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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 Софара. 1-10. Мудрость друзей несостоятельна, несправедливо и их главное положение, что на земле господствует строгое мздовоздание. 11-25. Божественная премудрость, которая, по словам друзей, следует будто бы началам справедливости, сказывается на самом деле разрушительными явлениями - катастрофами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this and the two following chapters we have Job's answer to Zophar's discourse, in which, as before, he first reasons with his friends (see ch. xiii. 19) and then turns to his God, and directs his expostulations to him, from thence to the end of his discourse. In this chapter he addresses himself to his friends, and, I. He condemns what they had said of him, and the judgment they had given of his character, ver. 1-5. II. He contradicts and confronts what they had said of the destruction of wicked people in this world, showing that they often prosper, ver. 6-11. III. He consents to what they had said of the wisdom, power, and sovereignty of God, and the dominion of his providence over the children of men and all their affairs; he confirms this, and enlarges upon it, ver. 12-25.
Adam Clarke: Commentary on the Bible - 1831
Job reproves the boasting of his friends, and shows their uncharitableness towards himself,5; asserts that even the tabernacles of robbers prosper; and that, notwithstanding, God is the Governor of the world; a truth which is proclaimed by all parts of the creation whether animate or inanimate, and by the revolutions which take place in states, vv. 6-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 12:1, Job maintains himself against his friends that reprove him; Job 12:7, He acknowledges the general doctrine of God's omnipotence.
Job 12:2
John Gill
INTRODUCTION TO JOB 12
In this and the two following chapter Job makes answer to Zophar's discourse in the former; who having represented him as an ignorant man, he resents it, and begins his defence with a biting sarcasm on him and his friends, as being self-conceited, and having an high opinion of their own wisdom, as if none had any but themselves, Job 12:1; and puts in his claim for a share with them, as being not at all inferior to them, Job 12:3; and then refutes their notions, that it always goes well with good men, and ill with bad men; whereas the reverse is the truth, Job 12:4; and which they might learn from the brute creatures; or he sends them to them, to observe to them, that the best things they had knowledge of concerning God and his providence, and of his wisdom therein, were common notions that everyone had, and might be learned from beasts, birds, and fishes; particularly, that all things in the whole universe are made by God, and sustained by him, and are under his direction, and at his disposal, Job 12:7; and such things might as easily be searched, examined, and judged of, as sounds are tried by the ear, and food by the mouth, Job 12:11; and seeing it is usual among men, at least it may be expected that men in years should have a considerable share of wisdom and knowledge, it might be strongly inferred from thence, without any difficulty, that the most perfect and consummate wisdom was in God, Job 12:12; whence he passes on to discourse most admirably and excellently of the wisdom and power of God in the dispensations of his providence, in a variety of instances; which shows his knowledge of his perfections, ways, and works, was not inferior to that of his friends, Job 12:14.
12:112:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը նորից խօսեց ու ասաց.
12 Յոբ պատասխանեց.
Կրկնեալ անդրէն Յոբայ ասէ:

12:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը նորից խօսեց ու ասաց.
12 Յոբ պատասխանեց.
zohrab-1805▾ eastern-1994▾ western am▾
12:112:1 И отвечал Иов и сказал:
12:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare
12:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
12:1. respondens autem Iob dixitThen Job answered, and said:
1. Then Job answered and said,
12:1. And Job answered and said,
12:1. Then Job, answering, said:
And Job answered and said:

12:1 И отвечал Иов и сказал:
12:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ιωβ ιωβ Iōb; Iov
λέγει λεγω tell; declare
12:1
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
12:1. respondens autem Iob dixit
Then Job answered, and said:
12:1. And Job answered and said,
12:1. Then Job, answering, said:
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jg▾ kad▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And Job answered and said, 2 No doubt but ye are the people, and wisdom shall die with you. 3 But I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these? 4 I am as one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright man is laughed to scorn. 5 He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease.
The reproofs Job here gives to his friends, whether they were just or no, were very sharp, and may serve for a rebuke to all that are proud and scornful, and an exposure of their folly.
I. He upbraids them with their conceitedness of themselves, and the good opinion they seemed to have of their own wisdom in comparison with him, than which nothing is more weak and unbecoming, nor better deserves to be ridiculed, as it is here. 1. He represents them as claiming the monopoly of wisdom, v. 2. He speaks ironically: "No doubt you are the people; you think yourselves fit to dictate and give law to all mankind, and your own judgment to be the standard by which every man's opinion must be measured and tried, as if nobody could discern between truth and falsehood, good and evil, but you only; and therefore every top-sail must lower to you, and, right or wrong, we must all say as you say, and you three must be the people, the majority, to have the casting vote." Note, It is a very foolish and sinful thing for any to think themselves wiser than all mankind besides, or to speak and act confidently and imperiously, as if they thought so. Nay, he goes further: "You not only think there are none, but that there will be none, as wise as you, and therefore that wisdom must die with you, that all the world must be fools when you are gone, and in the dark when your sun has set." Note, It is folly for us to think that there will be any great irreparable loss of us when we are gone, or that we can be ill spared, since God has the residue of the Spirit, and can raise up others, more fit than we are, to do his work. When wise men and good men die it is a comfort to think that wisdom and goodness shall not die with them. Some think Job here reflects upon Zophar's comparing him (as he thought) and others to the wild ass's colt, ch. xi. 12. "Yes," says he, "we must be asses; you are the only men." 2. He does himself the justice to put in his claim as a sharer in the gifts of wisdom (v. 3): "But I have understanding (a heart) as well as you; nay, I fall not lower than you;" as it is in the margin. "I am as well able to judge of the methods and meanings of the divine providence, and to construe the hard chapters of it, as you are." He says not this to magnify himself. It was no great applause of himself to say, I have understanding as well as you; no, nor to say, "I understand this matter as well as you;" for what reason had either he or they to be proud of understanding that which was obvious and level to the capacity of the meanest? "Yea, who knows not such things as these? What things you have said that are true are plain truths, and common themes, which there are many that can talk as excellently of as either you or I." But he says it to humble them, and check the value they had for themselves as doctors of the chair. Note, (1.) It may justly keep us from being proud of our knowledge to consider how many there are that know as much as we do, and perhaps much more and to better purpose. (2.) When we are tempted to be harsh in our censures of those we differ from and dispute with we ought to consider that they also have understanding as well as we, a capacity of judging, and a right of judging for themselves; nay, perhaps they are not inferior to us, but superior, and it is possible that they may be in the right and we in the wrong; and therefore we ought not to judge or despise them (Rom. xiv. 3), nor pretend to be masters (Jam. iii. 1), while all we are brethren, Matt. xxiii. 8. It is a very reasonable allowance to be made to all we converse with, all we contend with, that they are rational creatures as well as we.
II. He complains of the great contempt with which they had treated him. Those that are haughty and think too well of themselves are commonly scornful and ready to trample upon all about them. Job found it so, at least he thought he did (v. 4): I am as one mocked. I cannot say there was cause for this charge; we will not think Job's friends designed him any abuse, nor aimed at any thing but to convince him, and so, in the right method, to comfort him; yet he cries out, I am as one mocked. Note, We are apt to call reproofs reproaches, and to think ourselves mocked when we are but advised and admonished; this peevishness is our folly, and a great wrong to ourselves and to our friends. Yet we cannot but say there was colour for this charge; they came to comfort him, but they vexed him, gave him counsels and encouragements, but with no great opinion that either the one or the other would take effect; and therefore he thought they mocked him, and this added much to his grief. Nothing is more grievous to those that have fallen from the height of prosperity into the depth of adversity than to be trodden on, and insulted over, when they are down; and on this head they are too apt to be suspicious. Observe,
1. What aggravated this grievance to him. Two things:-- (1.) That they were his neighbours, his friends, his companions (so the word signifies), and the scoffs of such are often most spitefully given, and always most indignantly received. Ps. lv. 12, 13, It was not an enemy that reproached me; then I would have slighted it, and so borne it; but it was thou, a man, my equal. (2.) That they were professors of religion, such as called upon God, and said that he answered them: for some understand that of the persons mocking. "They are such as have a regard to heaven, and an interest in heaven, whose prayers I would therefore be glad of and thankful for, whose good opinion I cannot but covet, and therefore whose censures are the more grievous." Note, It is sad that any who call upon God should mock their brethren (Jam. iii. 9, 10), and it cannot but lie heavily on a good man to be thought ill of by those whom he thinks well of, yet this is no new thing.
2. What supported him under it. (1.) That he had a God to go to, with whom he could lodge his appeal; for some understand those words of the person mocked, that he calls upon God and he answers him; and so it agrees with ch. xvi. 20. My friends scorn me, but my eye poureth out tears to God. If our friends be deaf to our complaints, God is not; if they condemn us, God knows our integrity; if they make the worst of us, he will make the best of us; if they give us cross answers, he will give us kind ones. (2.) That his case was not singular, but very common: The just upright man is laughed to scorn. By many he is laughed at even for his justice and his uprightness, his honesty towards men and his piety towards God; these are derided as foolish things, which silly people needlessly hamper themselves with, as if religion were a jest and therefore to be made a jest of. By most he is laughed at for any little infirmity or weakness, notwithstanding his justice and uprightness, without any consideration had of that which is so much his honour. Note, It was of old the lot of honest good people to be despised and derided; we are not therefore to think it strange (1 Pet. iv. 12), no, nor to think it hard, if it be our lot; so persecuted they not only the prophets, but even the saints of the patriarchal age (Matt. v. 12), and can we expect to fare better than they?
Carl Friedrich Keil and Franz Delitzsch
12:1
1 The Job began, and said:
2 Truly then ye are the people,
And wisdom shall die with you!
3 I also have a heart as well as you;
I do not stand behind you;
And to whom should not such things be known?
The admission, which is strengthened by כּי אמנם, truly then (distinct from אמנם כּי, for truly, Job 36:4, similar to כּי הנּה, behold indeed, Ps 128:4), is intended as irony: ye are not merely single individuals, but the people = race of men (עם, as Is 40:7; Is 42:5), so that all human understanding is confined to you, and there is none other to be found; and when once you die, it will seem to have died out. The lxx correctly renders: μὴ ὑμεῖς ἐστὲ ἄνθρωποι μόνοι (according to the reading of the Cod. Alex.); he also has a heart like them, he is therefore not empty, נבוב, Job 11:12. Heart is, like Job 34:10, comp. נלבב, Job 11:12, equivalent to νοῦς διάνοια; Ewald's translation, "I also have a head even as you" ("brains" would better accord with the connection), is a western form of expression, and modern and unbiblical (vid., Division "Herz und Haupt," Psychol. iv. 12). He is not second to them; מן נפל, like Job 13:2, properly to slip from, to be below any one; מן is not the comparative (Ewald). Oetinger's translation is not bad: I cannot slink away at your presence. Who has not a knowledge of such things as those which they, by setting themselves up as defenders of God, have presented to him! אתּי היה is equivalent to ידעתּי, σύνοιδα, Is 59:12.
John Gill
12:1 And Job answered and said. In reply to Zophar, and in defence of himself; what is recorded in this and the two following chapters.
12:212:2: Արդ եւ դո՞ւք մարդիկ իցէք. կամ ընդ ձե՞զ վախճանիցի իմաստութիւն։
2 «Արդ դո՞ւք էք լոկ մարդիկ. հանճարը ձեզ հե՞տ է մեռնելու[16]:[16] 16. Եբրայերէն՝ 2-6-ը տարբեր են:
2 «Արդարեւ ժողովուրդը դուք էք Ու իմաստութիւնը ձեզի հետ պիտի մեռնի։
[118]Արդ եւ դուք մարդիկ իցէք``, կամ ընդ ձեզ վախճանիցի իմաստութիւն:

12:2: Արդ եւ դո՞ւք մարդիկ իցէք. կամ ընդ ձե՞զ վախճանիցի իմաստութիւն։
2 «Արդ դո՞ւք էք լոկ մարդիկ. հանճարը ձեզ հե՞տ է մեռնելու[16]:
[16] 16. Եբրայերէն՝ 2-6-ը տարբեր են:
2 «Արդարեւ ժողովուրդը դուք էք Ու իմաստութիւնը ձեզի հետ պիտի մեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
12:212:2 подлинно, {только} вы люди, и с вами умрет мудрость!
12:2 εἶτα ειτα then ὑμεῖς υμεις you ἐστε ειμι be ἄνθρωποι ανθρωπος person; human ἦ η.1 surely μεθ᾿ μετα with; amid ὑμῶν υμων your τελευτήσει τελευταω meet an end σοφία σοφια wisdom
12:2 אָ֭מְנָם ˈʔomnām אָמְנָם really כִּ֣י kˈî כִּי that אַתֶּם־ ʔattem- אַתֶּם you עָ֑ם ʕˈām עַם people וְ֝ ˈw וְ and עִמָּכֶ֗ם ʕimmāḵˈem עִם with תָּמ֥וּת tāmˌûṯ מות die חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
12:2. ergo vos estis soli homines et vobiscum morietur sapientiaAre you then men alone, and shall wisdom die with you?
2. No doubt but ye are the people, and wisdom shall die with you.
12:2. No doubt but ye [are] the people, and wisdom shall die with you.
12:2. Are you, therefore, alone among men, and will wisdom die with you?
No doubt but ye [are] the people, and wisdom shall die with you:

12:2 подлинно, {только} вы люди, и с вами умрет мудрость!
12:2
εἶτα ειτα then
ὑμεῖς υμεις you
ἐστε ειμι be
ἄνθρωποι ανθρωπος person; human
η.1 surely
μεθ᾿ μετα with; amid
ὑμῶν υμων your
τελευτήσει τελευταω meet an end
σοφία σοφια wisdom
12:2
אָ֭מְנָם ˈʔomnām אָמְנָם really
כִּ֣י kˈî כִּי that
אַתֶּם־ ʔattem- אַתֶּם you
עָ֑ם ʕˈām עַם people
וְ֝ ˈw וְ and
עִמָּכֶ֗ם ʕimmāḵˈem עִם with
תָּמ֥וּת tāmˌûṯ מות die
חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
12:2. ergo vos estis soli homines et vobiscum morietur sapientia
Are you then men alone, and shall wisdom die with you?
12:2. No doubt but ye [are] the people, and wisdom shall die with you.
12:2. Are you, therefore, alone among men, and will wisdom die with you?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Речь Софара началась обвинением Иова в пустословии, - глупости. Сообразно с этим он и отвечает прежде всего на данный упрек. Ироническое замечание: "подлинно только вы - народ", - только вы достойны носить название людей (евр. "ам" - "народ"; ср. Ис XL:7; XLII:5) и раз вы, единственные их представители, умрете, то исчезнет с лица земли и мудрость, свидетельствует, насколько Иов не согласен с обвинением Софара.
Adam Clarke: Commentary on the Bible - 1831
12:2: No doubt but ye are the people - Doubtless ye are the wisest men in the world; all wisdom is concentrated in you; and when ye die, there will no more be found on the face of the earth! This is a strong irony.
Albert Barnes: Notes on the Bible - 1834
12:2: No doubt but ye are the people - That is, the only wise people. You have engrossed all the wisdom of the world, and all else are to be regarded as fools. This is evidently the language of severe sarcasm; and it shows a spirit fretted and chafed by their reproaches. Job felt contempt for their reasoning. and meant to intimate that their maxims, on which they placed so much reliance, were common-place, and such as every one was familar with.
And wisdom shall die with you - This is ironical, but it is language such as is common perhaps every where. "The people of the East," says Roberts, "take great pleasure in irony, and some of their satirical sayings are very cutting. When a sage intimates that he has superior wisdom or when he is disposed to rally another for his meagrc attainments, he says, 'Yes, yes, you are the man! ' 'Your wisdom is like the sea.' 'When you die, whither will wisdom go?'" In a serious sense, language like this is used by the Classical writers to describe the death of eminently great or good men. They speak of wisdom, bravery, piety, or music, as dying with them. Thus, Moschus, Idyll. iii. 12.
Ὅττι βίων τέθνηκεν ὁ βώκολος, ἔττι σὺν αὐτῷ
Καὶ τὸ μέλος τέθνακε, καὶ ὤλετο Δωρίς ἀειδός.
Hotti biō n tethnē ken ho bō kolos, esti sun autō
Kai to melos tethnake, kai ō leto Dō ris aeidos.
"Bion the swain is dead, and with him song
Has died, and the Doric muse has perished."
Expressions like these are common. Thus, in the "Pleasures of Hope" it is said:
And Freedom shrieked when Kosciusko fell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: ye are the people: Job 6:24, Job 6:25, Job 8:8-10, Job 11:2, Job 11:6, Job 11:12, Job 15:2, Job 17:4, Job 20:3, Job 32:7-13; Pro 28:11; Isa 5:21; Co1 4:10, Co1 6:5
Job 12:3
Geneva 1599
12:2 No doubt but ye [are] the people, and (a) wisdom shall die with you.
(a) Because you do not feel what you speak, you think the whole stands in words, and so flatter yourselves as though no one else knew anything, or could know except you.
John Gill
12:2 No doubt but ye are the people,.... Which is said not seriously, meaning that they were but of the common people, that are generally ignorant, and have but little knowledge, at least of things sublime, especially in matters of religion; wherefore, though they took upon them to be his teachers and dictators to him, and censors of him, they were not above the rank, but in the class of people of low and mean understandings; see Jn 7:49; this sense indeed agrees with what is after said, "who knoweth not such things as these?" but since Job compares himself with them, and asserts he is not inferior to them, it supposes them to have a degree of knowledge and understanding of things somewhat above the common people; wherefore these words are to be taken ironically, exposing their vanity and self-conceit: "ye are the people"; the only, and all the people in the world of importance and consequence for good sense and wisdom; the only wise and knowing folk, the men of reason and understanding; all the rest are but fools and asses, or like the wild ass's colt, as Zophar had said, and which Job took as pointing to him; so the word in the Arabic language (c) signifies the more excellent and better sort of people; or, ye are the only people of God, his covenant people, his servants; that are made acquainted with the secrets of wisdom, as none else are:
and wisdom shall die with you; you have all the wisdom of the world, and when you die it will be all gone; there will be none left in the world: thus he represents them as monopolizers and engrossers of wisdom and knowledge, full of it in their conceit, allowing none to have any share with them: and by all this he not only upbraids them with their vanity and self-conceit, but puts them in mind, that, as wise as they were, they must die; and that, though their wisdom with respect to them, or any use they could make of it in the grave, where there is none, would die too; or that their wisdom was but the wisdom of the world, which comes to nought; yet there would be wisdom still in the world, and that which is true, which God makes known to men, even the wisdom of God in a mystery, the wisdom hid in himself; and who has the residue of the Spirit and his gifts to instruct men in it, and qualify them to be teachers of others; by which means, though men, even the best of men, die, yet the word of God, the means of true wisdom and knowledge, will always abide.
(c) Golii Lex. Ar. Col. 1743. Vid. Lud. Capell. in loc.
John Wesley
12:2 Ye - You have engrossed all the reason of mankind; and each of you has as much wisdom as an whole people put together. All the wisdom which is in the world, lives in you, and will be utterly lost when you die. When wise and good men die, it is a comfort to think that wisdom and goodness do not die with them: it is folly to think, that there will be a great, irreparable loss of us when we are gone, since God has the residue of the spirit, and can raise up others more fit to do his work.
Robert Jamieson, A. R. Fausset and David Brown
12:2 JOB'S REPLY TO ZOPHAR (Job 12:1-14:22)
wisdom shall die with you--Ironical, as if all the wisdom in the world was concentrated in them and would expire when they expired. Wisdom makes "a people:" a foolish nation is "not a people" (Rom 10:19).
12:312:3: Եւ իմ սիրտս իբրեւ զձե՛րդ է։
3 Ես նոյնպէս ձեզ նման սիրտ ունեմ:
3 Ես ալ ձեզի պէս խելք ունիմ, ես ձեզմէ նուաստ չեմ Ու այսպիսի բաներ ո՞վ չի գիտեր*։
Եւ իմ սիրտս իբրեւ զձերդ [119]է:

12:3: Եւ իմ սիրտս իբրեւ զձե՛րդ է։
3 Ես նոյնպէս ձեզ նման սիրտ ունեմ:
3 Ես ալ ձեզի պէս խելք ունիմ, ես ձեզմէ նուաստ չեմ Ու այսպիսի բաներ ո՞վ չի գիտեր*։
zohrab-1805▾ eastern-1994▾ western am▾
12:312:3 И у меня {есть} сердце, как у вас; не ниже я вас; и кто не знает того же?
12:3 κἀμοὶ καγω and I μὲν μεν first of all καρδία καρδια heart καθ᾿ κατα down; by ὑμᾶς υμας you ἐστιν ειμι be
12:3 גַּם־ gam- גַּם even לִ֤י lˈî לְ to לֵבָ֨ב׀ lēvˌāv לֵבָב heart כְּֽמֹוכֶ֗ם kᵊˈmôḵˈem כְּמֹו like לֹא־ lō- לֹא not נֹפֵ֣ל nōfˈēl נפל fall אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i מִכֶּ֑ם mikkˈem מִן from וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with מִי־ mî- מִי who אֵ֥ין ʔˌên אַיִן [NEG] כְּמֹו־ kᵊmô- כְּמֹו like אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
12:3. et mihi est cor sicut et vobis nec inferior vestri sum quis enim haec quae nostis ignoratI also have a heart as well as you: for who is ignorant of these things, which you know?
3. But I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these?
12:3. But I have understanding as well as you; I [am] not inferior to you: yea, who knoweth not such things as these?
12:3. And I have a heart just as you also do, and I am not inferior to you. For who is ignorant of these things, which you know?
But I have understanding as well as you; I [am] not inferior to you: yea, who knoweth not such things as these:

12:3 И у меня {есть} сердце, как у вас; не ниже я вас; и кто не знает того же?
12:3
κἀμοὶ καγω and I
μὲν μεν first of all
καρδία καρδια heart
καθ᾿ κατα down; by
ὑμᾶς υμας you
ἐστιν ειμι be
12:3
גַּם־ gam- גַּם even
לִ֤י lˈî לְ to
לֵבָ֨ב׀ lēvˌāv לֵבָב heart
כְּֽמֹוכֶ֗ם kᵊˈmôḵˈem כְּמֹו like
לֹא־ lō- לֹא not
נֹפֵ֣ל nōfˈēl נפל fall
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
מִכֶּ֑ם mikkˈem מִן from
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
מִי־ mî- מִי who
אֵ֥ין ʔˌên אַיִן [NEG]
כְּמֹו־ kᵊmô- כְּמֹו like
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
12:3. et mihi est cor sicut et vobis nec inferior vestri sum quis enim haec quae nostis ignorat
I also have a heart as well as you: for who is ignorant of these things, which you know?
12:3. But I have understanding as well as you; I [am] not inferior to you: yea, who knoweth not such things as these?
12:3. And I have a heart just as you also do, and I am not inferior to you. For who is ignorant of these things, which you know?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Оно сплошное заблуждение. Иов - такой же, как и друзья, человек; у него нельзя отнять "сердца", - способности к умственно-теоретической деятельности, в том числе и мудрости (Быт XXVII:41; Втор VII:17; Притч XVI:9; Сир III:9: и т. п. ). По уму он нисколько не ниже их: известное им известно и ему.
Adam Clarke: Commentary on the Bible - 1831
12:3: I am not inferior to you - I do not fall short of any of you in understanding, wisdom, learning, and experience.
Who knoweth not such things as these? - All your boasted wisdom consists only in strings of proverbs which are in every person's mouth, and are no proof of wisdom and experience in them that use them.
Albert Barnes: Notes on the Bible - 1834
12:3: But I have understanding as well as you - Margin, as in the Hebrew "an heart." The word "heart" in the Scriptures is often used to denote the understanding or mind. It seems to have been regarded as the source of that which was called life or soul. Indeed, I do not recollect a single instance in the Scriptures in which the word "head" is used, as with us, as the seat of the intellect, or where the distinction is adverted to that is so common with us, between the head and the heart. With us, the heart is the seat of the affections and emotions; with the Hebrews, it was the seat of understanding, and the σπλάγχνα splangchna - the viscera, the bowels, were the seat of the emotions; see the notes at Isa 16:11. A more correct physiology has taught us that the brain is the organ of the intellect, and we now speak of "the heart" as the seat of the affections. The Romans regarded the "breast" as the seat of the soul. Thus, Virgil, speaking of the death of Lucagus by the hand of Aeneas, says:
Tum latebras animae pectus mucrone recludit
Aeneid x. 601.
I am not inferior to you - Margin, "fall not lower than." This is the literal translation: "I do not fall beneath you." Job claims to be equal to them in the power of quoting the sayings. of the ancients; and in order to show this, he proceeds to adduce a number of proverbial sayings, occupying the remainder of this chapter, to show that he was familiar with that mode of reasoning, and that in this respect he was fully their equal. This may be regarded as a trial of skill, and was quite common in the East. Wisdom consisted in storing up a large amount of proverbs and maxims, and in applying them readily and pertinently on all public occasions; and in this controversy, Job was by no means disposed to yield to them.
Yea, who knoweth not such things as these? - Margin, "With whom" are "not such as these?" The meaning is, that instead of being original, the sentiments which they advanced were the most commonplace imaginable. Job not only said that he knew them, but that it would be strange if every body did not know them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: But I have: Job 13:2-5; Pro 26:4; Co2 11:5, Co2 11:21-23
understanding: Heb. an heart
I am not inferior to you: Heb. I fall not lower than you. who knoweth not such things as these. Heb. with whom are not such as these. Job 6:6, Job 6:7, Job 26:2, Job 26:3
Job 12:4
John Gill
12:3 But I have understanding as well as you,.... A natural understanding, or an understanding of natural things, which distinguishes a man from a brute; and a spiritual understanding, an understanding enlightened by the spirit of God, which is naturally dark as to divine things; but he had an understanding given him, to know himself, his state and condition by nature; to know God, his love and grace to men, and, as his covenant God, to know Christ his living Redeemer, who should stand on the earth in the latter day, both to be his Redeemer and his Judge; to know his interest in him, and in the blessings of grace and glory by him: or, "I have an heart as well as you" (d); a wise and an understanding one; a new heart, and a right spirit; an heart to fear and serve the Lord, a sincere and upright one, and devoid of hypocrisy and deceit; and as good an one as theirs:
I am not inferior unto you: he was indeed as to estate and substance, being now reduced; though he had been, in that sense, the greatest man in all the east; but in wisdom and knowledge, in gifts and grace: thus a modest man, when oppressed and insulted by the speeches of overbearing men, may be obliged and see it necessary to say some things of himself, in his own vindication, which he otherwise would not; see 2Cor 11:15; or, "I am not falling before you"; or "by you" (e); as one intimidated, conquered, and yielding; I stand my ground, and will not gave way or submit to you, or allow you to have the superiority of me: or, "I am falling no more than you"; they took him for an apostate from God, and the fear of him, and the true religion he had professed, which Job denies; he held fast his integrity; and though he was fallen into calamities and afflictions, he was not fallen from God; from his fear of him, faith in him, and love and obedience to him; he was a holy, good man, a persevering saint; and though he had slips and falls in common with good men, yet fell not finally and totally, or was an apostate from the faith:
yea, who knoweth not such things as these? or, "with whom are not as these" (f)? the things you have been discoursing of, which you would fain have pass for the secrets of wisdom, deep and mysterious things, hid from vulgar eyes, which none have and know but yourselves, are common things, what everyone is possessed of, and understands as well as you; that there is a God that has made the world, and governs it; that he himself is unsearchable, infinite and incomprehensible; a sovereign Being that does according to his will and pleasure, and sees and knows all things, and does all things well and wisely, and according to the counsel of his will: though some think Job has reference not to what Zophar had been discoursing concerning the infinity and wisdom of God, but to the thing or things in dispute between them, or to the assertions of his friends; that it is always well with good men, and ill with bad men, or that wicked men only are punished and afflicted, and particularly what Zophar concluded his speech with, Job 11:20. Now these were vulgar notions, which the common people had taken up, and were vulgar errors, as he proves in the following verses, by giving instances of good men, being afflicted, and of bad men being in prosperity.
(d) "etiam mihi cor sicut vobis", Pagninus, Montanus, Mercerus, Schmidt, Michaelis, Schultens; so Broughton. (e) "non cadens ego a vobis", Montanus, Vatablus, Bolducius, Beza, Mercerus, Michaelis; "prae vobis", Schmidt. (f) "et cum quo non sicut haec?" Pagninus, Montanus, Bolducius, Mercerus; and to the same sense Junius & Tremellius, Piscator, Cocceius, Schultens.
John Wesley
12:3 But - In these things, which he speaks not in a way of boasting, but for the just vindication both of himself, and of that cause of God, which for the substance of it he maintained rightly, as God himself attests, Job 42:7. Such things - The truth is, neither you nor I have any reason to be puffed up with our knowledge of these things: for the most barbarous nations know that God is infinite in wisdom, and power, and justice. But this is not the question between you and me.
Robert Jamieson, A. R. Fausset and David Brown
12:3 not inferior--not vanquished in argument and "wisdom" (Job 13:2).
such things as these--such commonplace maxims as you so pompously adduce.
12:412:4: Զի այր արդար եւ անարատ եղեւ ՚ի կատակա՛նս[9181]։ [9181] Ոսկան. Եղէ ՚ի կատականս։
4 Արդար ու անարատ մի մարդ է ենթարկուել ծաղրանքի:
4 Իր բարեկամէն ծաղրուող մարդ մըն եմ ես. Բայց ով որ Աստուծոյ աղաղակէ, Աստուծմէ պատասխան պիտի առնէ։Արդար ու կատարեալ մարդը ծաղր կ’ըլլայ։
Զի այր արդար եւ անարատ եղեւ ի կատականս:

12:4: Զի այր արդար եւ անարատ եղեւ ՚ի կատակա՛նս[9181]։
[9181] Ոսկան. Եղէ ՚ի կատականս։
4 Արդար ու անարատ մի մարդ է ենթարկուել ծաղրանքի:
4 Իր բարեկամէն ծաղրուող մարդ մըն եմ ես. Բայց ով որ Աստուծոյ աղաղակէ, Աստուծմէ պատասխան պիտի առնէ։Արդար ու կատարեալ մարդը ծաղր կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:412:4 Посмешищем стал я для друга своего, я, который взывал к Богу, и которому Он отвечал, посмешищем {человек} праведный, непорочный.
12:4 δίκαιος δικαιος right; just γὰρ γαρ for ἀνὴρ ανηρ man; husband καὶ και and; even ἄμεμπτος αμεμπτος faultless ἐγενήθη γινομαι happen; become εἰς εις into; for χλεύασμα χλευασμα object of mockery
12:4 שְׂחֹ֤ק śᵊḥˈōq שְׂחֹוק laughter לְ lᵊ לְ to רֵעֵ֨הוּ׀ rēʕˌēhû רֵעַ fellow אֶֽהְיֶ֗ה ʔˈehyˈeh היה be קֹרֵ֣א qōrˈē קרא call לֶ֭ ˈle לְ to אֱלֹוהַּ ʔᵉlôˌₐh אֱלֹוהַּ god וַֽ wˈa וְ and יַּעֲנֵ֑הוּ yyaʕᵃnˈēhû ענה answer שְׂ֝חֹ֗וק ˈśḥˈôq שְׂחֹוק laughter צַדִּ֥יק ṣaddˌîq צַדִּיק just תָּמִֽים׃ tāmˈîm תָּמִים complete
12:4. qui deridetur ab amico suo sicut ego invocabit Deum et exaudiet eum deridetur enim iusti simplicitasHe that is mocked by his friends as I, shall call upon God and he will hear him: for the simplicity of the just man is laughed to scorn.
4. I am as one that is a laughing-stock to his neighbour, that called upon God, and he answered him: the just, the perfect man is a laughing-stock.
12:4. I am [as] one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright [man is] laughed to scorn.
12:4. He who is mocked by his friends as I am, will call upon God, and he will listen to him because it is the sincerity of the just that is being mocked.
I am [as] one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright [man is] laughed to scorn:

12:4 Посмешищем стал я для друга своего, я, который взывал к Богу, и которому Он отвечал, посмешищем {человек} праведный, непорочный.
12:4
δίκαιος δικαιος right; just
γὰρ γαρ for
ἀνὴρ ανηρ man; husband
καὶ και and; even
ἄμεμπτος αμεμπτος faultless
ἐγενήθη γινομαι happen; become
εἰς εις into; for
χλεύασμα χλευασμα object of mockery
12:4
שְׂחֹ֤ק śᵊḥˈōq שְׂחֹוק laughter
לְ lᵊ לְ to
רֵעֵ֨הוּ׀ rēʕˌēhû רֵעַ fellow
אֶֽהְיֶ֗ה ʔˈehyˈeh היה be
קֹרֵ֣א qōrˈē קרא call
לֶ֭ ˈle לְ to
אֱלֹוהַּ ʔᵉlôˌₐh אֱלֹוהַּ god
וַֽ wˈa וְ and
יַּעֲנֵ֑הוּ yyaʕᵃnˈēhû ענה answer
שְׂ֝חֹ֗וק ˈśḥˈôq שְׂחֹוק laughter
צַדִּ֥יק ṣaddˌîq צַדִּיק just
תָּמִֽים׃ tāmˈîm תָּמִים complete
12:4. qui deridetur ab amico suo sicut ego invocabit Deum et exaudiet eum deridetur enim iusti simplicitas
He that is mocked by his friends as I, shall call upon God and he will hear him: for the simplicity of the just man is laughed to scorn.
12:4. I am [as] one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright [man is] laughed to scorn.
12:4. He who is mocked by his friends as I am, will call upon God, and he will listen to him because it is the sincerity of the just that is being mocked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Не имея права отрицать ума, мудрости у Иова, Софар совершенно напрасно усвояет эти качества себе и друзьям. И действительно, что это за мудрость, когда они не в состоянии отличить грешника от праведника и благочестивого Иова сделали предметом насмешек? Истинно мудрый относится к горю, несчастью ближнего не с презрением и насмешками, а с полным участием. Смех над несчастьем - признак глупости (Еккл V:2-4).
Adam Clarke: Commentary on the Bible - 1831
12:4: I am as one mocked of his neighbor - Though I am invoking God for help and salvation, yet my friends mock me in this most solemn and sacred work. But God answereth me.
The just upright man is laughed to scorn - This is a very difficult verse, on which no two critics seem to be agreed. Mr. Good translates the fourth and fifth verses thus: -
"Thus brother is become a laughing-stock to his companions,
While calling upon God that he would succor him.
The just, the perfect man, is a laughing-stock to the proud,
A derision amidst the sunshine of the prosperous,
While ready to slip with his foot.
For a vindication of this version, I must refer to his notes. Coverdale gives at least a good sense. Thus he that calleth upon God, and whom God heareth, is mocked of his neighboure: the godly and innocent man is laughed to scorne. Godlynesse is a light despysed in the hertes of the rich; and is set for them to stomble upon. The fifth verse is thus rendered by Mr. Parkhurst: "A torch of contempt, or contemptible link, (see Isa 7:4; Isa 40:2, Isa 40:3), לעשתות leashtoth, to the splendours of the prosperous (is he who is) ready (נכון nachon, Psa 38:17) to slip with his foot." The general sense is tolerably plain; but to emendations and conjectures there is no end.
Albert Barnes: Notes on the Bible - 1834
12:4: I am as one mocked of his neighbour - There has been considerable variety in the interpretation of this verse. The general sense is, that Job felt himself to be a mere laughing-stock for his neighbors. They treated him as if he were not worth regarding. They had no sympathy for him in his sorrows, and they showed no respect for his opinions. Dr. Good understands this and the following verses as a part of the controversy in which Job proposes to show his skill in debate, and to adduce proverbs after the manner of his friends. But it is more probably an allusion to himself, and is designed to state that he felt that he was not treated with the respect which was due to him. Much difficulty has been felt in understanding the connection. Reiske contends that has no connection with , and that -12, should be interposed between them. The connection seems to me to be this: Job complains that he was not treated with due deference. They had showed no respect for his understanding and rank. They had urged the most common-place topics; advanced stale and trite apothegms, as if he had never heard them; dwelt on maxims familiar even to the meanest persons; and had treated him in this manner as if he were a mere child in knowledge. Thus, to be approached with vague common-places, and with remarks such as would be used in addressing children, he regarded as insult and mockery.
Who calleth upon God, and he answereth him - This phrase has given occasion to great variety in the interpretation. Umbreit renders it, "I, who once called upon God, and he answered me;" that is, I, who once was a happy man, and blessed of God. Schultens renders it, "I, who call upon God," that is, for trial, "and am ready to answer him.' Rosenmuller supposes that Job has reference to the assurances of his friends, that if he would call upon God, he would answer him, and that in view of that suggestion he exclaims, "Shall a man who is a laughing-stock to his neighbor call upon God, and will he answer him!' The probable meaning is, that he had been a man who had had constant communion with God. He had been a favorite of the Almighty, for he had lent a listening ear to his supplications. It was now a thing of which he might reasonably complain, that a man who had enjoyed such manifest tokens of the divine favor, was treated with reproach and scorn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: one mocked: Job 11:3, Job 16:10, Job 17:2, Job 17:6, Job 21:3, Job 30:1; Psa 22:7, Psa 22:8, Psa 35:16; Mat 27:29; Heb 11:36
calleth: Job 16:20; Psa 91:15; Jer 33:3; Mic 7:7
the just: Pro 14:2; Mar 5:40; Luk 16:14; Act 17:32
Job 12:5
Carl Friedrich Keil and Franz Delitzsch
12:4
4 I must be a mockery to my own friend,
I who called on Eloah and He heard me;
A mockery - the just, the godly man.
5 Contempt belongs to misfortune, according to the ideas of the prosperous;
Tit awaits those who are ready to slip.
6 Tents of the destroyer remain in peace,
And those that defy God are prosperous,
Who taketh Eloah into his hand.
The synallage of לרעהוּ for לרעי is not nearly so difficult as many others: a laughing-stock to his own friend; comp. Is 2:8, they worship the work of their (his) own hands (ידיו). "One who called on Eloah (לאלוהּ, for which לאלוהּ is found in lxx at Job 36:2) and He heard him" is in apposition to the subject; likewise תמים צדיק, which is to be explained according to Prov 11:5, צדיק (from צדק, Arab. ṣdq, to be hard, firm, stiff, straight), is one who in his conduct rules himself strictly according to the will of God; תמים, one whose thoughts are in all respects and without disguise what they should be-in one word: pure. Most old translators (Targ., Vulg., Luther) give לפּיד the signification, a torch. Thus e.g., Levi v. Gerson explains: "According to the view of the prosperous and carnally secure, he who is ready for falterings of the feet, i.e., likely to fall, is like a lighted torch which burns away and destroys whatever comes in contact with it, and therefore one keeps aloof from him; but it is also more than this: he is an object of contempt in their eyes." Job might not inappropriately say, that in the eyes of the prosperous he is like a despised, cast-away torch (comp. the similar figure, Is 14:19, like a branch that is rejected with contempt); and Job 12:5 would be suitably connected with this if למועדי could be derived from a substantive מעד, vacillatio, but neither the usage of the language nor the scriptio plena (after which Jerome translates tempus statutum, and consequently has in mind the מועדים, times of festal pilgrimages, which are also called ררלים in later times), nor the vowel pointing (instead of which מעדי would be expected), is favourable to this. רגל מועדי signifies vacillantes pede, those whose prosperity is shaken, and who are in danger of destruction that is near at hand. We therefore, like Abenezra and modern expositors, who are here happily agreed, take לפיד as composed of ל and פּיד, a word common to the books of Job (Job 30:24; Job 31:29) and Proverbs (ch. Prov 24:22), which is compared by the Jewish lexicographers, according both to form and meaning, to כּיד (Job 21:20) and איד, and perhaps signifies originally dissolution (comp. פדה), decease (Syr. f'jodo, escape; Arab. faid, dying), fall, then generally calamity, misfortune: contempt (befits) misfortune, according to the thoughts (or thinking), idea of the prosperous. The pointing wavers between לעשׁתּות and the more authorized לעשׁתּוּת, with which Parchon compares the nouns עבדוּת and מרדּוּת; the ת, like ד in the latter word, has Dag. lene, since the punctuation is in this respect not quite consistent, or follows laws at present unknown (comp. Ges. 21, rem. 2). Job 12:5 is now suitably connected: ready (with reference to בוז) for those who stumble, i.e., contempt certainly awaits such, it is ready and waiting for them, נכון, ἕτοιμος, like Ex 34:2.
While the unfortunate, in spite of his innocence, has thus only to expect contempt, the tents, i.e., dwellings and possessions, of the oppressor and the marauder remain in prosperity; ישׁליוּ for ישׁלוּ, an intensive form used not only in pause (Ps 36:8; comp. Deut 32:37) and with greater distinctives (Num 34:6; Ps 122:6), but also in passages where it receives no such accent (Ps 36:9; Ps 57:2; Ps 73:2). On אהלים, instead of אהלים, vid., Ges. 93, 6, 3. The verbal clause (Job 12:6) is followed by a substantival clause (Job 12:6). בּטּחות is an abstract plural from בּטּוּח, perfectly secure; therefore: the most care-less security is the portion of those who provoke God (lxx περοργίζουσι);
(Note: Luther takes בטחות as the adverb to מרגיזי: und toben wider Gott thrstiglich (vid., Vilmar, Pastoraltheolog. Bltter, 1861, S. 110-112); according to the Vulg., et audacter provocant Deum.)
and this is continued in an individualizing form: him who causes Eloah to go into his hand. Seb. Schmid explains this passage in the main correctly: qui Deum in manu fert h.e. qui manum aut potentiam suam pro Deo habet et licitum sibi putat quodlibet; comp. Hab 1:11 : "this his strength becomes God to him," i.e., he deifies his own power, and puts it in the place of God. But הביא signifies, in this connection with לידו (not בידו), neither to carry, nor to lead (Gesenius, who compares Ps 74:5, where, however, it signifies to cause to go into = to strike into); it must be translated: he who causes Eloah to enter into his hand; from which translation it is clear that not the deification of the hand, but of that which is taken into the hand, is meant. This which is taken into the hand is not, however, an idol (Abenezra), but the sword; therefore: him who thinks after the manner of Lamech,
(Note: [Comp Pentateuch, at Gen 4:25, Clark's Foreign Theological Library. - Tr.])
as he takes the iron weapon of attack and defence into his hand, that he needs no other God.
Geneva 1599
12:4 I am (b) [as] one mocked of his neighbour, who calleth upon God, and he (c) answereth him: the just upright [man is] laughed to scorn.
(b) He reproves his friends for two faults: one, that they thought they had better knowledge than they did: and the other, that instead of true consolation, they derided and despised their friend in his adversity.
(c) Who being a mocker and a wicked man, thinks that no man is in God's favour but he, because he has all things that he desires.
John Gill
12:4 I am as one mocked of his neighbour,.... That is, according to Sephorno, if I knew not, or denied those things you have been speaking of concerning God, his immensity, sovereignty, and wisdom, I should be derided by all my friends and acquaintance; but rather the sense is, Job instances in himself as a proof that good men are afflicted by God in this life; he was once in a very prosperous condition, when he was caressed by all, but now was fallen into such low and miserable circumstances as to be the scorn and contempt of his friends and neighbours; and even his being mocked was no small part of his afflictions; to endure cruel mockings has been the common lot of good men in all ages, and is reckoned one part of their distresses and sufferings for righteousness sake, Heb 11:36; and to be mocked by a neighbour, or a "friend" (g), as it may be rendered, greatly aggravates the affliction, see Ps 55:12; which was Job's case; his friends that came to comfort him mocked at him, at least so he understood them, and interpreted what they said unto him, see Job 16:20; and what made it still the heavier to bear, he was mocked by such a neighbour or friend,
who calleth upon God, and he answereth him; he was mocked at not by profane men only, but by a professor of religion, ong swept away with the flood, were cast into hell, where they have lain ever since, and will lie unto the judgment of the great day; between the place of the damned, and of the happy, in Abraham's bosom, is a great gulf, that there is no passing from one to the other, which is the immutable and unalterable decree of God, which has fixed the everlasting states of men, Lk 16:26.
(r) "super virum", Montanus, Mercerus, Bolducius;_super viro", Schmidt, Michaelis. Job 12:15.
Behold, he withholdeth the waters, and they dry up,.... Or "lays a restraint in" or "on the waters" (s); either in the ocean, as he did at the creation, when he gathered the waters that were upon the face of the earth into one place, and restrained them there, even in the decreed place he broke up for them, called the sea, and set bars and doors to keep them within bounds, whereby the places they left became dry and the dry land appeared called earth; and even such a man does not do good without sinning; only the man Christ Jesus is righteous in such sense; but then all that are made righteous, by the imputation of his righteousness to them, are perfectly justified from all things, and are become the spirits of just men made perfect and complete in him: the character here designs such who are really righteous, truly gracious, are upright in heart, sincere souls, who have the truth of grace in them, and walk uprightly; these become a prey, a laughing stock to wicked men, as Noah, Lot, and others, before the times of Job, had been, which he may have respect unto.
(g) "amico suo", Pagninus, Mercerus, Junius & Tremellius, Piscator; so Broughton. (h) "justus perfectus", Pagninus, Montanus; "justus absolutus", Mercerus; so Broughton.
John Wesley
12:4 Upon God - Even by my religious neighbours, by those who call upon God, and not in vain; whose prayers therefore I covet, not their reproaches. The just - I, who, notwithstanding all their hard censures dare still own it, that through God's grace I am an upright man.
Robert Jamieson, A. R. Fausset and David Brown
12:4 The unfounded accusations of Job's friends were a "mockery" of him. He alludes to Zophar's word, "mockest" (Job 11:3).
neighbour, who calleth, &c.--rather, "I who call upon God that he may answer me favorably" [UMBREIT].
12:512:5: ՚Ի ժամանա՛կ սահմանեալ պատրաստեցաւ. կործանեալ յօտարէ, զտունս իւր ետես աւերեալս յանօրինաց[9182]։ [9182] Ոմանք. ՚Ի ժամանակի սահմա՛՛։ Յօրինակին. Զտուն իւր ետես աւերեալս։
5 Սահմանուած ժամանակ պատրաստուեց. տեսաւ իր տները՝ կործանուած օտարից, անօրէնների ձեռքով աւերուած:
5 Ոտքը սահելու վրայ եղողը, հանգիստ կեանք վարողին կարծիքին համաձայն՝ Անպիտան ջահ մըն է։
Ի ժամանակ սահմանեալ պատրաստեցաւ, կործանեալ յօտարէ` զտունս իւր ետես աւերեալս յանօրինաց:

12:5: ՚Ի ժամանա՛կ սահմանեալ պատրաստեցաւ. կործանեալ յօտարէ, զտունս իւր ետես աւերեալս յանօրինաց[9182]։
[9182] Ոմանք. ՚Ի ժամանակի սահմա՛՛։ Յօրինակին. Զտուն իւր ետես աւերեալս։
5 Սահմանուած ժամանակ պատրաստուեց. տեսաւ իր տները՝ կործանուած օտարից, անօրէնների ձեռքով աւերուած:
5 Ոտքը սահելու վրայ եղողը, հանգիստ կեանք վարողին կարծիքին համաձայն՝ Անպիտան ջահ մըն է։
zohrab-1805▾ eastern-1994▾ western am▾
12:512:5 Так презрен по мыслям сидящего в покое факел, приготовленный для спотыкающихся ногами.
12:5 εἰς εις into; for χρόνον χρονος time; while γὰρ γαρ for τακτὸν τακτος arranged ἡτοίμαστο ετοιμαζω prepare πεσεῖν πιπτω fall ὑπὸ υπο under; by ἄλλους αλλος another; else οἴκους οικος home; household τε τε both; and αὐτοῦ αυτος he; him ἐκπορθεῖσθαι εκπορθεω under; by ἀνόμων ανομος lawless
12:5 לַ la לְ to † הַ the פִּ֣יד ppˈîḏ פִּיד decay בּ֭וּז ˈbûz בּוּז contempt לְ lᵊ לְ to עַשְׁתּ֣וּת ʕaštˈûṯ עַשְׁתּוּת thought שַׁאֲנָ֑ן šaʔᵃnˈān שַׁאֲנָן at ease נָ֝כֹ֗ון ˈnāḵˈôn נָכֹון push לְ lᵊ לְ to מֹ֣ועֲדֵי mˈôʕᵃḏê מעד shake רָֽגֶל׃ rˈāḡel רֶגֶל foot
12:5. lampas contempta apud cogitationes divitum parata ad tempus statutumThe lamp despised in the thoughts of the rich, is ready for the time appointed.
5. In the thought of him that is at ease there is contempt for misfortune; it is ready for them whose foot slippeth.
12:5. He that is ready to slip with [his] feet [is as] a lamp despised in the thought of him that is at ease.
12:5. The lamp that is despised in the thoughts of the rich is ready for the appointed time.
He that is ready to slip with [his] feet [is as] a lamp despised in the thought of him that is at ease:

12:5 Так презрен по мыслям сидящего в покое факел, приготовленный для спотыкающихся ногами.
12:5
εἰς εις into; for
χρόνον χρονος time; while
γὰρ γαρ for
τακτὸν τακτος arranged
ἡτοίμαστο ετοιμαζω prepare
πεσεῖν πιπτω fall
ὑπὸ υπο under; by
ἄλλους αλλος another; else
οἴκους οικος home; household
τε τε both; and
αὐτοῦ αυτος he; him
ἐκπορθεῖσθαι εκπορθεω under; by
ἀνόμων ανομος lawless
12:5
לַ la לְ to
הַ the
פִּ֣יד ppˈîḏ פִּיד decay
בּ֭וּז ˈbûz בּוּז contempt
לְ lᵊ לְ to
עַשְׁתּ֣וּת ʕaštˈûṯ עַשְׁתּוּת thought
שַׁאֲנָ֑ן šaʔᵃnˈān שַׁאֲנָן at ease
נָ֝כֹ֗ון ˈnāḵˈôn נָכֹון push
לְ lᵊ לְ to
מֹ֣ועֲדֵי mˈôʕᵃḏê מעד shake
רָֽגֶל׃ rˈāḡel רֶגֶל foot
12:5. lampas contempta apud cogitationes divitum parata ad tempus statutum
The lamp despised in the thoughts of the rich, is ready for the time appointed.
5. In the thought of him that is at ease there is contempt for misfortune; it is ready for them whose foot slippeth.
12:5. He that is ready to slip with [his] feet [is as] a lamp despised in the thought of him that is at ease.
12:5. The lamp that is despised in the thoughts of the rich is ready for the appointed time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Мудрость друзей несостоятельна, как несостоятельны суждения тех лиц, которые никогда не бывали в темноте и тем не менее отвергают нужду в факеле. Таков смысл синодального чтения, переводящего еврейское слово "лаппид" выражением "факел", с каковым значением оно употребляется в Быт XV:17; Суд XV:4: и в других местах (всего 13), и каковое усвояют ему Таргум, Вульгата и Лютер. Новейшие же экзегеты, - Фюрст, Делич, считают "лаппид" составленным из "le" "pia", полагают, что в данном стихе оно имеет абстрактный смысл, значение: "несчастие" (ср. XXX:24; XXXI:29; Притч XXIV:22), и сообразно с этим все место переводят так: "несчастие вызывает презрение в мыслях счастливого; оно (презрение) встречает спотыкающегося ногами". Переводимый таким образом пятый стих будет находиться в самой тесной связи с четвертым. Иов утверждает, что презрение, с которым относятся к нему его друзья, - обычное явление, общеизвестная участь праведника, презираемого и отвергаемого миром.
Albert Barnes: Notes on the Bible - 1834
12:5: He that is ready to slip with his feet - The man whose feet waver or totter; that is, the man in adversity; see Pro 25:19. A man in prosperity is represented as standing firm; one in adversity as wavering, or falling; see Psa 73:2.
But as for me, my feet were almost gone;
My steps had well nigh slipped.
There is much difficulty in this passage, and it has by no means been removed by the labor of critics. The reader may consult Rosenmuller, Good, and Schultens, on the verse, for a more full attempt to illustrate its meaning. Dr. Good, after Reiske and Parkhurst, has offered an explanation by rendering the whole passage thus:
The just, the perfect man is a laughing-stock to the proud,
A derision amidst the sunshine of the prosperous,
While ready to slip with his foot.
It does not appear to me, however, that this translation can be fairly educed from the Hebrew text, and I am disposed to acquiesce in the more common and obvious interpretation. According to that, the idea is, that a man in adversity, when failing from a high condition of honor, is regarded as an almost extinguished lamp, that is now held in contempt, and is cast away. When the torch was blazing, it was regarded as of value; when nearly extinguished, it would be regarded as worthless, and would be cast away. So when a man was in prosperity, he would be looked up to as a guide and example. In adversity, his counsels would be rejected, and he would be looked upon with contempt. Nothing can be more certain or more common than the fact here adverted to. The rich and the great are looked up to with respect and veneration. Their words and actions have an influence which those of no other men have. When they begin to fall, others are willing to hasten their fall. Long cherished but secret envy begins to show itself; those who wish to rise rejoice in their ruin, and they are looked upon with contempt in proportion to their former honor, rank, and power. They are regarded as an extinguished torch - of no value, and are cast away.
In the thought - In the mind, or the view.
Of him that is at ease - In a state of comfort and prosperity. He finds no sympathy from them. Job doubtless meant to apply this to his friends. They were then at ease, and were prosperous. Not suffering pain, and not overwhelmed with poverty, they now looked with the utmost composure on him - as they would on a torch which was burned out, and which there would be no hope of rekindling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: ready: Deu 32:35; Psa 17:5, Psa 94:18; Jer 13:16
a lamp: Job 18:5; Pro 13:9, Pro 20:20; Mat 25:8
of him: Job 6:5, Job 16:4; Psa 123:3, Psa 123:4; Amo 6:1-6; Luk 12:19, Luk 16:19, Luk 16:20
Job 12:6
Geneva 1599
12:5 (d) He that is ready to slip with [his] feet [is as] a lamp despised in the thought of him that is at ease.
(d) As the rich do not esteem a light or torch that goes out, so he despised he that falls from prosperity to adversity.
John Gill
12:5 He that is ready to slip with his feet,.... Not into sin, though this is often the case of good men, but into calamities and afflictions; and Job means himself, and every just upright man in the like circumstances: or he that is "prepared" or "destined" to be among them, that "totter" and stagger in their "feet" (i); that cannot stand upon their feet, but fall to the ground; which may describe man in declining and distressing circumstances; or that is appointed to be the laughing stock of such as are unstable in the word and ways of God; double minded men, hypocrites, and formal professors, that totter and stagger at everything they meet with disagreeable to the flesh: with such, a poor afflicted saint is laughed to scorn; he
is as a lamp despised in the thought of him that is at ease; who are in affluent circumstances, enjoy great prosperity, live in plenty, and are not in trouble as others; their hearts are at ease: now with such, poor good men are had in great contempt; they are despised at heart, in the thoughts of such persons, if they do not in words express it; they are like a lamp just going out, which is neglected, and looked upon as useless; or like a torch burnt to the end, when it is thrown away; and thus it is with men, while the lamp of prosperity burns clear and bright, they are valued and had in esteem, but when their lamp becomes dim, and is almost, or quite extinguished, they are despised, see Ps 123:3; some apply this to Christ, who was a lamp or light, a great one, but despised of men, and even as a light; they loved darkness rather than light; and especially by the Pharisees, who were at ease, settled on their lees, that trusted in themselves that they were righteous, and despised others; and this is true of Gospel ministers, though bright and burning lights, and even of every good man, in whom the true light of grace, and of the Gospel, shines, and especially when under afflictive circumstances. Some, instead of a "lamp despised", read, "for" or "because of calamity despised" (k); so Aben Ezra, which conveys the same sense, that an afflicted man is despised for his affliction; and this being the case of good men confutes the notion of Job's friends, that it always goes well with such; and their other notion of its going ill with bad men is refuted in Job 12:6.
(i) "destinatus vacillantibus pede", Schmidt; so Michaelis. (k) "ad calamitatem contumelia", Cocceius; "ad infortunium vilis habetur", Gussetius, p. 674.
John Wesley
12:5 Slip with his feet - And fall into trouble; tho' he had formerly shone as a lamp, he is then looked upon as a lamp going out, as the snuff of a candle, which we throw to the ground and tread upon; and accordingly is despised in the thought of him that is at ease.
Robert Jamieson, A. R. Fausset and David Brown
12:5 Rather, "a torch" (lamp) is an object of contempt in the thoughts of him who rests securely (is at ease), though it was prepared for the falterings of the feet [UMBREIT] (Prov 25:19). "Thoughts" and "feet" are in contrast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the darkness. As the torch is to the wanderer, so Job to his friends. Once they gladly used his aid in their need; now they in prosperity mock him in his need.
12:612:6: Սակայն մի՛ ոք որ չա՛ր իցէ՝ յուսասցի անպա՛րտ լինել. ամենայն որ միանգամ բարկացուցանեն զՏէր, միթէ ո՞չ լինիցի նոցա խնդիրք[9183]։ [9183] Ոմանք. Բարկացուցանիցեն զՏէր, եթէ ո՛չ լինիցի։
6 Բայց ով որ չար լինի՝ թող երբեք չյուսայ, թէ անպարտ կը լինի: Եւ ով որ բարկացնի Տիրոջը, նրանից մի՞թէ չի պահանջուի պատասխան:
6 Գողերուն վրանները յաջողութեան մէջ են Ու Աստուած բարկացնողները ապահով են, Անոնց ձեռքը Աստուած առատութեամբ կը լեցնէ*։
Սակայն մի՛ ոք որ չար իցէ` յուսասցի անպարտ լինել. ամենայն որ միանգամ բարկացուցանեն զՏէր, միթէ ո՞չ լինիցի նոցա խնդիրք:

12:6: Սակայն մի՛ ոք որ չա՛ր իցէ՝ յուսասցի անպա՛րտ լինել. ամենայն որ միանգամ բարկացուցանեն զՏէր, միթէ ո՞չ լինիցի նոցա խնդիրք[9183]։
[9183] Ոմանք. Բարկացուցանիցեն զՏէր, եթէ ո՛չ լինիցի։
6 Բայց ով որ չար լինի՝ թող երբեք չյուսայ, թէ անպարտ կը լինի: Եւ ով որ բարկացնի Տիրոջը, նրանից մի՞թէ չի պահանջուի պատասխան:
6 Գողերուն վրանները յաջողութեան մէջ են Ու Աստուած բարկացնողները ապահով են, Անոնց ձեռքը Աստուած առատութեամբ կը լեցնէ*։
zohrab-1805▾ eastern-1994▾ western am▾
12:612:6 Покойны шатры у грабителей и безопасны у раздражающих Бога, которые как бы Бога носят в руках своих.
12:6 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but μηδεὶς μηδεις not even one; no one πεποιθέτω πειθω persuade πονηρὸς πονηρος harmful; malignant ὢν ειμι be ἀθῷος αθωος guiltless ἔσεσθαι ειμι be ὅσοι οσος as much as; as many as παροργίζουσιν παροργιζω enrage; provoke τὸν ο the κύριον κυριος lord; master ὡς ως.1 as; how οὐχὶ ουχι not; not actually καὶ και and; even ἔτασις ετασις he; him ἔσται ειμι be
12:6 יִשְׁלָ֤יוּ yišlˈāyû שׁלה be easy אֹֽהָלִ֨ים׀ ʔˈōholˌîm אֹהֶל tent לְ lᵊ לְ to שֹׁ֥דְדִ֗ים šˌōḏᵊḏˈîm שׁדד despoil וּֽ֭ ˈˈû וְ and בַטֻּחֹות vaṭṭuḥôṯ בַּטֻּחֹות safety לְ lᵊ לְ to מַרְגִּ֣יזֵי margˈîzê רגז quake אֵ֑ל ʔˈēl אֵל god לַ la לְ to אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֵבִ֖יא hēvˌî בוא come אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god בְּ bᵊ בְּ in יָדֹֽו׃ yāḏˈô יָד hand
12:6. abundant tabernacula praedonum et audacter provocant Deum cum ipse dederit omnia in manibus eorumThe tabernacles of robbers abound, and they provoke God boldly; whereas it is he that hath given all into their hands:
6. The tents of robbers prosper, and they that provoke God are secure; into whose hand God bringeth .
12:6. The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth [abundantly].
12:6. The tabernacles of robbers are numerous, and they provoke God boldly; whereas, it is he who has given all things into their hands.
The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth:

12:6 Покойны шатры у грабителей и безопасны у раздражающих Бога, которые как бы Бога носят в руках своих.
12:6
οὐ ου not
μὴν μην surely; certainly
δὲ δε though; while
ἀλλὰ αλλα but
μηδεὶς μηδεις not even one; no one
πεποιθέτω πειθω persuade
πονηρὸς πονηρος harmful; malignant
ὢν ειμι be
ἀθῷος αθωος guiltless
ἔσεσθαι ειμι be
ὅσοι οσος as much as; as many as
παροργίζουσιν παροργιζω enrage; provoke
τὸν ο the
κύριον κυριος lord; master
ὡς ως.1 as; how
οὐχὶ ουχι not; not actually
καὶ και and; even
ἔτασις ετασις he; him
ἔσται ειμι be
12:6
יִשְׁלָ֤יוּ yišlˈāyû שׁלה be easy
אֹֽהָלִ֨ים׀ ʔˈōholˌîm אֹהֶל tent
לְ lᵊ לְ to
שֹׁ֥דְדִ֗ים šˌōḏᵊḏˈîm שׁדד despoil
וּֽ֭ ˈˈû וְ and
בַטֻּחֹות vaṭṭuḥôṯ בַּטֻּחֹות safety
לְ lᵊ לְ to
מַרְגִּ֣יזֵי margˈîzê רגז quake
אֵ֑ל ʔˈēl אֵל god
לַ la לְ to
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הֵבִ֖יא hēvˌî בוא come
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
בְּ bᵊ בְּ in
יָדֹֽו׃ yāḏˈô יָד hand
12:6. abundant tabernacula praedonum et audacter provocant Deum cum ipse dederit omnia in manibus eorum
The tabernacles of robbers abound, and they provoke God boldly; whereas it is he that hath given all into their hands:
12:6. The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth [abundantly].
12:6. The tabernacles of robbers are numerous, and they provoke God boldly; whereas, it is he who has given all things into their hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. После общих рассуждений о несостоятельности мудрости друзей, в частности Софара, Иов указывает на ошибочность их главного положения, в установлении и обосновании которого и сказывается вся их мудрость. Теория друзей, будто спокойствие и безопасность - удел одних благочестивых (V:19-21, 24; VIII:6; XI:18-19), опровергается жизнью. Она неотразимо свидетельствует, что данными благами пользуются лица, попирающие божеские и человеческие законы ("грабители", раздражающие Господа), лица, не признающие другого божества, кроме силы своих рук (Авв I:11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly. 7 But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: 8 Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee. 9 Who knoweth not in all these that the hand of the LORD hath wrought this? 10 In whose hand is the soul of every living thing, and the breath of all mankind. 11 Doth not the ear try words? and the mouth taste his meat?
Job's friends all of them went upon this principle, that wicked people cannot prosper long in this world, but some remarkable judgment or other will suddenly light on them: Zophar had concluded with it, that the eyes of the wicked shall fail, ch. xi. 20. This principle Job here opposes, and maintains that God, in disposing men's outward affairs, acts as a sovereign, reserving the exact distribution of rewards and punishments for the future state.
I. He asserts it as an undoubted truth that wicked people may, and often do, prosper long in this world, v. 6. Even great sinners may enjoy great prosperity. Observe, 1. How he describes the sinners. They are robbers, and such as provoke God, the worst kind of sinners, blasphemers and persecutors. Perhaps he refers to the Sabeans and Chaldeans, who had robbed him, and had always lived by spoil and rapine, and yet they prospered; all the world saw they did, and there is no disputing against sense; one observation built upon matter of fact is worth twenty notions framed by an hypothesis. Or more generally, All proud oppressors are robbers and pirates. It is supposed that what is injurious to men is provoking to God, the patron of right and the protector of mankind. It is not strange if those that violate the bonds of justice break through the obligations of all religion, bid defiance even to God himself, and make nothing of provoking him. 2. How he describes their prosperity. It is very great; for, (1.) Even their tabernacles prosper, those that live with them and those that come after them and descend from them. It seems as if a blessing were entailed upon their families; and that is sometimes preserved to succeeding generations which was got by fraud. (2.) They are secure, and not only feel no hurt, but fear none, are under no apprehensions of danger either from threatening providences or an awakened conscience. But those that provoke God are never the more safe for their being secure. (3.) Into their hand God brings abundantly. They have more than heart could wish (Ps. lxxiii. 7), not for necessity only, but for delight--not for themselves only, but for others--not for the present only, but for hereafter; and this from the hand of Providence too. God brings plentifully to them. We cannot therefore judge of men's piety by their plenty, nor of what they have in their heart by what they have in their hand.
II. He appeals even to the inferior creatures for the proof of this--the beasts, and fowls, and trees, and even the earth itself; consult these, and they shall tell thee, v. 7, 8. Many a good lesson we may learn from them, but what are they here to teach us?
1. We may from them learn that the tabernacles of robbers prosper (so some); for, (1.) Even among the brute creatures the greater devour the less and the stronger prey upon the weaker, and men are as the fishes of the sea, Hab. i. 14. If sin had not entered, we may suppose there would have been no such disorder among the creatures, but the wolf and the lamb would have lain down together. (2.) These creatures are serviceable to wicked men, and so they declare their prosperity. Ask the herds and the flocks to whom they belong, and they will tell you that such a robber, such an oppressor, is their owner: the fishes and fowls will tell you that they are served up to the tables, and feed the luxury, of proud sinners. The earth brings forth her fruits to them (ch. ix. 24), and the whole creation groans under the burden of their tyranny, Rom. viii. 20, 22. Note, All the creatures which wicked men abuse, by making them the food and fuel of their lusts, will witness against them another day, Jam. v. 3, 4.
2. We may from them learn the wisdom, power, and goodness of God, and that sovereign dominion of his into which plain and self-evident truth all these difficult dispensations must be resolved. Zophar had made a vast mystery of it, ch. xi. 7. "So far from that," says Job, "that what we are concerned to know we may learn even from the inferior creatures; for who knows not from all these? v. 9. Any one may easily gather from the book of the creatures that the hand of the Lord has wrought this," that is, "that there is a wise Providence which guides and governs all these things by rules which we are neither acquainted with nor are competent judges of." Note, From God's sovereign dominion over the inferior creatures we should learn to acquiesce in all his disposals of the affairs of the children of men, though contrary to our measures.
III. He resolves all into the absolute propriety which God has in all the creatures (v. 10): In whose hand is the soul of every living thing. All the creatures, and mankind particularly, derive their being from him, owe their being to him, depend upon him for the support of it, lie at his mercy, are under his direction and dominion and entirely at his disposal, and at his summons must resign their lives. All souls are his; and may he not do what he will with his own? The name Jehovah is used here (v. 9), and it is the only time that we meet with it in all the discourses between Job and his friends; for God was, in that age, more known by the name of Shaddai--the Almighty.
Adam Clarke: Commentary on the Bible - 1831
12:6: The tabernacles of robbers prosper - Those who live by the plunder of their neighbors are often found in great secular prosperity; and they that provoke God by impiety and blasphemy live in a state of security and affluence. These are administrations of Providence which cannot be accounted for; yet the Judge of all the earth does right. Therefore prosperity and adversity are no evidences of a man's spiritual state, nor of the place he holds in the approbation or disapprobation of God.
Albert Barnes: Notes on the Bible - 1834
12:6: The tabernacles of robbers prosper - The tents or dwellings of robbers are safe and secure. This is Job's original proposition, to which he all along adheres. It is, that God does not deal with people in this life according to their character; and in support of this he now appeals to the fact that the tents or dwellings of robbers are safe. Arabia would furnish many illustrations of this, which could not be unknown to the friends of Job. The Arabs dwelt in tents, and they were then, as now, wandering, predatory tribes. They lived, to a great extent, by plunder, and doubtless Job could appeal to the observation of his friends for the proof of this. He affirms that so far from dealing with people according to their character, God often seemed to protect the public robber, and the blasphemer of his name.
Prosper - They are secure, tranquil, at rest - for so the Hebrew word means. They are not disturbed and broken in upon.
And they that provoke God - Or rather, "the tents are secure to those who provoke God." Dr. Good renders it, "and are fortresses to those who provoke God;" but the true idea is, that the tents of those who provoke God by their conduct are safe. God does not seem to notice them, or to come out in judgment against them.
Into whose hand God bringeth abundantly - Dr. Noyes renders this, "who carry their God in their hand;" but with much less accuracy, as it seems to me, than commonly characterizes his version. Eichhorn renders it in a sense somewhat similar:
Die ihre Faust fur ihre Gottheit achten -
"Who regard their fist as their God."
And so Stuhlman renders it:
Und wem die Faust fur Gottheit gilt -
"And to whom the fist avails for their God;"
That is, says he, Job means that this is the course of the world. Dr. Good renders it, "of him who hath created all these things with his hand" - still less accurately. In order to this, he is obliged to suppose an error in the text, but without the slightest authority. Jerome renders it as in our version. The Septuagint, "who provoke the Lord as if there would be no trial to them - ἔτασις αὐτῶν etasis autō n - here-after;" which certainly makes sense, but it was never obtained from the Hebrew. Rosenmuller renders it, "who have their own hand, that is, power for God;" a description, says he, of a wicked and violent man who thinks it right for him to do as he pleases. It seems to me, however, that the common interpretation, which is the most simple, is most in accordance with the Hebrew, and with the drift of the passage. According to this it means, that there is security to the man who lives to provoke that God who is constantly bringing to him in abundance the tokens of kindness. This is the fact on which Job is insisting - that God does not treat people in this world according to their real character, but that the wicked are prospered and the righteous are afflicted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: tabernacles: Job 9:24, Job 21:7-15; Psa 17:14, Psa 37:1, Psa 37:35, Psa 73:11, Psa 73:12; Jer 5:27
Job 12:7
John Gill
12:6 The tabernacles of robbers prosper,.... Such as the Chaldeans and Sabeans, who had robbed Job of his substance, and filled their houses with the spoils of others, and lived in the greatest fulness and prosperity, and whom he might have in his view; and the like is what has been since observed by good men, and has been a trial and temptation to them, not knowing well how to reconcile this to the justice and wisdom of God in providence, yet so it is, a fact that cannot be denied, see Ps 73:2;
and they that provoke God are secure; all sin is abominable to God, contrary to his nature, will, and law, and so provoking; yet there are some sins that are more provoking than others, as idolatry, blasphemy, murder, theft, robbery, rapine, and oppression, and the like, as well as attended with more aggravating circumstances; and yet many who are guilty of such enormous crimes, and God provoking iniquities, are "secure", live in the greatest tranquillity and safety, free from the incursions, invasions, and insults of others: "their houses", as Job elsewhere says, "are safe from fear", Job 21:9;
into whose hand God bringeth abundantly; an abundance of the good things of this world, who have as much or more than heart can wish; whose belly is filled with hid treasure, whose grounds and fields bring forth plentifully, that they have no room to bestow their fruits; this, as it is an aggravation of their sin in provoking the God of their mercies, who is so liberal and bountiful to them, so it is the more full and express for the point in hand Job is confuting. Some, as Aben Ezra and Ben Gersom, understand this of idol makers and idol worshippers, and render the words, "who makes a god with his hand", or "carries a god in his hand" (l), and worships it; which others interpret of his doing what he will with God, having him, as it were, in his hand, or reckoning his hands his god, and thinks to do what he pleases (m).
(l) "quique deum portant vel portat in manu sua", Tigurine version, Munster; so Bolducius, De Dieu, Schultens. (m) Schmidt, &c.
John Wesley
12:6 Are secure - Job's friends had all supposed, that wicked men cannot prosper long in the world. This Job opposes, and maintains, that God herein acts as sovereign, and reserves that exact distribution of rewards and punishments for the other world.
Robert Jamieson, A. R. Fausset and David Brown
12:6 Job shows that the matter of fact opposes Zophar's theory (Job 11:14, Job 11:19-20) that wickedness causes insecurity in men's "tabernacles." On the contrary, they who rob the "tabernacles" ("dwellings") of others "prosper securely" in their own.
into whose hand, &c.--rather, "who make a god of their own hand," that is, who regard their might as their only ruling principle [UMBREIT].
12:712:7: Բայց աղէ հա՛րց զչորքոտանիս՝ եթէ ասիցեն քեզ. զթռչունս երկնից՝ եթէ պատմեսցեն քեզ[9184]։ [9184] Ոմանք. Հարց ցչորքոտանիս... ցթռչունս երկնից։ Ուր Ոսկան. Եւ թռչնոց երկնից, եւ ցուցցեն քեզ։ ՚Ի լուս՛՛. Եւ թէ ասիցեն... եւ թէ պատմեսցեն... (8) եւ թէ խելամուտ։
7 Բայց դէ ե՛կ ու հարցրո՛ւ գազանին՝ թէ կը տայ պատասխան, երկնքի թռչունին՝ թէ մի՛ բան կ’ասի քեզ.
7 Բայց, աղէ՜, անասուններուն հարցուր, որպէս զի քեզի սորվեցնեն Ու երկնքի թռչուններուն՝ որպէս զի քեզի իմացնեն,
Բայց աղէ հարց զչորքոտանիս` եթէ ասիցեն քեզ, զթռչունս երկնից` եթէ պատմեսցեն քեզ:

12:7: Բայց աղէ հա՛րց զչորքոտանիս՝ եթէ ասիցեն քեզ. զթռչունս երկնից՝ եթէ պատմեսցեն քեզ[9184]։
[9184] Ոմանք. Հարց ցչորքոտանիս... ցթռչունս երկնից։ Ուր Ոսկան. Եւ թռչնոց երկնից, եւ ցուցցեն քեզ։ ՚Ի լուս՛՛. Եւ թէ ասիցեն... եւ թէ պատմեսցեն... (8) եւ թէ խելամուտ։
7 Բայց դէ ե՛կ ու հարցրո՛ւ գազանին՝ թէ կը տայ պատասխան, երկնքի թռչունին՝ թէ մի՛ բան կ’ասի քեզ.
7 Բայց, աղէ՜, անասուններուն հարցուր, որպէս զի քեզի սորվեցնեն Ու երկնքի թռչուններուն՝ որպէս զի քեզի իմացնեն,
zohrab-1805▾ eastern-1994▾ western am▾
12:712:7 И подлинно: спроси у скота, и научит тебя, у птицы небесной, и возвестит тебе;
12:7 ἀλλὰ αλλα but δὴ δη in fact ἐπερώτησον επερωταω interrogate; inquire of τετράποδα τετραπους quadruped; beast ἐάν εαν and if; unless σοι σοι you εἴπωσιν επω say; speak πετεινὰ πετεινος bird δὲ δε though; while οὐρανοῦ ουρανος sky; heaven ἐάν εαν and if; unless σοι σοι you ἀπαγγείλωσιν απαγγελλω report
12:7 וְֽ wᵊˈ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but שְׁאַל־ šᵊʔal- שׁאל ask נָ֣א nˈā נָא yeah בְהֵמֹ֣ות vᵊhēmˈôṯ בְּהֵמָה cattle וְ wᵊ וְ and תֹרֶ֑ךָּ ṯōrˈekkā ירה teach וְ wᵊ וְ and עֹ֥וף ʕˌôf עֹוף birds הַ֝ ˈha הַ the שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and יַגֶּד־ yaggeḏ- נגד report לָֽךְ׃ lˈāḵ לְ to
12:7. nimirum interroga iumenta et docebunt te et volatilia caeli et indicabunt tibiBut ask now the beasts, and they shall teach thee: and the birds of the air, and they shall tell thee.
7. But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:
12:7. But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:
12:7. In truth, ask the mules, and they will teach you, and the birds of the sky, and they will reveal to you.
But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:

12:7 И подлинно: спроси у скота, и научит тебя, у птицы небесной, и возвестит тебе;
12:7
ἀλλὰ αλλα but
δὴ δη in fact
ἐπερώτησον επερωταω interrogate; inquire of
τετράποδα τετραπους quadruped; beast
ἐάν εαν and if; unless
σοι σοι you
εἴπωσιν επω say; speak
πετεινὰ πετεινος bird
δὲ δε though; while
οὐρανοῦ ουρανος sky; heaven
ἐάν εαν and if; unless
σοι σοι you
ἀπαγγείλωσιν απαγγελλω report
12:7
וְֽ wᵊˈ וְ and
אוּלָ֗ם ʔûlˈām אוּלָם but
שְׁאַל־ šᵊʔal- שׁאל ask
נָ֣א nˈā נָא yeah
בְהֵמֹ֣ות vᵊhēmˈôṯ בְּהֵמָה cattle
וְ wᵊ וְ and
תֹרֶ֑ךָּ ṯōrˈekkā ירה teach
וְ wᵊ וְ and
עֹ֥וף ʕˌôf עֹוף birds
הַ֝ ˈha הַ the
שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
יַגֶּד־ yaggeḏ- נגד report
לָֽךְ׃ lˈāḵ לְ to
12:7. nimirum interroga iumenta et docebunt te et volatilia caeli et indicabunt tibi
But ask now the beasts, and they shall teach thee: and the birds of the air, and they shall tell thee.
12:7. But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:
12:7. In truth, ask the mules, and they will teach you, and the birds of the sky, and they will reveal to you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-10. И подобное явление, т. е. благоденствие нечестивых, - дело не случая, а рук Божиих. Одушевленная и неодушевленная природа ясно свидетельствует, что все в мире делается по воле Господа (ст. 9). В Его руке, власти душа ("нефеш") всего живущего, - низшая, элементарная сторона психической жизни, и дух ("руах") "всякой человеческой плоти", - то, чем отличается от животных, - разум и высшие идеальные стремления и потребности. Если же все зависит от Бога, то Он, очевидно, допускает и благоденствие нечестивых.
Adam Clarke: Commentary on the Bible - 1831
12:7: But ask now the beasts, and they shall teach thee - Mr. Good's paraphrase here is very just: "Why tell ye me that the Almighty hath brought this calamity upon me? Every thing in nature, the beasts of the field, the fowls of the heaven, every inhabitant of earth and sea, and every thing that befalls them, are the work of his hands; and every thing feels and acknowledges him to be the universal Creator and Controller. It is the common doctrine of all nature; but to apply it as ye would apply it to me, and to assert that I am suffering from being guilty of hypocrisy, is equally impertinent. He ordains every thing in wisdom as well as in power; but why events happen as they happen, why good and evil are promiscuously scattered throughout nature or human life, ye are as ignorant of as myself."
Albert Barnes: Notes on the Bible - 1834
12:7: But ask now the beasts - Rosenmuller supposes that this appeal to the inferior creation should be regarded as connected with , and that the intermediate verses are parenthetical. Zophar had spoken with considerable parade of the wisdom of God. He had said ( ff) that the knowledge of God was higher than the heavens, and had professed to have himself exalted views of the Most High. In reply to this, Job says that the views which Zophar had expressed, were the most commonplace imaginable. He need not pretend to be acquainted with the more exalted works of God, or appeal to them as if his knowledge corresponded with them. Even the lower creation - the brutes - the earth - the fishes - could teach him knowledge which he had not now. Even from their nature, properties, and modes of life, higher views might he obtained than Zophar had. Others suppose, that the meaning is, that in the distribution of happiness, God is so far from observing moral relations, that even among the lower animals, the rapacious and the violent are prospered, and the gentle and the innocent are the victims.
Lions, wolves, and panthers are prospered - the lamb, the kid, the gazelle, are the victims. Either of these views may suit the connection, though the latter seems to me to be the more probable interpretation. The object of Job is to show that rewards and punishments are not distributed according to character. This was so plain in his view as scarcely to admit of argument. It was seen all over the world not only among people, but even in the brute creation. Every where the strong prey upon the weak; the fierce upon the tame; the violent upon the timid. Yet God does not come forth to destroy the lion and the hyaena, or to deliver the lamb and the gazelle from their grasp. Like robbers , - lions, panthers, and wolves prowl upon the earth; and the eagle and the vulture from the air pounce upon the defenseless, and the great robbers of the deep prey upon the feeble, and still are prospered. What a striking illustration of the course of events among people, and of the relative condition of the righteous and the wicked. Nothing could be more pertinent to the design of Job than this appeal, and nothing was more in accordance with the whole structure of the argument in the poem, where wisdom is seen mainly to consist in the result of careful observation.
And they shall teach thee - Shall teach thee that God does not treat all according to their character. He does not give security to the gentle, the tame, and the innocent, and punish the ferocious, the blood-thirsty, and the cruel.
And the fowls - They shall give thee information of the point under discussion. Those that prey upon others - as the eagle and the vulture - are not exposed at once to the divine displeasure, and the tender and harmless are not protected. The general principle is illustrated in them, that the dealings of God are not always in exact accordance with character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: But ask: Job 21:29, Job 21:30; Pro 6:6; Isa 1:3; Jer 8:7
Job 12:9
Carl Friedrich Keil and Franz Delitzsch
12:7
7 But ask now even the beasts - they shall teach it thee;
And the birds of heaven - they shall declare it to thee:
8 Or look thoughtfully to the ground - it shall teach it thee;
And the fish of the sea shall tell it thee.
9 Who would not recognise in all this
That the hand of Jehovah hath wrought this,
10 In whose hand is the soul of every living thing,
And the breath of all mankind?!
The meaning of the whole strophe is perverted if זאת (Job 12:9), is, with Ewald, referred to "the destiny of severe suffering and pain," and if that which precedes is accordingly referred to the testimony of creation to God as its author. Since, as a glance at what follows shows, Job further on praises God as the governor of the universe, it may be expected that the reference is here to God as the creator and preserver of the world, which seems to be the meaning of the words. Job himself expresses the purpose of this hymn of confession, Job 12:2., Job 13:1.: he will show the friends that the majesty of God, before which he ought, according to their demands, to humble himself in penitence, is not less known to him than to them; and with ואולם, verum enim vero, he passes over to this subject when he begins his third answer with the following thought: The perception in which you pride yourselves I also possess; true, I am an object of scornful contempt to you, who are as little able to understand the suffering of the godly as the prosperity of the godless, nevertheless what you know I also know: ask now, etc. Bildad had appealed to the sayings of the ancients, which have the long experience of the past in their favour, to support the justice of the divine government; Job here appeals to the absoluteness of the divine rule over creation. In form, this strophe is the counterpart of Job 8:8-10 in the speech of Bildad, and somewhat also of Job 11:7-9 in that of Zophar. The working of God, which infinitely transcends human power and knowledge, is the sermon which is continuously preached by all created things; they all proclaim the omnipotence and wisdom of the Creator.
The plural בּהמות is followed by the verb that refers to it, in the singular, in favour of which Gen 49:22 is the favourite example among old expositors (Ges. 146, 3). On the other hand, the verb might follow the collective עוף in the plural, according to Ges. 146, 1. The plural, however, is used only in Job 12:8, because there the verb precedes instead of following its subject. According to the rule Ges. 128, 2, the jussive form of the fut. follows the imperative. In the midst of this enumeration of created things, שׂיח, as a substantive, seems to signify the plants - and especially as Arab. šı̂h even now, in the neighbourhood of Job's ancient habitation, is the name of a well-known mountain-plant - under whose shade a meagre vegetation is preserved even in the hot season (vid., on Job 30:4.). But (1) שׂיח as subst. is gen. masc. Gen 2:5); (2) instead of לערץ, in order to describe a plant that is found on the ground, or one rooted in the ground, it must be על־הארץ or בארץ; (3) the mention of plants between the birds and fishes would be strange. It may therefore be taken as the imperative: speak to the earth (lxx, Targ., Vulg., and most others); or, which I prefer, since the Aramaic construction לו סח, narravit ei, does not occur elsewhere in Hebrew (although perhaps implicite, Prov 6:22, תשׂיחך = לך תשׂיח, favulabitur, or confabulabitur tibi), as a pregnant expression: think, i.e., look meditatively to the earth (Ewald), since שׂוּח (שׂיח), like הגה, combines the significations of quiet or articulate meditation on a subject. The exhortation directs attention not to the earth in itself, but to the small living things which move about on the ground, comprehended in the collective name רמשׂ, syn. שׁרץ (creeping things), in the record of creation. All these creatures, though without reason and speech, still utter a language which is heard by every intelligent man. Renan, after Ewald, translates erroneously: qui ne sait parmi tous ces tres. They do not even possess knowledge, but they offer instruction, and are a means of knowledge; בּ with ידע, like Gen 15:8; Gen 42:33, and freq. All the creatures named declare that the hand of Jehovah has made "this," whatever we see around us, τὸ βλεπόμενον, Heb 11:3. In the same manner in Is 66:2; Jer 14:22, כּל־אלּה is used of the world around us. In the hand of God, i.e., in His power, because His workmanship, are the souls of all living things, and the spirit (that which came direct from God) of all men; every order of life, high and low, owes its origin and continuance to Him. אישׁ is the individual, and in this connection, in which נפשׁ and רוּח (= נשׁמה) are certainly not unintentionally thus separated, the individual man. Creation is the school of knowledge, and man is the learner. And this knowledge forces itself upon one's attention: quis non cognoverit? The perf. has this subjunctive force also elsewhere in interrogative clauses, e.g., Ps 11:3 (vid., on Gen 21:7). That the name of God, JEHOVAH, for once escapes the poet here, is to be explained from the phrase "the hand of Jehovah hath made this," being a somewhat proverbial expression (comp. Is 41:20; Is 66:2).
Job now refers to the sayings of the fathers, the authority of which, as being handed down from past generations, Bildad had maintained in his opposition to Job.
Geneva 1599
12:7 But ask now the beasts, (e) and they shall teach thee; and the fowls of the air, and they shall tell thee:
(e) He declares to them that disputed against him, that their wisdom is common to all, and such as the very brute beasts teach daily.
John Gill
12:7 But ask now the beasts, and they shall teach thee,.... And so the fowls of the air, and the fishes of the sea, in this and Job 12:8; from those instructions may be learned, of instances taken, and examples given, which may illustrate and confirm the same things that had been treated of: either what had been just now confuted, that it is always well with good men, and ill with bad men; the reverse of which had been affirmed and proved, that good men are afflicted, and wicked men prosper; something like to which may be seen in the creatures, and learned of them; thus those creatures that are the most harmless and innocent, and most useful and beneficial, are a prey to others, as sheep and lambs to lions, wolves, and bears, while they range about forests, fields, and plains, fearless and unmolested; and doves and turtles to hawks and vultures; and the lesser fish to the greater, by whom they are devoured, see Hab 1:13; and moreover, these creatures which are most useful and profitable, or are for pleasure and delight, fall more to the share of wicked men than good men; when droves of cattle and flocks of sheep are observed, and the question is put, to whom do they belong? the answer for the most part must be given, to such and such wicked men; and if the gold and silver, and other valuable things the earth produces, should be inquired about whose they are, it must be said, that they are, generally speaking, the property of the men of the world, the profane part of it; or if the fowls of the air, and fishes of the sea, could speak, when asked the question, whose food they commonly were? the answer would be, of the carnal, sensual, and voluptuous men: or rather this may refer to what Job first takes notice of in this answer of his, that his friends represented what they said as uncommon things, deep mysteries, and out of the reach of the vulgar, and which did not fall under common observation; whereas Job suggests he was as well acquainted with them as they were, yea, they were such that almost everybody knew; nay, they might be learnt from the creatures, to which Job here sends them for instruction; the beasts, birds, and fishes, all proclaim that they did not make themselves, nor did their fellow creatures, but some first cause, who is God: that they are sustained, supported, and provided for by him, and are governed, directed, and disposed of as he pleases, and so furnishes out documents of his sovereignty, wisdom, power, and providence:
and the fowls of the air, and they will tell thee: the same things; that God made them, and that they are dependent on him, and are fed and cared for by him, see Mt 6:26.
John Wesley
12:7 But - If thou observest the beasts, and their properties and actions, and events, from them thou mayst learn this lesson: that which Zophar had uttered with so much pomp and gravity, Job 11:7-9, concerning God's infinite wisdom, saith Job, thou needest not go into heaven or hell to know. but thou mayst learn it even from the beasts.
Robert Jamieson, A. R. Fausset and David Brown
12:7 Beasts, birds, fishes, and plants, reasons Job, teach that the violent live the most securely (Job 12:6). The vulture lives more securely than the dove, the lion than the ox, the shark than the dolphin, the rose than the thorn which tears it.
12:812:8: Ճառեա՛ երկրի, եթէ խելամուտ արասցէ զքեզ, եւ կամ պատմեսցեն քեզ ձկո՛ւնք ծովու։
8 ու պատմի՛ր դու երկրին՝ թէ մի բան հասկացնի. կամ ձկները ծովի կը պատմե՞ն մի բան քեզ:
8 Կամ թէ երկրին ըսէ ու անիկա քեզի պիտի սորվեցնէ. Ծովուն ձուկերը անգամ քեզի պիտի պատմեն։
Ճառեա երկրի, եթէ խելամուտ արասցէ զքեզ, եւ կամ պատմեսցեն քեզ ձկունք ծովու:

12:8: Ճառեա՛ երկրի, եթէ խելամուտ արասցէ զքեզ, եւ կամ պատմեսցեն քեզ ձկո՛ւնք ծովու։
8 ու պատմի՛ր դու երկրին՝ թէ մի բան հասկացնի. կամ ձկները ծովի կը պատմե՞ն մի բան քեզ:
8 Կամ թէ երկրին ըսէ ու անիկա քեզի պիտի սորվեցնէ. Ծովուն ձուկերը անգամ քեզի պիտի պատմեն։
zohrab-1805▾ eastern-1994▾ western am▾
12:812:8 или побеседуй с землею, и наставит тебя, и скажут тебе рыбы морские.
12:8 ἐκδιήγησαι εκδιηγεομαι narrate out δὲ δε though; while γῇ γη earth; land ἐάν εαν and if; unless σοι σοι you φράσῃ φραζω explain καὶ και and; even ἐξηγήσονταί εξηγεομαι expound; explain σοι σοι you οἱ ο the ἰχθύες ιχθυς fish τῆς ο the θαλάσσης θαλασσα sea
12:8 אֹ֤ו ʔˈô אֹו or שִׂ֣יחַ śˈîₐḥ שׂיח be concerned with לָ lā לְ to † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and תֹרֶ֑ךָּ ṯōrˈekkā ירה teach וִֽ wˈi וְ and יסַפְּר֥וּ ysappᵊrˌû ספר count לְ֝ךָ֗ ˈlᵊḵˈā לְ to דְּגֵ֣י dᵊḡˈê דָּג fish הַ ha הַ the יָּֽם׃ yyˈom יָם sea
12:8. loquere terrae et respondebit tibi et narrabunt pisces marisSpeak to the earth, and it shall answer thee: and the fishes of the sea shall tell.
8. Or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee.
12:8. Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee.
12:8. Speak with the earth, and it will respond to you, and the fish of the sea will explain.
Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee:

12:8 или побеседуй с землею, и наставит тебя, и скажут тебе рыбы морские.
12:8
ἐκδιήγησαι εκδιηγεομαι narrate out
δὲ δε though; while
γῇ γη earth; land
ἐάν εαν and if; unless
σοι σοι you
φράσῃ φραζω explain
καὶ και and; even
ἐξηγήσονταί εξηγεομαι expound; explain
σοι σοι you
οἱ ο the
ἰχθύες ιχθυς fish
τῆς ο the
θαλάσσης θαλασσα sea
12:8
אֹ֤ו ʔˈô אֹו or
שִׂ֣יחַ śˈîₐḥ שׂיח be concerned with
לָ לְ to
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
תֹרֶ֑ךָּ ṯōrˈekkā ירה teach
וִֽ wˈi וְ and
יסַפְּר֥וּ ysappᵊrˌû ספר count
לְ֝ךָ֗ ˈlᵊḵˈā לְ to
דְּגֵ֣י dᵊḡˈê דָּג fish
הַ ha הַ the
יָּֽם׃ yyˈom יָם sea
12:8. loquere terrae et respondebit tibi et narrabunt pisces maris
Speak to the earth, and it shall answer thee: and the fishes of the sea shall tell.
12:8. Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee.
12:8. Speak with the earth, and it will respond to you, and the fish of the sea will explain.
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Albert Barnes: Notes on the Bible - 1834
12:8: Or speak to the earth, and it shall teach thee - Perhaps this appeal to the earth may mean, as Stuhlman supposes, that the same thing is shown in the productions of the earth, as in the case of fierce animals. Noxious weeds and useless plants are more thrifty than the plants which are useful and the growth of poisonous or annoying things on the earth illustrates the same thing as the dealings of God with people - that his dealings are not in accordance with the real nature of objects.
And the fishes of the sea - The same thing is manifested in the sea, where the mighty prey upon the feeble, and the fierce and the ferocious overcome the defenseless. The sentiment is that it is a great principle which pervades all things that the ferocious the strong, the wicked, are often prospered, while the weak, the defenseless, the innocent, the pious, are subject to calamities, and that God does not apportion his dealings to the exact character of his creatures. Undoubtedly Job was right in this. and this general principle might be seen then as now, to pervade the world.
John Gill
12:8 Or speak to the earth, and it shall teach thee,.... Or ask "a sprig of the earth" (n), any shrub, or tree, or whatsoever grows out of it, and they will all unite in this doctrine, that they are raised and preserved by the power of God, and are so many instances of his wisdom, power, and goodness:
and the fishes of the sea shall declare unto thee; as mute as they are, they will proclaim this truth, that God is the mighty Maker and wise Disposer of them.
(n) "virgultum terrae", Pagninus, Schmidt; so Drusius and Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
12:8 speak to the earth--rather, "the shrubs of the earth" [UMBREIT].
12:912:9: Ո՞վ է որ ո՛չ գիտաց այսու ամենայնիւ թէ ձեռն Տեառն արար զայս[9185]։ [9185] Ոմանք. Այսու ամենայնի եթէ ձեռն։
9 Եւ սակայն ո՞վ է, որ չիմացաւ, թէ Տիրոջ ձեռքն է ստեղծել ամէն ինչ:
9 Ասոր հետ մէկտեղ ո՞վ չի գիտեր,թէ ասիկա ընողը Տէրոջը ձեռքն է
Ո՞վ է որ ոչ գիտաց այսու ամենայնիւ եթէ ձեռն Տեառն արար զայս:

12:9: Ո՞վ է որ ո՛չ գիտաց այսու ամենայնիւ թէ ձեռն Տեառն արար զայս[9185]։
[9185] Ոմանք. Այսու ամենայնի եթէ ձեռն։
9 Եւ սակայն ո՞վ է, որ չիմացաւ, թէ Տիրոջ ձեռքն է ստեղծել ամէն ինչ:
9 Ասոր հետ մէկտեղ ո՞վ չի գիտեր,թէ ասիկա ընողը Տէրոջը ձեռքն է
zohrab-1805▾ eastern-1994▾ western am▾
12:912:9 Кто во всем этом не узнает, что рука Господа сотворила сие?
12:9 τίς τις.1 who?; what? οὐκ ου not ἔγνω γινωσκω know ἐν εν in πᾶσι πας all; every τούτοις ουτος this; he ὅτι οτι since; that χεὶρ χειρ hand κυρίου κυριος lord; master ἐποίησεν ποιεω do; make ταῦτα ουτος this; he
12:9 מִ֭י ˈmî מִי who לֹא־ lō- לֹא not יָדַ֣ע yāḏˈaʕ ידע know בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֵ֑לֶּה ʔˈēlleh אֵלֶּה these כִּ֥י kˌî כִּי that יַד־ yaḏ- יָד hand יְ֝הוָה [ˈyhwāh] יְהוָה YHWH עָ֣שְׂתָה ʕˈāśᵊṯā עשׂה make זֹּֽאת׃ zzˈōṯ זֹאת this
12:9. quis ignorat quod omnia haec manus Domini feceritWho is ignorant that the hand of the Lord hath made all these things?
9. Who knoweth not in all these, that the hand of LORD hath wrought this?
12:9. Who knoweth not in all these that the hand of the LORD hath wrought this?
12:9. Who is ignorant that the hand of the Lord has made all these things?
Who knoweth not in all these that the hand of the LORD hath wrought this:

12:9 Кто во всем этом не узнает, что рука Господа сотворила сие?
12:9
τίς τις.1 who?; what?
οὐκ ου not
ἔγνω γινωσκω know
ἐν εν in
πᾶσι πας all; every
τούτοις ουτος this; he
ὅτι οτι since; that
χεὶρ χειρ hand
κυρίου κυριος lord; master
ἐποίησεν ποιεω do; make
ταῦτα ουτος this; he
12:9
מִ֭י ˈmî מִי who
לֹא־ lō- לֹא not
יָדַ֣ע yāḏˈaʕ ידע know
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
כִּ֥י kˌî כִּי that
יַד־ yaḏ- יָד hand
יְ֝הוָה [ˈyhwāh] יְהוָה YHWH
עָ֣שְׂתָה ʕˈāśᵊṯā עשׂה make
זֹּֽאת׃ zzˈōṯ זֹאת this
12:9. quis ignorat quod omnia haec manus Domini fecerit
Who is ignorant that the hand of the Lord hath made all these things?
12:9. Who knoweth not in all these that the hand of the LORD hath wrought this?
12:9. Who is ignorant that the hand of the Lord has made all these things?
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Albert Barnes: Notes on the Bible - 1834
12:9: Who knoweth not in all these - Who cannot see in all these the proofs of the same divine and sovereign agency? Who cannot see the hand of the same God and the same great principles of administration? The meaning of Job is, that the position which he defends is so plain, that it may be learned from the very earth and the lowest orders of animals which God has made.
That the hand of the Lord hath wrought this - In this place the original word is יהוה yehovâ h. On the meaning of the word see the notes at Isa 1:2. The Chaldee also renders it here יה yâ hh. It is remarkable that this is the only place where the name yahweh occurs in poetical parts of the book of Job, in the printed editions. In , yahweh is found in some manuscripts, though the word "Adonai" is in the printed copies. Eichhorn, Einleit. section 644, Note. In , the word yahweh, though found in the printed editions, is missing in nine ancient manuscripts. Dr. John P. Wilson on the "Hope of Immortality," p. 57. The word yahweh constantly occurs in the historical parts of the book. On the argument derived from this, in regard to the antiquity of the Book of Job, see the introduction, Section 4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: Who: Job 12:3; Act 19:35
the hand: Job 22:18; Deu 8:17, Deu 8:18; Sa1 2:7; Jer 27:5, Jer 27:6; Dan 9:17, Dan 5:18; Rom 11:36; Jam 2:5-7
Job 12:10
John Gill
12:9 Who knoweth not in all these,.... Or "by" or "from all these" (o) creatures; what man is there so stupid and senseless, that does not discern, or cannot learn, even from irrational creatures, the above things, even what Zophar had discoursed concerning God and his perfections, his power, wisdom and providence? for, by the things that are made, the invisible things of God are clearly seen and understood, even his eternal power and Godhead, Rom 1:20; particularly it may be known by these, and who is it that does not know thereby,
that the hand of the Lord hath wrought this? made this visible world, and all things in it, to which Job then pointed as it were with his finger, meaning the heavens, earth, and sea, and all that in them are, which were all created by him: hence he is called the Former and Maker of all things; and which are all the works of his hand, that is, of his power, which is meant by his hand, that being the instrument of action. This is the only place where the word "Jehovah" is used in this book by the disputants.
(o) "ex omnibus istis", Junius & Tremellius, Piscator, Schmidt, Schultens, Michaelis; "per omnia haec", Cocceius; so Broughton.
John Wesley
12:9 Lord - This is the only time that we meet with the name Jehovah in all the discourses between Job and his friends. For God in that age was more known by the name of Shaddai, the Almighty.
Robert Jamieson, A. R. Fausset and David Brown
12:9 In all these cases, says Job, the agency must be referred to Jehovah, though they may seem to man to imply imperfection (Job 12:6; Job 9:24). This is the only undisputed passage of the poetical part in which the name "Jehovah" occurs; in the historical parts it occurs frequently.
12:1012:10: Եւ եթէ ո՞չ ՚ի ձեռին նորա իցէ շունչ ամենայն կենդանեաց, եւ ոգի ամենայն մարդոյ։
10 Եւ մի՞թէ իր Տիրոջ ձեռքին չէ կեանքը կենդանի շնչերի ու հոգին ամէն մարդ էակի:
10 Որ ամէն ապրողի անձը Ու բոլոր մարդկային մարմնի հոգին իր ձեռքն ունի։
Եւ եթէ ո՞չ ի ձեռին նորա իցէ շունչ ամենայն կենդանեաց եւ ոգի ամենայն մարդոյ:

12:10: Եւ եթէ ո՞չ ՚ի ձեռին նորա իցէ շունչ ամենայն կենդանեաց, եւ ոգի ամենայն մարդոյ։
10 Եւ մի՞թէ իր Տիրոջ ձեռքին չէ կեանքը կենդանի շնչերի ու հոգին ամէն մարդ էակի:
10 Որ ամէն ապրողի անձը Ու բոլոր մարդկային մարմնի հոգին իր ձեռքն ունի։
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12:1012:10 В Его руке душа всего живущего и дух всякой человеческой плоти.
12:10 εἰ ει if; whether μὴ μη not ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him ψυχὴ ψυχη soul πάντων πας all; every τῶν ο the ζώντων ζαω live; alive καὶ και and; even πνεῦμα πνευμα spirit; wind παντὸς πας all; every ἀνθρώπου ανθρωπος person; human
12:10 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ֭ ˈbᵊ בְּ in יָדֹו yāḏˌô יָד hand נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul כָּל־ kol- כֹּל whole חָ֑י ḥˈāy חַי alive וְ֝ ˈw וְ and ר֗וּחַ rˈûₐḥ רוּחַ wind כָּל־ kol- כֹּל whole בְּשַׂר־ bᵊśar- בָּשָׂר flesh אִֽישׁ׃ ʔˈîš אִישׁ man
12:10. in cuius manu anima omnis viventis et spiritus universae carnis hominisIn whose hand is the soul of every living thing, and the spirit of all flesh of man.
10. In whose hand is the soul of every living thing, and the breath of all mankind.
12:10. In whose hand [is] the soul of every living thing, and the breath of all mankind.
12:10. In his hand is the soul of all the living and the spirit of all the flesh of mankind.
In whose hand [is] the soul of every living thing, and the breath of all mankind:

12:10 В Его руке душа всего живущего и дух всякой человеческой плоти.
12:10
εἰ ει if; whether
μὴ μη not
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
ψυχὴ ψυχη soul
πάντων πας all; every
τῶν ο the
ζώντων ζαω live; alive
καὶ και and; even
πνεῦμα πνευμα spirit; wind
παντὸς πας all; every
ἀνθρώπου ανθρωπος person; human
12:10
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ֭ ˈbᵊ בְּ in
יָדֹו yāḏˌô יָד hand
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
כָּל־ kol- כֹּל whole
חָ֑י ḥˈāy חַי alive
וְ֝ ˈw וְ and
ר֗וּחַ rˈûₐḥ רוּחַ wind
כָּל־ kol- כֹּל whole
בְּשַׂר־ bᵊśar- בָּשָׂר flesh
אִֽישׁ׃ ʔˈîš אִישׁ man
12:10. in cuius manu anima omnis viventis et spiritus universae carnis hominis
In whose hand is the soul of every living thing, and the spirit of all flesh of man.
12:10. In whose hand [is] the soul of every living thing, and the breath of all mankind.
12:10. In his hand is the soul of all the living and the spirit of all the flesh of mankind.
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Adam Clarke: Commentary on the Bible - 1831
12:10: In whose hand is the soul of every living thing - נפש כל חי nephesh col chai, "the soul of all life."
And the breath of all mankind - ורוח כל בשר veruach col besar, "and the spirit or breath of all flesh." Does not the first refer to the immortal soul, the principle of all intellectual life; and the latter to the breath, respiration, the grand means by which animal existence is continued? See
Albert Barnes: Notes on the Bible - 1834
12:10: In whose hand is the soul of every living thing - Margin, "Life." The margin is the more correct rendering. The idea is, that all are under the control of God. He gives life, and health, and happiness when he pleases, and when he chooses he takes them away. His sovereignty is manifested, says Job, in the inferior creation, or among the beasts of the field, the fishes of the sea, and the fowls of heaven.
And the breath of all mankind - Margin, "Flesh of man." The margin is in accordance with the Hebrew. The meaning is, that man is subjected to the same laws as the rest of the creation. God is a sovereign, and the same great principles of administration may be seen in all his works.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: whose hand: Num 16:22; Dan 5:23; Act 17:25, Act 17:28
soul: or, life
the breath: Job 27:3, Job 34:14, Job 34:15; Gen 2:7, Gen 6:17; Psa 104:29, Psa 146:3, Psa 146:4
mankind: Heb. flesh of man, Joh 3:6
Job 12:11
John Gill
12:10 In whose hand is the soul of every living thing,.... Of every animal, of every brute creature, as distinct from man, in the next clause: the life of everyone of them is from him, and it is continued by him as long as he pleases, nor can it be taken away without his leave; two sparrows, which are not worth more than a farthing, not one of them falls to the ground, or dies without the knowledge and will of God, Mt 10:29; of the soul or spirit of beasts, see Eccles 3:21;
and the breath of all mankind; the breath of man is originally from God, he at first breathed into man the breath of life; and though this is in his nostrils, which makes him of little account, yet it would not continue there long, was it not in the hand, and under the care and providence of God; the breath of a king, as well as the heart of a king, is in the hand of the Lord: the breath of that great monarch Belshazzar, king of Babylon, was in the hand of God, Dan 5:23; and so is the breath of every peasant; and as when he takes away the breath of other creatures, they die and return to the dust; such is the case of man when God takes away his breath; all our times are in his hand, to be born, to live and die, all is at his dispose: or "the spirit of all the flesh of men" (p), or of all men's flesh; his rational soul, as distinguished from his flesh or body, this is from God, supported in its being by him, and ever will be, being immortal, and will never die.
(p) "spiritus omnis carnis viri?" Pagninus, Montanus, Schmidt, Schultens, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
12:10 the soul--that is, the animal life. Man, reasons Job, is subjected to the same laws as the lower animals.
12:1112:11: Զի միտք զբա՛նս քննեն, եւ քիմք զկերակուրս ճաշակեն։
11 Զի միտքն[17] է քննում խօսքն, ու քիմքն է համտեսում կերակուր:[17] 17. Եբրայերէն՝ ականջներն են...
11 Միթէ ականջը խօսքերը չ’ո՞րոշեր, Ինչպէս քիմքը կերակուրին համը կ’առնէ։
[120]Զի միտք զբանս քննեն``, եւ քիմք զկերակուրս ճաշակեն:

12:11: Զի միտք զբա՛նս քննեն, եւ քիմք զկերակուրս ճաշակեն։
11 Զի միտքն[17] է քննում խօսքն, ու քիմքն է համտեսում կերակուր:
[17] 17. Եբրայերէն՝ ականջներն են...
11 Միթէ ականջը խօսքերը չ’ո՞րոշեր, Ինչպէս քիմքը կերակուրին համը կ’առնէ։
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12:1112:11 Не ухо ли разбирает слова, и не язык ли распознает вкус пищи?
12:11 οὖς ους ear μὲν μεν first of all γὰρ γαρ for ῥήματα ρημα statement; phrase διακρίνει διακρινω discriminate; doubt λάρυγξ λαρυγξ larynx δὲ δε though; while σῖτα σιτος wheat γεύεται γευω taste; eat
12:11 הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not אֹ֭זֶן ˈʔōzen אֹזֶן ear מִלִּ֣ין millˈîn מִלָּה word תִּבְחָ֑ן tivḥˈān בחן examine וְ֝ ˈw וְ and חֵ֗ךְ ḥˈēḵ חֵךְ palate אֹ֣כֶל ʔˈōḵel אֹכֶל food יִטְעַם־ yiṭʕam- טעם taste לֹֽו׃ lˈô לְ to
12:11. nonne auris verba diiudicat et fauces comedentis saporemDoth not the ear discern words, and the palate of him that eateth, the taste?
11. Doth not the ear try words, even as the palate tasteth its meat?
12:11. Doth not the ear try words? and the mouth taste his meat?
12:11. Does not the ear perceive words, and the palate, when eating, perceive flavor?
Doth not the ear try words? and the mouth taste his meat:

12:11 Не ухо ли разбирает слова, и не язык ли распознает вкус пищи?
12:11
οὖς ους ear
μὲν μεν first of all
γὰρ γαρ for
ῥήματα ρημα statement; phrase
διακρίνει διακρινω discriminate; doubt
λάρυγξ λαρυγξ larynx
δὲ δε though; while
σῖτα σιτος wheat
γεύεται γευω taste; eat
12:11
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
אֹ֭זֶן ˈʔōzen אֹזֶן ear
מִלִּ֣ין millˈîn מִלָּה word
תִּבְחָ֑ן tivḥˈān בחן examine
וְ֝ ˈw וְ and
חֵ֗ךְ ḥˈēḵ חֵךְ palate
אֹ֣כֶל ʔˈōḵel אֹכֶל food
יִטְעַם־ yiṭʕam- טעם taste
לֹֽו׃ lˈô לְ to
12:11. nonne auris verba diiudicat et fauces comedentis saporem
Doth not the ear discern words, and the palate of him that eateth, the taste?
12:11. Doth not the ear try words? and the mouth taste his meat?
12:11. Does not the ear perceive words, and the palate, when eating, perceive flavor?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13. Для оправдания своей теории друзья ссылаются на авторитет предков (VIII:8, 10). И никто, конечно, не станет отрицать, что долгая жизнь - школа мудрости (ст. 12). Но, во-первых, нельзя принимать на веру все сказанное ими. Это противно свойственной человеку способности лично познавать истину, различать правду от неправды ("не ухо ли разбирает слова?" ср. Евр V:14), как лично при помощи языка различать вкус в пище (ст. 11). С другой стороны, хотя старцы и обладают мудростью, но все же остается вопросом, способны ли они понять мироправление существа абсолютного (ср. ст. 12: с XXI:22), обладающего для управления миром всеми необходимыми свойствами: премудростью - способностью познавать вещи и явления в их существе; силою, - способностью без всяких затруднений осуществить свои планы; советом, - способностью находить самые лучшие пути и средства для достижения известных целей, и разумом, - способностью различать между истиною и ложью, полезным и вредным (3: Цар III:9, 11).
Adam Clarke: Commentary on the Bible - 1831
12:11: Doth not the ear try words? - All these are common-place sayings. Ye have advanced nothing new; ye have cast no light upon the dispensations of Providence.
Albert Barnes: Notes on the Bible - 1834
12:11: Doth not the ear try words? - The literal meaning of this, which is evidently a proverbial expression, is plain; but about its bearing here there is more difficulty. The literal sense is, that it is the office of the ear to mark the distinction of sounds, and to convey the sense to the soul. But in regard to the exact bearing of this proverb on the case in hand, commentators have not been agreed. Probably the sense is, that there ought to be a diligent attention to the signification of words, and to the meaning of a speaker, as one carefully tastes his food; and Job, perhaps, may be disposed to complain that his friends had not given that attention which they ought to have done to the true design and signification of his remarks. Or it may mean that man is endowed with the faculty of attending to the nature and qualities of objects, and that he ought to exercise that faculty in judging of the lessons which are taught respecting God or his works.
And the mouth - Margin, as in the Hebrew חך chê k - "palate." The word means not merely the palate, but the lower part of the mouth (Gesenius), and is especially used to designate the organ or the seat of taste; Psa 119:103; .
His meat - Its food - the word "meat" being used in Old English to denote all kinds of food. The sense is, man is endowed with the faculty of distinguishing what is wholesome from what is unwholesome, and he should, in like manner, exercise the faculty which God has given him of distinguishing the true from the false on moral subjects. He should not suppose that all that had been said, or that could be said, must necessarily be true. He should not suppose that merely to string together proverbs, and to utter common-place suggestions, was a mark of true wisdom. He should separate the valuable from the worthless, the true from the false, and the wholesome from the injurious. Job complains that his friends had not done this. They had shown no power of discrimination or selection. They had uttered common place apothegms, and they gathered adages of former times, without any discrimination, and had urged them in their arguments against him, whether pertinent or not. It was by this kind of irrelevant and miscellaneous remark that he felt that he had been mocked by his friends, .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: Doth: Job 34:3; Co1 10:15; Phi 1:10 *marg. Heb 5:14; Pe1 2:3
mouth: Heb. palate, Job 6:30
Job 12:12
Carl Friedrich Keil and Franz Delitzsch
12:11
11 Shall not the ear try sayings,
As the palate tasteth food?
12 Among the ancients is wisdom,
And long life is understanding.
13 With Him is wisdom and strength;
Counsel and understanding are His.
The meaning of Job 12:11 is, that the sayings (מלּין, Job 8:10, comp. Job 5:27) of the ancients are not to be accepted without being proved; the waw in וחך is waw adaequationis, as Job 5:7; Job 11:12, therefore equivalent to quemadmodum; it places together for comparison things that are analogous: The ear, which is used here like αἰθητήριον (Heb 5:14), has the task of searching out and testing weighty sayings, as the palate by tasting has to find out delicious and suitable food; this is indicated by לו, the dat. commodi. So far Job recognises the authority of these traditional sayings. At any rate, he adds (Job 12:12): wisdom is to be expected from the hoary-headed, and length of life is understanding, i.e., it accompanies length of life. "Length of days" may thus be taken as the subject (Ewald, Olsh.); but בּ may also, with the old translations and expositors, be carried forward from the preceding clause: ἐν δὲ πολλῷ βίῳ ἐπιστήμη (lxx). We prefer, as the most natural: long life is a school of understanding. But - such is the antithesis in Job 12:13 which belongs to this strophe - the highest possessor of wisdom, as of might, is God. Ewald inserts two self-made couplets before Job 12:12, which in his opinion are required both by the connection and "the structure of the strophe;" we see as little need for this interpolation here as before, Job 6:14. עמּו and לו, which are placed first for the sake of emphasis, manifestly introduce an antithesis; and it is evident from the antithesis, that the One who is placed in contrast to the many men of experience is God. Wisdom is found among the ancients, although their sayings are not to be always implicitly accepted; but wisdom belongs to God as an attribute of His nature, and indeed absolutely, i.e., on every side, and without measure, as the piling up of synonymous expressions implies: חכמה, which perceives the reason of the nature, and the reality of the existence, of things; עצה, which is never perplexed as to the best way of attaining its purpose; תּבוּנה, which can penetrate to the bottom of what is true and false, sound and corrupt (comp. 3Kings 3:9); and also גּבוּרה, which is able to carry out the plans, purposes, and decisions of this wisdom against all hindrance and opposition.
In the strophe which follows, from his own observation and from traditional knowledge (Job 13:1), Job describes the working of God, as the unsearchably wise and the irresistibly mighty One, both among men and in nature.
Geneva 1599
12:11 Doth not the ear (f) try words? and the mouth taste his meat?
(f) He exhorts them to be wise in judging, and as well to know the right use of their God-given ears, as well as their mouths.
John Gill
12:11 Doth not the ear try words?.... Articulate sounds; and the mind by them judges whether what is expressed and designed by them is right or wrong, true or false, to be received or rejected; so such that have spiritual ears to hear, try the words of God and men, the wholesome words of Christ, and those of false teachers, which eat as a canker; and by their spiritual judgment can distinguish between the one and the other, discern those that differ, and approve those that are excellent, by bringing them to the standard of the word, the balance of the sanctuary, the Scriptures of truth:
and the mouth taste his meat? and judge of it, whether good or bad, or savoury or unsavoury, and so receive or reject it: thus such who have their taste changed, and relish spiritual things, can distinguish between the meat that perishes, and that which endures to everlasting life, even Christ, whose flesh is meat indeed; and those that have tasted that the Lord is gracious, and to whose taste the fruits of Christ and the doctrines of grace are sweet; these will desire the sincere milk of the word, and that strong meat in it, which belongs to discerning and experienced souls; and will feed by faith upon the pure word of the Gospel, and mix it with it, and reject all others. Job by this would signify, that the things his friends had been discoursing of, and which they thought were such deep and wonderful things, were as easy to be searched and found out, tried and judged of, as sounds by the ear, or food by the taste; and it may be also that hereby he suggests, that his doctrine, if it was impartially examined and tried by proper judges, it would appear as plain as anything tried by the ear, or tasted by the mouth. Some think that Job intends by this, that from the senses of hearing and tasting in men might be inferred the omniscience of God, his knowledge of all things, and his quick discernment of men, and their actions, since "he that planted the ear, shall he not hear? he that formed the eye, shall not he see?" Ps 94:9. Some versions read the whole, "doth not the ear try words, as the mouth tastes his meat" (q)? as in Job 34:3. Saadiah Gaon connects these words "as the ear tries words", &c. with Job 12:12, "so with the ancient is wisdom".
(q) Vatablus, Drusius, Junius et Tremellius, Piscator, Mercerus, Cocceius, Schultens; so Broughton.
John Wesley
12:11 Doth not - This may be a preface to his following discourse; whereby he invites them to hear and judge of his words candidly and impartially; that they and he too might agree in disallowing what should appear to be false, and owning of every truth.
Robert Jamieson, A. R. Fausset and David Brown
12:11 As the mouth by tasting meats selects what pleases it, so the ear tries the words of others and retains what is convincing. Each chooses according to his taste. The connection with Job 12:12 is in reference to Bildad's appeal to the "ancients" (Job 8:8). You are right in appealing to them, since "with them was wisdom," &c. But you select such proverbs of theirs as suit your views; so I may borrow from the same such as suit mine.
12:1212:12: Բազո՛ւմ ժամանակաւ իմաստութիւն, եւ ՚ի բազում կեանս հանճար։
12 Ժամանակի երկարութեան մէջ կայ իմաստութիւն, եւ կեանքի երկարութեան մէջ՝ միտքը հանճարեղ:
12 Իմաստութիւնը ծերերուն քովն է Ու հանճարը՝ օրերուն շատութեանը մէջ։
[121]Բազում ժամանակաւ իմաստութիւն, եւ ի բազում կեանս հանճար:

12:12: Բազո՛ւմ ժամանակաւ իմաստութիւն, եւ ՚ի բազում կեանս հանճար։
12 Ժամանակի երկարութեան մէջ կայ իմաստութիւն, եւ կեանքի երկարութեան մէջ՝ միտքը հանճարեղ:
12 Իմաստութիւնը ծերերուն քովն է Ու հանճարը՝ օրերուն շատութեանը մէջ։
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12:1212:12 В старцах мудрость, и в долголетних разум.
12:12 ἐν εν in πολλῷ πολυς much; many χρόνῳ χρονος time; while σοφία σοφια wisdom ἐν εν in δὲ δε though; while πολλῷ πολυς much; many βίῳ βιος livelihood; lifestyle ἐπιστήμη επιστημη acquaintance with
12:12 בִּֽ bˈi בְּ in ישִׁישִׁ֥ים yšîšˌîm יָשִׁישׁ aged חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and אֹ֖רֶךְ ʔˌōreḵ אֹרֶךְ length יָמִ֣ים yāmˈîm יֹום day תְּבוּנָֽה׃ tᵊvûnˈā תְּבוּנָה understanding
12:12. in antiquis est sapientia et in multo tempore prudentiaIn the ancient is wisdom, and in length of days prudence.
12. With aged men is wisdom, and in length of days understanding.
12:12. With the ancient [is] wisdom; and in length of days understanding.
12:12. In old age is wisdom, and in length of days is prudence.
With the ancient [is] wisdom; and in length of days understanding:

12:12 В старцах мудрость, и в долголетних разум.
12:12
ἐν εν in
πολλῷ πολυς much; many
χρόνῳ χρονος time; while
σοφία σοφια wisdom
ἐν εν in
δὲ δε though; while
πολλῷ πολυς much; many
βίῳ βιος livelihood; lifestyle
ἐπιστήμη επιστημη acquaintance with
12:12
בִּֽ bˈi בְּ in
ישִׁישִׁ֥ים yšîšˌîm יָשִׁישׁ aged
חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom
וְ wᵊ וְ and
אֹ֖רֶךְ ʔˌōreḵ אֹרֶךְ length
יָמִ֣ים yāmˈîm יֹום day
תְּבוּנָֽה׃ tᵊvûnˈā תְּבוּנָה understanding
12:12. in antiquis est sapientia et in multo tempore prudentia
In the ancient is wisdom, and in length of days prudence.
12:12. With the ancient [is] wisdom; and in length of days understanding.
12:12. In old age is wisdom, and in length of days is prudence.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 With the ancient is wisdom; and in length of days understanding. 13 With him is wisdom and strength, he hath counsel and understanding. 14 Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening. 15 Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth. 16 With him is strength and wisdom: the deceived and the deceiver are his. 17 He leadeth counsellors away spoiled, and maketh the judges fools. 18 He looseth the bond of kings, and girdeth their loins with a girdle. 19 He leadeth princes away spoiled, and overthroweth the mighty. 20 He removeth away the speech of the trusty, and taketh away the understanding of the aged. 21 He poureth contempt upon princes, and weakeneth the strength of the mighty. 22 He discovereth deep things out of darkness, and bringeth out to light the shadow of death. 23 He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again. 24 He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way. 25 They grope in the dark without light, and he maketh them to stagger like a drunken man.
This is a noble discourse of Job's concerning the wisdom, power, and sovereignty of God, in ordering and disposing of all the affairs of the children of men, according to the counsel of his own will, which none dares gainsay or can resist. Take both him and them out of the controversy in which they were so warmly engaged, and they all spoke admirably well; but, in that, we sometimes scarcely know what to make of them. It were well if wise and good men, that differ in their apprehensions about minor things, would see it to be for their honour and comfort, and the edification of others, to dwell most upon those great things in which they are agreed. On this subject Job speaks like himself. Here are no passionate complaints, no peevish reflections, but every thing masculine and great.
I. He asserts the unsearchable wisdom and irresistible power of God. It is allowed that among men there is wisdom and understanding, v. 12. But it is to be found only with some few, with the ancient, and those who are blessed with length of days, who get it by long experience and constant experience; and, when they have got the wisdom, they have lost their strength and are unable to execute the results of their wisdom. But now with God there are both wisdom and strength, wisdom to design the best and strength to accomplish what is designed. He does not get counsel or understanding, as we do, by observation, but he has it essentially and eternally in himself, v. 13. What is the wisdom of ancient men compared with the wisdom of the ancient of days! It is but little that we know, and less that we can do; but God can do every thing, and no thought can be withheld from him. Happy are those who have this God for their God, for they have infinite wisdom and strength engaged for them. Foolish and fruitless are all the attempts of men against him (v. 14): He breaketh down, and it cannot be built again. Note, There is no contending with the divine providence, nor breaking the measures of it. As he had said before (ch. ix. 12), He takes away, and who can hinder him? so he says again. What God says cannot be gainsaid, nor what he does undone. There is no rebuilding what God will have to lie in ruins; witness the tower of Babel, which the undertakers could not go on with, and the desolations of Sodom and Gomorrah, which could never be repaired. See Isa. xxv. 2; Ezek. xxvi. 14; Rev. xviii. 21. There is no releasing those whom God has condemned to a perpetual imprisonment; if he shut up a man by sickness, reduce him to straits, and embarrass him in his affairs, there can be no opening. He shuts up in the grave, and none can break open those sealed doors--shuts up in hell, in chains of darkness, and none can pass that great gulf fixed.
II. He gives an instance, for the proof of this doctrine in nature, v. 15. God has the command of the waters, binds them as in a garment (Prov. xxx. 4), holds them in the hollow of his hand (Isa. xl. 12); and he can punish the children of men either by the defect or by the excess of them. As men break the laws of virtue by extremes on each hand, both defects and excesses, while virtue is in the mean, so God corrects them by extremes, and denies them the mercy which is in the mean. 1. Great droughts are sometimes great judgments: He withholds the waters, and they dry up; if the heaven be as brass, the earth is as iron; if the rain be denied, fountains dry up and their streams are wanted, fields are parched and their fruits are wanted, Amos iv. 7. 2. Great wet is sometimes a great judgment. He raises the waters, and overturns the earth, the productions of it, the buildings upon it. A sweeping rain is said to leave no food, Prov. xxviii. 3. See how many ways God has of contending with a sinful people and taking from them abused, forfeited, mercies; and how utterly unable we are to contend with him. If we might invert the order, this verse would fitly refer to Noah's flood, that ever memorable instance of the divine power. God then, in wrath, sent the waters out, and they overturned the earth; but in mercy he withheld them, shut the windows of heaven and the fountains of the great deep, and then, in a little time, they dried up.
III. He gives many instances of it in God's powerful management of the children of men, crossing their purposes and serving his own by them and upon them, overruling all their counsels, overpowering all their attempts, and overcoming all their oppositions. What changes does God make with men! what turns does he give them! how easily, how surprisingly!
1. In general (v. 16): With him are strength and reason (so some translate it), strength and consistency with himself: it is an elegant word in the original. With him are the very quintessence and extract of wisdom. With him are power and all that is; so some read it. He is what he is of himself, and by him and in him all things subsist. Having this strength and wisdom, he knows how to make use, not only of those who are wise and good, who willingly and designedly serve him, but even of those who are foolish and bad, who, one would think, could be made no way serviceable to the designs of his providence: The deceived and the deceiver are his; the simplest men that are deceived are not below his notice; the subtlest men that deceive cannot with all their subtlety escape his cognizance. The world is full of deceit; the one half of mankind cheats the other, and God suffers it to be so, and from both will at last bring glory to himself. The deceivers make tools of the deceived, but the great God makes tools of them both, wherewith he works, and none can hinder him. He has wisdom and might enough to manage all the fools and knaves in the world, and knows how to serve his own purposes by them, notwithstanding the weakness of the one and the wickedness of the other. When Jacob by a fraud got the blessing the design of God's grace was served; when Ahab was drawn by a false prophecy into an expedition that was his ruin the design of God's justice was served; and in both the deceived and the deceiver were at his disposal. See Ezek. xiv. 9. God would not suffer the sin of the deceiver, nor the misery of the deceived, if he knew not how to set bounds to both and bring glory to himself out of both. Hallelujah, the Lord God omnipotent thus reigns; and it is well he does, for otherwise there is so little wisdom and so little honesty in the world that it would all have been in confusion and ruin long ago.
2. He next descends to the particular instances of the wisdom and power of God in the revolutions of states and kingdoms; for thence he fetches his proofs, rather than from the like operations of Providence concerning private persons and families, because the more high and public the station is in which men are placed the more the changes that befal them are taken notice of, and consequently the more illustriously does Providence shine forth in them. And it is easy to argue, If God can thus turn and toss the great ones of the earth, like a ball in a large place (as the prophet speaks, Isa. xxii. 18), much more the little ones; and with him to whom states and kingdoms must submit it is surely the greatest madness for us to contend. Some think that Job here refers to the extirpation of those powerful nations, the Rephaim, the Zuzim, the Emim, and the Horites (mentioned Gen. xiv. 5, 6; Deut. ii. 10, 20), in which perhaps it was particularly noticed how strangely they were infatuated and enfeebled: if so, it is designed to show that whenever the like is done in the affairs of nations it is God that does it, and we must therein observe his sovereign dominion, even over those that think themselves most powerful, politic, and absolute. Compare this with that of Eliphaz, ch. v. 12, &c. Let us gather up the particular changes here specified, which God makes upon persons, either for the destruction of nations and the planting of others in their room or for the turning out of a particular government and ministry and the elevation of another in its room, which may be a blessing to the kingdom; witness the glorious Revolution in our own land twenty years ago, in which we saw as happy an exposition as ever was given of this discourse of Job's. (1.) Those that were wise are sometimes strangely infatuated, and in this the hand of God must be acknowledged (v. 17): He leadeth counsellors away spoiled, as trophies of his victory over them, spoiled of all the honour and wealth they have got by their policy, nay, spoiled of the wisdom itself for which they have been celebrated and the success they promised themselves in their projects. His counsel stands, while all their devices are brought to nought and their designs baffled, and so they are spoiled both of the satisfaction and of the reputation of their wisdom. He maketh the judges fools. By a work on their minds he deprives them of their qualifications for business, and so they become really fools; and by his disposal of their affairs he makes the issue and event of their projects to be quite contrary to what they themselves intended, and so he makes them look like fools. The counsel of Ahithophel, one in whom this scripture was remarkably fulfilled, became foolishness, and he, according to his name, the brother of a fool. See Isa. xix. 13, The princes of Zoan have become fools; they have seduced Egypt, even those that are the stay of the tribes thereof. Let not the wise man therefore glory in his wisdom, nor the ablest counsellors and judges be proud of their station, but humbly depend upon God for the continuance of their abilities. Even the aged, who seem to hold their wisdom by prescription, and think they have got it by their own industry and therefore have an indefeasible title to it, may yet be deprived of it, and often are, by the infirmities of age, which make them twice children: He taketh away the understanding of the aged, v. 20. The aged, who were most depended on for advice, fail those that depended on them. We read of an old and yet foolish king, Eccl. iv. 13. (2.) Those that were high and in authority are strangely brought down, impoverished, and enslaved, and it is God that humbles them (v. 18): He looseth the bond of kings, and taketh from them the power wherewith they ruled their subjects, perhaps enslaved them and ruled them with rigour; he strips them of all the ensigns of their honour and authority, and all the supports of their tyranny, unbuckles their belts, so that the sword drops from their side, and then no marvel if the crown quickly drops from their head, on which immediately follows the girding of their loins with a girdle, a badge of servitude, for servants went with their loins girt. Thus he leads great princes away spoiled of all their power and wealth, and that in which they pleased and prided themselves, v. 19. Note, Kings are not exempt from God's jurisdiction. To us they are gods, but men to him, and subject to more than the common changes of human life. (3.) Those that were strong are strangely weakened, and it is God that weakens them (v. 21) and overthrows the mighty. v. 19. Strong bodies are weakened by age and sickness; powerful armies moulder and come to nothing, and their strength will not secure them from a fatal overthrow. No force can stand before Omnipotence, no, not that of Goliath. (4.) Those that were famed for eloquence, and entrusted with public business, are strangely silenced, and have nothing to say (v. 20): He removeth away the speech of the trusty, so that they cannot speak as they intended and as they used to do, with freedom and clearness, but blunder, and falter, and make nothing of it. Or they cannot speak what they intended, but the contrary, as Balaam, who blessed those whom he was called to curse. Let not the orator therefore be proud of his rhetoric, nor use it to any bad purposes, lest God take it away, who made man's mouth. (5.) Those that were honoured and admired strangely fall into disgrace (v. 21): He poureth contempt upon princes. He leaves them to themselves to do mean things, or alters the opinions of men concerning them. If princes themselves dishonour God and despise him, if they offer indignities to the people of God and trample upon them, they shall be lightly esteemed, and God will pour contempt upon them. See Ps. cvii. 40. Commonly none more abject in themselves, nor more abused by others when they are down, than those who were haughty and insolent when they were in power. (6.) That which was secret, and lay hidden, is strangely brought to light and laid open (v. 22): He discovers deep things out of darkness. Plots closely laid are discovered and defeated; wickedness closely committed and artfully concealed is discovered, and the guilty are brought to condign punishment--secret treasons (Eccl. x. 20), secret murders, secret whoredoms. The cabinet-councils of princes are before God's eye, 2 Kings vi. 11. (7.) Kingdoms have their ebbings and flowings, their waxings and wanings; and both are from God (v. 23): He sometimes increases their numbers, and enlarges their bounds, so that they make a figure among the nations and become formidable; but after a while, by some undiscerned cause perhaps, they are destroyed and straitened, made few and poor, cut short and many of them cut off, and so they are rendered despicable among their neighbours, and those that were the head become the tail of the nations. See Ps. cvii. 38, 39. (8.) Those that were bold and courageous, and made nothing of dangers, are strangely cowed and dispirited; and this also is the Lord's doing (v. 24): He taketh away the heart of the chief of the people, that were their leaders and commanders, and were most famed for their martial fire and great achievements; when any thing is to be done they are heartless, and ready to flee at the shaking of a leaf. Ps. lxvi. 5. (9.) Those that were driving on their projects with full speed are strangely bewildered and at a loss; they know not where they are nor what they do, are unsteady in their counsels and uncertain in their motions, off and on, this way and that way, wandering like men in a desert (v. 24), groping like men in the dark, and staggering like men in drink, v. 25. Isa. lix. 10. Note, God can soon nonplus the deepest politicians and bring the greatest wits to their wits' end, to show that wherein they deal proudly he is above them.
Thus are the revolutions of kingdoms wonderfully brought about by an overruling Providence. Heaven and earth are shaken, but the Lord sits King for ever, and with him we look for a kingdom that cannot be shaken.
Adam Clarke: Commentary on the Bible - 1831
12:12: With the ancient is wisdom - Men who have lived in those primitive times, when the great facts of nature were recent, such as the creation, fall, flood, confusion of tongues, migration of families, and consequent settlement of nations, had much knowledge from those facts; and their length of days - the many hundreds of years to which they lived, gave them such an opportunity of accumulating wisdom by experience, that they are deservedly considered as oracles.
Albert Barnes: Notes on the Bible - 1834
12:12: With the ancient is wisdom - With the aged. The word ישׁישׁ yâ shı̂ ysh used here, means an old man, one gray-headed. It is used chiefly in poetry, and is commonly employed in the sense of one who is decrepit by age. It is rendered "very aged" in ; "him that stooped for age." Ch2 36:17; "very old," ; and "the aged," The Septuagint renders it, Ἐν πολλῷ χρόνῳ En pollō chronō "in much time." The sense is, that wisdom might be expected to be found with the man who had had a long opportunity to observe the course of events; who had conversed with a former generation, and who had had time for personal reflection. This was in accordance with the ancient Oriental views, where knowledge was imparted mainly by tradition, and where wisdom depended much on the opportunity of personal observation; compare .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: Job 8:8, Job 15:10, Job 32:7
Job 12:13
Geneva 1599
12:12 With the (g) ancient [is] wisdom; and in length of days understanding.
(g) Though men by age and continuance of time attain wisdom, yet it is not comparable to God's wisdom, nor able to comprehend his judgments, in which he answers to that which was alleged, (Job 8:8).
John Gill
12:12 With the ancient is wisdom,.... Meaning not himself, who was not very ancient; though some think Eliphaz so understood him; hence those words of his, in Job 15:9; rather, as others, Job tacitly wishes that some ancient man, with whom wisdom was, would undertake to examine the affair between him and his friends, and judge of it, and decide the point; or, as others, he has respect to Bildad's advice to search the fathers, and learn their sentiments, and be determined by them; to which he replies, that though it will be allowed that wisdom is with them, for the most part, yet their judgment of things is no further to be regarded than as it agrees with the wisdom of God, and the revelation he has made of his will; though it seems best of all to consider these words as an adage or proverbial sentence generally agreed to, that it often is, as it might be expected it should, though it is not always, that men well advanced in years are wise; that as they have lived long in the world, they have learned much by observation and experience, and have attained to a considerable share of wisdom and knowledge in things, natural, civil, and religious:
and in length of days is understanding; the understandings of men are improved and enriched, and well stored with useful science, having had the opportunity of much reading, hearing, and conversation; by this Job would suggest, that if his friends had more knowledge of hidden and recondite things, beyond common people, which yet they had not, it was not so wonderful, since they were aged men, and had lived long in the world; or rather it may be that this is mentioned, to observe that from hence, seeing it is so among men, that ancient men have, or it may be expected they should have, a considerable share of wisdom and understanding; it may be most easily and strongly concluded, that God, who is the Ancient of days, has the most perfect and consummate wisdom and knowledge, which is asserted in Job 12:13.
John Wesley
12:12 Wisdom - These words contain a concession of what Bildad had said, Job 8:8-9, and a joining with him in that appeal; but withal, an intimation that this wisdom was but imperfect, and liable to many mistakes; and indeed mere ignorance and folly, if compared with the Divine wisdom, and therefore that antiquity ought not to be received against the truths of the most wise God.
Robert Jamieson, A. R. Fausset and David Brown
12:12 ancient--aged (Job 15:10).
12:1312:13: ՚Ի նմանէ՛ է իմաստութիւն եւ զօրութիւն. նորա՛ է խորհուրդ եւ հանճար։
13 Նրանի՛ց գալիս են ուժ, իմաստութիւն, Նրա՛նն են խորհուրդներն ու հանճար:
13 Անոր քով է իմաստութիւնն ու զօրութիւնը։Հանճարն ու իմաստութիւնը Անորն են։
Ի նմանէ է իմաստութիւն եւ զօրութիւն, նորա է խորհուրդ եւ հանճար:

12:13: ՚Ի նմանէ՛ է իմաստութիւն եւ զօրութիւն. նորա՛ է խորհուրդ եւ հանճար։
13 Նրանի՛ց գալիս են ուժ, իմաստութիւն, Նրա՛նն են խորհուրդներն ու հանճար:
13 Անոր քով է իմաստութիւնն ու զօրութիւնը։Հանճարն ու իմաստութիւնը Անորն են։
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12:1312:13 У Него премудрость и сила; Его совет и разум.
12:13 παρ᾿ παρα from; by αὐτῷ αυτος he; him σοφία σοφια wisdom καὶ και and; even δύναμις δυναμις power; ability αὐτῷ αυτος he; him βουλὴ βουλη intent καὶ και and; even σύνεσις συνεσις comprehension
12:13 עִ֭מֹּו ˈʕimmô עִם with חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and גְבוּרָ֑ה ḡᵊvûrˈā גְּבוּרָה strength לֹ֝֗ו ˈlˈô לְ to עֵצָ֥ה ʕēṣˌā עֵצָה counsel וּ û וְ and תְבוּנָֽה׃ ṯᵊvûnˈā תְּבוּנָה understanding
12:13. apud ipsum est sapientia et fortitudo ipse habet consilium et intellegentiamWith him is wisdom and strength, he hath counsel and understanding.
13. With him is wisdom and might; he hath counsel and understanding.
12:13. With him [is] wisdom and strength, he hath counsel and understanding.
12:13. With him is wisdom and strength, he has counsel and understanding.
With him [is] wisdom and strength, he hath counsel and understanding:

12:13 У Него премудрость и сила; Его совет и разум.
12:13
παρ᾿ παρα from; by
αὐτῷ αυτος he; him
σοφία σοφια wisdom
καὶ και and; even
δύναμις δυναμις power; ability
αὐτῷ αυτος he; him
βουλὴ βουλη intent
καὶ και and; even
σύνεσις συνεσις comprehension
12:13
עִ֭מֹּו ˈʕimmô עִם with
חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom
וּ û וְ and
גְבוּרָ֑ה ḡᵊvûrˈā גְּבוּרָה strength
לֹ֝֗ו ˈlˈô לְ to
עֵצָ֥ה ʕēṣˌā עֵצָה counsel
וּ û וְ and
תְבוּנָֽה׃ ṯᵊvûnˈā תְּבוּנָה understanding
12:13. apud ipsum est sapientia et fortitudo ipse habet consilium et intellegentiam
With him is wisdom and strength, he hath counsel and understanding.
12:13. With him [is] wisdom and strength, he hath counsel and understanding.
12:13. With him is wisdom and strength, he has counsel and understanding.
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Adam Clarke: Commentary on the Bible - 1831
12:13: With him is wisdom and strength - But all these things come from God; he is the Fountain of wisdom and the Source of power. He alone can give us unerring counsel, and understanding to comprehend and act profitably by it. See on(note).
Albert Barnes: Notes on the Bible - 1834
12:13: With him is wisdom - Margin, correctly, "God." However much wisdom there may seem to be with aged men, yes the true wisdom - that which was supreme and worthy of the name - was to be found in God alone. The object of Job was to lead the thoughts up to God, and to bring his friends to a contemplation of the wisdom which he manifests in his works. Accordingly he goes on in the remainder of this chapter to state some of the illustrations of wisdom and power which God had exhibited, and particularly to show that he was a sovereign, and did his pleasure every where. He made all things; he sustains all things; he Rev_erses the condition of people at his pleasure; he sets up whom he pleases, and when he chooses he casts them down. His works are contrary in many respects to what we should anticipate; and the sense of all is, that God was a holy and a righteous sovereign, and that such were the Rev_erses under his administration that we could not argue that he treated all according to their character on earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: him: that is, God, Job 32:6-9
wisdom: Job 12:16, Job 9:4, Job 28:20-28, Job 36:5; Psa 147:5; Pro 2:6, Pro 2:7; Jer 10:12; Dan 2:20; Luk 21:15; Co1 1:24; Col 2:3; Jam 1:5
counsel: Pro 8:14; Isa 40:13, Isa 40:14, Isa 46:10; Rom 11:34; Eph 1:8, Eph 1:11
Job 12:14
John Gill
12:13 With him is wisdom and strength,.... Not with the ancient and long lived man, but with God, who has made the whole universe, and in whose hand and at whose dispose all creatures are, Job 12:9; with him wisdom is originally, essentially, and inderivatively, as the fountain and fulness of it; he is the only and all wise God; his wisdom is displayed in making the world, and all things in it, in the beautiful manner they are set, and in their subserviency to each other; in all the dispensations of his providence, having all a "bathos", a depth of wisdom and knowledge in them, being all according to the counsel of his will; and in the work of redemption and salvation by Christ, in which he has abounded in all wisdom and prudence; in finding out and appointing a Redeemer, mighty and strong, equal to the work; in contriving and bringing it about, in such a manner as to glorify all his perfections; hence the Gospel, which is the publication of this grace, is called the wisdom of God: and with him is wisdom to communicate to his people, to direct them how to behave under every providence, in every station of life, in the church, and in the world, see Jas 1:5; and he has "strength", which he has shown in making the world out of nothing, in upholding it, and all things in it in being, in executing his designs, decrees, and purposes, in fulfilling his promises, and in supporting and strengthening his people, under all their trials and exercises, to withstand every enemy, and perform every duty; ancient men, though they may increase in wisdom, they decline in strength, but God has both, in infinite perfection:
he hath counsel and understanding; his decrees and purposes, wisely formed within himself, are his counsels of old, and which are truly and punctually performed in time; his plan of peace, reconciliation, and salvation by Christ, may, with propriety, be called the counsel of peace between them both; and the Gospel, and the various doctrines of it, are the whole counsel of God, and so are the ordinances of it; and besides these, by which he counsels and advises his people, he has counsel with him, and which he gives unto them by his spirit, for which they bless his name; and so even did Christ as man and Mediator, Ps 16:7; he has counsel to give, and does give in things temporal, relating to the common affairs of life, and in things concerning the good and welfare of immortal souls; all which comes from him who is "wonderful in counsel, and excellent in working", Is 28:29; and he has an "understanding" that is infinite and unsearchable; he has an understanding of himself, his nature, perfections, and persons of all his creatures, and of all things past, present, and to come; the same things are said of Christ, the wisdom of God, Prov 8:14. Job, having observed these things of God, passes on to discourse most admirably and excellently of the power and wisdom of God in various instances, especially in the dispensations of his providence, by which he appears to have known the secrets of wisdom, and not so ignorant as represented by Zophar.
Robert Jamieson, A. R. Fausset and David Brown
12:13 In contrast to, "with the ancient is wisdom" (Job 12:12), Job quotes a saying of the ancients which suits his argument, "with Him (God) is (the true) wisdom" (Prov 8:14); and by that "wisdom and strength" "He breaketh down," &c., as an absolute Sovereign, not allowing man to penetrate His mysteries; man's part is to bow to His unchangeable decrees (Job 1:21). The Mohammedan saying is, "if God will, and how God will."
12:1412:14: Եթէ կործանեսցէ՝ ո՞ շինեսցէ. եւ եթէ փակեսցէ ընդդէմ մարդկան՝ ո՛ բանայցէ։
14 Թէ Նա կործանի՝ ո՞վ կը շինի այն, թէ Նա փակ դնի մարդկանց առաջ՝ ո՞վ բաց կ’անի այն:
14 Ահա Ան կը փլցնէ ու ա՛լ չի շինուիր։Եթէ մէկուն վրայ գոցէ, ա՛լ չի բացուիր։
Եթէ կործանեսցէ` ո՞ շինեսցէ, եւ եթէ փակեսցէ ընդդէմ մարդկան` ո՞ բանայցէ:

12:14: Եթէ կործանեսցէ՝ ո՞ շինեսցէ. եւ եթէ փակեսցէ ընդդէմ մարդկան՝ ո՛ բանայցէ։
14 Թէ Նա կործանի՝ ո՞վ կը շինի այն, թէ Նա փակ դնի մարդկանց առաջ՝ ո՞վ բաց կ’անի այն:
14 Ահա Ան կը փլցնէ ու ա՛լ չի շինուիր։Եթէ մէկուն վրայ գոցէ, ա՛լ չի բացուիր։
zohrab-1805▾ eastern-1994▾ western am▾
12:1412:14 Что Он разрушит, то не построится; кого Он заключит, тот не высвободится.
12:14 ἐὰν εαν and if; unless καταβάλῃ καταβαλλω cast down; lay down τίς τις.1 who?; what? οἰκοδομήσει οικοδομεω build ἐὰν εαν and if; unless κλείσῃ κλειω shut κατὰ κατα down; by ἀνθρώπων ανθρωπος person; human τίς τις.1 who?; what? ἀνοίξει ανοιγω open up
12:14 הֵ֣ן hˈēn הֵן behold יַ֭הֲרֹוס ˈyahᵃrôs הרס tear down וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִבָּנֶ֑ה yibbānˈeh בנה build יִסְגֹּ֥ר yisgˌōr סגר close עַל־ ʕal- עַל upon אִ֝֗ישׁ ˈʔˈîš אִישׁ man וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִפָּתֵֽחַ׃ yippāṯˈēₐḥ פתח open
12:14. si destruxerit nemo est qui aedificet et si incluserit hominem nullus est qui aperiatIf he pull down, there is no man that can build up: if he shut up a man, there is none that can open.
14. Behold, he breaketh down, and it cannot be built again; he shutteth up a man, and there can be no opening.
12:14. Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening.
12:14. If he tears down, there is no one who can build up; if he encloses a man, there is no one who can open.
Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening:

12:14 Что Он разрушит, то не построится; кого Он заключит, тот не высвободится.
12:14
ἐὰν εαν and if; unless
καταβάλῃ καταβαλλω cast down; lay down
τίς τις.1 who?; what?
οἰκοδομήσει οικοδομεω build
ἐὰν εαν and if; unless
κλείσῃ κλειω shut
κατὰ κατα down; by
ἀνθρώπων ανθρωπος person; human
τίς τις.1 who?; what?
ἀνοίξει ανοιγω open up
12:14
הֵ֣ן hˈēn הֵן behold
יַ֭הֲרֹוס ˈyahᵃrôs הרס tear down
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִבָּנֶ֑ה yibbānˈeh בנה build
יִסְגֹּ֥ר yisgˌōr סגר close
עַל־ ʕal- עַל upon
אִ֝֗ישׁ ˈʔˈîš אִישׁ man
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִפָּתֵֽחַ׃ yippāṯˈēₐḥ פתח open
12:14. si destruxerit nemo est qui aedificet et si incluserit hominem nullus est qui aperiat
If he pull down, there is no man that can build up: if he shut up a man, there is none that can open.
12:14. Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening.
12:14. If he tears down, there is no one who can build up; if he encloses a man, there is no one who can open.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-25. Указания личного опыта и свидетельство предания (XIII:1) подтверждают справедливость только что высказанного Иовом сомнения. По мнению старцев и друзей, божественная премудрость, изобличая даже замаскированное зло (XI:11), не оставляет его без наказания (VIII:11-20; XI:20) и всегда вознаграждает добро. Она следует только началам справедливости и тем самым поддерживает нравственный миропорядок. По личному же наблюдению Иова и известному ему опыту других, божественная премудрость не только не вносит в мировую жизнь порядка, но сказывается разрушительными действиями, от которых одинаково страдают добрые и злые. Ее проявления не подчиняются, как утверждают друзья, началам справедливости и ими не определяются.

14. Общее замечание о неотвратимости разрушительных действий божественной силы и премудрости: Вместо "кого Он заключит, тот не высвободится", буквальное еврейского следует перевести: "запрет (предполагается, "тюрьму") над человеком, и не откроется". Образ выражения заимствован от восточного обычая употреблять в качестве тюрьмы ямы и цистерны, отверстие которых сверху чем-нибудь закрывалось (Быт XXXVII:20, 22; Иер XXXVIII:6; Плач III:53; Дан VI:14; XIV:30).
Adam Clarke: Commentary on the Bible - 1831
12:14: He breaketh down - He alone can create, and he alone can destroy. Nothing can be annihilated but by the same Power that created it. This is a most remarkable fact. No power, skill, or cunning of man can annihilate the smallest particle of matter. Man, by chemical agency, may change its form; but to reduce it to nothing belongs to God alone. In the course of his providence God breaks down, so that it cannot be built up again. See proofs of this in the total political destruction of Nineveh, Babylon, Persepolis, Tyre, and other cities, which have broken down never to be rebuilt; as well as the Assyrian, Babylonian, Grecian, and Roman empires, which have been dismembered and almost annihilated, never more to be regenerated.
He shutteth up a man - He often frustrates the best laid purposes, so that they can never be brought to good effect.
Albert Barnes: Notes on the Bible - 1834
12:14: Behold, he breaketh down - None can repair what he pulls down. Cities and towns he can devote to ruin by fire, or earthquake, or the pestilence, and so completely destroy them that they can never be rebuilt. We may now refer to such illustrations as Sodom, Babylon, Petra, Tyre, Herculaneum, and Pompeii, as full proof of what is here affirmed.
He shutteth up a man - He can shut up a man in such difficulties and straits that he cannot extricate himself; see . The Chaldee renders this, "he shuts up a man in the grave (בקבורתא) and it cannot be opened." But the more correct idea is, that God has complete control over a man, and that he can so hedge up his way that he cannot help himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: he breaketh: Job 9:12, Job 9:13, Job 11:10; Isa 14:23; Jer 51:58, Jer 51:64; Mal 1:4
he shutteth: Job 16:11; Sa1 17:46, Sa1 24:18, Sa1 26:8 *marg. Isa 22:22; Rom 11:32 *marg. Rev 3:7
up: Heb. upon
Job 12:15
Carl Friedrich Keil and Franz Delitzsch
12:14
14 Behold, He breaketh down and it cannot be built again,
He shutteth up, and it cannot be opened.
15 Behold, He restraineth the waters and they dry up,
And He letteth them out and they overturn the earth.
16 With Him is might and existence,
The erring and the deceiver are His.
God is almighty, and everything in opposition to Him powerless. If He break down (any structure whatever), it can never be rebuilt; should He close upon any one (i.e., the dungeon, as perhaps a cistern covered with a stone, Lam 3:53, comp. Jer 38:6; על with reference to the depth of the dungeon, instead of the usual בּעד), it (that which is closed from above) cannot be opened again. In like manner, when He desires to punish a land, He disposes the elements according to His will and pleasure, by bringing upon it drought or flood. יעצר, coercet, according to the correct Masoretic mode of writing יעצר with dagesh in the Ssade, in order clearly to distinguish in the pronunciation between the forms j'a-ssor and jaa'ssor (יעצר);
(Note: Vid., my notice of Br's Psalter-Ausgabe, Luth. Zeitschr. 1863, 3; and comp. Keil on Lev 4:13 (Comm on Pent., Clark's transl.).)
ויבשׁוּ (for which Abulwalid writes ויבשׁוּ) is a defective form of writing according to Ges. 69, 3, 3; the form ויהפכוּ with the similarly pointed fut. consec., 1Kings 25:12, form a pair (zuwg) noted by the Masora. By תּוּשׁיּה, which is ascribed to God, is here to be understood that which really exists, the real, the objective, knowledge resting on an objective actual basis, in contrast with what only appears to be; so that consequently the idea of Job 12:16 and Job 12:13 is somewhat veiled; for the primary notion of חכמה is thickness, solidity, purity, like πυκνότης.
(Note: The primary notion of חכם, Arab. hkm, is, to be thick, firm, solid, as the prim. notion of Arab. sachfa (to be foolish, silly) is to be thin, loose, not holding together (as a bad texture). The same fundamental notions are represented in the expression of moral qualities (in distinction from intellectual) by צדק, Arab. sdq, and רשׁע, (Arab. rs', rsg).)
This strophe closes like the preceding, which favours our division. The line with עמּו is followed by one with לו, which affirms that, in the supremacy of His rule and the wisdom of His counsels, God makes evil in every form subservient to His designs.
John Gill
12:14 Behold, he breaketh down, and it cannot be built again,.... Which some restrain to the tower of Babel; but though the builders of it were obliged to desist from building, it does not appear that it was broken down, but seems to have continued many ages after: others more probably refer it to the destruction of Sodom, as Sephorno, which was an utter destruction, a perpetual desolation, and that city never was rebuilt to this day; and the same may be observed of many other cities that have had their foundations razed up, and have never been rebuilt, Thebes, Tyre, &c. and as will be the case of Rome, or the great city of Babylon, when once destroyed; yea, this has been true of kingdoms and states, such as Jeremiah was to root out, pull down, and destroy; that is, by prophesying of their destruction, as the Ammonites, Moabites, Edomites, and others, whose names and nations are no more, see Jer 1:10; and the four monarchies broken down and destroyed, and made as the chaff of the summer threshing floor, by the kingdom of Christ, Dan 2:35; and may be exemplified in particular persons and families; in Job and his family, the Lord broke him with breach upon breach; he broke him in his estate and substance; he broke down the hedge about him, and exposed him to thieves and robbers that plundered him of his substance; he broke down his family, that had been so largely and happily built up, by taking away his children by death; and he broke his constitution by diseases, afflictions, and sorrows, to which Job may have here respect, when he at this time never expected to have his losses in his substance, and in his family, and in his health, repaired, as they were; nor could it have been done without the will and pleasure of God; and oftentimes, when such breaches are made, there is no reparation; a man's wealth, and health, and family, are never built up again:
he shutteth up a man, and there can be no opening; if he shut up a man in a prison, there is no opening the doors of it to let out unless he pleases; whether it be the prison of sin, in which all are concluded, in the fetters and with the cords of which they are held, and will continue, unless those shackles are broken off by powerful and efficacious grace, and the Lord proclaims liberty to the captives, and the opening of the prison to them that are bound, and gives it; or whether it be the prison of the law, in which sinners are shut up, and held as condemned malefactors; there is no deliverance from it but by Christ, who has redeemed his people from the curse and condemnation of it; and by his Spirit, as a spirit of adoption, who delivers them from the bondage of it, and makes them free indeed; or whether it be the prison of afflictions, straits, and difficulties in life, with which even good men are surrounded, being bound in fetters, and holden in cords of affliction; there is no opening for them, or getting out of them, unless the Lord breaks their bands asunder, and brings them out of darkness and distress, as out of prison houses, and so opens and makes a way for their escape; or whether he shuts them up, and they are so straitened in their souls that they cannot come forth in the free exercise of grace, and discharge of duty, as it was with Heman, when he said, "I am shut up, and I cannot come forth", Ps 88:8; and as it was with David, when he prayed, "bring my soul out of prison, that I may praise thy name", Ps 142:7; there is no opening for them till the spirit of the Lord opens their hearts and their graces, and brings them forth into exercise; and "where he is there is liberty", 2Cor 3:17; or if he shuts up a man in the grave, as the Targum paraphrases it, brings him to the house appointed for all living, and locks him up in it; there can be no opening for him till the resurrection morn, when Christ, who has the keys of hell and death, will unlock the graves, and the dead shall come forth, as Lazarus did at his call, Jn 11:43, or if "he shuts upon a man" (r), as the words may be rendered; shuts the gates of heaven upon a man, as the door into the marriage chamber of the Lamb will be shut upon and against the foolish virgins, as well as profane sinners, there can be no opening, cry as long as they will; see Mt 25:10; and as God shut the door of Eden, or the earthly paradise, against Adam, when he drove him out, Gen 3:23, to which Sephorno refers this passage; or if the Lord shuts up a man in hell, there is no opening, no way of escape from thence. We read of "spirits in prison", 1Pet 3:19, which is to be understood not of the limbus or purgatory of the Papists, but of hell; and these "spirits" are the disobedient in the times of Noah, who dying, or being swept away with the flood, were cast into hell, where they have lain ever since, and will lie unto the judgment of the great day; between the place of the damned, and of the happy, in Abraham's bosom, is a great gulf, that there is no passing from one to the other, which is the immutable and unalterable decree of God, which has fixed the everlasting states of men, Lk 16:26.
(r) "super virum", Montanus, Mercerus, Bolducius; "super viro", Schmidt, Michaelis.
John Wesley
12:14 No opening - Without God's permission. Yea, he shuts up in the grave, and none can break open those sealed doors. He shuts up in hell, in chains of darkness, and none can pass that great gulf.
Robert Jamieson, A. R. Fausset and David Brown
12:14 shutteth up-- (Is 22:22). Job refers to Zophar's "shut up" (Job 11:10).
12:1512:15: Եթէ արգելցէ զջուրս, ցամաքեցուցանէ՛ զերկիր. եւ եթէ թո՛յլ տացէ՝ կորոյս զնա կործանեալ[9186]։ [9186] Ոմանք. Արգելցէ զջուր։
15 Թէ Նա արգելք դնի ջրերի առաջ՝ կը չորանայ հողը, իսկ թէ որ թոյլ տայ՝ կը կործանի երկիրը:
15 Ահա Անիկա ջուրերը կ’արգիլէ ու կը չորնան։Ու զանոնք թող կու տայ ու երկիրը տակն ու վրայ կ’ընեն։
Եթէ արգելցէ զջուրս` ցամաքեցուցանէ զերկիր, եւ եթէ թոյլ տացէ` կորոյս զնա կործանեալ:

12:15: Եթէ արգելցէ զջուրս, ցամաքեցուցանէ՛ զերկիր. եւ եթէ թո՛յլ տացէ՝ կորոյս զնա կործանեալ[9186]։
[9186] Ոմանք. Արգելցէ զջուր։
15 Թէ Նա արգելք դնի ջրերի առաջ՝ կը չորանայ հողը, իսկ թէ որ թոյլ տայ՝ կը կործանի երկիրը:
15 Ահա Անիկա ջուրերը կ’արգիլէ ու կը չորնան։Ու զանոնք թող կու տայ ու երկիրը տակն ու վրայ կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
12:1512:15 Остановит воды, и все высохнет; пустит их, и превратят землю.
12:15 ἐὰν εαν and if; unless κωλύσῃ κωλυω prevent; withhold τὸ ο the ὥδωρ ωδωρ wither; dry τὴν ο the γῆν γη earth; land ἐὰν εαν and if; unless δὲ δε though; while ἐπαφῇ επαφιημι destroy; lose αὐτὴν αυτος he; him καταστρέψας καταστρεφω overturn
12:15 הֵ֤ן hˈēn הֵן behold יַעְצֹ֣ר yaʕṣˈōr עצר restrain בַּ ba בְּ in † הַ the מַּ֣יִם mmˈayim מַיִם water וְ wᵊ וְ and יִבָ֑שׁוּ yivˈāšû יבשׁ be dry וִֽ֝ ˈwˈi וְ and ישַׁלְּחֵ֗ם yšallᵊḥˈēm שׁלח send וְ wᵊ וְ and יַ֖הַפְכוּ yˌahafᵊḵû הפך turn אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:15. si continuerit aquas omnia siccabuntur et si emiserit eas subvertent terramIf he withhold the waters, all things shall be dried up: and if he send them out, they shall overturn the earth.
15. Behold, he withholdeth the waters, and they dry up; again, he sendeth them out, and they overturn the earth.
12:15. Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth.
12:15. If he restrains the waters, everything will dry up; and if he sends them forth, they will subdue the land.
Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth:

12:15 Остановит воды, и все высохнет; пустит их, и превратят землю.
12:15
ἐὰν εαν and if; unless
κωλύσῃ κωλυω prevent; withhold
τὸ ο the
ὥδωρ ωδωρ wither; dry
τὴν ο the
γῆν γη earth; land
ἐὰν εαν and if; unless
δὲ δε though; while
ἐπαφῇ επαφιημι destroy; lose
αὐτὴν αυτος he; him
καταστρέψας καταστρεφω overturn
12:15
הֵ֤ן hˈēn הֵן behold
יַעְצֹ֣ר yaʕṣˈōr עצר restrain
בַּ ba בְּ in
הַ the
מַּ֣יִם mmˈayim מַיִם water
וְ wᵊ וְ and
יִבָ֑שׁוּ yivˈāšû יבשׁ be dry
וִֽ֝ ˈwˈi וְ and
ישַׁלְּחֵ֗ם yšallᵊḥˈēm שׁלח send
וְ wᵊ וְ and
יַ֖הַפְכוּ yˌahafᵊḵû הפך turn
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:15. si continuerit aquas omnia siccabuntur et si emiserit eas subvertent terram
If he withhold the waters, all things shall be dried up: and if he send them out, they shall overturn the earth.
12:15. Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth.
12:15. If he restrains the waters, everything will dry up; and if he sends them forth, they will subdue the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
15. Одним из проявлений разрушительной божественной силы являются засухи и наводнения. Поражая одинаково правых и виновных (3: Цар XVIII:2-5; ср. Пс CVI:33-34), они представляют пример того, что в деле мироправления божественная премудрость не руководится началами строгой, абсолютной справедливости (ср. положение Вилдада, что внешняя природа не причиняет праведнику вреда. V:22-23).
Adam Clarke: Commentary on the Bible - 1831
12:15: He withholdeth the waters - This is, I think, an allusion to the third day's work of the creation, Gen 1:9 : And God said, Let the waters be gathered together unto one place, and let the dry land appear. Thus the earth was drained, and the waters collected into seas, and bound to their particular places.
Also he sendeth them out - Here is also an allusion to the flood, for when he broke up the fountains of the great deep, then the earth was overturned.
Albert Barnes: Notes on the Bible - 1834
12:15: He withholdeth the waters - From the clouds and springs. He has control over the rains and the fountains; and when these are withheld, rivers and lakes become dry. The Syriac renders this, - "if he rebuke the waters," supposing that there might perhaps be an allusion to the drying up of the Red Sea, or the formation of a passage for the Israelites. But it is remarkable that in the argument here there is no allusion to any historical fact, not to the flood, or to the destruction of Sodom and Gomorrah, or to the passage through the Red Sea, though these occurrences would have furnished so appropriate illustrations of the points under discussion. Is it to be inferred that Job had never heard of any of those events? Or may it have been that the lessons which they were adapted to teach had been actually embodied in the proverbs which he was using, and furnished well-known illustrations or the basis of such apothegms?
He sendeth them out, and they overturn the earth - Such inundations may have occurred in the swollen torrents of Arabia, and indeed are so common everywhere as to furnish a striking illustration of the power and sovereign agency of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: Behold: Job 12:10; Gen 8:1, Gen 8:2; Kg1 8:35, Kg1 8:36, Kg1 17:1; Jer 14:22; Nah 1:4; Luk 4:25; Jam 5:17, Jam 5:18; Rev 11:6
he sendeth: Gen 6:13, Gen 6:17, Gen 7:11, Gen 7:23; Psa 104:7-9; Amo 5:8
Job 12:16
John Gill
12:15 Behold, he withholdeth the waters, and they dry up,.... Or "lays a restraint in" or "on the waters" (s); either in the ocean, as he did at the creation, when he gathered the waters that were upon the face of the earth into one place, and restrained them there, even in the decreed place he broke up for them, called the sea, and set bars and doors to keep them within bounds, whereby the places they left became dry and the dry land appeared called earth; and so at the time of the flood, when the waters which covered the earth and drowned the world were called off again, the face of it was dry, and so it remains, the waters of the great ocean being restrained from overflowing it; and also when God rebukes the see, and smites the waves of it, or withholds the ebbing and flowing of the tides brooks and rivers of water dry up; see Nahum 1:4; or else this may be understood of God's withholding and restraining the waters in the clouds, and not suffering them to let down rain on the earth; when not only brooks dry up, as the brook Cherith did, where Elijah abode for sometime, but the fruits of the earth, trees, plants, and herbs dry up, wither and die; see 3Kings 17:7; and this is an emblem in a spiritual sense of God's withholding the word and ordinances, the waters of the sanctuary the means of grace, and of fruitfulness; which when he does, the consequence of it is barrenness and unfruitfulness in kingdoms, cities, towns, families, sad particular persons; and of his withholding the communications of his grace, often compared to water in Scripture, even from his people; the effect of which is, that they are in, withering circumstances, the things that revive seem ready to die, though they shall not; love waxes cold, faith is ready to fail, and hope and strength seem perishing from the Lord:
also he sendeth them out, and they overturn the earth; as at the time of the flood, when the fountains of the great deep were broken up, and the windows of heaven were opened, and such vast quantities of water issued out as overflowed the whole world, by which it was overturned; and as the Apostle Peter says, "perished", 2Pet 3:5; though this is also true of inundations that may have been since, which though not universal as that, yet so far as they have reached have overturned all in their way, and carried off the fruits of the earth, the habitations of men, and men themselves; whole countries, cities and towns, have been carried away by the waters of the sea, or sunk into it, particularly all that space. Where now is the Atlantic sea, as Pliny (t), from Plato, relates. It is well when the grace of God flows, and overflows, and superabounds abounding sin, and overpowers and overcomes carnal, earthly, and sensual lusts, and reigns where sin did, and teaches to deny ungodliness and worldly lusts, and to mortify the members on the earth.
(s) "detinebit in aquis", Montanus, Bolducius; "si contineat, vel cohibeat, q. d. imperium exerceat in aquas", Michaelis. (t) Nat. Hist. l. 2. c. 90, 92.
John Wesley
12:15 The waters - Which are reserved its the clouds, that they may not fall upon the earth. They - The waters upon the earth, springs, and brooks, and rivers. As at the time of the general deluge, to which here is a manifest allusion.
Robert Jamieson, A. R. Fausset and David Brown
12:15 Probably alluding to the flood.
12:1612:16: ՚Ի նմանէ՛ է զօրութիւն եւ ուժգնութիւն. նորա է հանճար եւ իմաստութիւն։
16 Նրանի՛ց գալիս են ուժ ու զօրութիւն, Նրա՛նն են հանճար եւ իմաստութիւն[18]:[18] 18. Եբրայերէն՝ խաբողն ու խաբուողը:
16 Զօրութիւնն ու հանճարը անոր հետ են։Խաբուողն ու խաբողը անորն են։
Ի նմանէ է զօրութիւն եւ ուժգնութիւն, նորա է [122]հանճար եւ իմաստութիւն:

12:16: ՚Ի նմանէ՛ է զօրութիւն եւ ուժգնութիւն. նորա է հանճար եւ իմաստութիւն։
16 Նրանի՛ց գալիս են ուժ ու զօրութիւն, Նրա՛նն են հանճար եւ իմաստութիւն[18]:
[18] 18. Եբրայերէն՝ խաբողն ու խաբուողը:
16 Զօրութիւնն ու հանճարը անոր հետ են։Խաբուողն ու խաբողը անորն են։
zohrab-1805▾ eastern-1994▾ western am▾
12:1612:16 У Него могущество и премудрость, пред Ним заблуждающийся и вводящий в заблуждение.
12:16 παρ᾿ παρα from; by αὐτῷ αυτος he; him κράτος κρατος dominion καὶ και and; even ἰσχύς ισχυς force αὐτῷ αυτος he; him ἐπιστήμη επιστημη and; even σύνεσις συνεσις comprehension
12:16 עִ֭מֹּו ˈʕimmô עִם with עֹ֣ז ʕˈōz עֹז power וְ wᵊ וְ and תוּשִׁיָּ֑ה ṯûšiyyˈā תּוּשִׁיָּה effect לֹ֝֗ו ˈlˈô לְ to שֹׁגֵ֥ג šōḡˌēḡ שׁגג commit error וּ û וְ and מַשְׁגֶּֽה׃ mašgˈeh שׁגה err
12:16. apud ipsum est fortitudo et sapientia ipse novit et decipientem et eum qui decipiturWith him is strength and wisdom: he knoweth both the deceivers, and him that is deceived.
16. With him is strength and effectual working; the deceived and the deceiver are his.
12:16. With him [is] strength and wisdom: the deceived and the deceiver [are] his.
12:16. With him is strength and wisdom; he knows both the deceiver and he who is deceived.
With him [is] strength and wisdom: the deceived and the deceiver [are] his:

12:16 У Него могущество и премудрость, пред Ним заблуждающийся и вводящий в заблуждение.
12:16
παρ᾿ παρα from; by
αὐτῷ αυτος he; him
κράτος κρατος dominion
καὶ και and; even
ἰσχύς ισχυς force
αὐτῷ αυτος he; him
ἐπιστήμη επιστημη and; even
σύνεσις συνεσις comprehension
12:16
עִ֭מֹּו ˈʕimmô עִם with
עֹ֣ז ʕˈōz עֹז power
וְ wᵊ וְ and
תוּשִׁיָּ֑ה ṯûšiyyˈā תּוּשִׁיָּה effect
לֹ֝֗ו ˈlˈô לְ to
שֹׁגֵ֥ג šōḡˌēḡ שׁגג commit error
וּ û וְ and
מַשְׁגֶּֽה׃ mašgˈeh שׁגה err
12:16. apud ipsum est fortitudo et sapientia ipse novit et decipientem et eum qui decipitur
With him is strength and wisdom: he knoweth both the deceivers, and him that is deceived.
12:16. With him [is] strength and wisdom: the deceived and the deceiver [are] his.
12:16. With him is strength and wisdom; he knows both the deceiver and he who is deceived.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
16. Аналогичные по смыслу явления наблюдаются и в жизни людей. И, прежде всего, Бог не только не пресекает деяния злых (ср. V:12-14), но и пользуется ими в Ему одному известных целях мироправления: "пред Ним заблуждающийся", точнее: "Его заблуждающий и вводящий в заблуждение". Они живут и действуют по воле самого Бога, до тех, конечно, пор, пока это допустимо божественною мудростью.
Adam Clarke: Commentary on the Bible - 1831
12:16: With him is strength and wisdom - עז ותושיה oz vethushiyah, strength and sufficiency. Strength or power, springing from an exhaustless and infinite source of potency. In the thirteenth verse it is said, With him is wisdom and strength; but the expressions are not the same, חכמה וגבורה chochmah ugeburah, intelligence and fortitude, or strength in action, the wisdom ever guiding the exertions of power; but here is strength or power in essence, and an eternal potentiality. With him is every excellence, in potentia and in esse. He borrows nothing, he derives nothing. As he is self-existent, so is he self-sufficient. We have had the word tushiyah before. See the note on
The deceived and the deceiver are his - Some think this refers to the fall; even Satan the deceiver or beguiler, and Adam and Eve, the deceived or beguiled, are his. Satan, as this book shows, cannot act without especial permission; and man, whom the seducer thought to make his own property for ever, is claimed as the peculium or especial property of God, for the seed of the woman was then appointed to bruise the head of the serpent; and Jesus Christ has assumed the nature of man, and thus brought human nature into a state of fellowship with himself. Thus he who sanctifieth and they who are sanctified are all of one, for which cause he is not ashamed to call them brethren; Heb 2:11.
Albert Barnes: Notes on the Bible - 1834
12:16: The deceived and the deceiver are his - This is designed to teach that all classes of people are under his control. All are dependent on him, and all are subject to him. He has power to keep them, and he can destroy them when he pleases. Dr. Good supposes that Job refers here to himself and his friends who had beguiled him into expressions of impatience and complaint. But it is more probably a general declaration that all classes of people were under the control of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: With: Job 12:13; Mat 6:13
the deceived: Kg1 22:22, Kg1 22:23; Eze 14:9
Job 12:17
Geneva 1599
12:16 With him [is] strength and wisdom: the deceived and the (h) deceiver [are] his.
(h) He shows that there is nothing done in this world without God's will and ordinance, else he would not be Almighty.
John Gill
12:16 With him is strength and wisdom,.... Which is repeated from Job 12:13; though different words are used but expressive of the same things; of the greatest strength might, and power of God, as the above instances show and of his most consummate, solid and substantial wisdom, as appears by what follows:
the deceived and the deceiver are his: the wisdom, knowledge, sagacity and penetration into affairs, which the one has not, and the other has are from him; he withholds them from the one, who are simple and void of understanding, and so are easily imposed upon and deceived, and he given them to others, who make as ill use of them, deceive their fellow creatures some are deceivers in civil things, in the business and affairs of life, who circumvent, trick, cheat, and defraud their neighbours in buying and selling, using deceitful weights and measures, and by many other artful methods; others are deceivers in religious affairs, such are false teachers, deceitful workers, that lie in wait deceive; their intention into deceive, they do it knowingly, and on purpose; they walk in craftiness, and handle the word of God deceitfully; there were many of these in the times of the apostles that had then entered into the world, but never more than now; the great impostor and deceiver of all is. Satan, to whom Jarchi restrains the words, who beguiled Eve, and indeed deceives the whole world, Rev_ 12:9. Multitudes are deceived by him, as well as by, his emissaries, false teachers, and by their own hearts lusts; and even God's elect themselves, while in a state of unregeneracy, bear this character of "deceived, serving divers lusts and pleasures", Tit 3:3. Now these are "his", the Lord's; which Mr. Broughton interprets, "from him", "by him", and "for him"; the wit, wisdom, subtlety, and sagacity of deceivers, are from him; gifts of nature, in themselves good, bestowed on them by him; the ill use they make of it is from themselves, and owing to the vitiosity of their nature; nay, it is not only by his permission, but according to his ordination and will, that there are such persons in the world: in some cases they appear not only to have leave or permission, but an order to seduce, as to the, lying spirit sent forth to seduce Ahab, 3Kings 22:20; yea, the princes of Noph being deceived, and they seducing Egypt, it is ascribed to the Lord's mingling a perverse spirit in the midst thereof, Is 19:13; nay, when a prophet is deceived, God himself is said to deceive that prophet, Ezek 14:9; so much is there of the permissive and efficacious will of God in this matter; not that he is the author of error and deceit, or infuses these into men, only the orderer, disposer, and, overruler of these things to some purposes orb is; he has power over them, and counterworks them, when he pleases; he can and does restrain them, and stops them, that they shall proceed no further, than he wills; false teachers would, if possible, deceive the very elect, Mt 24:24, but they cannot, and the reason is, God hinders them; Satan can go on no longer deceiving the world than it is the pleasure of God; a notorious instance of, hindering and, restraining him may be seen in Rev_ 20:3; and all the deceptions that are suffered to be among men they are all, wisely ordered, and overruled to good purposes, so as to issue well; the deception of our first parents was suffered and willed, that the grace of God might be displayed in the salvation of, men; errors and heresies are and must be for the trial and discovery of sound believers that they which are approved might be manifest; and men that like not to retain God in their knowledge reject both the light of nature and revelation, are left in righteous judgment to a reprobate mind, to give heed to seducing spirits, and are given up to strong delusions to believe a lie, that they might be damned, see 1Cor 11:19, Rom 1:28. Now all this shows the infinite and consummate wisdom of God; it is brought to prove, not only that he "knows" deceivers, and all their arts and tricks, through which men are deceived by them, as Aben Ezra interprets it, and so the Vulgate Latin version renders it; but he is the fountain of all that wisdom and knowledge in them, superior to others, which they abuse, nor can they use it without his leave; and he can and does counterwork them, and restrains them as he pleases, and makes all to work for and issue in his own glory.
John Wesley
12:16 With him - The same thing he had said before, Job 12:13, but he repeats it here to prepare the way for the following events, which are eminent instances, both of his power and wisdom. Are his - Wholly subject to his disposal. He governs the deceiver and sets bounds to his deceits, how far they shall extend; he also over - rules all this to his own glory, and the accomplishment of his righteous designs of trying the good, and punishing wicked men, by giving them up to believe lies. Yet God is not the author of any error or sin, but only the wise and holy governor of it.
Robert Jamieson, A. R. Fausset and David Brown
12:16 (Ezek 14:9).
12:1712:17: Վարէ՛ զխորհրդականս ՚ի գերութիւն. եւ զդատաւորս երկրի յիմարեցո՛յց։
17 Գերի է քշում խորհրդականներին, յիմարացնում է երկրի դատաւորներին,
17 Խորհրդականները կողոպտուած կը պտըտցնէ Ու դատաւորները կը յիմարացնէ։
Վարէ զխորհրդականս ի գերութիւն, եւ զդատաւորս երկրի յիմարեցոյց:

12:17: Վարէ՛ զխորհրդականս ՚ի գերութիւն. եւ զդատաւորս երկրի յիմարեցո՛յց։
17 Գերի է քշում խորհրդականներին, յիմարացնում է երկրի դատաւորներին,
17 Խորհրդականները կողոպտուած կը պտըտցնէ Ու դատաւորները կը յիմարացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1712:17 Он приводит советников в необдуманность и судей делает глупыми.
12:17 διάγων διαγω head through; lead βουλευτὰς βουλευτης senator αἰχμαλώτους αιχμαλωτος captive κριτὰς κριτης judge δὲ δε though; while γῆς γη earth; land ἐξέστησεν εξιστημι astonish; beside yourself
12:17 מֹולִ֣יךְ môlˈîḵ הלך walk יֹועֲצִ֣ים yôʕᵃṣˈîm יעץ advise שֹׁולָ֑ל šôlˈāl שֹׁולָל barefoot וְֽ wᵊˈ וְ and שֹׁפְטִ֥ים šōfᵊṭˌîm שׁפט judge יְהֹולֵֽל׃ yᵊhôlˈēl הלל be infatuated
12:17. adducit consiliarios in stultum finem et iudices in stuporemHe bringeth counsellors to a foolish end, and judges to insensibility.
17. He leadeth counsellors away spoiled, and judges maketh he fools.
12:17. He leadeth counsellers away spoiled, and maketh the judges fools.
12:17. He leads advisors to a foolish end and judges to stupidity.
He leadeth counsellors away spoiled, and maketh the judges fools:

12:17 Он приводит советников в необдуманность и судей делает глупыми.
12:17
διάγων διαγω head through; lead
βουλευτὰς βουλευτης senator
αἰχμαλώτους αιχμαλωτος captive
κριτὰς κριτης judge
δὲ δε though; while
γῆς γη earth; land
ἐξέστησεν εξιστημι astonish; beside yourself
12:17
מֹולִ֣יךְ môlˈîḵ הלך walk
יֹועֲצִ֣ים yôʕᵃṣˈîm יעץ advise
שֹׁולָ֑ל šôlˈāl שֹׁולָל barefoot
וְֽ wᵊˈ וְ and
שֹׁפְטִ֥ים šōfᵊṭˌîm שׁפט judge
יְהֹולֵֽל׃ yᵊhôlˈēl הלל be infatuated
12:17. adducit consiliarios in stultum finem et iudices in stuporem
He bringeth counsellors to a foolish end, and judges to insensibility.
12:17. He leadeth counsellers away spoiled, and maketh the judges fools.
12:17. He leads advisors to a foolish end and judges to stupidity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
17-25. Бог - далее - единственный виновник тех бедствий и нестроений, которые происходят от отсутствия или расстройства правительственной власти и, поражая всю нацию, заставляют страдать всех без различия. Так, "Он приводит советников в необдуманность" (ст. 17), или в буквальном переводе с еврейского: "уводит плененными советников народов", чему соответствует и чтение LXX: "проводяй советники пленены", и судей делает глупыми (ст. 17; ср. Ис XIX:11-15; XXIX:14; XL:23; XLIV:25). Он лишает власти (перевязи) царей, - они отводятся в плен связанные веревками (ст. 18), вместе с ними туда же идут и священники (вместо "князей лишает достоинства" - ст. 19, буквально с еврейского: "уводит священников в плен", чему следуют и LXX: "отпущаяй жерцы пленники"), и гибнут все стойкие, твердые духом. Бог же лишает слова, дара убедительности в речах людей надежных (Нееманим), составляющих силу, оплот нации и умудренных жизнью - "старцев" (ст. 20) лишает такта ("таам"), - уменья следовать правде и побуждать к этому других (ср. 1: Цар XXV:33); покрывает стыдом знаменитых (ст. 21; ср. Пс CVI:40), ослабляет силу могучих (ст. 21; буквально "развязывает у сильных пояс"; ср. Пс CVIII, 19; Ис XXIII:10), отнимает у них способность к такой или иной деятельности, в частности, к борьбе (Ис V:27), лишая правителей ума (ст. 24; ср. Пс СVI:40), приводит их в состояние полного духовного расстройства, расслабления, - "шатаются, как пьяные" (ст. 25, ср. Ис XIX:14; XXIV:20; XXIX:9, 10; Иер XXIII:9; XXV:15; XLIX:12; Иез XXIII:32). Одним словом, Господь приводит народы в такое состояние, что внутри государства некому бывает поддержать и восстановить порядок ("судьи делаются глупыми"), некому даже подать доброго совета: советники отводятся в плен, умудренные жизненным опытом старцы принуждены молчать. В обессиленном внутренним разложением царстве нет сил сопротивляться врагам, организовать защиту, чтобы дать им отпор: цари отводятся в плен, гибнут стойкие и т. п. (Ср. Ис III:2-3). И государство, созданное самим Богом (Притч VIII:15-16), Им же и разрушается (ст. 23). Если божественная премудрость и сила не руководится в своих проявлениях разграничением добрых и злых, - одинаково поражает тех и других, то для Иова нет ничего утешительного в совете друзей вверить себя и свою судьбу Богу. Очень возможно, что Он поразил его так же насильственно и несправедливо, как и многих других.
Adam Clarke: Commentary on the Bible - 1831
12:17: He leadeth counsellors away spoiled - The events of war are also in his hand. It is he who gives victory; through him even the counsellors - the great men and chief men, are often led into captivity, and found among the spoils.
And maketh the judges fools - He infatuates the judges. Does this refer to the foolish conduct of some of the Israelitish judges, such as Samson?
Albert Barnes: Notes on the Bible - 1834
12:17: He leadeth counsellors away spoiled - Plundered or captive. That is, the counsels of wise and great men do not avail against God. Statesmen who promised themselves victory as the result of their plans he disappoints, and leads away into captivity. The object of this is to show that God is superior over all, and also that people are not dealt with in exact accordance with their character and rank. God is a sovereign, and he shows his sovereignty when defeating the counsels and purposes of the wisest of men, and overturning the plans of the mighty.
And maketh the judges fools - He leaves them to distracted and foolish plans. He leaves them to the adoption of measures which result in their own ruin. He is a sovereign, having control over the minds of the great, and power to defeat all their counsels, and to render them infatuated. Nothing can be clearer than this. Nothing has been more frequently illustrated in the history of nations. In accordance with this belief is the well-known expression:
Quem Deus vult perdere prius dementat.
"Whom God purposes to destroy, he first infatuates."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: Sa2 15:31, Sa2 17:14, Sa2 17:23; Isa 19:12-14, Isa 29:14; Co1 1:19, Co1 1:20
Job 12:18
Carl Friedrich Keil and Franz Delitzsch
12:17
17 He leadeth away counsellors stripped of their robes,
And maketh judges fools.
18 The authority of kings He looseth,
And bindeth their loins with bands.
19 He leadeth away priests stripped of their robes,
And overthroweth those who are firmly established.
20 He removeth the speech of the eloquent,
And taketh away the judgment of the aged.
21 He poureth contempt upon princes,
And maketh loose the girdle of the mighty.
In Job 12:17, Job 12:19, שׁולל is added to מוליך as a conditional accusative; the old expositors vary in the rendering of this word; at any rate it does not mean: chained (Targ. on Job 12:17), from שׁלל (שׁרר), which is reduplicated in the word שׁלשׁלת, a chain, a word used in later Hebrew than the language of the Old Testament (שׁרשׁרה is the Old Testament word); nor is it: taken as booty, made captive (lxx αἰχμαλώτους; Targ. on Job 12:19, בּבזתא, in the quality of spoil) = משׁולל; but it is a neuter adjective closely allied to the idea of the verb, exutus, not however mente (deprived of sense), but vestibus; not merely barefooted (Hirz., Oehler, with lxx, Mic 1:8, ἀνυπόδετος), which is the meaning of יחף, but: stripped of their clothes with violence (vid., Is 20:4), stripped in particular of the insignia of their power. He leads them half-naked into captivity, and takes away the judges as fools (יהולל, vid., Psychol. S. 292), by destroying not only their power, but the prestige of their position also. We find echoes of this utterance respecting God's paradoxical rule in the world in Is 40:23; Is 44:25; and Isaiah's oracle on Egypt, Job 19:11-15, furnishes an illustration in the reality.
Tit is but too natural to translate Job 12:18 : the bands of kings He looses (after Ps 116:16, למוסרי פתחת, Thou hast loosed my bands); but the relation of the two parts of the verse can then not be this: He unchains and chains kings (Hirz., Ew., Heiligst. Schlottm.), for the fut. consec. ויּאסר requires a contrast that is intimately connected with the context, and not of mere outward form: fetters in which kings have bound others (מלכים, gen. subjectivus) He looses, and binds them in fetters (Raschi), - an explanation which much commends itself, if מוּסר could only be justified as the construct of מוּסר by the remark that "the o sinks into u" (Ewald, 213, c). מוּסר does not once occur in the signification vinculum; but only the plur. מוסרים and מוסרות, vincula, accord with the usage of the language, so that even the pointing מוסר proposed by Hirzel is a venture. מוּסר, however, as constr. of מוּסר, correction, discipline, rule (i.e., as the domination of punishment, from יסר, castigare), is an equally suitable sense, and is probably connected by the poet with פּתּח (a word very familiar to him, Job 30:11; Job 39:5; Job 41:6) on account of its relation both in sound and sense to מוסרים (comp. Ps 105:22). The English translation is correct: He looseth the authority of kings. The antithesis is certainly lost, but the thoughts here moreover flow on in synonymous parallelism.
Job 12:19
Tit is unnecessary to understand כהנים, after 2Kings 8:18, of high officers of state, perhaps privy councillors; such priest-princes as Melchizedek of Salem and Jethro of Midian are meant. איטנים, which denotes inexhaustible, perennis, when used of waters, is descriptive of nations as invincible in might, Jer 5:15, and of persons as firmly-rooted and stedfast. נאמנים, such as are tested, who are able to speak and counsel what is right at the fitting season, consequently the ready in speech and counsel. The derivation, proposed by Kimchi, from נאם, in the sense of diserti, would require the pointing נאמנים. טעם is taste, judgment, tact, which knows what is right and appropriate under the different circumstances of life, 1Kings 25:33. יקּח is used exactly as in Hos 4:11. Job 12:21 is repeated verbatim, Ps 107:40; the trilogy, Ps 105-107, particularly Ps 107, is full of passages similar to the second part of Isaiah and the book of Job (vid., Psalter, ii. 117). אפיקים (only here and Job 41:7) are the strong, from אפק, to hold together, especially to concentrate strength on anything. מזיח (only here, instead of מזח, not from מזח, which is an imaginary root, but from זחח, according to Frst equivalent to זקק, to lace, bind) is the girdle with which the garments were fastened and girded up for any great exertion, especially for desperate conflict (Is 5:27). To make him weak or relaxed, is the same as to deprive of the ability of vigorous, powerful action. Every word is here appropriately used. This tottering relaxed condition is the very opposite of the intensity and energy which belongs to "the strong." All temporal and spiritual power is subject to God: He gives or takes it away according to His supreme will and pleasure.
John Gill
12:17 He leadeth counsellors away spoiled,.... Such who have the greatest share of knowledge and wisdom in civil things, and are capable of giving advice to others, and are very useful in commonwealths, in cities, towns, and neighbourhoods; wherefore it is a judgment on a people when such are removed, Is 3:3; these God can spoil at once of all their wisdom and knowledge, and render them unfit to give advice and counsel to others; or he can confound their schemes, disappoint their devices, carry their counsel headlong, and make it of none effect, and so spoil them of their ends and views, and of their fame, credit, and reputation:
and maketh the judges fools; men of great parts, abilities, and capacities, whereby they are qualified to sit upon the bench, preside in courts of judicature, and judge in all matters of controversy that come before them; and it is a happiness to a country to have such persons, as it is a judgment to have them removed, see Is 3:2; yet God can take away the wisdom of such men, deprive them of their natural abilities, and so infatuate them, that they shall not be able to understand a cause, but pass a foolish sentence, to their own shame and disgrace, as well as to the injury of others; see Is 40:23.
John Wesley
12:17 Spoiled - The wise counsellors or statesmen, by whom the affairs of kings and kingdoms are ordered, he leadeth away as captives in triumph, being spoiled either of that wisdom which they had, or seemed to have; or of that power and dignity which they had enjoyed. Fools - By discovering their folly, and by infatuating their minds, and turning their own counsels to their ruin.
12:1812:18: Նստուցանէ զթագաւորս յաթոռս, եւ ածէ գօտի՛ ընդ մէջ նոցա։
18 գահերին է նստեցնում արքաներին եւ գօտի կապում նրանց մէջքին:
18 Թագաւորներուն իշխանութիւնը կը քակէ Ու մէջքերնին չուան կը կապէ։
[123]Նստուցանէ զթագաւորս յաթոռս``, եւ ածէ գօտի ընդ մէջ նոցա:

12:18: Նստուցանէ զթագաւորս յաթոռս, եւ ածէ գօտի՛ ընդ մէջ նոցա։
18 գահերին է նստեցնում արքաներին եւ գօտի կապում նրանց մէջքին:
18 Թագաւորներուն իշխանութիւնը կը քակէ Ու մէջքերնին չուան կը կապէ։
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12:1812:18 Он лишает перевязей царей и поясом обвязывает чресла их;
12:18 καθιζάνων καθιζανω monarch; king ἐπὶ επι in; on θρόνους θρονος throne καὶ και and; even περιέδησεν περιδεω bind around; bandage ζώνῃ ζωνη belt; sash ὀσφύας οσφυς loins; waist αὐτῶν αυτος he; him
12:18 מוּסַ֣ר mûsˈar מוּסָר chastening מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king פִּתֵּ֑חַ pittˈēₐḥ פתח open וַ wa וְ and יֶּאְסֹ֥ר yyesˌōr אסר bind אֵ֝זֹ֗ור ˈʔēzˈôr אֵזֹור loin-cloth בְּ bᵊ בְּ in מָתְנֵיהֶֽם׃ moṯnêhˈem מָתְנַיִם hips
12:18. balteum regum dissolvit et praecingit fune renes eorumHe looseth the belt of kings, and girdeth their loins with a cord.
18. He looseth the bond of kings, and bindeth their loins with a girdle.
12:18. He looseth the bond of kings, and girdeth their loins with a girdle.
12:18. He removes the belt of kings and encircles their waist with a rope.
He looseth the bond of kings, and girdeth their loins with a girdle:

12:18 Он лишает перевязей царей и поясом обвязывает чресла их;
12:18
καθιζάνων καθιζανω monarch; king
ἐπὶ επι in; on
θρόνους θρονος throne
καὶ και and; even
περιέδησεν περιδεω bind around; bandage
ζώνῃ ζωνη belt; sash
ὀσφύας οσφυς loins; waist
αὐτῶν αυτος he; him
12:18
מוּסַ֣ר mûsˈar מוּסָר chastening
מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king
פִּתֵּ֑חַ pittˈēₐḥ פתח open
וַ wa וְ and
יֶּאְסֹ֥ר yyesˌōr אסר bind
אֵ֝זֹ֗ור ˈʔēzˈôr אֵזֹור loin-cloth
בְּ bᵊ בְּ in
מָתְנֵיהֶֽם׃ moṯnêhˈem מָתְנַיִם hips
12:18. balteum regum dissolvit et praecingit fune renes eorum
He looseth the belt of kings, and girdeth their loins with a cord.
12:18. He looseth the bond of kings, and girdeth their loins with a girdle.
12:18. He removes the belt of kings and encircles their waist with a rope.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:18: He looseth the bond of kings - He takes away their splendid robes, and clothes them with sackcloth; or, he dissolves their authority, permits their subjects to rebel and overthrow the state, to bind them as captives, and despoil them of all power, authority, and liberty. Many proofs of this occur in the Israelitish history and in the history of the principal nations of the earth, and not a few in the history of Britain.
Albert Barnes: Notes on the Bible - 1834
12:18: He looseth the bond of kings - The bond of kings (מוּסר mû sâ r) here means that by which they bind others. Their power over others he loosens or takes away.
And girdeth their loins with a girdle - That is, he girds them with a rope or cord, and leads them away as prisoners. The whole series of remarks here refers to the Rev_erses and changes in the conditions of life. The meaning here is, that the bonds of authority which they imposed on others are unbound, and that their own loins are bound with a girdle, not a girdle of royal dignity and ornament, but such a one as they are bound with who are servants, or who travel. "Pict. Bib."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: Ch2 33:11-14; Jer 52:31-34; Dan 2:21; Rev 19:16
Job 12:19
Geneva 1599
12:18 (i) He looseth (k) the bond of kings, and girdeth their loins with a girdle.
(i) He takes wisdom from them.
(k) He abates the humour of princes, and brings them into the subjection of others.
John Gill
12:18 He looseth the bonds of kings,.... Not with which they themselves may be bound, being taken prisoners, or being so before made kings, and brought from thence to reign, as in Eccles 4:14; but that which they bind on their subjects, a yoke of bondage, tyranny, and oppression; so that to loose their bond is to loose their subjects from it, and free them from their arbitrary and despotic power, and from the burdens they lay upon them: unless rather it should be understood of loosing their waistbands, as an emblem of their government, ungirding them, or unkinging them, stripping them of their royal power and authority, called a "loosing of their loins", Is 45:1; and this power God has over such great personages, as to set up kings, and remove them at his pleasure, Dan 2:21; which shows that strength and power, as well as wisdom, are with him; this may respect Chedorlaomer casting off the yoke of Nimrod, and the kings of Canaan casting off the yoke of Chedorlaomer, and being loosed from it, Gen 14:1;
and girdeth their loins with a girdle; not with a royal waistband, as an ensign of government; see Is 11:5; which he looses, and strips them of, but another instead of that; he girds them with the girdle of a servant or traveller; the allusion being to the custom in those eastern countries, where they wore long garments, for servants to gird them up, when they waited on their masters, or when men went long journeys, see Lk 17:7; and so may signify that kings sometimes become servants, or go into captivity, and there be used as such, as they sometimes are; the Vulgate Latin version is, "he girds their reins with a rope".
John Wesley
12:18 Looseth - He freeth them from that wherewith they bind their subjects to obedience, their power and authority, and that majesty which God stamps upon kings, to keep their people in awe. Girdeth - He reduces them to a mean and servile condition; which is thus expressed, because servants did use to gird up their garments (that after the manner of those parts were loose and long) that they might be fitter for attendance upon their masters: he not only deposes them from their thrones, but brings them into slavery.
Robert Jamieson, A. R. Fausset and David Brown
12:18 He looseth the bond of kings--He looseth the authority of kings--the "bond" with which they bind their subjects (Is 45:1; Gen 14:4; Dan 2:21).
a girdle--the cord, with which they are bound as captives, instead of the royal "girdle" they once wore (Is 22:21), and the bond they once bound others with. So "gird"--put on one the bonds of a prisoner instead of the ordinary girdle (Jn 21:18).
12:1912:19: Առաքէ զքահանայս ՚ի գերութիւն. եւ զզօրաւորս երկրի կործանեաց։
19 Գերութեան է ուղարկում քահանաներին ու կործանում է երկրի հզօրներին:
19 Նախարարները կողոպտուած կը պտըտցնէ Ու զօրաւորները կը կործանէ։
Առաքէ զքահանայս ի գերութիւն. եւ զզօրաւորս երկրի կործանեաց:

12:19: Առաքէ զքահանայս ՚ի գերութիւն. եւ զզօրաւորս երկրի կործանեաց։
19 Գերութեան է ուղարկում քահանաներին ու կործանում է երկրի հզօրներին:
19 Նախարարները կողոպտուած կը պտըտցնէ Ու զօրաւորները կը կործանէ։
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12:1912:19 князей лишает достоинства и низвергает храбрых;
12:19 ἐξαποστέλλων εξαποστελλω send forth ἱερεῖς ιερευς priest αἰχμαλώτους αιχμαλωτος captive δυνάστας δυναστης dynasty; dynast δὲ δε though; while γῆς γη earth; land κατέστρεψεν καταστρεφω overturn
12:19 מֹולִ֣יךְ môlˈîḵ הלך walk כֹּהֲנִ֣ים kōhᵃnˈîm כֹּהֵן priest שֹׁולָ֑ל šôlˈāl שֹׁולָל barefoot וְ wᵊ וְ and אֵֽתָנִ֣ים ʔˈēṯānˈîm אֵיתָן ever-flowing יְסַלֵּֽף׃ yᵊsallˈēf סלף distort
12:19. ducit sacerdotes inglorios et optimates subplantatHe leadeth away priests without glory, and overthroweth nobles.
19. He leadeth priests away spoiled, and overthroweth the mighty.
12:19. He leadeth princes away spoiled, and overthroweth the mighty.
12:19. He leads away priests in dishonor and displaces nobles,
He leadeth princes away spoiled, and overthroweth the mighty:

12:19 князей лишает достоинства и низвергает храбрых;
12:19
ἐξαποστέλλων εξαποστελλω send forth
ἱερεῖς ιερευς priest
αἰχμαλώτους αιχμαλωτος captive
δυνάστας δυναστης dynasty; dynast
δὲ δε though; while
γῆς γη earth; land
κατέστρεψεν καταστρεφω overturn
12:19
מֹולִ֣יךְ môlˈîḵ הלך walk
כֹּהֲנִ֣ים kōhᵃnˈîm כֹּהֵן priest
שֹׁולָ֑ל šôlˈāl שֹׁולָל barefoot
וְ wᵊ וְ and
אֵֽתָנִ֣ים ʔˈēṯānˈîm אֵיתָן ever-flowing
יְסַלֵּֽף׃ yᵊsallˈēf סלף distort
12:19. ducit sacerdotes inglorios et optimates subplantat
He leadeth away priests without glory, and overthroweth nobles.
12:19. He leadeth princes away spoiled, and overthroweth the mighty.
12:19. He leads away priests in dishonor and displaces nobles,
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Adam Clarke: Commentary on the Bible - 1831
12:19: He leadeth princes away spoiled, and overthroweth the mighty - What multitudes of proofs of this does the history of the world present! Even the late disastrous war with the French republic and empire, which began in 1793, and continued without intermission till 1814, was afterwards renewed, and had a catastrophe that went nearly to ruin Europe. How many princes, or rather priests, כהנים cohanim, have been spoiled of their power, influence, and authority; and how many mighty men - captains, generals, admirals, etc., have been overthrown! But supposing that the writer of the Book of Job lived, as some think, after the captivity, how many priests were led away spoiled, both from Israel and Judah; and how many kings and mighty men were overthrown in the disastrous wars between the Assyrians, Babylonians, and Jews!
Albert Barnes: Notes on the Bible - 1834
12:19: He leadeth princes away spoiled - That is, plundered. The word here rendered "princes" כהנים kô hê nı̂ ym means properly priests, and it is usually so rendered in the Scriptures. The ancient Hebrew interpreters suppose that the word sometimes also means prince. The Chaldee paraphrasist has not unfrequently so rendered it, using the word רבא to express it; Gen 41:45; Psa 110:4. In this place, the Vulgate renders it, "sacerdotes;" and the Septuagint, ἱερεῖς hiereis, "priests." So Luther renders it, "Priester." So Castellio. It can be applied to princes or statesmen only because priests were frequently engaged in performing the functions of civil officers, and were in fact to a certain extent officers of the government. But it seems to me that it is to be taken in its usual signification, and that it means that even the ministers of religion were at the control of God, and were subject to the same Rev_erses as other people of distinction and power.
And overthroweth - The word used here (סלף sâ laph) has the notion of slipping, or gliding. So in Arabic, the word means to slip by, and to besmear; see Pro 13:6 : "Wickedness overthroweth תסלף tesâ laph, causes to slip) the sinner;" compare Pro 21:12; Pro 22:12. Here it means to overthrow, to prostrate. The most mighty chieftains cannot stand firm before him, but they glide away and fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: Jos 10:24, Jos 10:42; Sa1 17:45, Sa1 17:46; Isa 37:36-38, Isa 45:1; Rev 17:14, Rev 19:19-21
Job 12:20
John Gill
12:19 He leadeth princes away spoiled,.... Of their principalities and dominions, of their wealth and riches, and of their honour and glory; or "priests" (u), as some choose to render the word, against whom God has indignation for their sins, and leads them into captivity with others; so the Septuagint version, "he leads the priests captives"; for no office, ever so sacred, can protect wicked men, see Lam 2:6; and from these sometimes the law perishes, and they are spoiled of their wisdom and knowledge, and made unfit to instruct the people, and so of their credit and reputation among them. Sephorno interprets it of the priests spoiled of their prophesying, they prophesying false things to kings:
and overthroweth the mighty; the mighty angels from heaven when they sinned, and mighty men on earth, kings and princes, whom he puts down from their seats of majesty and grandeur. Sephorno interprets this of kings, whose ways are perverted, by being led by false prophets, as Ahab was. Some (w) understand this of ecclesiastical men, mighty in word and doctrine, well grounded in theology, yet their wisdom being taken away from them, they turn aside into wicked paths, practices, and principles, and fall from their steadfastness in truth and holiness.
(u) "sacerdotes", V. L. Montanus, Tigurine version, Bolducius, Cocceius, Schmidt, Schultens. (w) Schmidt, Michaelis, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
12:19 princes--rather, "priests," as the Hebrew is rendered (Ps 99:6). Even the sacred ministers of religion are not exempt from reverses and captivity.
the mighty--rather, "the firm-rooted in power"; the Arabic root expresses ever-flowing water [UMBREIT].
12:2012:20: Փոփոխէ զշրթունս հաւատարմաց, եւ զհանճար ծերոց ծանեաւ։
20 Փոխում է խօսքը հաւատարիմի, ծերունիների խելքը ճանաչում:
20 Հաւատարիմներուն շրթունքը կը պապանձեցնէ Ու ծերերուն խելքը կ’առնէ։
Փոփոխէ զշրթունս հաւատարմաց, եւ զհանճար ծերոց [124]ծանեաւ:

12:20: Փոփոխէ զշրթունս հաւատարմաց, եւ զհանճար ծերոց ծանեաւ։
20 Փոխում է խօսքը հաւատարիմի, ծերունիների խելքը ճանաչում:
20 Հաւատարիմներուն շրթունքը կը պապանձեցնէ Ու ծերերուն խելքը կ’առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2012:20 отнимает язык у велеречивых и старцев лишает смысла;
12:20 διαλλάσσων διαλλασσω reconcile χείλη χειλος lip; shore πιστῶν πιστος faithful σύνεσιν συνεσις comprehension δὲ δε though; while πρεσβυτέρων πρεσβυτερος senior; older ἔγνω γινωσκω know
12:20 מֵסִ֣יר mēsˈîr סור turn aside שָׂ֭פָה ˈśāfā שָׂפָה lip לְ lᵊ לְ to נֶאֱמָנִ֑ים neʔᵉmānˈîm אמן be firm וְ wᵊ וְ and טַ֖עַם ṭˌaʕam טַעַם taste זְקֵנִ֣ים zᵊqēnˈîm זָקֵן old יִקָּֽח׃ yiqqˈāḥ לקח take
12:20. commutans labium veracium et doctrinam senum auferensHe changeth the speech of the true speakers, and taketh away the doctrine of the aged.
20. He removeth the speech of the trusty, and taketh away the understanding of the elders.
12:20. He removeth away the speech of the trusty, and taketh away the understanding of the aged.
12:20. altering the lips of those who speak the truth and sweeping away the teaching of the aged.
He removeth away the speech of the trusty, and taketh away the understanding of the aged:

12:20 отнимает язык у велеречивых и старцев лишает смысла;
12:20
διαλλάσσων διαλλασσω reconcile
χείλη χειλος lip; shore
πιστῶν πιστος faithful
σύνεσιν συνεσις comprehension
δὲ δε though; while
πρεσβυτέρων πρεσβυτερος senior; older
ἔγνω γινωσκω know
12:20
מֵסִ֣יר mēsˈîr סור turn aside
שָׂ֭פָה ˈśāfā שָׂפָה lip
לְ lᵊ לְ to
נֶאֱמָנִ֑ים neʔᵉmānˈîm אמן be firm
וְ wᵊ וְ and
טַ֖עַם ṭˌaʕam טַעַם taste
זְקֵנִ֣ים zᵊqēnˈîm זָקֵן old
יִקָּֽח׃ yiqqˈāḥ לקח take
12:20. commutans labium veracium et doctrinam senum auferens
He changeth the speech of the true speakers, and taketh away the doctrine of the aged.
12:20. He removeth away the speech of the trusty, and taketh away the understanding of the aged.
12:20. altering the lips of those who speak the truth and sweeping away the teaching of the aged.
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Adam Clarke: Commentary on the Bible - 1831
12:20: He removeth away the speech of the trusty - The faithful counsellor and the eloquent orator avail nothing: Quos Deus vult perdere, prius dementat; "God infatuates those whom he is determined to destroy." The writer might have had his eyes on Isa 3:1-3, which the reader will do well to consult.
The understanding of the aged - זקנים zekenim signifies the same here as our word elders or elder-men; which includes in itself the two ideas of seniority, or considerably advanced age, and official authority. These can do no more to save a state which God designs to destroy, notwithstanding their great political wisdom and knowledge, than the child who can neither reason nor speak.
Albert Barnes: Notes on the Bible - 1834
12:20: He removeth away the speech of the trusty - Margin, "lip of the faithful." "He takes away the lip," that is, he takes away the power of giving safe counsel or good advice. The "trusty" or "faithful" here refer to those of age and experience, and on whose counsel men are accustomed to rely. The meaning here is, that their most sagacious anticipations are disappointed, their wisest schemes are foiled. They fail-in their calculations of the coarse of events, and the arrangements of Providence are such that they could not anticipate what was to occur.
The understanding of the aged - To whom the young were accustomed to look up with deference and respect. The meaning here is, that they who were accustomed to give wise and sound advice, if left by God, give vain and foolish counsels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: the speech of the trusty: Heb. the lip of the faithful, Pro 10:21, Pro 12:19, Pro 12:22
taketh: Job 12:24, Job 17:4, Job 32:9, Job 39:17; Isa 3:1-3
Job 12:21
Geneva 1599
12:20 He removeth away the speech of the (l) trusty, and taketh away the understanding of the aged.
(l) He causes their words to have no credit, which is when he will punish sin.
John Gill
12:20 He removeth away the speech of the trusty,.... Speech is proper to mankind, and a benefit unto them, whereby they can converse together, and communicate their minds to each other; this is the gift of God, he gives to men in common the faculty of speaking; to some the tongue of the learned to speak various tongues, either in an ordinary or in an extraordinary manner; and he that gives can take away; he that made man's mouth or lip can make it speechless, as he does at death; when he takes away man's breath, he takes away his speech; the state of the dead is a state of silence; and sometimes he does it while living, by striking dumb, as he did Zechariah the father of John the Baptist; and even without so doing, as in the builders of Babel, he took away the speech they had, and gave them another; and sometimes he suffers not men to speak what they would, but what is contrary to their inclinations and desires, as in Balaam, who would willingly have cursed Israel, but could not. Now that God should take away by any means the speech of liars, and faithless persons, as Ananias and Sapphira, by striking them dead, Acts 5:1; and of false teachers, deceivers, and bold blasphemers of God, and of his Son, and of the blessed Spirit, whose mouths ought to be stopped, is no wonder; but it seems strange that he should remove the speech of "trusty" or "faithful" (x) men, that speak the truth, and are to be credited and believed; and as the preceding words are understood of ecclesiastic persons, these may be continued concerning them; and the character agrees with ministers of the word, who are in trusted with the rich treasure of it; that is put in earthen vessels, and committed to the trust of faithful men; who appear to be such when they speak the word faithfully, declare the whole counsel of God, and keep back nothing profitable to men; when they speak plainly, without ambiguity, and sincerely, without mixing or adulterating it; and are faithful as to God, who has appointed them, and put them into the ministry, so to the souls of men under their care: now God sometimes takes away the speech of these, not by changing their voice, or ordering them, instead of the gracious promises of the Gospel, to deliver out the menaces and threatenings of the law; but either by commanding them to be dumb and silent, and speak no more to an incorrigible and rebellious people; as Ezekiel was bid to prophesy no more to the house of Israel, and the apostles to preach no more to the Jews; or by suffering them to be silenced by the edicts of wicked princes, and their violent persecutions of them, so that the teachers of men are removed into corners, and not to be seen or heard; and also by death, when their faces are no more seen, and their speech no more heard. Some, both Jewish and Christian interpreters, derive the word here used from the root "to speak", and render it "speakers" or "orators" (y); so Mr. Broughton translates the words, "he bereaveth the orators of lip"; he takes away their eloquence from them, deprives them of their speaking well, and strips them of their natural and acquired abilities, by which they have become good speakers; and such who use their talents well in this way are beneficial to a commonwealth, and it is a loss when they are removed, or their speech removed from them, see Is 3:3;
and taketh away the understanding of the aged; or "elders" (z), as Mr. Broughton, either in age or office; elders in age, with whom understanding, reason, judgment, counsel, and wisdom, by all which the word is interpreted, may be thought to be, and it is expected they should, and oftentimes are, though not always; yet all this God can take away, and does when he pleases, and they become like children in understanding; through the infirmities of old age their memories fail them, their reason is impaired, their understanding and judgment are weakened, and they become unfit to give advice themselves, and are easily imposed on, and drawn aside by others, as may be observed in Solomon, the wisest of men, when he was grown old. This is to be understood of the natural understanding in things natural and civil, but not of the spiritual understanding, which is never taken away, but rather increased in old age; the true light of grace shines more and more unto the perfect day; it is a gift of God without repentance, which he never revokes and removes: it may intend the natural "taste" (a), as the word may be rendered; this is often and generally taken away from the aged, as in old Barzillai, who could not taste what he ate and drank, as to distinguish and relish it, 2Kings 19:35; but not the spiritual taste, of the Lord as gracious, of the good word of God, and the fruits of divine grace; the taste and savour of which remain with the people of God in old age; or this may design men in office, either civil magistrates, called senators, the elders of the people, judges, and counsellors, who instead of being taught more wisdom, which their offices require, sometimes become infatuated, their understanding of civil things is taken away from them, their wise counsels become brutish, and they like children; or ecclesiastic persons, elders of churches, who, having talents for public usefulness, either neglect them, or make an ill use of them, and therefore are taken away from them; their right arm is dried up, and their right eye darkened, Mt 25:28.
(x) "veracibus", Pagninus, Montanus, Vatablus, Schultens; "fidis", Mercerus, Piscator; "fidelibus", Bolducius. (y) "Dicendi peritis", Beza; eloquentibus, Junius & Tremellius; so Kimchi, Ramban, Ben Gersom, Ben Melech, Sephorno. (z) "seniorum", Cocceius, Michaelis; "senatorum", Schultens. (a) "gustum", Drusius, Schultens.
John Wesley
12:20 The speech - By taking away or restraining the gift of utterance from them. Or, by taking away their understanding which should direct their speech. Trusty - Of those wise and experienced counsellors, that were trusted by the greatest princes.
Robert Jamieson, A. R. Fausset and David Brown
12:20 the trusty--rather, "those secure in their eloquence"; for example, the speakers in the gate (Is 3:3) [BEZA].
understanding--literally, "taste," that is, insight or spiritual discernment, which experience gives the aged. The same Hebrew word is applied to Daniel's wisdom in interpretation (Dan 2:14).
12:2112:21: ※ Հեղու անարգութիւն ՚ի վերայ իշխանաց. ※ եւ զխոնարհս բժշկեաց[9187]։ [9187] Ոմանք. Եւ հեղու անարգութիւն։
21 Անարգանք թափում իշխանի գլխին եւ խոնարհներին բժշկում է նա:
21 Ազնուականներուն վրայ անարգութիւն կը թափէ Ու հզօրներուն գօտին կը թուլցնէ։
Հեղու անարգութիւն ի վերայ իշխանաց, եւ [125]զխոնարհս բժշկեաց:

12:21: ※ Հեղու անարգութիւն ՚ի վերայ իշխանաց. ※ եւ զխոնարհս բժշկեաց[9187]։
[9187] Ոմանք. Եւ հեղու անարգութիւն։
21 Անարգանք թափում իշխանի գլխին եւ խոնարհներին բժշկում է նա:
21 Ազնուականներուն վրայ անարգութիւն կը թափէ Ու հզօրներուն գօտին կը թուլցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2112:21 покрывает стыдом знаменитых и силу могучих ослабляет;
12:21 ἐκχέων εκχεω pour out; drained ἀτιμίαν ατιμια dishonor ἐπ᾿ επι in; on ἄρχοντας αρχων ruling; ruler ταπεινοὺς ταπεινος humble δὲ δε though; while ἰάσατο ιαομαι heal
12:21 שֹׁופֵ֣ךְ šôfˈēḵ שׁפך pour בּ֭וּז ˈbûz בּוּז contempt עַל־ ʕal- עַל upon נְדִיבִ֑ים nᵊḏîvˈîm נָדִיב willing וּ û וְ and מְזִ֖יחַ mᵊzˌîₐḥ מְזִיחַ girdle אֲפִיקִ֣ים ʔᵃfîqˈîm אָפִיק strong רִפָּֽה׃ rippˈā רפה be slack
12:21. effundit despectionem super principes et eos qui oppressi fuerant relevansHe poureth contempt upon princes, and relieveth them that were oppressed.
21. He poureth contempt upon princes, and looseth the belt of the strong.
12:21. He poureth contempt upon princes, and weakeneth the strength of the mighty.
12:21. He pours distain upon the leaders, relieving those who had been oppressed.
He poureth contempt upon princes, and weakeneth the strength of the mighty:

12:21 покрывает стыдом знаменитых и силу могучих ослабляет;
12:21
ἐκχέων εκχεω pour out; drained
ἀτιμίαν ατιμια dishonor
ἐπ᾿ επι in; on
ἄρχοντας αρχων ruling; ruler
ταπεινοὺς ταπεινος humble
δὲ δε though; while
ἰάσατο ιαομαι heal
12:21
שֹׁופֵ֣ךְ šôfˈēḵ שׁפך pour
בּ֭וּז ˈbûz בּוּז contempt
עַל־ ʕal- עַל upon
נְדִיבִ֑ים nᵊḏîvˈîm נָדִיב willing
וּ û וְ and
מְזִ֖יחַ mᵊzˌîₐḥ מְזִיחַ girdle
אֲפִיקִ֣ים ʔᵃfîqˈîm אָפִיק strong
רִפָּֽה׃ rippˈā רפה be slack
12:21. effundit despectionem super principes et eos qui oppressi fuerant relevans
He poureth contempt upon princes, and relieveth them that were oppressed.
12:21. He poureth contempt upon princes, and weakeneth the strength of the mighty.
12:21. He pours distain upon the leaders, relieving those who had been oppressed.
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Adam Clarke: Commentary on the Bible - 1831
12:21: He poureth contempt upon princes - נדיבים nedibim, "those of royal extraction;" widely different from the כהנים cohanim mentioned
Weakeneth the strength of the mighty - אפיקים aphikim, the compact; the well-strung together; the nervous and sinewy. Perhaps there is a reference here to the crocodile, as the same term is applied, to the compactness of his bones: and as רפה מזיח rippah meziach, which we translate weakeneth the strength, signifies more properly looseth the girdle, as the margin has properly rendered it, the reference seems still more pointed; for it is known that "the crocodile, from the shoulders to the extremity of the tail, is covered with large square scales, disposed like parallel girdles, fifty-two in number. In the middle of each girdle are four protuberances, which become higher as they approach the end of the tail, and compose four rows." See the quotation in Parkhurst, under the word אפק drow eh aphak. What is human strength against this? We may say as the Lord said,: He that made him can make his sword to approach unto him. He alone can loose the girdles of this mighty one.
Albert Barnes: Notes on the Bible - 1834
12:21: He poureth contempt upon princes - He has power to hurl them from their thrones, and to overwhelm them with disgrace.
And weakeneth the strength of the mighty - Margin, as in Hebrew "looseth the girdle of the strong." The Orientals wore loose flowing robes, which were secured by a girdle around the loins. When they labored, ran, or traveled, their robes were girded up. But this is common everywhere. Wrestlers, leapers, and runners, put a girdle around them, and are able thus to accomplish much more than they otherwise could. To loosen that, is to weaken them. So Job says that God had power to loosen the strength of the mighty. He here seems to labor for expressions, and varies the form of the image in every way to show the absolute control which God has over people, and the fact that his power is seen in the Rev_erses of mankind. Lucretius has a passage strongly resembling this in the general sentiment:
Usque adeo res humanas vis abdita quaedam
Obterit; et pulchros fasces, saevasque secures,
Proculcare, atque ludibrio sibi habere, videtur.
Lib. v. 1232.
So from his awful shades, some Power unseen
O'erthrows all human greatness! Treads to dust
Rods, ensigns, crowns - the proudest pomps of state;
And laughs at all the mockery of mad!
Good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: poureth: Exo 8:2, Exo 16:24; Kg1 21:23, Kg1 21:24; Kg2 9:26, Kg2 9:34-37; Psa 107:40; Isa 23:9; Isa 24:21, Isa 24:22, Isa 37:38; Dan 2:21, Dan 2:22, Dan 4:32, Dan 4:33; Mat 2:12, Mat 2:13; Act 12:23
weakeneth the strength of the mighty: or, looseth the girdle of the strong, Isa 5:27, Isa 11:5, Isa 22:21; Eph 6:10, Eph 6:14
Job 12:22
John Gill
12:21 He poureth contempt upon princes,.... Not on good princes, such as rule in righteousness, and decree judgment and govern their subjects according to good laws, in a mild and gentle manner, and answer to their name of free, liberal, beneficent and munificent. These, as there is an honour due unto them, it is the will of God they should have it; much less are princes, in a figurative sense, meant, good men, the children of God, who are born of him the King of kings, and so princes in all the earth; but, in a literal sense, bad princes, that oppress their subjects, and rule them with rigour, and persecute good men; such as rose up against Christ, as Herod and Pontius Pilate; persecutors of the saints, as the Roman emperors, and the antichristian princes in the papacy; these God sometimes brings into contempt with their subjects, deposes them from their government, reduces them to a mean, abject, and servile state; or they die a shameful death, as Herod was eaten with worms, and many of the Heathen emperors died miserable deaths; and the vials of God's wrath will be poured out upon all the antichristian states, and their princes: pouring denotes the abundance of shame they are put to, as if they were clothed and covered with it, it being plentifully poured out like water, or as water was poured upon them, which is sometimes done by way of contempt, see Ps 107:40;
and weakeneth the strength of the mighty; the strength of men, hale and robust, by sending one disease or another upon them, which takes it away from them; or by "the mighty" are meant men in power and authority; kings, as the Targum paraphrases it, mighty monarchs, whose strength lies in their wealth and riches, in their fortresses and powerful armies; all which God can deprive them of in an instant, and make them as weak as other men. Some render it, "and looseneth the girdle of the mighty" (b), the same as loosening the loins of kings, Is 14:1; ungirding them, and taking away their power and authority from them, rendering them unfit for business, or unable to keep their posts and defend their kingdom.
(b) "et zonam potentium laxat", Tigurine version, Piscator, Beza, Schmidt; so Jarchi, Ben Gersom, Bar Tzemach, & Ben Melech.
Robert Jamieson, A. R. Fausset and David Brown
12:21 Ps 107:40 quotes, in its first clause, this verse and, in its second, Job 12:24.
weakeneth the strength--literally, "looseth the girdle"; Orientals wear flowing garments; when active strength is to be put forth, they gird up their garments with a girdle. Hence here--"He destroyeth their power" in the eyes of the people.
12:2212:22: Յայտնէ՛ զխորս խաւարի, եւ եհան ՚ի լոյս զստուերս մահու։
22 Երեւան հանում խորքը խաւարի եւ լոյսի բերում ստուերը մահի:
22 Խորունկ բաները խաւարէն հանելով կը յայտնէ Ու մահուան ստուերը կը լուսաւորէ։
Յայտնէ զխորս խաւարի, եւ եհան ի լոյս զստուերս մահու:

12:22: Յայտնէ՛ զխորս խաւարի, եւ եհան ՚ի լոյս զստուերս մահու։
22 Երեւան հանում խորքը խաւարի եւ լոյսի բերում ստուերը մահի:
22 Խորունկ բաները խաւարէն հանելով կը յայտնէ Ու մահուան ստուերը կը լուսաւորէ։
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12:2212:22 открывает глубокое из среды тьмы и выводит на свет тень смертную;
12:22 ἀνακαλύπτων ανακαλυπτω uncover βαθέα βαθυς deep ἐκ εκ from; out of σκότους σκοτος dark ἐξήγαγεν εξαγω lead out; bring out δὲ δε though; while εἰς εις into; for φῶς φως light σκιὰν σκια shadow; shade θανάτου θανατος death
12:22 מְגַלֶּ֣ה mᵊḡallˈeh גלה uncover עֲ֭מֻקֹות ˈʕᵃmuqôṯ עָמֹק deep מִנִּי־ minnî- מִן from חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וַ wa וְ and יֹּצֵ֖א yyōṣˌē יצא go out לָ lā לְ to † הַ the אֹ֣ור ʔˈôr אֹור light צַלְמָֽוֶת׃ ṣalmˈāweṯ צַלְמָוֶת darkness
12:22. qui revelat profunda de tenebris et producit in lucem umbram mortisHe discovereth deep things out of darkness, and bringeth up to light the shadow of death.
22. He discovereth deep things out of darkness, and bringeth out to light the shadow of death.
12:22. He discovereth deep things out of darkness, and bringeth out to light the shadow of death.
12:22. He reveals the depths of the darkness, and he brings the shadow of death into the light.
He discovereth deep things out of darkness, and bringeth out to light the shadow of death:

12:22 открывает глубокое из среды тьмы и выводит на свет тень смертную;
12:22
ἀνακαλύπτων ανακαλυπτω uncover
βαθέα βαθυς deep
ἐκ εκ from; out of
σκότους σκοτος dark
ἐξήγαγεν εξαγω lead out; bring out
δὲ δε though; while
εἰς εις into; for
φῶς φως light
σκιὰν σκια shadow; shade
θανάτου θανατος death
12:22
מְגַלֶּ֣ה mᵊḡallˈeh גלה uncover
עֲ֭מֻקֹות ˈʕᵃmuqôṯ עָמֹק deep
מִנִּי־ minnî- מִן from
חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
וַ wa וְ and
יֹּצֵ֖א yyōṣˌē יצא go out
לָ לְ to
הַ the
אֹ֣ור ʔˈôr אֹור light
צַלְמָֽוֶת׃ ṣalmˈāweṯ צַלְמָוֶת darkness
12:22. qui revelat profunda de tenebris et producit in lucem umbram mortis
He discovereth deep things out of darkness, and bringeth up to light the shadow of death.
12:22. He discovereth deep things out of darkness, and bringeth out to light the shadow of death.
12:22. He reveals the depths of the darkness, and he brings the shadow of death into the light.
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Adam Clarke: Commentary on the Bible - 1831
12:22: He discovereth deep things out of darkness - This may refer either to God's works in the great deep, or to the plots and stratagems of wicked men, conspiracies that were deeply laid, well digested, and about to be produced into existence, when death, whose shadow had hitherto concealed them, is to glut himself with carnage.
Albert Barnes: Notes on the Bible - 1834
12:22: He discovereth deep thirsts out of darkness - That is, God discloses truths which are wholly beyond the power of man to discover - truths that seem to be hidden in profound night. This may refer either to the Rev_elation which God was believed to have furnished, or to his power of bringing out the most secret thoughts and purposes, or to his power of predicting future events by bringing them out of darkness to the clear light of day, or to his power of detecting plots, intrigues, and conspiracies.
And bringeth out to light the shadow of death - On the meaning of the word rendered "shadow of death," see the notes at . It here denotes whatever is dark or obscure. It is rather a favorite expression with the author of this poem (see ; ; ; ; ), though it occurs elsewhere in the Scriptures. The deepest darkness, the obscurest night, are represented by it; and the idea is, that even from the most dark and impenetrable regions God could bring out light and truth. All is naked and open to the mind of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: discovereth: Job 11:6, Job 28:20-23; Kg2 6:12; Psa 44:21, Psa 139:12; Dan 2:22; Mat 10:26; Co1 2:10, Co1 4:5
bringeth: Job 3:5, Job 24:17, Job 34:22; Amo 5:8; Luk 1:79
Job 12:23
Carl Friedrich Keil and Franz Delitzsch
12:22
22 He discovereth deep things out of darkness,
And bringeth out to light the shadow of death;
23 He giveth prosperity to nations and then destroyeth them,
Increase of territory to nations and then carrieth them away;
24 He taketh away the understanding of the chief people of the land,
And maketh them to wander in a trackless wilderness;
25 They grope in darkness without light,
He maketh them to stagger like a drunken man.
The meaning of Job 12:22 in this connection can only be, that there is nothing so finely spun out that God cannot make it visible. All secret plans of the wicked, all secret sins, and the deeds of the evil-doer though veiled in deep darkness, He bringeth before the tribunal of the world. The form of writing given by the Masora is עמוּקות with koph raphatum, consequently plur. from עמוּק, like ערוּמים, עצוּמים from ערוּם, עצוּם, not from עמק.
(Note: Kimchi in his Wrterbuch adopts the form עמקּות, but gives Abulwalid as an authority for the lengthened form, which, according to the Masora on Lev 13:3, Lev 13:25, is the traditional. The two exceptions where the form occurs with a long vowel are Prov 23:27 and this passage.)
The lxx translates משגיא πλανῶν, as it is also explained in several Midrash-passages, but only by a few Jewish expositors (Jachja, Alschech) by מטעה. The word, however, is not משׁגּיא, but משׂגּיא with ש sinistrum, after which in Midrash Esther it is explained by מגדיל; and Hirzel correctly interprets it of upward growth (Jerome after the Targ. unsuitably, multiplicat), and שׁטח, on the other hand, of growth in extent. The latter word is falsely explained by the Targ. in the sense of expandere rete, and Abenezra also falsely explains: He scatters nations, and brings them to their original peace. The verb שׁטח is here connected with ל, as הפתּה (Gen 9:27); both signify to make a wider and longer space for any one, used here of the ground where they dwell and rule. The opposite, in an unpropitious sense, is הנחה, which is used here, as 4Kings 18:11, in a similar sense with הגלה (abducere, i.e., in servitutem). We have intentionally translated גוים nations, עם people; for גּוי, as we shall show elsewhere, is the mass held together by the ties of a common origin, language, and country; (עם) עם, the people bound together by unity of government, whose membra praecipua are consequently called העם ראשׁי. הארץ is, in this connection, the country, although elsewhere, as Is 24:4, comp. Job 42:5, הארץ עם signifies also the people of the earth or mankind; for the Hebrew language expresses a country as a portion of the earth, and the earth as a whole, by the same name. Job dwells longer on this tragic picture, how God makes the star of the prosperity of these chiefs to set in mad and blind self-destruction, according to the proverb, quem Deus perdere vult prius dementat. This description seems to be echoed in many points in Isaiah, especially in the oracle on Egypt, Job 19 (e.g., כּשּׁכּור, Job 19:14). The connection ברך לא בתהו is not genitival; but דרך לא is either an adverbial clause appended to the verb, as חקר לא, Job 34:24, בנים לא, 1Chron 2:30, 1Chron 2:32, or, which we prefer as being more natural, and on account of the position of the words, a virtual adjective: in a trackless waste, as אישׁ לא, Job 38:26; עבות לא, 2Kings 23:4 (Olsh.).
Job here takes up the tone of Eliphaz (comp. Job 5:13.). Intentionally he is made to excel the friends in a recognition of the absolute majesty of God. He is not less cognizant of it than they.
John Gill
12:22 He discovereth deep things out of darkness,.... The deep things of God, his own deep things which lie in his heart, wrapped up in darkness impenetrable to creatures, and which could never be known unless he had discovered them; such as the thoughts of his heart, which are very deep, Ps 92:5; the deep things of God, which the Spirit of God only knows, searches, and reveals, 1Cor 2:10; even his thoughts of peace, and good things for his people, which are many and precious, are known to himself, and made known to them, or otherwise must have remained in darkness, and out of their reach, being as high as the heavens are from the earth; the decrees and purposes of God, which he hath purposed in himself, are deep things in his own breast, and lie concealed in darkness there, until discovered by the accomplishment of them; such as his decrees of election in Christ, redemption by him, and the effectual calling by his grace; all which are revealed and made known by the execution of them: the love of God to his people, which lay hid in his heart from everlasting; this is discovered by the gift and mission of his Son; in the regeneration and quickening of his people, and of which he makes still larger discoveries to them in the course of their lives: likewise the mysteries of the Gospel, unknown to natural men, even the wise and prudent, only known to such to whom it is given to know them, to whom they are revealed by the Father of Christ, and by the Spirit of wisdom and revelation in the knowledge of the mystery of God, and of the Father, and of Christ; respecting the persons in the Godhead, the grace of each person, the incarnation of Christ, the union of the two natures in him, redemption and justification by him, regeneration by the Spirit of God, union to Christ, and communion with him, and conformity to him in soul and body, now and hereafter: likewise the secrets of his providence, in which there is a great depth of his wisdom and knowledge, and is in great obscurity; his path is in the great waters, and his footsteps are not known; his judgments are unsearchable, and his ways past finding out, but before long they will be made manifest, and lie open to view. There are also the deep things of others, which he discovers, as the depth of sin in the deceitful heart of man, which none knows as himself; and which lie hid there until they are discovered in the light of the divine Spirit, who convinces of them, enlightens the understanding to behold those swarms of lusts and corruptions it never discerned before; and then a man comes to see and know the plague of his own heart, he was before a stranger to; also the depths of Satan, his deep laid schemes, his wiles and stratagems, to draw into sin, and so to ruin; these are unknown to natural men, but saints are made acquainted with them, so that they are not altogether ignorant of his devices, Rev_ 2:24; likewise the secret plots, counsels, and combinations of wicked men, which they lay deep, and seek to hide from the Lord, being formed in the dark; but he sees and knows them, discovers and confounds them: to which may be added all the wicked actions of men done in the dark, but cannot be hid from God, with whom the darkness and the light are both alike; and who, sooner or later, brings them to light, even the hidden things of darkness, and makes manifest the counsels of the heart, as he will do more especially at the day of judgment, to which every secret thing will be brought:
and bringeth but to light the shadow of death; not only life and immortality, as by the Gospel, but death, and the shadow of it, even deadly darkness, the grossest of darkness; such who are darkness itself he makes light, and out of the darkness in them commands light to shine, as in the first creation; to them that sit in darkness, and in the shadow of death, he causes a great light to arise, the light of the Gospel, and the light of grace, yea, Christ himself, the light of the world; he calls and brings them out of it into marvellous light, out of the dark dungeon and prison of sin and unbelief, to the enjoyment of spiritual light and life here, and to everlasting light and glory hereafter.
John Wesley
12:22 Darkness - The most secret counsels of princes, which are contrived and carried on in the dark.
Robert Jamieson, A. R. Fausset and David Brown
12:22 (Dan 2:22).
12:2312:23: Մոլորեցուցանէ զազգս՝ եւ կորուսանէ զնոսա. սփռէ զազգս՝ եւ առաջնորդէ՛ նոցա։
23 Թափառական է դարձնում ազգերին, կործանում նրանց. սփռում է նրանց, եւ՝ առաջնորդում:
23 Ազգերը կը շատցնէ ու զանոնք կը կորսնցնէ. Ազգերը ասդին անդին կը տարածէ ու անոնց կ’առաջնորդէ։
[126]Մոլորեցուցանէ զազգս` եւ կորուսանէ զնոսա, սփռէ զազգս` եւ առաջնորդէ նոցա:

12:23: Մոլորեցուցանէ զազգս՝ եւ կորուսանէ զնոսա. սփռէ զազգս՝ եւ առաջնորդէ՛ նոցա։
23 Թափառական է դարձնում ազգերին, կործանում նրանց. սփռում է նրանց, եւ՝ առաջնորդում:
23 Ազգերը կը շատցնէ ու զանոնք կը կորսնցնէ. Ազգերը ասդին անդին կը տարածէ ու անոնց կ’առաջնորդէ։
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12:2312:23 умножает народы и истребляет их; рассевает народы и собирает их;
12:23 πλανῶν πλαναω mislead; wander ἔθνη εθνος nation; caste καὶ και and; even ἀπολλύων απολλυμι destroy; lose αὐτά αυτος he; him καταστρωννύων καταστρωννυμι strew about ἔθνη εθνος nation; caste καὶ και and; even καθοδηγῶν καθοδηγεω he; him
12:23 מַשְׂגִּ֣יא maśgˈî שׂגא be great לַ֭ ˈla לְ to † הַ the גֹּויִם ggôyˌim גֹּוי people וַֽ wˈa וְ and יְאַבְּדֵ֑ם yᵊʔabbᵊḏˈēm אבד perish שֹׁטֵ֥חַ šōṭˌēₐḥ שׁטח spread לַ֝ ˈla לְ to † הַ the גֹּויִ֗ם ggôyˈim גֹּוי people וַ wa וְ and יַּנְחֵֽם׃ yyanḥˈēm נחה lead
12:23. qui multiplicat gentes et perdet eas et subversas in integrum restituetHe multiplieth nations, and destroyeth them, and restoreth them again after they were overthrown.
23. He increaseth the nations, and destroyeth them: he spreadeth the nations abroad, and bringeth them in.
12:23. He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them [again].
12:23. He multiplies peoples, and destroys them, and, having been overthrown, he restores them anew.
He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them:

12:23 умножает народы и истребляет их; рассевает народы и собирает их;
12:23
πλανῶν πλαναω mislead; wander
ἔθνη εθνος nation; caste
καὶ και and; even
ἀπολλύων απολλυμι destroy; lose
αὐτά αυτος he; him
καταστρωννύων καταστρωννυμι strew about
ἔθνη εθνος nation; caste
καὶ και and; even
καθοδηγῶν καθοδηγεω he; him
12:23
מַשְׂגִּ֣יא maśgˈî שׂגא be great
לַ֭ ˈla לְ to
הַ the
גֹּויִם ggôyˌim גֹּוי people
וַֽ wˈa וְ and
יְאַבְּדֵ֑ם yᵊʔabbᵊḏˈēm אבד perish
שֹׁטֵ֥חַ šōṭˌēₐḥ שׁטח spread
לַ֝ ˈla לְ to
הַ the
גֹּויִ֗ם ggôyˈim גֹּוי people
וַ wa וְ and
יַּנְחֵֽם׃ yyanḥˈēm נחה lead
12:23. qui multiplicat gentes et perdet eas et subversas in integrum restituet
He multiplieth nations, and destroyeth them, and restoreth them again after they were overthrown.
12:23. He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them [again].
12:23. He multiplies peoples, and destroys them, and, having been overthrown, he restores them anew.
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Adam Clarke: Commentary on the Bible - 1831
12:23: He increaseth the nations - Mr. Good translates, He letteth the nations grow licentious. Pride, fullness of bread, with extensive trade and commerce, produce luxury; and this is ever accompanied with profligacy of manners. When, then, the cup of this iniquity is full, God destroys the nation, by bringing or permitting to come against it a nation less pampered, more necessitous, and inured to toil.
He enlargeth the nations - Often permits a nation to acquire an accession of territory, and afterwards shuts them up within their ancient boundaries, and often contracts even those. All these things seem to occur as natural events, and the consequences of state intrigues, and such like causes; but when Divine inspiration comes to pronounce upon them, they are shown to be the consequence of God's acting in his judgment and mercy; for it is by him that kings reign; it is he who putteth down one and raiseth up another.
Albert Barnes: Notes on the Bible - 1834
12:23: He increaseth the nations, and destroyeth them - He has entire control over them. The sources of prosperity are in his hand, and at his pleasure he can visit them with famine, pestilence, or war, and diminish their numbers and arrest their prosperity. Dr. Good renders this very improperly, "He letteth the nations grow licentious;" but the word שׂגא ś â gâ' never has this sense. It means, to make great; to multiply; to increase.
And straiteneth them again - Margin, "leadeth in." So the word נחה nâ châ h means. The idea is, that he increases a nation so that it spreads abroad beyond its usual limits, and then at his pleasure leads them back again, or confines them within the limits from where they had emigrated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: increaseth: Exo 1:7, Exo 1:20; Psa 107:38; Isa 9:3, Isa 26:15, Isa 27:6, Isa 51:2, Isa 60:22; Jer 30:19; Jer 33:22; Zac 10:8
straiteneth them again: Heb. leadeth in
Job 12:24
Geneva 1599
12:23 He (m) increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them [again].
(m) In this discourse of God's wonderful works, Job shows that whatever is done in this world both in the order and change of things, is by God's will and appointment, in which he declares that he thinks well of God, and is able to set forth his power in words as they that reasoned against him were.
John Gill
12:23 He increaseth the nations, and destroyeth them,.... As he did before the flood, when the earth was tilled, and all over peopled with them, but at the flood he destroyed them at once. Sephorno interprets it of the seven nations in the land of Canaan, which were increased in it, and destroyed, to make way for the Israelites to inhabit it; and this has since been verified in other kingdoms, large and populous, and brought to destruction, particularly in the four monarchies, Babylonian, Persian, Grecian, and Roman, and will be in the antichristian states and nations of the world:
he enlargeth the nations, and straiteneth them again; or "stretcheth" or "spreadeth out the nations" (c), as he did all over the earth before the deluge, and then most remarkably straitened them, when they were reduced to so small a number as to be contained in a single ark: "or leads them" (d); that is, "governs them", as Mr. Broughton renders the word, rules and overrules them, as large as they are; or leads them into captivity, as some Jewish writers (e), as the Israelites; though they have been enlarged, and became numerous, as it was promised they should, yet have been led into captivity, first the ten tribes by the Assyrians, and then the two tribes by the Chaldeans; the Targum is, "he spreadeth out a net for the nations, and leadeth them", that is, into it, so that they are taken in it, see Ezek 12:13.
(c) "extendit", Tigurine version, Drusius, Mercerus; "expandit", Beza, Junius & Tremellus, Piscator, Schmidt; "expandens", Schultens. (d) "et ducit eas", Pagninus, Montanus, Mercerus, Cocceius, Schmidt. (e) Kimchi, Ben Melech, Bar Tzemach.
John Wesley
12:23 Nations - What hitherto he said of princes, he now applies to nations, whom God does either increase or diminish as he pleases.
Robert Jamieson, A. R. Fausset and David Brown
12:23 Is 9:3; Ps 107:38-39, which Psalm quotes this chapter elsewhere. (See on Job 12:21).
straiteneth--literally, "leadeth in," that is, "reduces."
12:2412:24: Փոփոխէ զսիրտս իշխանաց երկրի. մոլորեցոյց զնոսա ՚ի ճանապարհի զոր ո՛չ գիտէին[9188]։ [9188] Ոմանք. Ճանապարհի զոր ո՛չ գիտիցեն։
24 Երկրի իշխանաց սիրտն է շուռ տալիս, մոլորեցնում է ճանապարհներին, որոնց ծանօթ չեն:
24 Երկրի ժողովուրդներուն առաջնորդներուն խելքը կ’առնէ Ու ճամբայ չունեցող անապատներու մէջ կը մոլորեցնէ զանոնք։
Փոփոխէ զսիրտս իշխանաց երկրի, մոլորեցոյց զնոսա ի ճանապարհի զոր ոչ գիտէին:

12:24: Փոփոխէ զսիրտս իշխանաց երկրի. մոլորեցոյց զնոսա ՚ի ճանապարհի զոր ո՛չ գիտէին[9188]։
[9188] Ոմանք. Ճանապարհի զոր ո՛չ գիտիցեն։
24 Երկրի իշխանաց սիրտն է շուռ տալիս, մոլորեցնում է ճանապարհներին, որոնց ծանօթ չեն:
24 Երկրի ժողովուրդներուն առաջնորդներուն խելքը կ’առնէ Ու ճամբայ չունեցող անապատներու մէջ կը մոլորեցնէ զանոնք։
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12:2412:24 отнимает ум у глав народа земли и оставляет их блуждать в пустыне, где нет пути:
12:24 διαλλάσσων διαλλασσω reconcile καρδίας καρδια heart ἀρχόντων αρχων ruling; ruler γῆς γη earth; land ἐπλάνησεν πλαναω mislead; wander δὲ δε though; while αὐτοὺς αυτος he; him ὁδῷ οδος way; journey ᾗ ος who; what οὐκ ου not ᾔδεισαν οιδα aware
12:24 מֵסִ֗יר mēsˈîr סור turn aside לֵ֭ב ˈlēv לֵב heart רָאשֵׁ֣י rāšˈê רֹאשׁ head עַם־ ʕam- עַם people הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ֝ ˈwa וְ and יַּתְעֵ֗ם yyaṯʕˈēm תעה err בְּ bᵊ בְּ in תֹ֣הוּ ṯˈōhû תֹּהוּ emptiness לֹא־ lō- לֹא not דָֽרֶךְ׃ ḏˈāreḵ דֶּרֶךְ way
12:24. qui inmutat cor principum populi terrae et decipit eos ut frustra incedant per inviumHe changeth the heart of the princes of the people of the earth, and deceiveth them that they walk in vain where there is no way.
24. He taketh away the heart of the chiefs of the people of the earth, and causeth them to wander in a wilderness where there is no way.
12:24. He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness [where there is] no way.
12:24. He transforms the heart of the leaders of the people on earth, and misleads those who in vain advance upon the inviolable.
He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness [where there is] no way:

12:24 отнимает ум у глав народа земли и оставляет их блуждать в пустыне, где нет пути:
12:24
διαλλάσσων διαλλασσω reconcile
καρδίας καρδια heart
ἀρχόντων αρχων ruling; ruler
γῆς γη earth; land
ἐπλάνησεν πλαναω mislead; wander
δὲ δε though; while
αὐτοὺς αυτος he; him
ὁδῷ οδος way; journey
ος who; what
οὐκ ου not
ᾔδεισαν οιδα aware
12:24
מֵסִ֗יר mēsˈîr סור turn aside
לֵ֭ב ˈlēv לֵב heart
רָאשֵׁ֣י rāšˈê רֹאשׁ head
עַם־ ʕam- עַם people
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ֝ ˈwa וְ and
יַּתְעֵ֗ם yyaṯʕˈēm תעה err
בְּ bᵊ בְּ in
תֹ֣הוּ ṯˈōhû תֹּהוּ emptiness
לֹא־ lō- לֹא not
דָֽרֶךְ׃ ḏˈāreḵ דֶּרֶךְ way
12:24. qui inmutat cor principum populi terrae et decipit eos ut frustra incedant per invium
He changeth the heart of the princes of the people of the earth, and deceiveth them that they walk in vain where there is no way.
12:24. He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness [where there is] no way.
12:24. He transforms the heart of the leaders of the people on earth, and misleads those who in vain advance upon the inviolable.
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Adam Clarke: Commentary on the Bible - 1831
12:24: He taketh away the heart of the chief - Suddenly deprives the leaders of great counsels, or mighty armies of courage; so that, panic-struck, they flee when none pursueth, or are confounded when about to enter on the accomplishment of important designs.
And causeth them to wander in a wilderness - A plain allusion to the journeyings of the Israelites in the deserts of Arabia, on their way to the promised land. Their chief, Aaron, had his courage all taken away by the clamors of the people; and so made them a molten calf to be the object of their worship, which defection from God was the cause of their wandering nearly forty years in the trackless wilderness. The reference is so marked, that it scarcely admits of a doubt; yet Houbigant and some others have called it in question, and suppose that those chiefs or heads of families which led out colonies into distant parts are principally intended. It answers too well to the case of the Israelites in the wilderness to admit of any other interpretation.
Albert Barnes: Notes on the Bible - 1834
12:24: He taketh away the heart - The word heart here evidently means mind, intelligence, wisdom; see the notes at .
Of the chief of the people - Hebrew "Heads of the people;" that is, of the rulers of the earth. The meaning is, that he leaves them to infatuated and distracted counsels. By withdrawing from them, he has power to frustrate their plans, and to leave them to an entire lack of wisdom; see the notes at .
And causeth them to wander in a wilderness - They are like persons in a vast waste of pathless sands without a waymark, a guide, or a path. The perplexity and confusion of the great ones of the earth could not be more strikingly represented than by the condition of such a lost traveler.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: He taketh: Job 12:20, Job 17:4; Isa 6:9, Isa 6:10, Isa 19:1; Dan 4:16, Dan 4:33; Hos 7:11
and causeth: Psa 107:4, Psa 107:40
in a wilderness: Bethohoo, "in chaos," i. e., in a state of utter confusion; it is the same word which is employed in Gen 1:2, to describe the chaotic state of the earth at the creation.
Job 12:25
John Gill
12:24 He taketh away the heart of the chief of the people of the earth,.... The people of the earth are the common people; the "chief" or "heads" (f) of them, as it may be rendered, are kings, princes and generals of armies; whose "hearts" may be said to be "taken away" when they are dispirited, and deprived both of courage and conduct; have neither valour nor wisdom, neither fortitude of mind, nor military skill to defend themselves and their people against their enemies. Sephorno interprets this of Sihon and Og, whose spirits the Lord hardened, and made their hearts obstinate to war with Israel, Deut 2:30; but it may be better understood of the Israelites, and the heads of them, when they were discomfited by the Amalekites, quickly after their coming out of Egypt, see Num 14:45; about which time Job lived: and the rather, since it follows,
and caused them to wander in a wilderness where there is no way: no track, no beaten path to follow, to be a guide to them, and direct their way; in such a wilderness the Israelites wandered near forty years, see Ps 107:40.
(f) "capitum", Montanus, Cocceius, Schmidt, Michaelis, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
12:24 heart--intelligence.
wander in a wilderness--figurative; not referring to any actual fact. This cannot be quoted to prove Job lived after Israel's wanderings in the desert. Ps 107:4, Ps 107:40 quotes this passage.
12:2512:25: Շօշափեսցեն զխաւար եւ ո՛չ զլոյս. մոլորեսցի՛ն իբրեւ զարբեալ։
25 Խաւարի միջին միշտ կը խարխափեն ու չեն տեսնի լոյս եւ հարբածի պէս միշտ կը մոլորուեն:
25 Անոնք առանց լոյսի մութին մէջ խարխափելով կ’երթան Ու գինովներու պէս կը մոլորին։
Շօշափեսցեն զխաւար եւ ոչ զլոյս, [127]մոլորեսցին իբրեւ զարբեալ:

12:25: Շօշափեսցեն զխաւար եւ ո՛չ զլոյս. մոլորեսցի՛ն իբրեւ զարբեալ։
25 Խաւարի միջին միշտ կը խարխափեն ու չեն տեսնի լոյս եւ հարբածի պէս միշտ կը մոլորուեն:
25 Անոնք առանց լոյսի մութին մէջ խարխափելով կ’երթան Ու գինովներու պէս կը մոլորին։
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12:2512:25 ощупью ходят они во тьме без света и шатаются, как пьяные.
12:25 ψηλαφήσαισαν ψηλαφαω feel; grope for σκότος σκοτος dark καὶ και and; even μὴ μη not φῶς φως light πλανηθείησαν πλαναω mislead; wander δὲ δε though; while ὥσπερ ωσπερ just as ὁ ο the μεθύων μεθυω get drunk
12:25 יְמַֽשְׁשׁוּ־ yᵊmˈaššû- משׁשׁ grope חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness וְ wᵊ וְ and לֹא־ lō- לֹא not אֹ֑ור ʔˈôr אֹור light וַ֝ ˈwa וְ and יַּתְעֵ֗ם yyaṯʕˈēm תעה err כַּ ka כְּ as † הַ the שִּׁכֹּֽור׃ ššikkˈôr שִׁכֹּור drunk
12:25. palpabunt quasi in tenebris et non in luce et errare eos faciet quasi ebriosThey shall grope as in the dark, and not in the light, and he shall make them stagger like men that are drunk.
25. They grope in the dark without light, and he maketh them to stagger like a drunken man.
12:25. They grope in the dark without light, and he maketh them to stagger like [a] drunken [man].
12:25. They will grope as in the darkness, not the light, and he will make them stagger like drunkards.
They grope in the dark without light, and he maketh them to stagger like [a] drunken:

12:25 ощупью ходят они во тьме без света и шатаются, как пьяные.
12:25
ψηλαφήσαισαν ψηλαφαω feel; grope for
σκότος σκοτος dark
καὶ και and; even
μὴ μη not
φῶς φως light
πλανηθείησαν πλαναω mislead; wander
δὲ δε though; while
ὥσπερ ωσπερ just as
ο the
μεθύων μεθυω get drunk
12:25
יְמַֽשְׁשׁוּ־ yᵊmˈaššû- משׁשׁ grope
חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אֹ֑ור ʔˈôr אֹור light
וַ֝ ˈwa וְ and
יַּתְעֵ֗ם yyaṯʕˈēm תעה err
כַּ ka כְּ as
הַ the
שִּׁכֹּֽור׃ ššikkˈôr שִׁכֹּור drunk
12:25. palpabunt quasi in tenebris et non in luce et errare eos faciet quasi ebrios
They shall grope as in the dark, and not in the light, and he shall make them stagger like men that are drunk.
12:25. They grope in the dark without light, and he maketh them to stagger like [a] drunken [man].
12:25. They will grope as in the darkness, not the light, and he will make them stagger like drunkards.
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Adam Clarke: Commentary on the Bible - 1831
12:25: They grope in the dark - The writer seems to have had his eye on those words of Moses, Deu 28:28, Deu 28:29 : The Lord shall smite thee with madness, and blindness, and astonishment of heart; and thou shalt Grope At Noonday, as the Blind Gropeth In Darkness. And this also may refer to the unaccountable errors, transgressions, and judicial blindness of the Israelites in their journeying to the promised land: but it will apply also to the state of wicked nations under judicial blindness. The writer is principally indebted for his imagery, and indeed for the chief expressions used here, to Psa 107:27 : They reel to and fro, and stagger like a drunken man. Psa 107:39, Psa 107:40 : Again, they are minished and brought low through oppression, affliction, and sorrow. He Poureth Contempt Upon Princes, and Causeth Them To Wonder In The Wilderness, where there is No Way. Mr. Good has some judicious reflections on this chapter, particularly on22 : "It should be observed," says he, "that the entire passage has a reference to the machinery of a regular and political government; and that its general drift is to imprint on the mind of the hearer the important doctrine that the whole of the constituent principles of such a government, its officers and institutions; its monarchs and princes; its privy-counselors, judges, and ministers of state; its chieftains, public orators, and assembly of elders; its nobles, or men of hereditary rank; and its stout robust peasantry, as we should express it in the present day; nay, the deep designing villains that plot in secret its destruction; - that the nations themselves, and the heads or sovereigns of the nations, are all and equally in the hands of the Almighty: that with him human pomp is poverty; human excellence, turpitude; human judgment, error; human wisdom, folly; human dignity, contempt; human strength, weakness."
Albert Barnes: Notes on the Bible - 1834
12:25: They grope in the dark - They are like persons who attempt to feel their way along in the dark; compare the notes at Isa 59:10.
And he maketh them to stagger like a drunken man - Margin, "wander." Their unstable and perplexed counsels are like the reelings of a drunken man; see Isa 19:14, note; Isa 24:20, note. This closes the chapter, and with it the controversy in regard to the ability to adduce pertinent and striking proverbial expressions; see the notes at . Job had showed them that he was as familiar with proverbs respecting God as they were, and that he entertained as exalted ideas of the control and government of the Most High as they did. It may be added, that these are sublime and beautiful expressions respecting God. They surpass all that can be found in the writings of the pagan; and they show that somehow in the earliest ages there pRev_ailed views of God which the human mind for ages afterward, and in the most favorable circumstances, was not capable of originating. These proverbial sayings were doubtless fragments of Rev_ealed truth, which had come down by tradition, and which were thus embodied in a form convenient to be transmitted from age to age.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: grope: Job 5:14; Gen 19:11; Deu 28:29; Isa 59:10; Act 13:11; Jo1 2:11
maketh: Psa 107:27; Isa 19:14, Isa 24:20
stagger: Heb. wande
John Gill
12:25 They grope in the dark without light,.... Like blind men, as the men of Sodom, when they were struck with blindness; or "they grope", or "feel the dark, and not light" (g), as the Targum; as the Egyptian, did when such gross darkness was upon them as might be felt:
and he maketh them to stagger like a drunken man; that has lost his sight, his senses, and his feet, and knows not where he is, which way to go, nor how to keep on his legs, but reels to and fro, and is at the utmost loss what to do; all this is said of the heads or chief of the people, in consequence of their hearts being taken away, and so left destitute of wisdom and strength.
(g) "palpant tenebras et non lucem", Vatablus, Mercerus, Drusius, Schultens.
John Wesley
12:25 Grope - Thus are the revolutions of kingdoms brought about by an overruling providence. Heaven and earth are shaken: but the Lord remaineth a king forever.
Robert Jamieson, A. R. Fausset and David Brown
12:25 Deut 28:29; Ps 107:27 again quote Job, but in a different connection.