος who; what
ἀντικρινοῦμαι αντικρινω so; that
ἔλθωμεν ερχομαι come; go
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
εἰς εις into; for
κρίσιν κρισις decision; judgment
9:32
כִּי־ kî- כִּי that
לֹא־ lō- לֹא not
אִ֣ישׁ ʔˈîš אִישׁ man
כָּמֹ֣נִי kāmˈōnî כְּמֹו like
אֶֽעֱנֶ֑נּוּ ʔˈeʕᵉnˈennû ענה answer
נָבֹ֥וא nāvˌô בוא come
יַ֝חְדָּ֗ו ˈyaḥdˈāw יַחְדָּו together
בַּ ba בְּ in
הַ the
מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
9:32. neque enim viro qui similis mei est respondebo nec qui mecum in iudicio ex aequo possit audiri
For I shall not answer a man that is like myself: nor one that may be heard with me equally in judgment.
9:32. For even I would not answer a man who were like myself, nor one who could be heard with me equally in judgment.
9:32. For [he is] not a man, as I [am, that] I should answer him, [and] we should come together in judgment.
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
32-33. Подобный, не подлежащий возражению со стороны Иова приговор - результат того, что он и Господь - две неравные судящиеся стороны. Бог - премудрое и неограниченное по силе существо; он - слабый, ничтожный смертный, не имеющий возможности что-либо ответить ни на одно из тысячи божественных слов (ст. 3), тем более освободиться от подчинения воле Господа (ст. 4). Конец такому соотношению мог бы положить посредник, третье незаинтересованное лицо, представитель правды, имеющий власть ограничить неправосудие Божие. Но его нет; нет и возможности выйти из роли виновного; нежелательно и продолжение жизни.
Adam Clarke: Commentary on the Bible - 1831
9:32: For he is not a man as I am - I cannot contend with him as with one of my fellows in a court of justice.
Albert Barnes: Notes on the Bible - 1834
9:32: For he is not a man as I am - He is infinitely superior to me in majesty and power. The idea is, that the contest would be unequal, and that he might as well surrender without bringing the matter to an issue. It is evident that the disposition of Job to yield, was rather because he saw that God was superior in power than because he saw that he was right, and that he felt that if he had ability to manage the cause as well as God could, the matter would not be so much against him as it was then. That there was no little impropriety of feeling in this, no one can doubt; but have we never had feelings like this when we have been afflicted? Have we never submitted to God because we felt that he was Almighty, and that it was vain to contend with him, rather than because he was seen to be right? True submission is always accompanied with the belief that God is RIGHT - whether we can see him to be right or not.
And we should come together in judgment - For trial, to have the case adjudicated. That is, that we should meet face to face, and have the cause tried before a superior judge. Noyes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:32: not a man: Job 33:12, Job 35:5-7; Num 23:19; Sa1 16:7; Ecc 6:10; Isa 45:9; Jer 49:19; Rom 9:20; Jo1 3:20
we should: Job 13:18-23, Job 23:3-7; Psa 143:2
Job 9:33
John Gill
9:32 For he is not a man, as I am,.... For though the parts and members of an human body are sometimes ascribed to him, yet these are to be understood by an anthropopathy, speaking after the manner of men, there being something in him, which in a figurative sense answers to these; otherwise we are not to conceive of any corporeal shape in him, or that there is any likeness to which he is to be compared: he is a spirit infinite, immortal, immense, invisible, pure and holy, just and true, and without iniquity; whereas Job was but a man, a finite, feeble, mortal creature, and a sinful one; and therefore there being such a vast disparity between them, it was in vain to litigate a point with him, to plead his cause before him, or attempt to vindicate his innocence; the potsherds may strive and contend with the potsherds of the earth their equals, but not with God their Creator, who is more than a match for them; he sees impurity where man sees it not, and can bring a charge against him, and support it, where he thought there was none, and therefore it is a vain thing to enter the lists with him:
that I should answer him; not to questions put by him, but in a judicial way to charges and accusations he should exhibit; no man in this sense can answer him, for one of a thousand he may bring, and men are chargeable with; wherefore Job once and again determines he would not pretend to answer him, as he knew he could not, see Job 9:3,
and we should come together in judgment; in any court of judicature, before any judge, to have the cause between us heard, and tried, and determined; for in what court of judicature can he be convened into? or what judge is there above him, before whom he can be summoned? or is capable of judging and determining the cause between us? there is the high court of heaven, where we must all appear, and the judgment seat of Christ, before which we must all stand; and God is the judge of all, to whom we must come, and by whose sentence we must be determined; but there is no court, no judge, no judgment superior to him and his; there is no annulling his sentence, or making an appeal from him to another; there is no coming together at all, and much less "alike" (p), as some render it, or upon equal terms; the difference between him and his creatures being so vastly great.
(p) "pariter", Junius & Tremellius, Drusius.
John Wesley
9:32 A man - But one infinitely superior to me in majesty, and power, and wisdom, and justice. That - That I should presume to debate my cause with him. Come - Face to face, to plead upon equal terms.
Robert Jamieson, A. R. Fausset and David Brown
9:32 (Eccles 6:10; Is 45:9).
9:339:33: Իսկ յանկարծ գո՛յր միջնորդ, եւ յանդիմանէր եւ լսէր ՚ի մէջ երկոցունց։
33 Ո՜ւր է թէ մի միջնորդ լինէր, դիմացս գար ու դատ անէր երկուսիս միջեւ:
33 Միջնորդ դատաւոր մը չկայ մեր մէջ, Որ կարենայ իր ձեռքը մեր երկուքին վրայ դնել։
Իսկ յանկարծ գոյր միջնորդ, եւ յանդիմանէր եւ լսէր ի մէջ երկոցունց:

9:33: Իսկ յանկարծ գո՛յր միջնորդ, եւ յանդիմանէր եւ լսէր ՚ի մէջ երկոցունց։
33 Ո՜ւր է թէ մի միջնորդ լինէր, դիմացս գար ու դատ անէր երկուսիս միջեւ:
33 Միջնորդ դատաւոր մը չկայ մեր մէջ, Որ կարենայ իր ձեռքը մեր երկուքին վրայ դնել։
zohrab-1805▾ eastern-1994▾ western am▾
9:339:33 Нет между нами посредника, который положил бы руку свою на обоих нас.
9:33 εἴθε ειθε be ὁ ο the μεσίτης μεσιτης mediator ἡμῶν ημων our καὶ και and; even ἐλέγχων ελεγχω convict; question καὶ και and; even διακούων διακουω give a hearing ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀμφοτέρων αμφοτερος both
9:33 לֹ֣א lˈō לֹא not יֵשׁ־ yēš- יֵשׁ existence בֵּינֵ֣ינוּ bênˈênû בַּיִן interval מֹוכִ֑יחַ môḵˈîₐḥ יכח reprove יָשֵׁ֖ת yāšˌēṯ שׁית put יָדֹ֣ו yāḏˈô יָד hand עַל־ ʕal- עַל upon שְׁנֵֽינוּ׃ šᵊnˈênû שְׁנַיִם two
9:33. non est qui utrumque valeat arguere et ponere manum suam in ambobusThere is none that may be able to reprove both, and to put his hand between both.
33. There is no daysman betwixt us, that might lay his hand upon us both.
9:33. There is no one who could both prevail in argument and in placing his hand between the two.
9:33. Neither is there any daysman betwixt us, [that] might lay his hand upon us both.
Neither is there any daysman betwixt us, [that] might lay his hand upon us both:

9:33 Нет между нами посредника, который положил бы руку свою на обоих нас.
9:33
εἴθε ειθε be
ο the
μεσίτης μεσιτης mediator
ἡμῶν ημων our
καὶ και and; even
ἐλέγχων ελεγχω convict; question
καὶ και and; even
διακούων διακουω give a hearing
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀμφοτέρων αμφοτερος both
9:33
לֹ֣א lˈō לֹא not
יֵשׁ־ yēš- יֵשׁ existence
בֵּינֵ֣ינוּ bênˈênû בַּיִן interval
מֹוכִ֑יחַ môḵˈîₐḥ יכח reprove
יָשֵׁ֖ת yāšˌēṯ שׁית put
יָדֹ֣ו yāḏˈô יָד hand
עַל־ ʕal- עַל upon
שְׁנֵֽינוּ׃ šᵊnˈênû שְׁנַיִם two
9:33. non est qui utrumque valeat arguere et ponere manum suam in ambobus
There is none that may be able to reprove both, and to put his hand between both.
9:33. There is no one who could both prevail in argument and in placing his hand between the two.
9:33. Neither is there any daysman betwixt us, [that] might lay his hand upon us both.
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
9:33: Neither is there any day's-man - בינינו מוכיח beyneynu mochiach, a reprover, arguer, or umpire between us. Day's - Man, in our law, means an arbitrator, or umpire between party and party; as it were bestowing a day, or certain time on a certain day, to decree, judge, or decide a matter - Minshieu. Day is used in law for the day of appearance in court, either originally or upon assignation, for hearing a matter for trial - Idem. But arbitrator is the proper meaning of the term here: one who is, by the consent of both parties, to judge between them, and settle their differences. Instead of לא יש lo yesh, there is not, fifteen of Kennicott's and De Rossi's MSS., with the Septuagint, Syriac, and Arabic, read לו יש lu vesh, I wish there were: or, O that there were! Ειθε ην ὁ μεσιτης ἡμων, και ελεγχων και διακουων αναμεσον αμφοτερων; O that we had a mediator, an advocate, and judge between us both! - Sept. Poor Job! He did not yet know the Mediator between God and man: the only means by which God and man can be brought together and reconciled. Had St. Paul this in his eye when he wrote Ti1 2:5, Ti1 2:6? For there is one God, and one Mediator between God and men, the man Christ Jesus; who gave himself a ransom for all. Without this Mediator, and the ransom price which he has laid down, God and man can never be united: and that this union might be made possible, Jesus took the human into conjunction with his Divine nature; and thus God was manifest in the flesh.
Albert Barnes: Notes on the Bible - 1834
9:33: Neither is there any daysman - Margin, One that should argue, or, umpire. The word daysman in English means " "an umpire or arbiter, a mediator." Webster. Why such a man is called a daysman I do not know. The Hebrew word rendered "daysman" מוכיח mô kı̂ yach is from יכח yâ kach, not used in the Qal, to be before, in front of; and then to appear, to be clear, or manifest; and in the Hiphil, to cause to be manifest, to argue, prove, convince; and then to argue down, to confute, reprove; see the word used in : "What doth your arguing reprove?" It then means to make a cause clear, to judge, determine, decide, as an arbiter, umpire, judge, Isa 11:3; Gen 31:37. Jerome renders it, "Non est qui utrumque valeat arguere." The Septuagint, "if there were, or, O that there were a mediator ὁ μεσίτης ho mesitē s, and a reprover (καί ἐλέγχων kai elengchō n), and one to hear us both" (καί διακούων ἀναμέτον ἀυφοτέρων kai diakouō n anameton amphoterō n).
The word as used by Job does not mean mediator, but arbiter, umpire, or judge; one before whom the cause might be tried, who could lay the hand of restraint on either party. who could confine the pleadings within proper bounds, who could preserve the parties within the limits of order and propriety, and who had power to determine the question at issue. Job complains that there could be no such tribunal. He feels that God was so great that the cause could be referred to no other, and that he had no prospect of success in the unequal contest. It does not appear, therefore, that he desired a mediator, in the sense in which we understand that word - one who shall come between us and God, and manage our cause before him, and be our advocate at his bar. He rather says that there was no one above God, or no umpire uninterested in the controversy, before whom the cause could be argued, and who would be competent to decide the matter in issue between him and his Maker. He had no hope, therefore, in a cause where one of the parties was to be the judge, and where that party was omnipotent; and he must give up the cause in despair.
It is not with strict propriety that this language is ever applied to the Lord Jesus, the great Mediator between God and man. He is not an umpire to settle a dispute, in the sense in which Job understood it; he is not an arbiter, to whom the cause in dispute between man and his Maker is to be referred; he is not a judge to listen to the arguments of the respective parties, and to decide the controversy. He is a mediator between us and God, to make it proper or possible that God should be reconciled to the guilty, and to propose to man the terms of reconciliation; to plead our cause before God, and to communicate to us the favors which he proposes to bestow on man.
That might lay his hand upon us both - It is not improbable that this may refer to some ancient ceremony in courts where, for some cause, the umpire or arbiter laid his hand on both the parties. Or, it may mean merely that the umpire had the power of control over both the parties; that it was his office to restrain them within proper limits, to check any improper expressions, and to see that the argument was fairly conducted on both sides. The meaning of the whole here is, that if there were such an umpire, Job would be willing to argue the cause. As it was, it was a hopeless thing, and he could do nothing more than to be silent. That there was irRev_erence in this language must be admitted; but it is language taken from courts of law, and the substance of it is, that Job could not hope to maintain his cause before one so great and powerful as God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:33: is there: Job 9:19; Sa1 2:25; Psa 106:23; Jo1 2:1, Jo1 2:2
daysman: Heb. one that should argue, or, umpire
that might: Kg1 3:16-28
Job 9:34
Geneva 1599
9:33 Neither is there any daysman betwixt us, (a) [that] might lay his hand upon us both.
(a) Who might make an accord between God and me, speaking of impatience, and yet confessing God to be just in punishing him.
John Gill
9:33 Neither is there any daysman betwixt us,.... Or "one that reproves" (q); who upon hearing a cause reproves him that is found guilty, or is blameworthy, or has done injury to another; but there is no such person to be found, among angels or men, capable of this, supposing, as if Job should say, I should appear to be the injured person; or there is no "umpire" or "arbitrator" (r), to whom the case between us can be referred; for, as Bar Tzemach observes, he that stands in such a character between two parties must be both more wise and more mighty than they; but there is none among all beings wiser and mightier than God:
that might lay his hand upon us both; and restrain them from using any violence to one another, as contending persons are apt to do; and compromise matters, settle and adjust things in difference between them, so as to do justice to both, and make both parties easy, and make peace between them. Herodotus (s) makes mention of a custom among the Arabians,"when they enter into covenants and agreements with each other, another man stands in the midst of them both, and with a sharp stone cuts the inside of the hands of the covenanters near the larger fingers; and then takes a piece out of each of their garments, and anoints with the blood seven stones that lie between them; and while he is doing this calls upon a deity, and when finished the covenant maker goes with his friends to an host or citizen, if the affair is transacted with a citizen; and the friends reckon it a righteous thing to keep the covenant.''To which, or some such custom, Job may be thought to allude. Now, whereas Christ is the daysman, umpire and mediator between God and men, who has interposed between them, and has undertaken to manage affairs relating to both; in things pertaining to God, the glory of his justice, and the honour of his law, and to made reconciliation for the sins of men, and to make peace for them with God by the blood of his cross; which he has completely done, being every way qualified for it, inasmuch as he partakes of both natures, and is God and man in one person, and so could put his hand on both, and make both one; or bring them who were at variance to an entire agreement with each other, upon such a bottom, as even the strict justice of God cannot object unto. Now, I say, Job must not be understood as if he was ignorant of this, for he had knowledge of Christ as a Redeemer and Saviour, and so as the Mediator and Peacemaker; the Septuagint version renders it as a wish, "O that there was a mediator between us!" and so it may be considered as a prayer for Christ's incarnation, and that he would appear and do the work of a mediator he was appointed to, which Job plainly saw there was great need of; or, as others (t), "there is no daysman yet"; there will be one, but as yet he is not come; in due time he will, which Job had faith in and full assurance of: but there is no need of such versions and glosses: Job is here not speaking of the affair of salvation, about which he had no doubt, he knew his state was safe, and he had an interest in the living Redeemer and blessed Mediator; but of the present dispensation of Providence, and of the clearing of that up to the satisfaction of his friends, so that he might appear to be an innocent person; and since God did not think fit to change the scene, there was none to interpose on his behalf, and it was in vain for him to contend with God.
(q) "arguens", Montanus, Bolducius, Drusius; "redarguens", Vatablus, Mercerus. (r) "Arbiter", Junius & Tremellius, Piscator, Cocceius, Schultens. (s) Thalia, sive, l. 3. c. 8. (t) So some in Caryll.
John Wesley
9:33 Days - man - Or, umpire. Lay his hand - Order and govern us in pleading; and oblige us to stand to his decision. Our Lord Jesus is now the blessed days - man, who has mediated between heaven and earth, has laid his hand upon us both: to him the father hath committed all judgment. But this was not made so clear then, as it is now by the gospel, which leaves no room for such a complaint as this.
Robert Jamieson, A. R. Fausset and David Brown
9:33 daysman--"mediator," or "umpire"; the imposition of whose hand expresses power to adjudicate between the persons. There might be one on a level with Job, the one party; but Job knew of none on a level with the Almighty, the other party (1Kings 2:25). We Christians know of such a Mediator (not, however, in the sense of umpire) on a level with both--the God-man, Christ Jesus (Ti1 2:5).
9:349:34: ՚Ի բա՛ց արասցէ յինէն զգաւազանն, եւ ահ նորա զիս մի՛ զարհուրեցուսցէ.
34 Նա անպայման կը հեռացնէր ինձանից խարազանը, եւ դրա ահն ինձ չէր սարսափեցնի.
34 Թող իր գաւազանը վրայէս վերցնէ Ու անոր երկիւղը ա՛լ զիս չզարհուրեցնէ
Ի բաց արասցէ յինէն զգաւազանն, եւ ահ նորա զիս մի՛ զարհուրեցուսցէ:

9:34: ՚Ի բա՛ց արասցէ յինէն զգաւազանն, եւ ահ նորա զիս մի՛ զարհուրեցուսցէ.
34 Նա անպայման կը հեռացնէր ինձանից խարազանը, եւ դրա ահն ինձ չէր սարսափեցնի.
34 Թող իր գաւազանը վրայէս վերցնէ Ու անոր երկիւղը ա՛լ զիս չզարհուրեցնէ
zohrab-1805▾ eastern-1994▾ western am▾
9:349:34 Да отстранит Он от меня жезл Свой, и страх Его да не ужасает меня,
9:34 ἀπαλλαξάτω απαλλασσω discharge; deliver ἀπ᾿ απο from; away ἐμοῦ εμου my τὴν ο the ῥάβδον ραβδος rod ὁ ο the δὲ δε though; while φόβος φοβος fear; awe αὐτοῦ αυτος he; him μή μη not με με me στροβείτω στροβεω twist; twirl
9:34 יָסֵ֣ר yāsˈēr סור turn aside מֵ mē מִן from עָלַ֣י ʕālˈay עַל upon שִׁבְטֹ֑ו šivṭˈô שֵׁבֶט rod וְ֝ ˈw וְ and אֵמָתֹ֗ו ʔēmāṯˈô אֵימָה fright אַֽל־ ʔˈal- אַל not תְּבַעֲתַֽנִּי׃ tᵊvaʕᵃṯˈannî בעת terrify
9:34. auferat a me virgam suam et pavor eius non me terreatLet him take his rod away from me, and let not his fear terrify me.
34. Let him take his rod away from me, and let not his terror make me afraid:
9:34. Let him take his staff away from me, and let not the fear of him terrify me.
9:34. Let him take his rod away from me, and let not his fear terrify me:
Let him take his rod away from me, and let not his fear terrify me:

9:34 Да отстранит Он от меня жезл Свой, и страх Его да не ужасает меня,
9:34
ἀπαλλαξάτω απαλλασσω discharge; deliver
ἀπ᾿ απο from; away
ἐμοῦ εμου my
τὴν ο the
ῥάβδον ραβδος rod
ο the
δὲ δε though; while
φόβος φοβος fear; awe
αὐτοῦ αυτος he; him
μή μη not
με με me
στροβείτω στροβεω twist; twirl
9:34
יָסֵ֣ר yāsˈēr סור turn aside
מֵ מִן from
עָלַ֣י ʕālˈay עַל upon
שִׁבְטֹ֑ו šivṭˈô שֵׁבֶט rod
וְ֝ ˈw וְ and
אֵמָתֹ֗ו ʔēmāṯˈô אֵימָה fright
אַֽל־ ʔˈal- אַל not
תְּבַעֲתַֽנִּי׃ tᵊvaʕᵃṯˈannî בעת terrify
9:34. auferat a me virgam suam et pavor eius non me terreat
Let him take his rod away from me, and let not his fear terrify me.
9:34. Let him take his staff away from me, and let not the fear of him terrify me.
9:34. Let him take his rod away from me, and let not his fear terrify me:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-35. Посредника между Богом и Иовом нет; впрочем равный суд, обеспечивающий ему возможность доказать свою невинность, может состояться и под тем условием, если Господь на время прекратит страдания, - перестанет быть его врагом (ср. XXIII:3-7). Со своей же стороны Иов в состоянии доказать невинность, так как он "не таков сам в себе", - его совесть не делает таких упреков, которые ставили бы его в безответное положение пред Богом.
Adam Clarke: Commentary on the Bible - 1831
9:34: Let him take his rod away - In the Masoretic Bibles, the word שבטו shibto, his rod, is written with a large ט teth, as above; and as the letter in numerals stands for 9, the Masora says the word was thus written to show the nine calamities under which Job had suffered, and which he wished God to remove. As שבט shebet signifies, not only rod, but also scepter or the ensign of royalty, Job might here refer to God sitting in his majesty upon the judgment-seat; and this sight so appalled him, that, filled with terror, he was unable to speak. When a sinful soul sees God in his majesty, terror seizes upon it, and prayer is impossible. We have a beautiful illustration of this, Isa 6:1-5 : "I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Then said I, Wo is me, for I am undone, because I am a man of unclean lips; for mine eyes have seen the King, the Lord of hosts."
Albert Barnes: Notes on the Bible - 1834
9:34: Let him take his rod away from me - Let him suspend my sufferings, and let us come together on equal terms. His terror now is upon me, and I can do nothing. I am oppressed, and broken down, and crushed under his hand, and I could not hope to maintain my cause with any degree of success. If my sufferings were lightened, and I could approach the question with the rigor of health and the power of reasoning unweakened by calamity, I could then do justice to the views which I entertain. Now there would be obvious disparity, while one of the parties has crushed and enervated the other by the mere exercise of power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:34: let not: Job 13:11, Job 13:20-22, Job 23:15, Job 31:23, Job 33:7, Job 37:1; Psa 39:10, Psa 90:11, but it is not so with me, Heb. but I am not so with myself, Job 29:2-25
Carl Friedrich Keil and Franz Delitzsch
9:34
34 Let Him take away His rod from me,
And let His terrors not stupify me.
35 Then I would speak and not fear Him,
For not thus do I stand with myself.
The two Optatives, Job 9:34., as is frequently the case with the Imper., are followed by the Cohortative as the conclusion (אדבּרה, therefore will I speak; whereas ואדברה might be equivalent to, in order that I may speak) of a conditional antecedent clause. שׁבט is here the rod with which God smites Job; comp. Job 13:21. If God would only remove his pain from him for a brief space, so that he might recover himself for self-defence, and if He would not stifle his words as they come freely forth from his lips by confronting him with His overwhelming majesty, then he would fearlessly express himself; for "not thus am I in myself," i.e., I am not conscious of such a moral condition as compels me to remain dumb before Him. However, we must inquire whether, according to the context, this special reference and shade of meaning is to be given to לא־כן. There is a use of כן = nothing, when accompanied by a gesture expressive of contemptuous rejection, Num 13:33 (כמו־כן, Is 51:6, as nothing);
(Note: In both these passages (to which Bttcher adds Ps 127:2, "so = without anything further"), כּן has been considered to be the sing. of כּנּים, gnats; but this sing. is an error, as בּיץ, formerly considered to be the sing. of בּיצים. The respective sing. are כּנּה, בּיצה.)
and a use of לא־כן = not only so = not so small, so useless, 2Kings 23:5, accompanied by a gesture expressive of the denial of such contempt, according to which the present passage may probably be explained: I am in myself, i.e., according to the testimony of my conscience, not so, i.e., not so morally worthless and devoid of right.
John Gill
9:34 Let him take his rod away from me,.... Not his government over him, of which the rod or sceptre is an ensign, Job did not want to be freed from that; but, his rod of affliction, or stroke, as the Targum, the stroke of his hand, which, though a fatherly chastisement, lay heavy upon him, and depressed his spirits; so that he could not, while it was on him, reason so freely about things as he thought he could if it was removed, and for which he here prays:
and let not his fear terrify me; not the fear of him as a father, which is not terrifying, but the fear of him as a judge; the terror of his majesty, the dread of his wrath and vengeance, the fearful apprehensions he had of him as a God of strict justice; that would by no means clear the guilty, yea, would not hold him innocent, though he was with respect to the charge of his friends; being now without those views of him as a God gracious and merciful; to these words Elihu seeks to have respect, Job 33:6.
John Wesley
9:34 Fear - The fear and dread of his majesty and justice. Let him not deal with me according to his perfect justice, but according to his grace and clemency.
Robert Jamieson, A. R. Fausset and David Brown
9:34 rod--not here the symbol of punishment, but of power. Job cannot meet God on fair terms so long as God deals with him on the footing of His almighty power.
9:359:35: եւ մի՛ երկեայց՝ այլ խօսեցայց. նա եւ ո՛չ այնպէս ես գիտեմ, աշխատեալ անձամբ իմով[9162]։[9162] Ոմանք յաւելուն. Այլ խօսեցայց։ Ձանձրանայ անձն իմ ՚ի կենաց իմոց. նա եւ ո՛չ այնպէս գիտեմ։
35 էլ չէի վախենայ, այլ կը խօսէի. բայց գիտեմ, որ այդպէս չէ. որ ինքս մենակ եմ տանջւում»:
35 Այն ատեն պիտի խօսիմ ու անկէ պիտի չվախնամ. Բայց եղած վիճակիս մէջ ես իմ անձիս տէրը չեմ»։
եւ մի՛ երկեայց` այլ խօսեցայց. [105]նա եւ ոչ այնպէս ես գիտեմ, աշխատեալ անձամբ իմով:

9:35: եւ մի՛ երկեայց՝ այլ խօսեցայց. նա եւ ո՛չ այնպէս ես գիտեմ, աշխատեալ անձամբ իմով[9162]։
[9162] Ոմանք յաւելուն. Այլ խօսեցայց։ Ձանձրանայ անձն իմ ՚ի կենաց իմոց. նա եւ ո՛չ այնպէս գիտեմ։
35 էլ չէի վախենայ, այլ կը խօսէի. բայց գիտեմ, որ այդպէս չէ. որ ինքս մենակ եմ տանջւում»:
35 Այն ատեն պիտի խօսիմ ու անկէ պիտի չվախնամ. Բայց եղած վիճակիս մէջ ես իմ անձիս տէրը չեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:359:35 и тогда я буду говорить и не убоюсь Его, ибо я не таков сам в себе.
9:35 καὶ και and; even οὐ ου not μὴ μη not φοβηθῶ φοβεω afraid; fear ἀλλὰ αλλα but λαλήσω λαλεω talk; speak οὐ ου not γὰρ γαρ for οὕτω ουτως so; this way συνεπίσταμαι συνεπισταμαι privy to
9:35 אַֽ֭דַבְּרָה ˈʔˈaḏabbᵊrā דבר speak וְ wᵊ וְ and לֹ֣א lˈō לֹא not אִירָאֶ֑נּוּ ʔîrāʔˈennû ירא fear כִּ֥י kˌî כִּי that לֹא־ lō- לֹא not כֵ֥ן ḵˌēn כֵּן correct אָ֝נֹכִ֗י ˈʔānōḵˈî אָנֹכִי i עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
9:35. loquar et non timebo eum neque enim possum metuens respondereI will speak, and will not fear him: for I cannot answer while I am in fear.
35. Then would I speak, and not fear him; for I am not so in myself.
9:35. I will speak and I will not fear him, for in fearfulness I am not able to respond.
9:35. [Then] would I speak, and not fear him; but [it is] not so with me.
Then would I speak, and not fear him; but [it is] not so with me:

9:35 и тогда я буду говорить и не убоюсь Его, ибо я не таков сам в себе.
9:35
καὶ και and; even
οὐ ου not
μὴ μη not
φοβηθῶ φοβεω afraid; fear
ἀλλὰ αλλα but
λαλήσω λαλεω talk; speak
οὐ ου not
γὰρ γαρ for
οὕτω ουτως so; this way
συνεπίσταμαι συνεπισταμαι privy to
9:35
אַֽ֭דַבְּרָה ˈʔˈaḏabbᵊrā דבר speak
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אִירָאֶ֑נּוּ ʔîrāʔˈennû ירא fear
כִּ֥י kˌî כִּי that
לֹא־ lō- לֹא not
כֵ֥ן ḵˌēn כֵּן correct
אָ֝נֹכִ֗י ˈʔānōḵˈî אָנֹכִי i
עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
9:35. loquar et non timebo eum neque enim possum metuens respondere
I will speak, and will not fear him: for I cannot answer while I am in fear.
9:35. I will speak and I will not fear him, for in fearfulness I am not able to respond.
9:35. [Then] would I speak, and not fear him; but [it is] not so with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:35: But it is not so with me - I am not in such circumstances as to plead with my Judge. I believe the sense of these words is nearly as Coverdale has expressed it: - For as longe as I am in soch fearfulnesse, I can make no answere. A natural picture of the state of a penitent soul, which needs no additional coloring.
On the names of the constellations mentioned and again etc., much has been written, and to little effect. I have already, in the notes, expressed my doubts whether any constellation be intended. Dr. Hales, however, finds in these names, as he thinks, astronomical data, by which he ascertains the time of Job. I shall give his words: -
"The cardinal constellations of spring and autumn, in Job's time, were Chimah, and Chesil or Taurus, and Scorpio; noticed and again, of which the principal stars are, Aldebaran, the bull's eye, and Antares, the scorpion's heart. Knowing, therefore, the longitudes of these stars, at present, the interval of time from thence to the assumed date of Job's trial will give the difference of the longitudes; and ascertain their positions then, with respect to the vernal and autumnal points of intersection of the equinoctial and ecliptic; according to the usual rate of the precession of the equinoxes, one degree in 71 years. See that article, vol. i. p. 185.
"The following calculations I owe to the kindness and skill of the respectable Dr. Brinkley, Andrew's Professor of Astronomy in the University of Dublin.
"In a.d. 1800 Aldebaran was in 2 signs, 7 degrees, east longitude. But since the date of Job's trial, b.c. 2338, i.e., 4138 years, the precession of the equinoxes amounted to 1 sign, 27 degrees, 53 minutes; which, being subtracted from the former quantity, left Aldebaran in only 9 degrees, 7 minutes longitude, or distance from the vernal intersection; which, falling within the constellation Taurus, consequently rendered it the cardinal constellation of spring, as Pisces is at present.
"In a.d. 1800 Antares was in 8 signs, 6 degrees, 58 minutes, east longitude; or 2 signs, 6 degrees, 58 minutes, east of the autumnal intersection: from which subtracting as before the amount of the precession, Antares was left only 9 degrees, 5 minutes east. Since then, the autumnal equinox was found within Scorpio, this was the cardinal constellation of autumn, as Virgo is at present.
"Such a combination and coincidence of various rays of evidence, derived from widely different sources, history, sacred and profane, chronology, and astronomy, and all converging to the same focus, tend strongly to establish the time of Job's trial, as rightly assigned to the year b.c. 2337, or 818 years after the deluge, 184 years before the birth of Abram; 474 years before the settlement of Jacob's family in Egypt; and 689 years before their exode or departure from thence." New Analysis of Chronology, vol. ii., p. 57.
Now all this is specious; and, were the foundation sound, we might rely on the permanence of the building, though the rains should descend, the floods come, and the winds blow and beat on that house. But all these deductions and conclusions are founded on the assumption that Chimah and Chesil mean Taurus and Scorpio: but this is the very point that is to be proved; for proof of this is not offered, nor, indeed, can be offered; and such assumptions are palpably nugatory. That עש ash has been generally understood to signify the Great Bear; כסיל Kesil, Orion; and כימה Kimah, the Pleiades; may be seen everywhere: but that they do signify these constellations is perfectly uncertain. We have only conjectures concerning their meaning; and on such conjectures no system can be built. Genuine data, in Dr. Hales's hands, are sure to be conducted to legitimate conclusions: but neither he nor any one else can construct an astronomical fabric in the limbus of conjecture. When Job lived is perfectly uncertain: but that this book was written 818 years after the deluge; 184 years before the birth of Abram, and 689 years before the exodus; and that all this is demonstrable from Chimah and Chesil signifying Taurus and Scorpio, whence the positions of the equinoxes at the time of Job's trial can be ascertained; can never be proved, and should never be credited. In what many learned men have written on this subject, I find as much solidity and satisfaction as from what is piously and gravely stated in the Glossa Ordinaria: -
Qui facit Arcturum. Diversae sunt constellationes, varios status ecclesiae signantes. Per Arcturum, qui semper super orizontem nostrum apparet, significatur status apostolorum qui in episcopis remanet. Per Oriona, qui est tempestatis signum, significatur status martyrum. Per Hyadas, quae significant pluvios, status doctorum doctrinae pluvium effundentium. Per interiora austri, quae sunt nobis occulta, status Anachoretarum, hominum aspectus declinantium. "These different constellations signify various states of the Church. By Arcturus, which always appears above our horizon, is signified the apostolic state, which still remains in episcopacy. By Orion, which is a tempestuous sign, is signified the state of the martyrs. By the Hyades, (kids), which indicate rain, the state of the doctors, pouring out the rain of doctrine, is signified. And by the inner chambers of the south, which are hidden from us, the state of the Anchorets (hermits) is signified, who always shun the sight of men."
Much more of the same allegorical matter may be found in the same place, the Glossa Ordinaria of Strabus of Fulda, on the ninth chapter of Job. But how unreal and empty are all these things! What an uncertain sound do such trumpets give!
Albert Barnes: Notes on the Bible - 1834
9:35: Then would I speak, and not fear him - I should then be able to maintain my cause on equal terms, and with equal advantages.
But it is not so with me - Margin, I am not so with myself. Noyes, "I am not so at heart." Good, "but not thus could I in my present state." Literally, "for not thus I with myself." The Syriac renders it, "for neither am I his adversary." Very various interpretations have been given of this phrase. The Jews, with Aben Ezra, suppose it means, "for I am not such as you suppose me to be. You take me to be a guilty man; but I am innocent, and if I had a fair opportunity for trial, I could show that I am." Others suppose it to mean, "I am held to be guilty by the Most High, and am treated accordingly. But I am not so. I am conscious to myself that I am innocent." It seems to me that Dr. Good has come nearer the true sense than any other interpreter, and certainly his exposition accords with the connection. According to this the meaning is, "I am not able thus to vindicate myself in my present circumstances. I am oppressed and crushed beneath a lead of calamities. But if these were removed, and if I had a fair opportunity of trial, then I could so state my cause as to make it appear to be just."
In this whole chapter, there is evidently much insubmission and improper feeling. Job submits to power, not to truth and right. He sees and admits that God is able to overwhelm him, but he does not seem disposed to admit that he is right in doing it. He supposes that if he had a fair and full opportunity of trial, he could make his cause good, and that it would be seen that he did not deserve his heavy calamities. There is much of this kind of submission to God even among good people. It is submission because they cannot help it, not because they see the divine dealings to be right. There is nothing cheerful or confiding about it. There is often a secret feeling in the heart that the sufferings are beyond the deserts, and that if the case could be fairly tried, the dealings of God would be found to be harsh and severe. Let us not blame Job for his impatience and irRev_erent language, until we have carefully examined our own hearts in the times of trial like those which he endured. Let us not infer that he was worse than other men, until we are placed in similar circumstances, and are able to manifest better feelings than he did.
Geneva 1599
9:35 [Then] would I speak, and not fear him; (b) but [it is] not so with me.
(b) Signifying that God's judgments keep him in awe.
John Gill
9:35 Then would I speak, and not fear him,.... With a servile fear, though with reverence and godly fear; meaning either at the throne of grace, having liberty of access, boldness of spirit, and freedom of speech through Christ the Mediator, and in the view of his blood, righteousness, and sacrifice; for when the rod of his law and the terror of his justice are removed, and his grace and favour in Christ shown, a believer can speak boldly and freely to God, and not be afraid before him: but rather Job's sense is, that were the rod of his anger taken off and the dread of his majesty, which so awed him that he could not tell his case as it was, and use the arguments he might to advantage; he should speak without fear, and so as to defend himself, and make his cause to appear to be just; to this the Lord seems to refer in Job 38:3; being bold and daring expressions, which Job blushed when made sensible of it, Job 42:5,
but it is not so with me; there was no daysman between the Lord and him; the rod was not taken off his back, nor the dread and terror of the Almighty removed from him; and so could not speak in his own defence, as otherwise he might: or it was not so with him as his friends thought of him; he was not the wicked hypocritical man they took him to be, or as the afflictive dispensations of God made him to appear to be, according to their judgment of them: or the words may be rendered, "I am not so with myself" (u); that is, he was not conscious to himself that he was such a person they judged him; or such were the troubles and afflictions that were upon him, that he was not himself, he was not "compos mentis", and so not capable on that account, as well as others, of pleading his own cause: or "I am not right in" or "with myself" (w); not in his right mind, being distracted with the terrors of God, and the arrows of the Almighty that stuck in him; or he was not righteous in himself; for though he was clear of hypocrisy he was charged with, he did not pretend to be without sin, or to have such a righteousness as would justify him before God; and therefore desires things might be put upon the foot of grace, and not of strict justice.
(u) "non sic ego apud me", Pagninus, Montanus, Beza, Vatablus, Mercerus, Schmidt, Schultens. (w) "Quia non probus ego apud me", Bolducius; "quod non sim rectus apud me", Cocceius.
John Wesley
9:35 Then - I would speak freely for myself, being freed from that dread, which takes away my spirit and courage. It is not - I am not free from his terror, and therefore cannot plead my cause with him.
Robert Jamieson, A. R. Fausset and David Brown
9:35 it is not so with me--As it now is, God not taking His rod away, I am not on such a footing of equality as to be able to vindicate myself.