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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Ответная речь Иова на речь Елифаза во втором разговоре. 1-6. Иов не может утешиться ни рассуждениями друзей, ни собственными речами и молчанием. 7-17. Никто кроме земли не может подтвердить его невинности. 19-21. Обращение к Богу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter begins Job's reply to that discourse of Eliphaz which we had in the foregoing chapter; it is but the second part of the same song of lamentation with which he had before bemoaned himself, and is set to the same melancholy tune. I. He upbraids his friends with their unkind usage of him, ver. 1-5. II. He represents his own case as very deplorable upon all accounts, ver. 6-16. III. He still holds fast his integrity, concerning which he appeals to God's righteous judgment from the unrighteous censures of his friends, ver. 14-22.
Adam Clarke: Commentary on the Bible - 1831
Job replies to Eliphaz, and through him to all his friends, who, instead of comforting him, had added to his misfortunes; and shows that, had they been in his circumstances, he would have treated them in a different manner,5. Enters into an affecting detail of his suffering,16. Consoles himself with the consciousness of his own innocence, of which he takes God to witness, and patiently expects a termination of all his sufferings by death,22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 16:1, Job reproves his friends for unmercifulness; Job 16:17, He maintains his innocency.
Job 16:2
John Gill
INTRODUCTION TO JOB 16
This chapter and the following contain Job's reply to the preceding discourse of Eliphaz, in which he complains of the conversation of his friends, as unprofitable, uncomfortable, vain, empty, and without any foundation, Job 16:1; and intimates that were they in his case and circumstances, tie should behave in another manner towards them, not mock at them, but comfort them, Job 16:4; though such was his unhappy case, that, whether he spoke or was silent, it was much the same; there was no alloy to his grief, Job 16:6; wherefore he turns himself to God, and speaks to him, and of what he had done to him, both to his family, and to himself; which things, as they proved the reality of his afflictions, were used by his friends as witnesses against him, Job 16:7; and then enters upon a detail of his troubles, both at the hands of God and man, in order to move the divine compassion, and the pity of his friends, Job 16:9; which occasioned him great sorrow and distress, Job 16:15; yet asserts his own innocence, and appeals to God for the truth of it, Job 16:17; and applies to him, and wishes his cause was pleaded with him, Job 16:20; and concludes with the sense he had of the shortness of his life, Job 16:22; which sentiment is enlarged upon in the following chapter.
16:116:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը նորից խօսեց ու ասաց.
16 Յոբ պատասխանեց.
Կրկնեալ անդրէն Յոբայ ասէ:

16:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը նորից խօսեց ու ասաց.
16 Յոբ պատասխանեց.
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16:116:1 И отвечал Иов и сказал:
16:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare
16:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
16:1. respondens autem Iob dixitThen Job answered, and said:
1. Then Job answered and said,
16:1. Then Job, answering, said:
16:1. Then Job answered and said,
[173] Then Job answered and said:

16:1 И отвечал Иов и сказал:
16:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ιωβ ιωβ Iōb; Iov
λέγει λεγω tell; declare
16:1
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
16:1. respondens autem Iob dixit
Then Job answered, and said:
16:1. Then Job, answering, said:
16:1. Then Job answered and said,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then Job answered and said, 2 I have heard many such things: miserable comforters are ye all. 3 Shall vain words have an end? or what emboldeneth thee that thou answerest? 4 I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and shake mine head at you. 5 But I would strengthen you with my mouth, and the moving of my lips should assuage your grief.
Both Job and his friends took the same way that disputants commonly take, which is to undervalue one another's sense, and wisdom, and management. The longer the saw of contention is drawn the hotter it grows; and the beginning of this sort of strife is as the letting forth of water; therefore leave it off before it be meddled with. Eliphaz had represented Job's discourses as idle, and unprofitable, and nothing to the purpose; and Job here gives his the same character. Those who are free in passing such censures must expect to have them retorted; it is easy, it is endless: but cui bono?--what good does it do? It will stir up men's passions, but will never convince their judgments, nor set truth in a clear light. Job here reproves Eliphaz, 1. For needless repetitions (v. 2): "I have heard many such things. You tell me nothing but what I knew before, nothing but what you yourselves have before said; you offer nothing new; it is the same thing over and over again." This Job thinks as great a trial of his patience as almost any of his troubles. The inculcating of the same things thus by an adversary is indeed provoking and nauseous, but by a teacher it is often necessary, and must not be grievous to the learner, to whom precept must be upon precept, and line upon line. Many things we have heard which it is good for us to hear again, that we may understand and remember them better, and be more affected with them and influenced by them. 2. For unskilful applications. They came with a design to comfort him, but they went about it very awkwardly, and, when they touched Job's case, quite mistook it: "Miserable comforters are you all, who, instead of offering any thing to alleviate the affliction, add affliction to it, and make it yet more grievous." The patient's case is sad indeed when his medicines are poisons and his physicians his worst disease. What Job says here of his friends is true of all creatures, in comparison with God, and, one time or other, we shall be made to see it and own it, that miserable comforters are they all. When we are under convictions of sin, terrors of conscience, and the arrests of death, it is only the blessed Spirit that can comfort effectually; all others, without him, do it miserably, and sing songs to a heavy heart, to no purpose. 3. For endless impertinence. Job wishes that vain words might have an end, v. 3. If vain, it were well that they were never begun, and the sooner they are ended the better. Those who are so wise as to speak to the purpose will be so wise as to know when they have said enough of a thing and when it is time to break off. 4. For causeless obstinacy. What emboldeneth thee, that thou answerest? It is a great piece of confidence, and unaccountable, to charge men with those crimes which we cannot prove upon them, to pass a judgment on men's spiritual state upon the view of their outward condition, and to re-advance those objections which have been again and again answered, as Eliphaz did. 5. For the violation of the sacred laws of friendship, doing by his brother as he would not have been done by and as his brother would not have done by him. This is a cutting reproof, and very affecting, v. 4, 5. (1.) He desires his friends, in imagination, for a little while, to change conditions with him, to put their souls in his soul's stead, to suppose themselves in misery like him and him at ease like them. This was no absurd or foreign supposition, but what might quickly become true in fact. So strange, so sudden, frequently, are the vicissitudes of human affairs, and such the turns of the wheel, that the spokes soon change places. Whatever our brethren's sorrows are, we ought by sympathy to make them our own, because we know not how soon they may be so. (2.) He represents the unkindness of their conduct towards him, by showing what he could do to them if they were in his condition: I could speak as you do. It is an easy thing to trample upon those that are down, and to find fault with what those say that are in extremity of pain and affliction: "I could heap up words against you, as you do against me; and how would you like it? how would you bear it?" (3.) He shows them what they should do, by telling them what in that case he would do (v. 5): "I would strengthen you, and say all I could to assuage your grief, but nothing to aggravate it." It is natural to sufferers to think what they would do if the tables were turned. But perhaps our hearts may deceive us; we know not what we should do. We find it easier to discern the reasonableness and importance of a command when we have occasion to claim the benefit of it than when we have occasion to do the duty of it. See what is the duty we owe to our brethren in their affliction. [1.] We should say and do all we can to strengthen them, suggesting to them such considerations as are proper to encourage their confidence in God and to support their sinking spirits. Faith and patience are the strength of the afflicted; whatever helps these graces confirms the feeble knees. [2.] To assuage their grief--the causes of their grief, if possible, or at least their resentment of those causes. Good words cost nothing; but they may be of good service to those that are in sorrow, not only as it is some comfort to them to see their friends concerned for them, but as they may be so reminded of that which, through the prevalency of grief, was forgotten. Though hard words (we say) break no bones, yet kind words may help to make broken bones rejoice; and those have the tongue of the learned that know how to speak a word in season to the weary.
Carl Friedrich Keil and Franz Delitzsch
16:1
1 Then began Job, and said:
2 I have now heard such things in abundance,
Troublesome comforters are ye all!
3 Are windy words now at an end,
Or what goadeth thee that thou answerest?
4 I also would speak like you,
If only your soul were in my soul's stead.
I would weave words against you,
And shake my head at you;
5 I would encourage you with my mouth,
And the solace of my lips should soothe you.
The speech of Eliphaz, as of the other two, is meant to be comforting. It is, however, primarily an accusation; it wounds instead of soothing. Of this kind of speech, says Job, one has now heard רבּות, much, i.e., (in a pregnant sense) amply sufficient, although the word might signify elliptically (Ps 106:43; comp. Neh 9:28) many times (Jer. frequenter); multa (as Job 23:14) is, however, equally suitable, and therefore is to be preferred as the more natural. Job 16:2 shows how כּאלּה is intended; they are altogether עמל מנחמי, consolatores onerosi (Jer.), such as, instead of alleviating, only cause עמל, molestiam (comp. on Job 13:4). In Job 16:3 Job returns their reproach of being windy, i.e., one without any purpose and substance, which they brought against him, Job 15:2.: have windy words an end, or (לו vel = אם in a disjunctive question, Ges. 155, 2, b) if not, what goads thee on to reply? מרץ has been already discussed on Job 6:25. The Targ. takes it in the sense of מלץ: what makes it sweet to thee, etc.; the Jewish interpreters give it, without any proof, the signification, to be strong; the lxx transl. παρενοχλήσει, which is not transparent. Hirz., Ew., Schlottm., and others, call in the help of the Arabic marida (Aramaic מרע), to be sick, the IV. form of which signifies "to make sick," not "to injure."
(Note: The primary meaning of Arabic marida (root mr, stringere) is maceratum esse, by pressing, rubbing, beating, to be tender, enervated (Germ. dialectic and popul. abmaracht); comp. the nearest related maratsa, then maraza, marasa, maraa, and further, the development of the meaning of morbus and μαλαακία; - originally and first, of bodily sickness, then also of diseased affections and conditions of spirit, as envy, hatred, malice, etc.; vid., Sur. 2, v. 9, and Beidhwi thereon. - Fl.)
We keep to the primary meaning, to pierce, penetrate; Hiph. to goad, bring out, lacessere: what incites thee, that (כי as Job 6:11, quod not quum) thou repliest again? The collective thought of what follows is not that he also, if they were in his place, could do as they have done; that he, however, would not so act (thus e.g., Blumenfeld: with reasons for comfort I would overwhelm you, and sympathizingly shake my head over you, etc.). This rendering is destroyed by the shaking of the head, which is never a gesture of pure compassion, but always of malignant joy, Sir. 12:18; or of mockery at another's fall, Is 37:22; and misfortune, Ps 22:8; Jer 18:16; Mt 27:39. Hence Merc. considers the antithesis to begin with Job 16:5, where, however, there is nothing to indicate it: minime id facerem, quin potius vos confirmarem ore meo - rather: that he also could display the same miserable consolation; he represents to them a change of their respective positions, in order that, as in a mirror, they may recognise the hatefulness of their conduct. The negative antecedent clause si essem (with לוּ, according to Ges. 155, 2, f) is surrounded by cohortatives, which (since the interrogative form of interpretation is inadmissible) signify not only loquerer, but loqui possem, or rather loqui vellem (comp. e.g., Ps 51:18, dare vellem). When he says: I would range together, etc. (Carey: I would combine), he gives them to understand that their speeches are more artificial than natural, more declamations than the outgushings of the heart; instead of מלּים, it is בּמלּים, since the object of the action is thought is as the means, as in Job 16:4 ראשׁי במּו, capite meo (for caput meum, Ps 22:8), and בּפיהם, Job 16:10, for פּיּהם, comp. Jer 18:16; Lam 1:17, Ges. 138† ; Ew. takes חהביר by comparison of the Arabic chbr, to know (the IV. form of which, achbara, however, signifies to cause to know, announce), in a sense that belongs neither to the Heb. nor to the Arab.: to affect wisdom. In Job 16:5 the chief stress is upon "with my mouth," without the heart being there, so also on the word "my lips," solace (ניד ἅπ. λεγ., recalling Is 57:19, ניב שׂפתים, offspring or fruit of the lips) of my lips, i.e., dwelling only on the lips, and not coming from the heart. In ''אאמּצכם (Piel, not Hiph.) the Ssere is shortened to Chirek (Ges. 60, rem. 4). According to Job 16:6, כאבכם is to be supplied to יחשׂך. He also could offer such superficial condolence without the sympathy which places itself in the condition and mood of the sufferer, and desires to afford that relief which it cannot. And yet how urgently did he need right and effectual consolation! He is not able to console himself, as the next strophe says: neither by words nor by silence is his pain assuaged.
John Gill
16:1 Then Job answered and said. As soon as Eliphaz had done speaking, Job stood up, and made the following reply.
16:216:2: Լուա՛յ այդպիսի ինչս բազումս. մխիթարիչք չարեաց ամենեքեան[9228]։ [9228] Բազումք. Այդպիսի ինչ բազում։
2 «Շատ եմ լսել ես այդպիսի բաներ. խեղճ ամոքիչներ էք դուք բոլորդ էլ[19]:[19] 19. Եբրայերէն՝ 2-11 -ը տարբեր են:
2 «Ես ատոնց պէս շատ բաներ լսած եմ. Ամէնքդ ալ ձանձրացնող մխիթարիչներ էք։
Լուայ այդպիսի ինչս բազումս. [168]մխիթարիչք չարեաց ամենեքեան:

16:2: Լուա՛յ այդպիսի ինչս բազումս. մխիթարիչք չարեաց ամենեքեան[9228]։
[9228] Բազումք. Այդպիսի ինչ բազում։
2 «Շատ եմ լսել ես այդպիսի բաներ. խեղճ ամոքիչներ էք դուք բոլորդ էլ[19]:
[19] 19. Եբրայերէն՝ 2-11 -ը տարբեր են:
2 «Ես ատոնց պէս շատ բաներ լսած եմ. Ամէնքդ ալ ձանձրացնող մխիթարիչներ էք։
zohrab-1805▾ eastern-1994▾ western am▾
16:216:2 слышал я много такого; жалкие утешители все вы!
16:2 ἀκήκοα ακουω hear τοιαῦτα τοιουτος such; such as these πολλά πολυς much; many παρακλήτορες παρακλητωρ bad; ugly πάντες πας all; every
16:2 שָׁמַ֣עְתִּי šāmˈaʕtî שׁמע hear כְ ḵᵊ כְּ as אֵ֣לֶּה ʔˈēlleh אֵלֶּה these רַבֹּ֑ות rabbˈôṯ רַב much מְנַחֲמֵ֖י mᵊnaḥᵃmˌê נחם repent, console עָמָ֣ל ʕāmˈāl עָמָל labour כֻּלְּכֶֽם׃ kullᵊḵˈem כֹּל whole
16:2. audivi frequenter talia consolatores onerosi omnes vos estisI have often heard such things as these: you are all troublesome comforters.
2. I have heard many such things: miserable comforters are ye all.
16:2. I have often heard such things; you are all aggravating comforters.
16:2. I have heard many such things: miserable comforters [are] ye all.
I have heard many such things: miserable comforters [are] ye all:

16:2 слышал я много такого; жалкие утешители все вы!
16:2
ἀκήκοα ακουω hear
τοιαῦτα τοιουτος such; such as these
πολλά πολυς much; many
παρακλήτορες παρακλητωρ bad; ugly
πάντες πας all; every
16:2
שָׁמַ֣עְתִּי šāmˈaʕtî שׁמע hear
כְ ḵᵊ כְּ as
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
רַבֹּ֑ות rabbˈôṯ רַב much
מְנַחֲמֵ֖י mᵊnaḥᵃmˌê נחם repent, console
עָמָ֣ל ʕāmˈāl עָמָל labour
כֻּלְּכֶֽם׃ kullᵊḵˈem כֹּל whole
16:2. audivi frequenter talia consolatores onerosi omnes vos estis
I have often heard such things as these: you are all troublesome comforters.
16:2. I have often heard such things; you are all aggravating comforters.
16:2. I have heard many such things: miserable comforters [are] ye all.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-5. Представляющая повторение ранее высказанного друзьями взгляда о неизбежности наказания грешника (IV:7-9; VIII:11: и д. ; XI:6: и д. ), речь Елифаза вызывает со стороны Иова справедливое замечание: "слышал я много такого" (ст. 2). Повторяя старое, не доставляющее Иову никакого утешения, друзья оказываются в прежнем положении "жалких утешителей" (ср. XIII:4), которым лучше замолчать (XIII:2, 13). Не желая следовать этому совету, они выводят Иова из терпения: "будет ли конец ветреным речам?" (ст. 3). И действительно, речи друзей не нужны страдальцу. "Ветреные", - не основательные по содержанию, они не в состоянии разрешить спорного вопроса; не содержащие и тени сердечности, а скорее соединенные с издевательством ("кивать головою", ст. 4; ср. Пс XXI:8; CVIII:25; Ис XXXVII:22), они не доставляют Иову утешения (ст. 5). И будь страдалец на месте друзей, он, верный своему взгляду (VI:14), никогда бы не стал так поступать.
Adam Clarke: Commentary on the Bible - 1831
16:2: I have heard many such things - These sayings of the ancients are not strange to me; but they do not apply to my case: ye see me in affliction; ye should endeavor to console me. This ye do not; and yet ye pretend to do it! Miserable comforters are ye all.
Albert Barnes: Notes on the Bible - 1834
16:2: Many such things - That is, either things fitted to provoke and irritate, or sentiments that are common-place. There was nothing new in what they said, and nothing to the purpose.
Miserable comforters - Compare . They had come professedly to condole with him. Now all that they said was adapted only to irritate, and to deepen his distress. He was disappointed; and he was deeply wounded and grieved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: heard: Job 6:6, Job 6:25, Job 11:2, Job 11:3, Job 13:5, Job 19:2, Job 19:3, Job 26:2, Job 26:3; Jam 1:19
miserable: or, troublesome, Job 13:4; Psa 69:26; Phi 1:16
Job 16:3
John Gill
16:2 I have heard many such things,.... As those Eliphaz has been discoursing of, concerning the punishment of wicked men; many instances of this kind had been reported to him from his preceptors, and from his parents, and which they had had from theirs, as well as Eliphaz had from his; and he had heard these things, or such like, told "many times" from one to another, as Ben Gersom interprets it; or "frequently", as the Vulgate Latin version, yea, he had heard them his friends say many things of this kind; so that there was nothing new delivered, nothing but what was "crambe millies cocta", the same thing over and over again; insomuch that it was not only needless and useless, but nauseous and disagreeable, and was far from carrying any conviction with it, or tracing weight and influence upon him; that he only gave it the hearing, and that was all, and scarce with any patience, it being altogether inapplicable to him: that wicked men were punished for their sins, he did not deny; and that good men were also afflicted, was a very plain case; and that neither good nor hatred, or an interest in the favour of God or not, were not known by these things; nor could any such conclusion be fairly drawn, that because Job was afflicted, that therefore he was a bad man:
miserable comforters are ye all; his friends came to comfort him, and no doubt were sincere in their intentions; they took methods, as they thought, proper to answer such an end; and were so sanguine as to think their consolations were the consolations of God, according to his will; and bore hard upon Job for seeming to slight them, Job 15:11; to which Job here may have respect; but they were so far from administering divine consolation, that they were none at all, and worse than none; instead of yielding comfort, what they said added to his trouble and affliction; they were, as it may be rendered, "comforters of trouble", or "troublesome comforters" (k), which is what rhetoricians call an oxymoron; what they said, instead of relieving him, laid weights and heavy pressures upon him he could not bear; by suggesting his afflictions were for some enormous crime and secret sin that he lived in the commission of; and that he was no other than an hypocrite: and unless he repented and reformed, he could not expect it would be better with him; and this was the sentiment of them one and all: so to persons under a sense of sin, and distressed about the salvation of their souls, legal preachers are miserable comforters, who send them to a convicting, condemning, and cursing law, for relief; to their duties of obedience to it for peace, pardon, and acceptance with God; who decry the grace of God in man's salvation, and cry up the works of men; who lay aside the person, blood, and righteousness of Christ, the consolation of Israel, and leave out the Spirit of God the Comforter in their discourses; and indeed all that can be said, or directed to, besides the consolation that springs from God by Christ, through the application of the Spirit, signifies nothing; for if any comfort could be had from any other, he would not be, as he is called, the God of all comfort; all the creatures and creature enjoyments, even the best are broken cisterns, and like the deceitful brooks Job compares his friends to, Job 6:15, that disappoint when any expectations of comfort are raised upon them.
(k) "consolatores molestiae", Vatablus, Drusius, Mercerus, Cocceius, Schmidt, Michaelis; "molesti", Beza, Junius & Tremellius, Piscator, Codurcus, Tigurine version; "molestissimi", Schultens.
John Wesley
16:2 Such things - These things are but vulgar and trivial. And so are all creatures, to a soul under deep conviction of sin, or the arrest of death.
Robert Jamieson, A. R. Fausset and David Brown
16:2 JOB'S REPLY. (Job 16:1-22)
(Job 13:4).
16:316:3: Իսկ արդ՝ միթէ կա՞րգ ինչ իցէ բանից հողմոյ. կամ թէ թախանձիցէ՞ ոք զքեզ, զի տացե՛ս պատասխանի[9229]։ [9229] Ոմանք. Բանից հողմոց։
3 Բայց հիմա ի՞նչ ժամանակն է դատարկ խօսքերի, կամ մէկը խնդրո՞ւմ է քեզ, որ պատասխանես:
3 Դատարկ խօսքերը վերջ ունի՞ն. Կամ ի՞նչ բանէ դրդուած պատասխան կու տաք։
Իսկ արդ` միթէ կա՞րգ ինչ իցէ բանից հողմոյ. կամ թէ թախանձիցէ՞ ոք զքեզ, զի տացես պատասխանի:

16:3: Իսկ արդ՝ միթէ կա՞րգ ինչ իցէ բանից հողմոյ. կամ թէ թախանձիցէ՞ ոք զքեզ, զի տացե՛ս պատասխանի[9229]։
[9229] Ոմանք. Բանից հողմոց։
3 Բայց հիմա ի՞նչ ժամանակն է դատարկ խօսքերի, կամ մէկը խնդրո՞ւմ է քեզ, որ պատասխանես:
3 Դատարկ խօսքերը վերջ ունի՞ն. Կամ ի՞նչ բանէ դրդուած պատասխան կու տաք։
zohrab-1805▾ eastern-1994▾ western am▾
16:316:3 Будет ли конец ветреным словам? и что побудило тебя так отвечать?
16:3 τί τις.1 who?; what? γάρ γαρ for μὴ μη not τάξις ταξις order; arrangement ἐστὶν ειμι be ῥήμασιν ρημα statement; phrase πνεύματος πνευμα spirit; wind ἢ η or; than τί τις.1 who?; what? παρενοχλήσει παρενοχλεω further annoy σοι σοι you ὅτι οτι since; that ἀποκρίνῃ αποκρινομαι respond
16:3 הֲ hᵃ הֲ [interrogative] קֵ֥ץ qˌēṣ קֵץ end לְ lᵊ לְ to דִבְרֵי־ ḏivrê- דָּבָר word ר֑וּחַ rˈûₐḥ רוּחַ wind אֹ֥ו ʔˌô אֹו or מַה־ mah- מָה what יַּ֝מְרִֽיצְךָ֗ ˈyyamrˈîṣᵊḵˈā מרץ hurt כִּ֣י kˈî כִּי that תַעֲנֶֽה׃ ṯaʕᵃnˈeh ענה answer
16:3. numquid habebunt finem verba ventosa aut aliquid tibi molestum est si loquarisShall windy words have no end? or is it any trouble to thee to speak?
3. Shall vain words have an end? or what provoketh thee that thou answerest?
16:3. Will there be no end to windy words? Or is it at all a burden to you, if you speak?
16:3. Shall vain words have an end? or what emboldeneth thee that thou answerest?
Shall vain words have an end? or what emboldeneth thee that thou answerest:

16:3 Будет ли конец ветреным словам? и что побудило тебя так отвечать?
16:3
τί τις.1 who?; what?
γάρ γαρ for
μὴ μη not
τάξις ταξις order; arrangement
ἐστὶν ειμι be
ῥήμασιν ρημα statement; phrase
πνεύματος πνευμα spirit; wind
η or; than
τί τις.1 who?; what?
παρενοχλήσει παρενοχλεω further annoy
σοι σοι you
ὅτι οτι since; that
ἀποκρίνῃ αποκρινομαι respond
16:3
הֲ hᵃ הֲ [interrogative]
קֵ֥ץ qˌēṣ קֵץ end
לְ lᵊ לְ to
דִבְרֵי־ ḏivrê- דָּבָר word
ר֑וּחַ rˈûₐḥ רוּחַ wind
אֹ֥ו ʔˌô אֹו or
מַה־ mah- מָה what
יַּ֝מְרִֽיצְךָ֗ ˈyyamrˈîṣᵊḵˈā מרץ hurt
כִּ֣י kˈî כִּי that
תַעֲנֶֽה׃ ṯaʕᵃnˈeh ענה answer
16:3. numquid habebunt finem verba ventosa aut aliquid tibi molestum est si loquaris
Shall windy words have no end? or is it any trouble to thee to speak?
16:3. Will there be no end to windy words? Or is it at all a burden to you, if you speak?
16:3. Shall vain words have an end? or what emboldeneth thee that thou answerest?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:3: Vain words - Literally, words of air.
What emboldeneth thee - Thou art totally ignorant of the business; what then can induce thee to take part in this discussion?
Albert Barnes: Notes on the Bible - 1834
16:3: Shall vain words? - Margin, As in Hebrew words of wind; that is, words which were devoid of thought-light, trifling. This is a retort on Eliphaz. He had charged Job -3 with uttering only such words. Such forms of expression are common in the East. "His promise, it is only wind." "Breath, breath: all breath." Roberts.
Or what emboldeneth thee? - "What provokes or irritates thee, that thou dost answer in this manner? What have I said, that has given occasion to such a speech - a speech so severe and unkind?" The Syriac reads this, "do not afflict me any more with speeches; for if you speak any more, I will not answer you."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: vain words: Heb. words of wind, Job 6:26, Job 8:2, Job 15:2
what emboldeneth: Job 20:3, Job 32:3-6; Mat 22:46; Tit 1:11, Tit 2:8
Job 16:4
Geneva 1599
16:3 Shall (a) vain words have an end? or what emboldeneth thee that thou answerest?
(a) Which serve for vain ostentation and for no true comfort.
John Gill
16:3 Shall vain words have an end?.... Or "words of wind" (k), vain empty words, great swelling words of vanity, mere bubbles that look big, and have nothing in them; here Job retorts what Eliphaz had insinuated concerning him and his words, Job 15:2; and he intimates such worthless discourses should have an end, and a speedy one, and not be carried on to any length, they not bearing it; and wishes they were at an end, that he might hear no more of them; and suggests that it was weak and foolish in them to continue them; that if they could speak to no better purpose, it would be best to be silent:
or what emboldeneth thee that thou answerest? when men are engaged in a good cause, have truth on their side, and are furnished with arguments sufficient to defend it, this animates and emboldens them to stand up in the defence of it, and to answer their adversaries, and to reply when there is occasion; but Job could not imagine what should encourage and spirit up Eliphaz to answer again, when he had been sufficiently confuted; when his cause was bad, and he had no strong reasons to produce in the vindication of it; or "what has exasperated" or "provoked thee" (l) to make reply? here Job seems to have thought that he had said nothing that was irritating, though it is notorious he had, such were his grief and troubles; and so well assured he was of his being in the right, that the harsh and severe words and expressions he had used were not thought by him to have exceeded due bounds, such as Job 12:2.
(k) "verbis venti", Beza, Bolducius, Mercerus, Schmidt, Michaelis. (l) "quid exacerbat te", Junius & Tremellius; so Codureus, Schultens.
John Wesley
16:3 End - When wilt thou put an end to these impertinent discourses? He retorts upon him his charge, Job 15:2-3.
Robert Jamieson, A. R. Fausset and David Brown
16:3 "Words of wind," Hebrew. He retorts upon Eliphaz his reproach (Job 15:2).
emboldeneth--literally, "What wearies you so that ye contradict?" that is, What have I said to provoke you? &c. [SCHUTTENS]. Or, as better accords with the first clause, "Wherefore do ye weary yourselves contradicting?" [UMBREIT].
16:416:4: Եւ ե՛ս ընդ ձեզ խօսեցայց՝ եթէ հնազանդէր անձն ձեր ըստ իմո՛ւմ անձին։
4 Ես էլ ձեզ պէս կը խօսէի, եթէ ձեր հոգին էլ իմի պէս լինէր:
4 Ես ալ ձեզի պէս կրնայի խօսիլ։Եթէ ձեր անձը իմ անձիս տեղը ըլլար, Կրնայի ձեզի դէմ խօսքեր դիզել Ու ձեզի դէմ գլուխս երերցնել։
Եւ ես ընդ ձեզ խօսեցայց` եթէ հնազանդէր անձն ձեր ըստ իմում անձին:

16:4: Եւ ե՛ս ընդ ձեզ խօսեցայց՝ եթէ հնազանդէր անձն ձեր ըստ իմո՛ւմ անձին։
4 Ես էլ ձեզ պէս կը խօսէի, եթէ ձեր հոգին էլ իմի պէս լինէր:
4 Ես ալ ձեզի պէս կրնայի խօսիլ։Եթէ ձեր անձը իմ անձիս տեղը ըլլար, Կրնայի ձեզի դէմ խօսքեր դիզել Ու ձեզի դէմ գլուխս երերցնել։
zohrab-1805▾ eastern-1994▾ western am▾
16:416:4 И я мог бы так же говорить, как вы, если бы душа ваша была на месте души моей; ополчался бы на вас словами и кивал бы на вас головою моею;
16:4 κἀγὼ καγω and I καθ᾿ κατα down; by ὑμᾶς υμας you λαλήσω λαλεω talk; speak εἰ ει if; whether ὑπέκειτό υποκειμαι in fact ἡ ο the ψυχὴ ψυχη soul ὑμῶν υμων your ἀντὶ αντι against; instead of τῆς ο the ἐμῆς εμος mine; my own εἶτ᾿ ειτα then ἐναλοῦμαι εναλλομαι you ῥήμασιν ρημα statement; phrase κινήσω κινεω stir; shake δὲ δε though; while καθ᾿ κατα down; by ὑμῶν υμων your κεφαλήν κεφαλη head; top
16:4 גַּ֤ם׀ gˈam גַּם even אָנֹכִי֮ ʔānōḵˈî אָנֹכִי i כָּכֶ֪ם kāḵˈem כְּ as אֲדַ֫בֵּ֥רָה ʔᵃḏˈabbˌērā דבר speak ל֤וּ־ lˈû- לוּ if only יֵ֪שׁ yˈēš יֵשׁ existence נַפְשְׁכֶ֡ם nafšᵊḵˈem נֶפֶשׁ soul תַּ֤חַת tˈaḥaṯ תַּחַת under part נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul אַחְבִּ֣ירָה ʔaḥbˈîrā חבר be brilliant עֲלֵיכֶ֣ם ʕᵃlêḵˈem עַל upon בְּ bᵊ בְּ in מִלִּ֑ים millˈîm מִלָּה word וְ wᵊ וְ and אָנִ֥יעָה ʔānˌîʕā נוע quiver עֲ֝לֵיכֶ֗ם ˈʕᵃlêḵˈem עַל upon בְּמֹ֣ו bᵊmˈô בְּמֹו in רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
16:4. poteram et ego similia vestri loqui atque utinam esset anima vestra pro anima meaI also could speak like you: and would God your soul were for my soul.
4. I also could speak as ye do; if your soul were in my soul’s stead, I could join words together against you, and shake mine head at you.
16:4. I, too, can speak like you; and I also wish that your soul favored my soul. I would also comfort you with speeches and would wag my head over you.
16:4. I also could speak as ye [do]: if your soul were in my soul’s stead, I could heap up words against you, and shake mine head at you.
I also could speak as ye [do]: if your soul were in my soul' s stead, I could heap up words against you, and shake mine head at you:

16:4 И я мог бы так же говорить, как вы, если бы душа ваша была на месте души моей; ополчался бы на вас словами и кивал бы на вас головою моею;
16:4
κἀγὼ καγω and I
καθ᾿ κατα down; by
ὑμᾶς υμας you
λαλήσω λαλεω talk; speak
εἰ ει if; whether
ὑπέκειτό υποκειμαι in fact
ο the
ψυχὴ ψυχη soul
ὑμῶν υμων your
ἀντὶ αντι against; instead of
τῆς ο the
ἐμῆς εμος mine; my own
εἶτ᾿ ειτα then
ἐναλοῦμαι εναλλομαι you
ῥήμασιν ρημα statement; phrase
κινήσω κινεω stir; shake
δὲ δε though; while
καθ᾿ κατα down; by
ὑμῶν υμων your
κεφαλήν κεφαλη head; top
16:4
גַּ֤ם׀ gˈam גַּם even
אָנֹכִי֮ ʔānōḵˈî אָנֹכִי i
כָּכֶ֪ם kāḵˈem כְּ as
אֲדַ֫בֵּ֥רָה ʔᵃḏˈabbˌērā דבר speak
ל֤וּ־ lˈû- לוּ if only
יֵ֪שׁ yˈēš יֵשׁ existence
נַפְשְׁכֶ֡ם nafšᵊḵˈem נֶפֶשׁ soul
תַּ֤חַת tˈaḥaṯ תַּחַת under part
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
אַחְבִּ֣ירָה ʔaḥbˈîrā חבר be brilliant
עֲלֵיכֶ֣ם ʕᵃlêḵˈem עַל upon
בְּ bᵊ בְּ in
מִלִּ֑ים millˈîm מִלָּה word
וְ wᵊ וְ and
אָנִ֥יעָה ʔānˌîʕā נוע quiver
עֲ֝לֵיכֶ֗ם ˈʕᵃlêḵˈem עַל upon
בְּמֹ֣ו bᵊmˈô בְּמֹו in
רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
16:4. poteram et ego similia vestri loqui atque utinam esset anima vestra pro anima mea
I also could speak like you: and would God your soul were for my soul.
16:4. I, too, can speak like you; and I also wish that your soul favored my soul. I would also comfort you with speeches and would wag my head over you.
16:4. I also could speak as ye [do]: if your soul were in my soul’s stead, I could heap up words against you, and shake mine head at you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:4: I also could speak - It is probably better to render some of these permissives or potential verbs literally in the future tense, as in the Hebrew: I also Will speak. Mr. Good has adopted this mode.
If your soul were in my soul's stead - If you were in my place, I also could quote many wise sayings that might tend to show that you were hypocrites and wicked men; but would this be fair? Even when I might not choose to go farther in assertion, I might shake my head by way of insinuation that there was much more behind, of which I did not choose to speak; but would this be right? That such sayings are in memory, is no proof that they were either made for me, or apply to my case.
Albert Barnes: Notes on the Bible - 1834
16:4: I also could speak as ye do - In the same reproachful manner, and stringing together old proverbs and maxims as you have.
If your soul were in my soul's stead - If you were in my place. The idea is, that there is no difficulty in finding arguments to overwhelm the afflicted - a truth which most persons who have been unfortunate, have had opportunity to experience.
I could heap up words against you - Or, rather, "I could string together words against you." The idea is not that of heaping up, or accumulating; it is that of tying together, or uniting; and refers here to stringing together old maxims, saws, and proverbs, in the form of a set argument or discourse. The idea of Job is, that their discourses were nothing but ancient proverbs, thrown together, or strung along without regard to order, pertinency, or force. The Hebrew word used here (חבר châ bar) means to bind, to bind together, to associate, to be confederate. It may be applied to friends - united in friendship; to nations - united in an alliance, etc. Gesenius supposes that it means here that he "would make a league with words against them;" but the above seems to be the more probable interpretation. The Septuagint renders it, "then I could insult you - ἐναλοῦμαι enaloumai - with words." Jerome (Vulgate) "I would console you with words, and move my head over you." The Chaldee is as the Hebrew - חבר châ bar. Dr. Good renders it, "against you will I string together old sayings."
And shake mine head at you - An action common to all countries and ages, expressive of contempt, or of threatening; compare Jer 18:16; Lam 2:15; Zep 2:15; Mat 27:39. So Lucretius ii. 1163:
Jamque caput quassans grandis suspirat ararat
Crebrius incassum magnum cecidisse laborem.
In like manner Virgil, Aeneid xii. 292:
Tum quassanos caput, haec effudit pectore dicta.
So, also, Homer, Odyssey ε e:
Κινήσας δὲ κάρη πρότι ὅν μυθήσατο Θυμόν.
Kinē sas de karē proti hon muthē sato thumon.
The meaning of Job here is, that be could as easily have expressed contempt, reproach, and scorn, as they did. It required no uncommon talent to do it, and he felt that he would have been fully sufficient for the task.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: if your soul: Job 6:2-5, Job 6:14; Mat 7:12; Rom 12:15; Co1 12:26
up words: Job 11:2, Job 35:16; Pro 10:19; Ecc 10:14
shake mine: Kg2 19:21; Psa 22:7, Psa 44:14, Psa 109:25; Jer 18:16; Lam 2:15; Mat 27:39, Mat 27:40
Job 16:5
Geneva 1599
16:4 I also could speak as ye [do]: if your (c) soul were in my soul's stead, I could heap up words against you, and (d) shake mine head at you.
(c) I would that you felt what I do.
(d) That is, mock at your misery, as you do at mine.
John Gill
16:4 I also could speak as ye do,.... As big words, with as high a tone, with as stiff a neck, and as haughtily and loftily; or "ought I to speak as you do" (m)? that I ought not, nor would you think I ought, if you were in my case; or, being so, "would I speak as you do" (n)? no, I would not, my conscience would not suffer me:
if your soul were in my soul's stead; in the same afflicted state and condition, in the same distressed case and circumstances; not that he wished it, as some render the words, for a good man will not wish hurt to another; only he supposes this, as it was a case supposable, and not impossible to be a fact, some time or another, in this state of uncertainty and change; however it is right to put ourselves in the case of others in our own imagination, that so it may be considered in the proper point of view, that we may better judge how we should choose to be treated ourselves in such circumstances, and so teach us to do that to others as we would have done to ourselves:
I could heap up words against you; talk as fast as you to me, and run you down with a great torrent of words; Job had a great fluency, he talked a great deal in his afflicted, state, too much as his friends thought, who represent him as dealing in a multitude of words, and as a very talkative man, Job 8:2; and what could he have done, had he his health, and in prosperous circumstances as formerly? he could have brought many charges and accusations against them, as they had against him; or "would I heap up words against you?" or "ought I?" &c. (o); no, it would not be my duty, nor would I do it; humanity and good sense would never have allowed me to do it; but, on the contrary, I "would have joined myself with you", in a social, free, and familiar manner, in words (p), in a friendly meeting with you, so the words may be read and paraphrased; I would have come and paid you a visit, and sat down by you, and entered into a kind and compassionate conversation with you about your case and condition, and done all I could to comfort you; I would have framed and composed (as the word used signifies) a set discourse on purpose; I would have sought out all the acceptable words, and put them together in the best manner I could for you (q); had I the tongue of the learned, I would have made use of it, to have spoken a word in season to you:
and shake mine head at you; by way of scorn and derision, that is, he could have done it as well as they; shaking the head is used as a sign of contempt, Ps 22:8; or "would I", or "ought I to shake my head at you" (r) if in my case? no, I would not; as I ought not, I would have scorned to have done it; or the sense may be, "I would have shook my head at you", in a way of pity, bemoaning lamenting, and, condoling your case (s); see Job 42:11.
(m) "sicut vos loqui deberem?" Schmidt. (n) "Etiam ego ut vos loquerer?" Cocceius; so Broughton. (o) "nectere deberem nexus contra vos verbis?" Schmidt. (p) "Adjungerem me super vos in sermonibus", Montanus, Bolducius; so Vatablus, Cocceius. (q) "Vobis enim aptum sermonem accommodarem", Tigarine version; so Codurcus. (r) "et caput meum quassarem super vobis", Cocceius; "movere deberem super vos caput meum?" Schmidt. (s) So Tigurine version and Bar Tzemach, , Hom. II. 17. v. 200.
Robert Jamieson, A. R. Fausset and David Brown
16:4 heap up--rather, "marshal together (an army of) words against you."
shake . . . head--in mockery; it means nodding, rather than shaking; nodding is not with us, as in the East, a gesture of scorn (Is 37:22; Jer 18:16; Mt 27:39).
16:516:5: Արդ՝ զկծեցուցի՞ց եւ ես զձեզ բանիւք. շարժեցի՞ց եւ ես իբրեւ զձեզ զգլուխ իմ։
5 Ձեզ պէս ես էլ կարող էի գլուխս շարժել, ձեզ կսկիծ պատճառել խօսքերով:
5 Սակայն իմ բերնովս կրնայի ձեզ զօրացնել Ու շրթունքներուս մխիթարութիւնը ձեր տրտմութիւնը կրնար փարատել։
Արդ զկծեցուցից եւ ես զձեզ բանիւք, շարժեցից եւ ես իբրեւ զձեզ զգլուխ իմ:

16:5: Արդ՝ զկծեցուցի՞ց եւ ես զձեզ բանիւք. շարժեցի՞ց եւ ես իբրեւ զձեզ զգլուխ իմ։
5 Ձեզ պէս ես էլ կարող էի գլուխս շարժել, ձեզ կսկիծ պատճառել խօսքերով:
5 Սակայն իմ բերնովս կրնայի ձեզ զօրացնել Ու շրթունքներուս մխիթարութիւնը ձեր տրտմութիւնը կրնար փարատել։
zohrab-1805▾ eastern-1994▾ western am▾
16:516:5 подкреплял бы вас языком моим и движением губ утешал бы.
16:5 εἴη ειμι be δὲ δε though; while ἰσχὺς ισχυς force ἐν εν in τῷ ο the στόματί στομα mouth; edge μου μου of me; mine κίνησιν κινησις stirring δὲ δε though; while χειλέων χειλος lip; shore οὐ ου not φείσομαι φειδομαι spare; refrain
16:5 אֲאַמִּצְכֶ֥ם ʔᵃʔammiṣᵊḵˌem אמץ be strong בְּמֹו־ bᵊmô- בְּמֹו in פִ֑י fˈî פֶּה mouth וְ wᵊ וְ and נִ֖יד nˌîḏ נִיד condolence שְׂפָתַ֣י śᵊfāṯˈay שָׂפָה lip יַחְשֹֽׂךְ׃ yaḥśˈōḵ חשׂך withhold
16:5. consolarer et ego vos sermonibus et moverem caput meum super vosI would comfort you also with words, and would wag my head over you.
5. I would strengthen you with my mouth, and the solace of my lips should assuage .
16:5. I would strengthen you with my mouth, and would move my lips, as if being lenient to you.
16:5. [But] I would strengthen you with my mouth, and the moving of my lips should asswage [your grief].
But I would strengthen you with my mouth, and the moving of my lips should asswage:

16:5 подкреплял бы вас языком моим и движением губ утешал бы.
16:5
εἴη ειμι be
δὲ δε though; while
ἰσχὺς ισχυς force
ἐν εν in
τῷ ο the
στόματί στομα mouth; edge
μου μου of me; mine
κίνησιν κινησις stirring
δὲ δε though; while
χειλέων χειλος lip; shore
οὐ ου not
φείσομαι φειδομαι spare; refrain
16:5
אֲאַמִּצְכֶ֥ם ʔᵃʔammiṣᵊḵˌem אמץ be strong
בְּמֹו־ bᵊmô- בְּמֹו in
פִ֑י fˈî פֶּה mouth
וְ wᵊ וְ and
נִ֖יד nˌîḏ נִיד condolence
שְׂפָתַ֣י śᵊfāṯˈay שָׂפָה lip
יַחְשֹֽׂךְ׃ yaḥśˈōḵ חשׂך withhold
16:5. consolarer et ego vos sermonibus et moverem caput meum super vos
I would comfort you also with words, and would wag my head over you.
16:5. I would strengthen you with my mouth, and would move my lips, as if being lenient to you.
16:5. [But] I would strengthen you with my mouth, and the moving of my lips should asswage [your grief].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:5: I would strengthen you with my mouth - Mr. Good translates thus: -
"With my own mouth will I overpower you,
Till the quivering of my lips shall fail;"
for which rendering he contends in his learned notes. This translation is countenanced by the Septuagint, Syriac, and Arabic versions.
Albert Barnes: Notes on the Bible - 1834
16:5: (But I would strengthen you with my mouth With that which proceeds from the mouth - words.
And the moving of my lips - My speaking - implying that it would have been done in a mild, gentle, kind manner - so that the lips would appear just to move. Others, however, have given a different interpretation. Thus, Dr. Good renders it:
"With my own mouth will I overpower you,
Till the quivering of my lips shall fall."
But the common interpretation is to be preferred. The word rendered "moving" ניד nı̂ yd is from נוּד nû d - "to move," "agitate," and hence, denotes "motion." It denotes here the motion of the lips when we speak. Gesenius renders it, "consolation," "comfort" - because this is expressed by a motion of the head.
Should assuage your grief - The word used here (יחשׂך yachâ ś ak) means properly "to hold back," "to restrain;" . Here it is correctly rendered, meaning that he would hold back, or check their sorrows. In other words, he would sustain them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: But I would: Job 4:3, Job 4:4, Job 6:14, Job 29:25; Psa 27:14; Pro 27:9, Pro 27:17; Isa 35:3, Isa 35:4; Gal 6:1
Job 16:6
Geneva 1599
16:5 [But] I would strengthen you (e) with my mouth, and the moving of my lips should asswage [your grief].
(e) If this were in my power, yet I would comfort you and not do as you do to me.
John Gill
16:5 But I would strengthen you with my mouth,.... Comfort them with the words of his mouth; so God strengthens his people with strength in their souls, when he answers them with good and comfortable words; an angel strengthened Christ as man when in an agony, comforting him, suggesting comfortable things to him; so one saint may strengthen and comfort another when in distress, whether of soul or body; see Ps 138:3; and thus Job had strengthened and comforted others, with his words in former times, as Eliphaz himself owns, Job 4:3 and so he would again, were there a change in his circumstances, and objects presented:
and the moving of my lips should assuage your grief: words uttered by him, which are done by the moving of the lips, should be such as would have a tendency to allay grief, to stop, restrain, forbid, and lessen sorrow; at least that it might not break out in an extravagant way, and exceed bounds, and that his friends might not be swallowed up with overmuch sorrow.
Robert Jamieson, A. R. Fausset and David Brown
16:5 strengthen . . . with . . . mouth--bitter irony. In allusion to Eliphaz' boasted "consolations" (Job 15:11). Opposed to strengthening with the heart, that is, with real consolation. Translate, "I also (like you) could strengthen with the mouth," that is, with heartless talk: "And the moving of my lips (mere lip comfort) could console (in the same fashion as you do)" [UMBREIT]. "Hearty counsel" (Prov 27:9) is the opposite.
16:616:6: Թերեւս լիցի՛ զօրութիւն ՚ի բերան իմ. զշարժել շրթանց իմոց ո՛չ խնայեցից[9230]։ [9230] Ոմանք. ՚Ի բերան իմում։
6 Գուցէ իմ բերանում ուժ ունենայի, ու ես չզլանայի շրթունքներս շարժել,
6 Եթէ խօսիմ՝ տրտմութիւնս չի փարատիր Եւ եթէ լռեմ՝ ի՞նչ կը պակսի ինձմէ։
Թերեւս լիցի զօրութիւն ի բերան իմ, զշարժել շրթանց իմոց ոչ խնայեցից:

16:6: Թերեւս լիցի՛ զօրութիւն ՚ի բերան իմ. զշարժել շրթանց իմոց ո՛չ խնայեցից[9230]։
[9230] Ոմանք. ՚Ի բերան իմում։
6 Գուցէ իմ բերանում ուժ ունենայի, ու ես չզլանայի շրթունքներս շարժել,
6 Եթէ խօսիմ՝ տրտմութիւնս չի փարատիր Եւ եթէ լռեմ՝ ի՞նչ կը պակսի ինձմէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:616:6 Говорю ли я, не утоляется скорбь моя; перестаю ли, что отходит от меня?
16:6 ἐὰν εαν and if; unless γὰρ γαρ for λαλήσω λαλεω talk; speak οὐκ ου not ἀλγήσω αλγεω the τραῦμα τραυμα wound ἐὰν εαν and if; unless δὲ δε though; while καὶ και and; even σιωπήσω σιωπαω still τί τις.1 who?; what? ἔλαττον ελασσων inferior; less τρωθήσομαι τιτρωσκω wound
16:6 אִֽם־ ʔˈim- אִם if אֲ֭דַבְּרָה ˈʔᵃḏabbᵊrā דבר speak לֹא־ lō- לֹא not יֵחָשֵׂ֣ךְ yēḥāśˈēḵ חשׂך withhold כְּאֵבִ֑י kᵊʔēvˈî כְּאֵב pain וְ֝ ˈw וְ and אַחְדְּלָ֗ה ʔaḥdᵊlˈā חדל cease מַה־ mah- מָה what מִנִּ֥י minnˌî מִן from יַהֲלֹֽךְ׃ yahᵃlˈōḵ הלך walk
16:6. roborarem vos ore meo et moverem labia quasi parcens vobisI would strengthen you with my mouth, and would move my lips, as sparing you.
6. Though I speak, my grief is not assuaged: and though I forbear, what am I eased?
16:6. But what can I do? When I am speaking, my grief will not be quiet; and if I am quiet, it will not withdraw from me.
16:6. Though I speak, my grief is not asswaged: and [though] I forbear, what am I eased?
Though I speak, my grief is not asswaged: and [though] I forbear, what am I eased:

16:6 Говорю ли я, не утоляется скорбь моя; перестаю ли, что отходит от меня?
16:6
ἐὰν εαν and if; unless
γὰρ γαρ for
λαλήσω λαλεω talk; speak
οὐκ ου not
ἀλγήσω αλγεω the
τραῦμα τραυμα wound
ἐὰν εαν and if; unless
δὲ δε though; while
καὶ και and; even
σιωπήσω σιωπαω still
τί τις.1 who?; what?
ἔλαττον ελασσων inferior; less
τρωθήσομαι τιτρωσκω wound
16:6
אִֽם־ ʔˈim- אִם if
אֲ֭דַבְּרָה ˈʔᵃḏabbᵊrā דבר speak
לֹא־ lō- לֹא not
יֵחָשֵׂ֣ךְ yēḥāśˈēḵ חשׂך withhold
כְּאֵבִ֑י kᵊʔēvˈî כְּאֵב pain
וְ֝ ˈw וְ and
אַחְדְּלָ֗ה ʔaḥdᵊlˈā חדל cease
מַה־ mah- מָה what
מִנִּ֥י minnˌî מִן from
יַהֲלֹֽךְ׃ yahᵃlˈōḵ הלך walk
16:6. roborarem vos ore meo et moverem labia quasi parcens vobis
I would strengthen you with my mouth, and would move my lips, as sparing you.
16:6. But what can I do? When I am speaking, my grief will not be quiet; and if I am quiet, it will not withdraw from me.
16:6. Though I speak, my grief is not asswaged: and [though] I forbear, what am I eased?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Не встречая сочувствия со стороны друзей, Иов, как никогда, нуждается в утешении. Он ищет его, но не находит. Сам утешить себя он не в состоянии. Ни речи, ни молчание не умаляют его мук. Богом он приведен и состояние "изнурения" (ст. 7), - истощения способности тем или другим путем (речами и молчанием) облегчить свое горе. Не разъясняя, почему не доставляют утешения речи, Иов указывает, каким образом сопровождается такими последствиями его молчание.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Though I speak, my grief is not assuaged: and though I forbear, what am I eased? 7 But now he hath made me weary: thou hast made desolate all my company. 8 And thou hast filled me with wrinkles, which is a witness against me: and my leanness rising up in me beareth witness to my face. 9 He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me. 10 They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me. 11 God hath delivered me to the ungodly, and turned me over into the hands of the wicked. 12 I was at ease, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark. 13 His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground. 14 He breaketh me with breach upon breach, he runneth upon me like a giant. 15 I have sewed sackcloth upon my skin, and defiled my horn in the dust. 16 My face is foul with weeping, and on my eyelids is the shadow of death;
Job's complaint is here as bitter as any where in all his discourses, and he is at a stand whether to smother it or to give it vent. Sometimes the one and sometimes the other is a relief to the afflicted, according as the temper or the circumstances are; but Job found help by neither, v. 6. 1. Sometimes giving vent to grief gives ease; but, "Though I speak" (says Job), "my grief is not assuaged, my spirit is never the lighter for the pouring out of my complaint; nay, what I speak is so misconstrued as to be turned to the aggravation of my grief." 2. At other times keeping silence makes the trouble the easier and the sooner forgotten; but (says Job) though I forbear I am never the nearer; what am I eased? If he complained he was censured as passionate; if not, as sullen. If he maintained his integrity, that was his crime; if he made no answer to their accusations, his silence was taken for a confession of his guilt.
Here is a doleful representation of Job's grievances. O what reason have we to bless God that we are not making such complaints! He complains,
I. That his family was scattered (v. 7): "He hath made me weary, weary of speaking, weary of forbearing, weary of my friends, weary of life itself; my journey through the world proves so very uncomfortable that I am quite tired with it." This made it as tiresome as any thing, that all his company was made desolate, his children and servants being killed and the poor remains of his great household dispersed. The company of good people that used to meet at his house for religious worship, was now scattered, and he spent his sabbaths in silence and solitude. He had company indeed, but such as he would rather have been without, for they seemed to triumph in his desolation. If lovers and friends are put far from us, we must see and own God's hand in it, making our company desolate.
II. That his body was worn away with diseases and pains, so that he had become a perfect skeleton, nothing but skin and bones, v. 8. His face was furrowed, not with age, but sickness: Thou hast filled me with wrinkles. His flesh was wasted with the running of his sore boils, so that his leanness rose up in him, that is, his bones, that before were not seen, stuck out, ch. xxxiii. 21. These are called witnesses against him, witnesses of God's displeasure against him, and such witnesses as his friends produced against him to prove him a wicked man. Or, "They are witnesses for me, that my complaint is not causeless," or "witnesses to me, that I am a dying man, and must be gone shortly."
III. That his enemy was a terror to him, threatened him, frightened him, looked sternly upon him, and gave all the indications of rage against him (v. 9): He tears me in his wrath. But who is this enemy? 1. Eliphaz, who showed himself very much exasperated against him, and perhaps had expressed himself with such marks of indignation as are here mentioned: at least, what he said tore Job's good name and thundered nothing but terror to him; his eyes were sharpened to spy out matter of reproach against Job, and very barbarously both he and the rest of them used him. Or, 2. Satan. He was his enemy that hated him, and perhaps, by the divine permission, terrified him with apparitions, as (some think) he terrified our Saviour, which put him into his agonies in the garden; and thus he aimed to make him curse God. It is not improbable that this is the enemy he means. Or, (3.) God himself. If we understand it of him, the expressions are indeed as rash as any he used. God hates none of his creatures; but Job's melancholy did thus represent to him the terrors of the Almighty: and nothing can be more grievous to a good man than to apprehend God to be his enemy. If the wrath of a king be as messengers of death, what is the wrath of the King of kings!
IV. That all about him were abusive to him, v. 10. They came upon him with open mouth to devour him, as if they would swallow him alive, so terrible were their threats and so scornful was their conduct to him. They offered him all the indignities they could invent, and even smote him on the cheek; and herein many were confederate. They gathered themselves together against him, even the abjects, Ps. xxxv. 15. Herein Job was a type of Christ, as many of the ancients make him: these very expressions are used in the predictions of his sufferings, Ps. xxii. 13, They gaped upon me with their mouths; and (Mic. v. 1), They shall smite the Judge of Israel with a rod upon the cheek, which was literally fulfilled, Matt. xxvi. 67. How were those increased that troubled him!
V. That God, instead of delivering him out of their hands, as he hoped, delivered him into their hands (v. 11): He hath turned me over into the hands of the wicked. They could have had no power against him if it had not been given them from above. He therefore looks beyond them to God who gave them their commission, as David did when Shimei cursed him; but he thinks it strange, and almost thinks it hard, that those should have power against him who were God's enemies as much as his. God sometimes makes use of wicked men as his sword to one another (Ps. xvii. 13) and his rod to his own children, Isa. x. 5. Herein also Job was a type of Christ, who was delivered into wicked hands, to be crucified and slain, by the determinate counsel and fore-knowledge of God, Acts ii. 23.
VI. That God not only delivered him into the hands of the wicked, but took him into his own hands too, into which it is a fearful thing to fall (v. 12): "I was at ease in the comfortable enjoyment of the gifts of God's bounty, not fretting and uneasy, as some are in the midst of their prosperity, who thereby provoke God to strip them; yet he has broken me asunder, put me upon the rack of pain, and torn me limb from limb." God, in afflicting him, had seemed, 1. As if he were furious. Though fury is not in God, he thought it was, when he took him by the neck (as a strong man in a passion would take a child) and shook him to pieces, triumphing in the irresistible power he had to do what he would with him. 2. As if he were partial. "He has distinguished me from the rest of mankind by this hard usage of me: He has set me up for his mark, the butt at which he is pleased to let fly all his arrows: at me they are directed, and they come not by chance; against me they are levelled, as if I were the greatest sinner of all the men of the east or were singled out to be made an example." When God set him up for a mark his archers presently compassed him round. God has archers at command, who will be sure to hit the mark that he sets up. Whoever are our enemies, we must look upon them as God's archers, and see him directing the arrow. It is the Lord; let him do what seemeth him good. 3. As if he were cruel, and his wrath as relentless as his power was resistless. As if he contrived to touch him in the tenderest part, cleaving his reins asunder with acute pains; perhaps they were nephritic pains, those of the stone, which lie in the region of the kidneys. As if he had no mercy in reserve for him, he does not spare nor abate any thing of the extremity. And as if he aimed at nothing but his death, and his death in the midst of the most grievous tortures: He pours out my gall upon the ground, as when men have taken a wild beast, and killed it, they open it, and pour out the gall with a loathing of it. He thought his blood was poured out, as if it were not only not precious, but nauseous. 4. As if he were unreasonable and insatiable in his executions (v. 14): "He breaketh me with breach upon breach, follows me with one wound after another." So his troubles came at first; while one messenger of evil tidings was speaking another came: and so it was still; new boils were rising every day, so that he had no prospect of the end of his troubles. Thus he thought that God ran upon him like a giant, whom he could not possibly stand before or confront; as the giants of old ran down all their poor neighbours, and were too hard for them. Note, Even good men, when they are in great and extraordinary troubles, have much ado not to entertain hard thoughts of God.
VII. That he had divested himself of all his honour, and all his comfort, in compliance with the afflicting providences that surrounded him. Some can lessen their own troubles by concealing them, holding their heads as high and putting on as good a face as ever; but Job could not do so: he received the impressions of them, and, as one truly penitent and truly patient, he humbled himself under the mighty hand of God, v. 15, 16. 1. He now laid aside all his ornaments and soft clothing, consulted not either his ease or finery in his dress, but sewed sackcloth upon his skin; that clothing he thought good enough for such a defiled distempered body as he had. Silks upon sores, such sores, he thought, would be unsuitable; sackcloth would be more becoming. Those are fond indeed of gay clothing that will not be weaned from it by sickness and old age, and, as Job was (v. 8), by wrinkles and leanness. He not only put on sackcloth, but sewed it on, as one that resolved to continue his humiliation as long as the affliction continued. 2. He insisted not upon any points of honour, but humbled himself under humbling providences: He defiled his horn in the dust, and refused the respect that used to be paid to his dignity, power, and eminency. Note, When God brings down our condition, that should bring down our spirits. Better lay the horn in the dust than lift it up in contradiction to the designs of Providence and have it broken at last. Eliphaz had represented Job as high and haughty, and unhumbled under his affliction. "No," says Job, "I know better things; the dust is now the fittest place for me." 3. He banished mirth as utterly unseasonable, and set himself to sow in tears (v. 16): "My face is foul with weeping so constantly for my sins, for God's displeasure against me, and for my friends unkindness: this has brought a shadow of death upon my eyelids." He had not only wept away all his beauty, but almost wept his eyes out. In this also he was a type of Christ, who was a man of sorrows, and much in tears, and pronounced those blessed that mourn, for they shall be comforted.
Adam Clarke: Commentary on the Bible - 1831
16:6: Though I speak - But it will be of no avail thus to speak; for reprehensions of your conduct will not serve to mitigate my sufferings.
Albert Barnes: Notes on the Bible - 1834
16:6: Though I speak, my grief is not assuaged - "But for me, it makes now no difference whether I speak or am silent. My sufferings continue. If I attempt to vindicate myself before people, I am reproached; and equally so if I am silent. If I maintain my cause before God, it avails me nothing, for my sufferings continue. If I am silent, and submit without a complaint, they are the same. Neither silence, nor argument, nor entreaty, avail me before God or man. I am doomed to suffering."
What am I eased? - Margin. "Goeth from me." Literally, "what goeth from me?" The sense is, that it all availed nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: my grief: Job 10:1; Psa 77:1-9, Psa 88:15-18
what am I eased: Heb. what goeth from me
Job 16:7
Carl Friedrich Keil and Franz Delitzsch
16:6
6 If I speak, my pain is not soothed;
And if I forbear, what alleviation do I experience?
7 Nevertheless now hath He exhausted me;
Thou hast desolated all my household,
8 And Thou filledst me with wrinkles - for a witness was it,
And my leanness rose up against me
Complaining to my face.
9 His wrath tore me, and made war upon me;
He hath gnashed upon me with His teeth,
As mine enemy He sharpeneth His eyes against me.
אם stands with the cohortative in the hypothetical antecedent clause Job 16:6, and in 6b the cohortative stands alone as Job 11:17; Ps 73:16; Ps 139:8, which is more usual, and more in accordance with the meaning which the cohortative has in itself, Ngelsbach, 89, 3. The interrogative, What goes from me? is equivalent to, what (= nothing) of pain forsakes me. The subject of the assertion which follows (Job 16:7) is not the pain - Aben-Ezra thinks even that this is addressed in v. 7b - still less Eliphaz, whom some think, particularly on account of the sharp expressions which follow, must be understood, but God, whose wrath Job regards as the cause of his suffering, and feels as the most intolerable part of it. A strained connection is obtained by taking אך either in an affirmative sense (Ew.: surely), as Job 18:21, or in a restrictive sense: only (= entirely) He has now exhausted me (Hirz., Hahn, also Schlottm.: only I feel myself oppressed, at least to express this), by which interpretation the עתּה, which stands between אך and the verb, is in the way. We render it therefore in the adversative signification: nevertheless (verum tamen) now he seeks neither by speaking to alleviate his pain, nor by silence to control himself; God has placed him in a condition in which all his strength is exhausted. He is absolutely incapable of offering any resistance to his pain, and care has also been taken that no solacing word shall come to him from any quarter: Thou hast made all my society desolate (Carey: all my clan); עדה of the household, as in Job 15:34. Jerome: in nihilum redacti sunt omnes artus mei (כל אברי, as explained by the Jewish expositors, e.g., Ralbag), as though the human organism could be called עדה. Hahn: Thou hast destroyed all my testimony, which must have been אדתי (from עוּד, whereas עדה, from ועד, has a changeable Ssere). He means to say that he stands entirely alone, and neither sees nor hears anything consolatory, for he does not count his wife. He is therefore completely shut up to himself; God has shrivelled him up; and this suffering form to which God has reduced him, is become an evidence, i.e., for himself and for others, as the three friends, an accusation de facto, which puts him down as a sinner, although his self-consciousness testifies the opposite to him.
Job 16:8
The verb קמט (Aram. קמט), which occurs only once beside (Job 22:16), has, like Arab. qmṭ (in Gecatilia's transl.), the primary meaning of binding and grasping firmly (lxx ἐπελάβου, Symm. κατέδησας, Targ. for לכד, תּמך, lengthened to a quadriliteral in Arab. qmṭr, cogn. קמץ),
(Note: On the other hand, קטם, Arab. qṭm, abscindere, praemordere, has no connection with קמט, with which Kimchi and Reiske confuse it. This is readily seen from the opposite primary distinction of the two roots, קם and קט, of which the former expresses union, the latter separation.)
constringere, from which the significations comprehendere and corrugare have branched off; the signification, to wrinkle (make wrinkled), to shrivel up, is the most common, and the reference which follows, to his emaciation, and the lines which occur further on from the picture of one sick with elephantiasis, show that the poet here has this in his mind. Ewald's conjecture, which changes היה into היּה, Job 6:2; Job 30:13 = הוּה, as subject to ותקמטני (calamity seizes me as a witness), deprives the thought contained in לעד, which renders the inferential clause לעד היה prominent, of much of its force and emphasis. In Job 16:8 this thought is continued: כּחשׁ signifies here, according to Ps 109:24 (which see), a wasting away; the verb-group כחשׁ, כחד, Arab. jḥd, kḥt, qḥṭ, etc., has the primary meaning of taking away and decrease: he becomes thin from whom the fat begins to fail; to disown is equivalent to holding back recognition and admission; the metaphor, water that deceives = dries up, is similar. His wasted, emaciated appearance, since God has thus shrivelled him up, came forth against him, told him to his face, i.e., accused him not merely behind his back, but boldly and directly, as a convicted criminal. God has changed himself in relation to him into an enraged enemy. Schlottm. wrongly translates: one tears and tortures me fiercely; Raschi erroneously understands Satan by צרי. In general, it is the wrath of God whence Job thinks his suffering proceeds. It was the wrath of God which tore him so (like Hos 6:1, comp. Amos 1:11), and pursued him hostilely (as he says with the same word in Job 30:21); God has gnashed against him with His teeth; God drew or sharpened (Aq., Symm., Theod., ὤξυνεν לטשׁ like Ps 7:13). His eyes or looks like swords (Targ. as a sharp knife, אזמל, σμίλη) for him, i.e., to pierce him through. Observe the aorr. interchanging with perff. and imperff. He describes the final calamity which has made him such a piteous form with the mark of the criminal. His present suffering is only the continuation of the decree of wrath which is gone forth concerning him.
Geneva 1599
16:6 Though I speak, my grief is (f) not asswaged: and [though] I forbear, what am I eased?
(f) If you would say, "Why do you not then comfort yourself?" he answers that the judgments of God are more heavy than he is able to assuage either by words or silence.
John Gill
16:6 Though I speak, my grief is not assuaged,.... Though he spoke to God in prayer, and entreated for some abatement of his sorrows, he got no relief; and though he spoke to himself in soliloquies, his sorrow was not repressed nor lessened; he could not administer comfort to himself in the present case, though he might to others in like circumstances, if his own were changed;
and though I forbear speaking, hold my peace, and say nothing,
what am I eased? or "what goes from me" (t)? not anything of my trouble or grief; sometimes a man speaking of his troubles to his friends gives vent to his grief, and he is somewhat eased; and on the other hand being silent about it, he forgets it, and it goes off; but in neither of those ways could Job be released: or it may be his sense is, that when he spake of his affliction, and attempted to vindicate his character, he was represented as an impatient and passionate man, if not as blasphemous, so that his grief was rather increased than assuaged; and if he was silent, that was interpreted a consciousness of his guilt; so that, let him take what course he would, it was much the same, he could get no ease nor comfort.
(t) "quid a me abit", Junius & Tremellius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
16:6 eased--literally, "What (portion of my sufferings) goes from me?"
16:716:7: Զի եթէ խօսեցայց՝ ո՛չ փարատեսցեն ցաւք վիրաց իմոց, եւ եթէ լռիցեմ, նուազագո՞յն ինչ վիրաւորիցիմ։
7 քանզի թէ խօսեմ՝ չի փարատուելու ցաւը վէրքերիս, իսկ եթէ լռեմ՝ աւելի՞ քիչ եմ խոցոտուելու ես:
7 Բայց հիմա Աստուած զիս յոգնեցուց. Բոլոր տունս* ամայի ըրաւ»։
Զի եթէ խօսեցայց` ոչ փարատեսցեն ցաւք վիրաց իմոց, եւ եթէ լռիցեմ` նուազագո՞յն ինչ վիրաւորիցիմ:

16:7: Զի եթէ խօսեցայց՝ ո՛չ փարատեսցեն ցաւք վիրաց իմոց, եւ եթէ լռիցեմ, նուազագո՞յն ինչ վիրաւորիցիմ։
7 քանզի թէ խօսեմ՝ չի փարատուելու ցաւը վէրքերիս, իսկ եթէ լռեմ՝ աւելի՞ քիչ եմ խոցոտուելու ես:
7 Բայց հիմա Աստուած զիս յոգնեցուց. Բոլոր տունս* ամայի ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:716:7 Но ныне Он изнурил меня. Ты разрушил всю семью мою.
16:7 νῦν νυν now; present δὲ δε though; while κατάκοπόν κατακοπος me πεποίηκεν ποιεω do; make μωρόν μωρος stupid σεσηπότα σηπω rot
16:7 אַךְ־ ʔaḵ- אַךְ only עַתָּ֥ה ʕattˌā עַתָּה now הֶלְאָ֑נִי helʔˈānî לאה be weary הֲ֝שִׁמֹּ֗ותָ ˈhᵃšimmˈôṯā שׁמם be desolate כָּל־ kol- כֹּל whole עֲדָתִֽי׃ ʕᵃḏāṯˈî עֵדָה gathering
16:7. sed quid agam si locutus fuero non quiescet dolor meus et si tacuero non recedet a meBut what shall I do? If I speak, my pain will not rest: and if I hold my peace, it will not depart from me.
7. But now he hath made me weary: thou hast made desolate all my company.
16:7. But now my grief has crushed me, and all my limbs have been reduced to nothing.
16:7. But now he hath made me weary: thou hast made desolate all my company.
But now he hath made me weary: thou hast made desolate all my company:

16:7 Но ныне Он изнурил меня. Ты разрушил всю семью мою.
16:7
νῦν νυν now; present
δὲ δε though; while
κατάκοπόν κατακοπος me
πεποίηκεν ποιεω do; make
μωρόν μωρος stupid
σεσηπότα σηπω rot
16:7
אַךְ־ ʔaḵ- אַךְ only
עַתָּ֥ה ʕattˌā עַתָּה now
הֶלְאָ֑נִי helʔˈānî לאה be weary
הֲ֝שִׁמֹּ֗ותָ ˈhᵃšimmˈôṯā שׁמם be desolate
כָּל־ kol- כֹּל whole
עֲדָתִֽי׃ ʕᵃḏāṯˈî עֵדָה gathering
16:7. sed quid agam si locutus fuero non quiescet dolor meus et si tacuero non recedet a me
But what shall I do? If I speak, my pain will not rest: and if I hold my peace, it will not depart from me.
16:7. But now my grief has crushed me, and all my limbs have been reduced to nothing.
16:7. But now he hath made me weary: thou hast made desolate all my company.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-11. Молчание является со стороны Иова согласием со свидетельствующими о его греховности фактами.

7. Первым из них служит гибель его семьи, - несомненный, по утверждению друзей признак греховности (IV:10-11; VIII:4; XV:32).
Adam Clarke: Commentary on the Bible - 1831
16:7: But now he hath made me weary - The Vulgate translates thus: - Nunc autem oppressit me dolor meus; et in nihilum redacti sunt omnes artus mei; "But now my grief oppresses me, and all my joints are reduced to nothing." Perhaps Job alluded here to his own afflictions, and the desolation of his family. Thou hast made me weary with continual affliction; my strength is quite exhausted; and thou hast made desolate all my company, not leaving me a single child to continue my name, or to comfort me in sickness or old age. Mr. Good translates: -
"Here, indeed, hath he distracted me;
Thou hast struck apart all my witnesses."
Albert Barnes: Notes on the Bible - 1834
16:7: But now he hath made me weary - That is, God has exhausted my strength. This verse introduces a new description of his sufferings; and he begins with a statement of the woes that God had brought on him. The first was, that he had taken away all his strength.
All my company - The word rendered "company" (עדה ‛ ê dâ h) means properly an assembly that comes together by appointment, or at stated times; but here it is evidently used in the sense of the little community of which Job was the head and father. The sense is, that all his family had been destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: he hath: Job 3:17, Job 7:3, Job 7:16, Job 10:1; Psa 6:6, Psa 6:7; Pro 3:11, Pro 3:12; Isa 50:4; Mic 6:13
hast made: Job 1:15-19, Job 29:5-25
Job 16:8
Geneva 1599
16:7 But now (g) he hath made me weary: thou hast made desolate all my (h) company.
(g) Meaning, God.
(h) That is, destroyed most of my family.
John Gill
16:7 But now he hath made me weary,.... Or "it hath made me weary" (u), that is, "my grief", as it may be supplied from Job 16:6; or rather God, as appears from the next clause, and from the following verse, where he is manifestly addressed; who by afflicting him had made him weary of the world, and all things in it, even of his very life, Job 10:1; his afflictions were so heavy upon him, and pressed him so hard, that his life was a burden to him; they were heavier than the sand of the sea, and his strength was not equal to them; he could scarcely drag along, was ready to sink and lie down under the weight of them:
thou hast made desolate all my company, or "congregation" (w); the congregation of saints that met at his house for religious worship, as some think, which now through his affliction was broke up, whom Eliphaz had called a congregation of hypocrites, Job 15:34; which passage Job may have respect unto; or rather his family, his children, which were taken away from him: the Jews say (x), ten persons in any place make a congregation; this was just the number of Job's children, seven sons and three daughters; or it may be he may have respect to his friends, that came to visit him, who were moved and stupefied as it were at the sight of him and his afflictions, as the word (y) is by some translated, and who were alienated from him; were not friendly to him, nor administered to him any comfort; so that they were as if he had none, or worse.
(u) "Dolor meus", V. L. so Aben Ezra & Cocceius. (w) "meam congregationem", Pagninus; "conventum meum", Montanus, Bolducius. (x) Vid. Drusium in loc. (y) "Stupefe isti", Tigurine version; so Jarchi.
John Wesley
16:7 He - God, as appears by the following words. Weary - Either of complaining, or, of my life. Desolate - Hast turned my society into desolation, by destroying my children and servants.
Robert Jamieson, A. R. Fausset and David Brown
16:7 But now--rather, "ah!"
he--God.
company--rather, "band of witnesses," namely, those who could attest his innocence (his children, servants, &c.). So the same Hebrew is translated in Job 16:8. UMBREIT makes his "band of witnesses," himself, for, alas! he had no other witness for him. But this is too recondite.
16:816:8: ※ Ա՛յժմ կոտորեալ արար զիս, փտեալ՝ ընդարմացեալ.
8 Արդ, դարձրել է ինձ ջարդուած, փտած ու ընդարմացած:
8 Նաեւ զիս բռնեց* ու ասիկա ինծի դէմ վկայութիւն մըն է Ու իմ նիհարութիւնս ինծի դէմ ելլելով՝ զիս կ’ամբաստանէ։
Այժմ կոտորեալ արար զիս, փտեալ, ընդարմացեալ. եւ բուռն հարեալ զինէն ի վկայութիւն եղեւ ինձ:

16:8: ※ Ա՛յժմ կոտորեալ արար զիս, փտեալ՝ ընդարմացեալ.
8 Արդ, դարձրել է ինձ ջարդուած, փտած ու ընդարմացած:
8 Նաեւ զիս բռնեց* ու ասիկա ինծի դէմ վկայութիւն մըն է Ու իմ նիհարութիւնս ինծի դէմ ելլելով՝ զիս կ’ամբաստանէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:816:8 Ты покрыл меня морщинами во свидетельство против меня; восстает на меня изможденность моя, в лицо укоряет меня.
16:8 καὶ και and; even ἐπελάβου επιλαμβανομαι take hold / after μου μου of me; mine εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony ἐγενήθη γινομαι happen; become καὶ και and; even ἀνέστη ανιστημι stand up; resurrect ἐν εν in ἐμοὶ εμοι me τὸ ο the ψεῦδός ψευδος falsehood; fallacy μου μου of me; mine κατὰ κατα down; by πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἀνταπεκρίθη ανταποκρινομαι respond against
16:8 וַֽ֭ ˈwˈa וְ and תִּקְמְטֵנִי ttiqmᵊṭēnˌî קמט seize לְ lᵊ לְ to עֵ֣ד ʕˈēḏ עֵד witness הָיָ֑ה hāyˈā היה be וַ wa וְ and יָּ֥קָם yyˌāqom קום arise בִּ֥י bˌî בְּ in כַ֝חֲשִׁ֗י ˈḵaḥᵃšˈî כַּחַשׁ leanness בְּ bᵊ בְּ in פָנַ֥י fānˌay פָּנֶה face יַעֲנֶֽה׃ yaʕᵃnˈeh ענה answer
16:8. nunc autem oppressit me dolor meus et in nihili redacti sunt omnes artus meiBut now my sorrow hath oppressed me, and all my limbs are brought to nothing.
8. And thou hast laid fast hold on me, is a witness : and my leanness riseth up against me, it testifieth to my face.
16:8. My wrinkles bear witness against me, and a liar rises up against my face, contradicting me.
16:8. And thou hast filled me with wrinkles, [which] is a witness [against me]: and my leanness rising up in me beareth witness to my face.
And thou hast filled me with wrinkles, [which] is a witness [against me]: and my leanness rising up in me beareth witness to my face:

16:8 Ты покрыл меня морщинами во свидетельство против меня; восстает на меня изможденность моя, в лицо укоряет меня.
16:8
καὶ και and; even
ἐπελάβου επιλαμβανομαι take hold / after
μου μου of me; mine
εἰς εις into; for
μαρτύριον μαρτυριον evidence; testimony
ἐγενήθη γινομαι happen; become
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
ἐν εν in
ἐμοὶ εμοι me
τὸ ο the
ψεῦδός ψευδος falsehood; fallacy
μου μου of me; mine
κατὰ κατα down; by
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἀνταπεκρίθη ανταποκρινομαι respond against
16:8
וַֽ֭ ˈwˈa וְ and
תִּקְמְטֵנִי ttiqmᵊṭēnˌî קמט seize
לְ lᵊ לְ to
עֵ֣ד ʕˈēḏ עֵד witness
הָיָ֑ה hāyˈā היה be
וַ wa וְ and
יָּ֥קָם yyˌāqom קום arise
בִּ֥י bˌî בְּ in
כַ֝חֲשִׁ֗י ˈḵaḥᵃšˈî כַּחַשׁ leanness
בְּ bᵊ בְּ in
פָנַ֥י fānˌay פָּנֶה face
יַעֲנֶֽה׃ yaʕᵃnˈeh ענה answer
16:8. nunc autem oppressit me dolor meus et in nihili redacti sunt omnes artus mei
But now my sorrow hath oppressed me, and all my limbs are brought to nothing.
16:8. My wrinkles bear witness against me, and a liar rises up against my face, contradicting me.
16:8. And thou hast filled me with wrinkles, [which] is a witness [against me]: and my leanness rising up in me beareth witness to my face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Такими же точно показателями виновности Иова являются страдания (ср. X:17), от которых он не может избавиться, как узник от оков. Вместо "Ты покрыл меня морщинами во свидетельство против меня", сообразно с еврейским глаголом "ваттиг метини" - "ты связал меня цепями", обыкновенно данное место читают так: "Ты сковал меня, чтобы свидетельствовать против меня". К страданиям в качестве свидетелей присоединяются друзья, эти предатели, изменившие чувствам дружбы и справедливости (VI:14: и д. ; XIII:7). Слово "кахши", переведенное в синодальном тексте выражением "изможденность", означает еще "лжец, предатель", почему вторую половину данного стиха и переводят так: "предатель (друзья) восстает пред лицем моим и обвиняет меня".
Adam Clarke: Commentary on the Bible - 1831
16:8: Thou hast filled me with wrinkles - If Job's disease were the elephantiasis, in which the whole skin is wrinkled as the skin of the elephant, from which this species of leprosy has taken its name, these words would apply most forcibly to it; but the whole passage, through its obscurity, has been variously rendered. Calmet unites it with the preceding, and Houbigant is not very different. He translates thus: - "For my trouble hath now weakened all my frame, and brought wrinkles over me: he is present as a witness, and ariseth against me, who telleth lies concerning me; he openly contradicts me to my face." Mr. Good translates nearly in the same way; others still differently.
Albert Barnes: Notes on the Bible - 1834
16:8: And thou hast filled me with wrinkles - Noyes renders this, "and thou hast seized hold of me, which is a witness against me." Wemyss, "since thou hast bound me with chains, witnesses come forward." Good, "and hast cut off myself from becoming a witness." Luther, "he has made me "kuntzlich" (skillfully, artificially, cunningly,) and bears witness against me." Jerome, "my wrinkles bear witness against me." Septuagint, "my lie has become a witness, and is risen up against me." From this variety of explanations, it will be seen that this passage is not of easy and obvious construction. The Hebrew word which is here used and rendered, "thou hast filled me with wrinkles" (תקמטני tı̂ qâ maṭ ē nı̂ y), from קמט qâ maṭ - occurs only in one other place in the Bible; . It is there in the "Pual" form, and rendered "were cut down." According to Gesenius, it means, to lay fast hold of, to seize with the hands, and answers to the Arabic "to bind."
The word in Chaldee (קמט qâ maṭ) means to wrinkle, or collect in wrinkles; and is applied to anything that is "contracted," or rough. It is applied in the form קימט qâ ymaṭ to the pupil of the eye as being "contracted," as in the declaration in Derek 'Erets, c. 5, quoted by Castell. "The world is like the eye; where the ocean that surrounds the world is white; the world itself is black; the pupil is Jerusalem, and the image in the pupil is the sanctuary." Probably the true notion of the word is to be found in the Arabic. According to Castell, this means, to tie together the four feet of a sheep or lamb, in order that it might be slain; to bind an infant in swaddling clothes before it is laid in a cradle; to collect camels into a group or herd; and hence, the noun is used to denote a cord or rope twisted of wool, or of leaves of the palm, or the bandages by which an infant is bound. This idea is not in use in the Hebrew; but I have no doubt that this was the original sense of the word, and that this is one of the numerous places in Job where light may be cast upon the meaning of a word from its use in Arabic. The Hebrew word may be applied to the "collecting" or "contraction" of the face in wrinkles by age, but this is not the sense here. We should express the idea by "being "drawn up" with pain or affliction; by being straitened, or compressed." The meaning - is that of "drawing together" - as the feet of a sheep when tied, or twisting - as a rope; and the idea here is, that Job was drawn up, compressed, bound by his afflictions - and that this was a witness against him. The word "compressed" comes as near to the sense as any one that we have.
Which is a witness against me - That is, "this is an argument against my innocence. The fact that God has thus compressed, and fettered, and fastened me; that he has bound me as with a cord - as if I were tied for the slaughter, is an argument on which my friends insist, and to which they appeal, as a proof of my guilt. I cannot answer it. They refer to it constantly. It is the burden of their demonstration, and how can I reply to it?" The position of mind here is, that he could appeal to God for his uprightness, but these afflictions stood in the way of his argument for his innocence with his friends. They were the "usual" proofs of God's displeasure, and he could not well meet the argument which was drawn from them in his case, for in all his protestations of innocence there stood these afflictions - the usual proofs of God's displeasure against people - as evidence against him, to which they truimphantly appealed.
And my leanness rising up in me - Dr. Good renders this, "my calumniator." Wemyss, "false witnesses." So Jerome, "falsiloquus." The Septuagint renders it," my lie - τὸ ψευδός μου to pseudos mou - rises up against me." The Hebrew word (כחשׁ kachash) means properly "a lie, deceit, hypocrisy." But it cannot be supposed that Job would formally admit that he was a liar and a hypocrite. This would have been to concede the whole point in dispute. The word, therefore, it would seem, "must" have some other sense. The verb כחשׁ kâ chash is used to denote not only to "lie," but also to "waste away, to fail." Psa 109:24, "my flesh "faileth" of fatness." The idea seems to have been, that a person whose flesh had wasted away by sickness, as it were, "belied himself;" or it was a "false testimony" about himself; it did not give "a fair representation" of him. That could be obtained only when he was in sound health. Thus, in Hab 3:17, "the labour of the olive "shall fail."" Hebrew shall "lie" or "deceive;" that is, it shall belie itself, or shall not do justice to itself; it shall afford no fair representation of what the olive is fitted to produce. So the word is used Hos 9:2. It is used here in this sense, as denoting "the false appearance of Job" - his present aspect - which was no proper representation of himself; that is, his emaciated and ulcerated form. This, he says, was a "witness" against him. It was one of the proofs to which they appealed, and he did not know how to answer it. It was usually an evidence of divine displeasure, and he now solemnly and tenderly addresses God, and says, that he had furnished this testimony against him - and he was overwhelmed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: And thou hast: etc. Some render, "thou has fettered me," as kamat signifies in Arabic; but as it signifies in Syriac to be wrinkled, the common version seems, from the connexion, to be more correct; and if Job's disease were the elephantiasis, these words would apply most forcibly to the wrinkled state of the skin in that disorder.
is a witness: Job 10:17; Rut 1:21; Eph 5:27
my leanness: Psa 106:15; Isa 10:16, Isa 24:16
Job 16:9
Geneva 1599
16:8 And thou hast filled me with (i) wrinkles, [which] is a witness [against me]: and my leanness rising up in me beareth witness to my face.
(i) In token of sorrow and grief.
John Gill
16:8 And thou hast filled me with wrinkles,.... Not through old age, but through affliction, which had sunk his flesh, and made furrows in him, so that he looked older than he was, and was made old thereby before his time; see Lam 3:4; for this is to be understood of his body, for as for his soul, that through the grace of God, and righteousness of Christ, was without spot or wrinkle, or any such thing:
which is a witness against me; as it was improved by his friends, who represented his afflictions as proofs and testimonies of his being a bad man; though these wrinkles were witnesses for him, as it may be as well supplied, that he really was an afflicted man:
and my leanness rising up in me; his bones standing up, and standing out, and having scarce anything on them but skin, the flesh being gone:
beareth witness to my face; openly, manifestly, to full conviction; not that he was a sinful man, but an afflicted man; Eliphaz had no reason to talk to Job of a wicked man's being covered with fatness, and of collops of fat on his flanks, Job 15:27;
Robert Jamieson, A. R. Fausset and David Brown
16:8 filled . . . with wrinkles--Rather (as also the same Hebrew word in Job 22:16; English Version, "cut down"), "thou hast fettered me, thy witness" (besides cutting off my "band of witnesses," Job 16:7), that is, hast disabled me by pains from properly attesting my innocence. But another "witness" arises against him, namely, his "leanness" or wretched state of body, construed by his friends into a proof of his guilt. The radical meaning of the Hebrew is "to draw together," whence flow the double meaning "to bind" or "fetter," and in Syriac, "to wrinkle."
leanness--meaning also "lie"; implying it was a "false witness."
16:916:9: եւ բո՛ւռն հարեալ զինէն ՚ի վկայութիւն եղեւ ինձ։ ※ Եւ յարոյց ինձ զստութիւն իմ. քանզի արա՛ր ինձ ընդդէմ պատասխանի[9231]։ [9231] Ոմանք. Հինից նորա տեղացին ՚ի վերայ իմ, տիգօք աչաց։
9 Ձեռքը գցել է ահա ինձ վրայ. մարտիրոսուել եմ: Դէմս է կանգնեցրել իմ ստութիւնը, երեսովս տուել պատասխաններս:
9 Անոր բարկութիւնը զիս պատռեց ու ինծի թշնամի եղաւ, Ակռաները իմ վրաս կրճտեց։Թշնամիս սուր աչքերով ինծի նայեցաւ։
Եւ յարոյց ինձ զստութիւն իմ. քանզի արար ինձ ընդդէմ պատասխանի:

16:9: եւ բո՛ւռն հարեալ զինէն ՚ի վկայութիւն եղեւ ինձ։ ※ Եւ յարոյց ինձ զստութիւն իմ. քանզի արա՛ր ինձ ընդդէմ պատասխանի[9231]։
[9231] Ոմանք. Հինից նորա տեղացին ՚ի վերայ իմ, տիգօք աչաց։
9 Ձեռքը գցել է ահա ինձ վրայ. մարտիրոսուել եմ: Դէմս է կանգնեցրել իմ ստութիւնը, երեսովս տուել պատասխաններս:
9 Անոր բարկութիւնը զիս պատռեց ու ինծի թշնամի եղաւ, Ակռաները իմ վրաս կրճտեց։Թշնամիս սուր աչքերով ինծի նայեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:916:9 Гнев Его терзает и враждует против меня, скрежещет на меня зубами своими; неприятель мой острит на меня глаза свои.
16:9 ὀργῇ οργη passion; temperament χρησάμενος χραω lend; use κατέβαλέν καταβαλλω cast down; lay down με με me ἔβρυξεν βρυχω grind ἐπ᾿ επι in; on ἐμὲ εμε me τοὺς ο the ὀδόντας οδους tooth βέλη βελος missile πειρατῶν πειρατης he; him ἐπ᾿ επι in; on ἐμοὶ εμοι me ἔπεσεν πιπτω fall
16:9 אַפֹּ֤ו ʔappˈô אַף nose טָרַ֨ף׀ ṭārˌaf טרף tear וַֽ wˈa וְ and יִּשְׂטְמֵ֗נִי yyiśṭᵊmˈēnî שׂטם bear grudge חָרַ֣ק ḥārˈaq חרק grind עָלַ֣י ʕālˈay עַל upon בְּ bᵊ בְּ in שִׁנָּ֑יו šinnˈāʸw שֵׁן tooth צָרִ֓י׀ ṣārˈî צַר adversary יִלְטֹ֖ושׁ yilṭˌôš לטשׁ sharpen עֵינָ֣יו ʕênˈāʸw עַיִן eye לִֽי׃ lˈî לְ to
16:9. rugae meae testimonium dicunt contra me et suscitatur falsiloquus adversus faciem meam contradicens mihiMy wrinkles bear witness against me, and a false speaker riseth up against my face, contradicting me.
9. He hath torn me in his wrath, and persecuted me; he hath gnashed upon me with his teeth: mine adversary sharpeneth his eyes upon me.
16:9. He has gathered together his fury towards me, and, threatening me, he has roared against me with his teeth; my enemy has beheld me with terrible eyes.
16:9. He teareth [me] in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.
He teareth [me] in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me:

16:9 Гнев Его терзает и враждует против меня, скрежещет на меня зубами своими; неприятель мой острит на меня глаза свои.
16:9
ὀργῇ οργη passion; temperament
χρησάμενος χραω lend; use
κατέβαλέν καταβαλλω cast down; lay down
με με me
ἔβρυξεν βρυχω grind
ἐπ᾿ επι in; on
ἐμὲ εμε me
τοὺς ο the
ὀδόντας οδους tooth
βέλη βελος missile
πειρατῶν πειρατης he; him
ἐπ᾿ επι in; on
ἐμοὶ εμοι me
ἔπεσεν πιπτω fall
16:9
אַפֹּ֤ו ʔappˈô אַף nose
טָרַ֨ף׀ ṭārˌaf טרף tear
וַֽ wˈa וְ and
יִּשְׂטְמֵ֗נִי yyiśṭᵊmˈēnî שׂטם bear grudge
חָרַ֣ק ḥārˈaq חרק grind
עָלַ֣י ʕālˈay עַל upon
בְּ bᵊ בְּ in
שִׁנָּ֑יו šinnˈāʸw שֵׁן tooth
צָרִ֓י׀ ṣārˈî צַר adversary
יִלְטֹ֖ושׁ yilṭˌôš לטשׁ sharpen
עֵינָ֣יו ʕênˈāʸw עַיִן eye
לִֽי׃ lˈî לְ to
16:9. rugae meae testimonium dicunt contra me et suscitatur falsiloquus adversus faciem meam contradicens mihi
My wrinkles bear witness against me, and a false speaker riseth up against my face, contradicting me.
16:9. He has gathered together his fury towards me, and, threatening me, he has roared against me with his teeth; my enemy has beheld me with terrible eyes.
16:9. He teareth [me] in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11. Последними свидетелями греховности Иова являются те беззаконники, в руки которых он предан Богом. Основываясь на том, что божественный гнев не только не прекращается, но все более усиливается, так что Бог в своих отношениях к страдальцу уподобляется разъяренному животному, бросающемуся на добычу (ст. 9), они соединяют враждебное отношение к Иову с оскорблением и презрением ("бить по щекам", ст. 10; ср. Пс III:8; Мих V:1; а равно Ис L:6).
Adam Clarke: Commentary on the Bible - 1831
16:9: He teareth me in his wrath - Who the person is that is spoken of in this verse, and onward to the end of the fourteenth, has been a question on which commentators have greatly differed. Some think God, others Eliphaz, is intended: I think neither. Probably God permitted Satan to show himself to Job, and the horrible form which he and his demons assumed increased the misery under which Job had already suffered so much. All the expressions, from this to the end of the fourteenth verse, may be easily understood on this principle; e.g.,: "He (Satan) gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.": "They (demons) have gaped on me with their mouth; - they have gathered themselves together against me.": "God hath delivered me to the ungodly, (עויל avil, to the Evil One), and turned me over into the hands of the wicked." He hath abandoned me to be tortured by the tempter and his host. If we consider all these expressions as referring to Job's three friends, we must, in that case, acknowledge that the figures are all strained to an insufferable height, so as not to be justified by any figure of speech.
Albert Barnes: Notes on the Bible - 1834
16:9: He teareth me in his wrath - The language here is all taken from the ferocity of wild beasts; and the idea is, that his enemy had come upon him as a lion seizes upon its prey. Rosenmuller, Reiske, and some others suppose that this refers to God. Cocceius refers it to Satan. Schultens, Dr. Good, and some others, to Eliphaz, as the leading man among his adversaries. I have no doubt that this is the true reference. The connection seems to demand this; and we ought not to suppose that Job would charge this upon God, unless there is the clearest evidence. The whole passage is a description of the manner in which Job supposed his friends had come upon him. He says they had attacked him like wild beasts. Yet it must be admitted that he sometimes attributes these feelings to God, and says that he came upon him like a roaring lion see -17.
Who hateth me - Or rather, "and persecutes me, or is become my adversary," for so the word used here (שׂטם ś â ṭ am) means; see the notes at .
He gnasheth upon me with his teeth - As an enraged wild animal does when about to seize upon its prey. A similar figure occurs in Otway, in his "Orphan:"
- For my Castalio's false;
False as the wind, the water, or the weather:
Cruel as tigers o'er their trembling prey:
I feel him in my breast, he tears my heart,
And at each sigh he drinks the gushing blood.
And so Homer, when he describes the wrath of Achilles as he armed himself to avenge the death of Patroclus, mentions among other signs of wrath his gnashing his teeth:
Τοῦ καὶ ὀδόντων μὲν καναχὴ πέλε.
Tou kai odontō n men kanachē pele.
Iliad xix. 364.
So Virgil describes his hero as
furens animis, dentibus infrendens.
Aeneid viii. 228.
Mine enemy sharpeneth his eyes upon me - Looks fiercely; watches me narrowly - as an animal does his victim when about to seize upon it. The image is probably drawn from the intense gaze of the lion when about to pounce upon his prey. "He darts piercing looks at me; or looks at me with a fierce and penetrating eye."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: teareth me: Job 10:16, Job 10:17, Job 18:4; Psa 50:22; Lam 3:10; Hos 5:14
he gnasheth: Psa 35:16, Psa 37:12; Lam 2:16
mine: Job 13:24, Job 13:27, Job 19:11; Mic 7:8
Job 16:10
Geneva 1599
16:9 (k) He teareth [me] in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.
(k) That is, God by his wrath: and in this diversity of words and high style, he expresses how grievous the hand of God was on him.
John Gill
16:9 He teareth me in his wrath, who hateth me,.... By whom is meant not Satan, as Jarchi, though he is an enemy to, and an hater of mankind, especially of good men; nor Eliphaz, as others, who had fallen upon Job with a great deal of wrath and fury, tearing his character in pieces, which Job attributed to his hatred of him; but it rather appears from the context that God himself is intended, of whom Job had now a mistaken notion and apprehension; taking him for his enemy, being treated by him, as he thought, as if he had an aversion to him, and an hatred of him; whereas God hates none of his creatures, being his offspring, and the objects of his tender care, and providential regard: indeed sin is hateful to him, and makes men odious in his sight, and he hates all the workers of iniquity, and those whom he passed by, when he chose others; though they are said to be hated by him as Esau was, yet not with a positive but a negative hatred; that is, are not loved by him; and considered as profane and ungodly persons, and as such foreordained to condemnation; for sin may be said to be hated, but good men never are; God's chosen ones, his children and special people, are the objects of his everlasting love; and though he may be angry with them, and show a little seeming wrath towards them, yet never hates them; hatred and love are as opposite as any two things can possibly be; and indeed, strictly and properly speaking, there is no wrath nor fury in God towards his people; though they deserve it, they are not appointed to it, but are delivered from it by Christ; and neither that nor any of the effects of it shall ever light on them; but Job concluded this from the providence he was under, in which God appeared terrible to him, like a lion or any such fierce and furious creature, to which he is sometimes compared, and compares himself, which seizes on its prey, and tears and rends it to pieces; Is 38:13; thus God permitted Job's substance to be taken from him by the Chaldeans and Sabeans; his children by death, which was like tearing off his limbs; and his skin and his flesh to be rent and broken by boils and ulcers: Job was a type of Christ in his sorrows and sufferings; and though he was not now in the best frame of mind, the flesh prevailed, and corruptions worked, and he expressed himself in an unguarded manner, yet perhaps we shall not find, in any part of this book, things expressed, and the language in which they are expressed, more similar and to be accommodated to the case, and sorrows, and sufferings of Christ, than in this context; for though he was the son of God's love, his dear and well beloved son, yet as he was the surety of his people, and bore and suffered punishment in their stead, justice behaved towards him as though there was a resentment unto him, and an aversion of him; yea, he says, "thou hast cast off and abhorred, thou hast been wroth with thine Anointed" or "Messiah", Ps 89:38; and indeed he did bear the wrath of God, the vengeance of justice or curse of the righteous law; and was suffered to be torn in every sense, his temples with a crown of thorns, his cheeks by those that plucked off the hair, his hands and feet by the nails driven in them, and his side by the spear; and his life was torn, snatched, and taken away from him in a violent manner:
he gnasheth upon me with his teeth; as men do when they are full of wrath and fury: this is one way of showing it, as the enemies of David, a type of Christ, and the slayers of Stephen, his protomartyr, did, Ps 35:16; and as beasts of prey, such as the lion, wolf, do:
mine enemy sharpeneth his eyes upon me; the Targum adds, as a razor. Here again Job considers God as his enemy, though he was not, misinterpreting his dealings with him; he represents him as looking out sharp after him, inspecting narrowly into all his ways, and works, and actions, strictly observing his failings and infirmities, calling him to an account, and afflicting him for them, and dealing rigidly and severely with him for any small offence: his eyes seemed to him to be like flames of fire, to sparkle with wrath and revenge; his thee, as he imagined, was set against him, and his eyes upon him to destroy him; and thus the eye of vindictive justice was upon Christ his antitype, when he was made sin and a curse for his people, and the sword of justice was awaked against him, and thrust in him.
John Wesley
16:9 Eyes - Looks upon me with a fierce, and sparkling eye, as enraged persons use to do.
Robert Jamieson, A. R. Fausset and David Brown
16:9 Image from a wild beast. So God is represented (Job 10:16).
who hateth me--rather, "and pursues me hard." Job would not ascribe "hatred" to God (Ps 50:22).
mine enemy--rather, "he sharpens, &c., as an enemy" (Ps 7:12). Darts wrathful glances at me, like a foe (Job 13:24).
16:1016:10: ※ Բարկութեամբ վարեալ կործանեա՛ց զիս. կրճտեաց ՚ի վերայ իմ զատամունս։ Նետք հինից նորա խաղացին ՚ի վերայ իմ. տիգաւ աչաց խաղաց ՚ի վերայ իմ։[16:11]: Արագ արա՛գ եհար զիս ՚ի ծո՛ւնկս. միանգամայն ասպատակեցին ՚ի վերայ իմ[9232]։ [9232] ՚Ի լուս՛՛. ՚ի վերայ՝ ՚Ի ծունկս, նշանակի՝ ծնօտս. ըստ որում եւ օրինակ մի այսպէս ունի. Արագարագ եհար զծնօտս իմ։
10 Բարկութեամբ մղուած՝ կործանել է ինձ, ատամ կրճտացրել իմ անձի վրայ: Նրա հէների նետերն են վրաս տեղացել ուժգին, աչքերի տէգով շարժուել ինձ վրայ:[11] Իրար յետեւից խփել է ծնկիս. բոլորը մէկտեղ խուժել են վրաս:
10 Բերաննին վրաս բացին Ու զիս նախատելու համար ծնօտներուս ապտակ զարկին. Մէկտեղ վրաս հաւաքուեցան։
Բարկութեամբ վարեալ կործանեաց զիս, կրճտեաց ի վերայ իմ զատամունս. նետք հինից նորա տեղացին ի վերայ իմ, տիգօք աչաց խաղաց ի վերայ իմ. արագ արագ եհար զիս ի ծունկս. միանգամայն ասպատակեցին ի վերայ իմ:

16:10: ※ Բարկութեամբ վարեալ կործանեա՛ց զիս. կրճտեաց ՚ի վերայ իմ զատամունս։ Նետք հինից նորա խաղացին ՚ի վերայ իմ. տիգաւ աչաց խաղաց ՚ի վերայ իմ։

[16:11]: Արագ արա՛գ եհար զիս ՚ի ծո՛ւնկս. միանգամայն ասպատակեցին ՚ի վերայ իմ[9232]։

[9232] ՚Ի լուս՛՛. ՚ի վերայ՝ ՚Ի ծունկս, նշանակի՝ ծնօտս. ըստ որում եւ օրինակ մի այսպէս ունի. Արագարագ եհար զծնօտս իմ։
10 Բարկութեամբ մղուած՝ կործանել է ինձ, ատամ կրճտացրել իմ անձի վրայ: Նրա հէների նետերն են վրաս տեղացել ուժգին, աչքերի տէգով շարժուել ինձ վրայ:

[11] Իրար յետեւից խփել է ծնկիս. բոլորը մէկտեղ խուժել են վրաս:
10 Բերաննին վրաս բացին Ու զիս նախատելու համար ծնօտներուս ապտակ զարկին. Մէկտեղ վրաս հաւաքուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
16:1016:10 Разинули на меня пасть свою; ругаясь бьют меня по щекам: все сговорились против меня.
16:10 ἀκίσιν ακις eye; sight ἐνήλατο εναλλομαι sharp ἔπαισέν παιω strike με με me εἰς εις into; for σιαγόνα σιαγων cheek ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord δὲ δε though; while κατέδραμον κατατρεχω run down ἐπ᾿ επι in; on ἐμοί εμοι me
16:10 פָּעֲר֬וּ pāʕᵃrˈû פער open עָלַ֨י׀ ʕālˌay עַל upon בְּ bᵊ בְּ in פִיהֶ֗ם fîhˈem פֶּה mouth בְּ֭ ˈbᵊ בְּ in חֶרְפָּה ḥerpˌā חֶרְפָּה reproach הִכּ֣וּ hikkˈû נכה strike לְחָיָ֑י lᵊḥāyˈāy לְחִי jaw יַ֝֗חַד ˈyˈaḥaḏ יַחַד gathering עָלַ֥י ʕālˌay עַל upon יִתְמַלָּאֽוּן׃ yiṯmallāʔˈûn מלא be full
16:10. collegit furorem suum in me et comminans mihi infremuit contra me dentibus suis hostis meus terribilibus oculis me intuitus estHe hath gathered together his fury against me, and threatening me he hath gnashed with his teeth upon me: my enemy hath beheld me with terrible eyes.
10. They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully: they gather themselves together against me.
16:10. They have opened their mouths against me, and, reproaching me, they have struck me on the cheek; they are nourished by my sufferings.
16:10. They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me.
They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me:

16:10 Разинули на меня пасть свою; ругаясь бьют меня по щекам: все сговорились против меня.
16:10
ἀκίσιν ακις eye; sight
ἐνήλατο εναλλομαι sharp
ἔπαισέν παιω strike
με με me
εἰς εις into; for
σιαγόνα σιαγων cheek
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
δὲ δε though; while
κατέδραμον κατατρεχω run down
ἐπ᾿ επι in; on
ἐμοί εμοι me
16:10
פָּעֲר֬וּ pāʕᵃrˈû פער open
עָלַ֨י׀ ʕālˌay עַל upon
בְּ bᵊ בְּ in
פִיהֶ֗ם fîhˈem פֶּה mouth
בְּ֭ ˈbᵊ בְּ in
חֶרְפָּה ḥerpˌā חֶרְפָּה reproach
הִכּ֣וּ hikkˈû נכה strike
לְחָיָ֑י lᵊḥāyˈāy לְחִי jaw
יַ֝֗חַד ˈyˈaḥaḏ יַחַד gathering
עָלַ֥י ʕālˌay עַל upon
יִתְמַלָּאֽוּן׃ yiṯmallāʔˈûn מלא be full
16:10. collegit furorem suum in me et comminans mihi infremuit contra me dentibus suis hostis meus terribilibus oculis me intuitus est
He hath gathered together his fury against me, and threatening me he hath gnashed with his teeth upon me: my enemy hath beheld me with terrible eyes.
16:10. They have opened their mouths against me, and, reproaching me, they have struck me on the cheek; they are nourished by my sufferings.
16:10. They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:10: They have gaped upon me - Changing the form from the singular to the plural, and including "all" his pretended friends. Such a change in the number is not uncommon. His mind seems to have passed from the particular instance which he was contemplating, to "all" his friends, and he suddenly felt that "all" had treated him alike. The meaning is, that, like wild beasts, they open their mouth to devour me.
They have gathered themselves together - They have entered into a conspiracy, and have "agreed" to oppose me. They are united in this thing, and all feel and act alike.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: gaped: Psa 22:13, Psa 22:16, Psa 22:17, Psa 35:21; Luk 23:35, Luk 23:36
they have smitten: Kg1 22:24; Ch2 18:23; Isa 50:6; Lam 3:30; Mic 5:1; Mat 26:67; Joh 18:22; Act 23:2; Co2 11:20
gathered: Psa 35:15, Psa 94:21; Act 4:27
Job 16:11
Carl Friedrich Keil and Franz Delitzsch
16:10
10 They have gaped against me with their mouth,
In contempt they smite my cheeks;
They conspire together against me.
11 God left me to the mercy of the ungodly,
And cast me into the hands of the evil-doer.
He does not mean the friends by those who mock and vex him with their contemptuous words, but the men around him who envied his prosperity and now rejoice at his misfortune; those to whom his uprightness was a burden, and who now consider themselves disencumbered of their liege lord, the over-righteous, censorious, godly man. The perfects here also have not a present signification; he depicts his suffering according to the change it has wrought since it came upon him. The verb פּער is used with the instrumental Beth instead of with the acc., as Job 29:23 (comp. on במלים, Job 16:4): they make an opening with their mouth (similar to Ps 22:8, they make an opening with the lips, for diducunt labia). Smiting on the cheeks is in itself an insult (Lam 3:30); the additional בּחרפּה will therefore refer to insulting words which accompany the act. The Hithpa. התמלּא, which occurs only here, signifies not only to gather together a מלא in general, Is 31:4, but (after the Arab. tamâla'a ‛ala, to conspire against any one)
(Note: Wetzstein thinks the signification conspirare for יתמלאון poor in this connection, and prefers to translate: All together they eat themselves full upon me, התמלּא as reflexive of מלּא, Job 38:39, synon. of נשׂבע, as in "the Lovers of Amsi," Ferhht, after the death of his beloved, cries out: We are not separated! To-morrow (i.e., soon) the All-kind One will unite us in paradise, and we shall satisfy ourselves one with another (Arab. w-ntmll' mn b-'dn 'l-b'd). One would, however, expect ממּנּי instead of עלי; but perhaps we may refer to the interchange of התענג על, Job 22:26; Job 27:10, with התענג מן, Is 66:11.)
to complete one's self, to strengthen one's self (for a like hostile purpose): Reiske correctly: sibi invicem mutuam et auxiliatricem operam contra me simul omnes ferunt.
(Note: The signification to help, which belongs to the I. form Arab. mala'a, proceeds from malâ'un, to have abundance, to be well off; prop. to be able to furnish any one with the means (opes, copias) for anything, and thereby to place him in a position to accomplish it. Comp. the Lat. ops, opem ferre, opitulari, opes, opulentus (Arab. mal'un). - Fl.)
The meaning of עויל is manifest from Job 21:11; from עוּל, to suckle, alere (Arab. ‛âl med. Wau, whence the inf. ‛aul, ‛uwûl, and ‛ijâle), it signifies boys, knaves; and it is as unnecessary to suppose two forms, עויל and עויל, as two meanings, puer and pravus, since the language and particularly the book of Job has coined עוּל for the latter signification: it signifies in all three passages (here and Job 19:18; Job 21:11) boys, or the boyish, childish, knavish. The Arabic warratta leaves no doubt as to the derivation and meaning of ירטני; it signifies to cast down to destruction (warttah, a precipice, ruin, danger), and so here the fut. Kal ירטני for יירטני (Ges. 69, rem. 3), praecipitem me dabat (lxx ἔῤῥιψε, Symm. ἐνέβαλε), as the praet. Kal, Num 22:32 : praeceps = exitiosa est via. The preformative Jod has Metheg in correct texts, so that we need not suppose, with Ralbag, a רטה, similar in meaning to ירט.
Geneva 1599
16:10 They have gaped upon me with their mouth; they have smitten me upon the (l) cheek reproachfully; they have gathered themselves together against me.
(l) That is, has handled me contemptuously: for so slapping the cheek signified, (3Kings 22:24; Mk 14:65)
John Gill
16:10 They have gaped upon me with their mouth,.... Here Job speaks of the instruments which God suffered to use him ill; and he has respect to his friends who came with open mouth against him, loading him with calumnies and reproaches, laying charges to him he was not conscious of, and treating him with scorn and contempt, which such a gesture is sometimes a token of, Lam 3:46; and in which manner also Christ was used by men, on whom the reproach of them that reproached God and his people fell, and who exhibited false charges against him of various sorts; and he was the reproach of men and the contempt of the people, who laughed him to scorn, opened their mouths in derision; they shot out the lip and shook the head, and mocked and scoffed at him; yea, "they gaped upon him with their mouth as a ravening and a roaring lion", Ps 22:6; to which the allusion is here, when they cried out themselves and called upon others to join them, saying, "Crucify him, crucify him", Lk 23:21,
they have smitten me on the cheek reproachfully; to be smitten on the cheek is a reproach itself, and is a suffering not very patiently endured. Hence Christ, to teach his followers patience, advised when they were smitten on the one cheek to turn the other, that is, to take the blow patiently; and it is not the smart of the stroke that is so much regarded as the shame of it, the affront given, and the indignity offered; see 2Cor 11:20; so that the phrase may be taken for reproaching him; and indeed it may be rendered, "they have smitten on the cheek with reproach" (a); they reproached him, which was the same as if they had smitten him on the cheek; they smote him with their tongues, as Jeremiah's enemies smote him, Jer 18:18; they threw the dirt of scandal and calumny at him, and which is the common lot of God's people; and though since they are reproached for Christ's sake, for the Gospel's sake, and for righteousness sake, they should not be disturbed at that; but rather reckon themselves happy, as they are said to be, and bind these reproaches about their necks as chains of gold, and esteem them greater riches than all the treasures of Egypt. This was literally true of Job's antitype, the Messiah, for as it was foretold of him that he should give his cheek to those that plucked off the hair, and they should smite the Judge of Israel with a rod upon his cheek, Is 50:6, so this was done unto him by the servants of the high priest in his hall, and by others, Mt 26:67;
they have gathered themselves together against me; Job's friends got together in order to visit him and comfort him, but it proved otherwise, and he viewed it in no other light than as a combination against him: the words may be rendered, "they filled themselves against me" (b); their hearts with wrath and anger, as the Targum; their mouths with reproaches and calumnies, and their eyes with pleasure and delight, and satisfaction at his miseries and afflictions; and so the Vulgate Latin version,
"they are satiated with my punishments;''
though rather this may respect the high spirits they were in, the boldness and even impudence, as Job interpreted it, they showed in their conduct towards him, their hearts being swelled with pride and haughtiness and passion (c); see Esther 7:5; or else their numbers that came against him; so Mr. Broughton renders the words, "they came by full troops upon me"; Job's three friends, being great personages, very probably brought a large retinue and train of servants with them; who, observing their master's conduct, behaved in an indecent manner towards him themselves, to whom he may have respect, Job 30:1; this was verified in Christ his antitype, whom Judas, with a multitude of men, with swords and staves, even with a band of soldiers, came to apprehend in the garden; and when Herod and Pontius Pilate, with the Gentiles, and people of Israel, were gathered against him to do what God had determined should be done, Mt 26:46.
(a) "cum opprobrio", Beza, Vatablus, Drusius; so Schmidt, Michaelis, Schultens; "with reproaches", Broughton. (b) "impleverunt sese", De Dieu. (c) Vid. De Dieu in loc.
John Wesley
16:10 They - My friends. Gaped - Opened their mouths wide against me. In all this Job was a type of Christ. These very expressions are used in the predictions of his sufferings, Ps 22:13. They gaped upon me with their mouths, and Mic 5:1. They shall smite the judge of Israel upon the check.
Robert Jamieson, A. R. Fausset and David Brown
16:10 gaped--not in order to devour, but to mock him. To fill his cup of misery, the mockery of his friends (Job 16:10) is added to the hostile treatment from God (Job 16:9).
smitten . . . cheek--figurative for contemptuous abuse (Lam 3:30; Mt 5:39).
gathered themselves--"conspired unanimously" [SCHUTTENS].
16:1116:12: Քանզի մատնեա՛ց զիս Տէր ՚ի ձեռս անիրաւին, եւ ՚ի մէջ ամպարշտա՛ց ընկէց զիս[9233]։ [9233] Ոմանք. Տէր ՚ի ձեռս անօրինին։
12 Տէրն ինձ մատնել է ձեռքն անիրաւի, ամբարիշտների մէջ է գցել ինձ:
11 Աստուած զիս ամբարշտին յանձնեց Ու անօրէններուն ձեռքը ձգեց։
Քանզի մատնեաց զիս [169]Տէր ի ձեռս անիրաւին, եւ ի մէջ ամպարշտաց ընկէց զիս:

16:12: Քանզի մատնեա՛ց զիս Տէր ՚ի ձեռս անիրաւին, եւ ՚ի մէջ ամպարշտա՛ց ընկէց զիս[9233]։
[9233] Ոմանք. Տէր ՚ի ձեռս անօրինին։
12 Տէրն ինձ մատնել է ձեռքն անիրաւի, ամբարիշտների մէջ է գցել ինձ:
11 Աստուած զիս ամբարշտին յանձնեց Ու անօրէններուն ձեռքը ձգեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:1116:11 Предал меня Бог беззаконнику и в руки нечестивым бросил меня.
16:11 παρέδωκεν παραδιδωμι betray; give over γάρ γαρ for με με me ὁ ο the κύριος κυριος lord; master εἰς εις into; for χεῖρας χειρ hand ἀδίκου αδικος injurious; unjust ἐπὶ επι in; on δὲ δε though; while ἀσεβέσιν ασεβης irreverent ἔρριψέν ριπτω fling; disperse με με me
16:11 יַסְגִּירֵ֣נִי yasgîrˈēnî סגר close אֵ֭ל ˈʔēl אֵל god אֶ֣ל ʔˈel אֶל to עֲוִ֑יל ʕᵃwˈîl עֲוִיל boy וְ wᵊ וְ and עַל־ ʕal- עַל upon יְדֵ֖י yᵊḏˌê יָד hand רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty יִרְטֵֽנִי׃ yirṭˈēnî ירט throw
16:11. aperuerunt super me ora sua exprobrantes percusserunt maxillam meam satiati sunt poenis meisThey have opened their mouths upon me, and reproaching me they have struck me on the cheek, they are filled with my pains.
11. God delivereth me to the ungodly, and casteth me into the hands of the wicked.
16:11. God has confined me with the immoral, and he has delivered me into the hands of the impious.
16:11. God hath delivered me to the ungodly, and turned me over into the hands of the wicked.
God hath delivered me to the ungodly, and turned me over into the hands of the wicked:

16:11 Предал меня Бог беззаконнику и в руки нечестивым бросил меня.
16:11
παρέδωκεν παραδιδωμι betray; give over
γάρ γαρ for
με με me
ο the
κύριος κυριος lord; master
εἰς εις into; for
χεῖρας χειρ hand
ἀδίκου αδικος injurious; unjust
ἐπὶ επι in; on
δὲ δε though; while
ἀσεβέσιν ασεβης irreverent
ἔρριψέν ριπτω fling; disperse
με με me
16:11
יַסְגִּירֵ֣נִי yasgîrˈēnî סגר close
אֵ֭ל ˈʔēl אֵל god
אֶ֣ל ʔˈel אֶל to
עֲוִ֑יל ʕᵃwˈîl עֲוִיל boy
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יְדֵ֖י yᵊḏˌê יָד hand
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
יִרְטֵֽנִי׃ yirṭˈēnî ירט throw
16:11. aperuerunt super me ora sua exprobrantes percusserunt maxillam meam satiati sunt poenis meis
They have opened their mouths upon me, and reproaching me they have struck me on the cheek, they are filled with my pains.
16:11. God has confined me with the immoral, and he has delivered me into the hands of the impious.
16:11. God hath delivered me to the ungodly, and turned me over into the hands of the wicked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:11: God hath delivered me - Margin "shut me up." The meaning is, that God had committed him to their hands as a prisoner or captive. They had power over him to do as they pleased.
To the ungodly - Into the hands of wicked people - meaning undoubtedly his professed friends.
And turned me over - The word used here (from ירט yâ rat) means to throw head long, to precipitate, to cast down. Here it means, "he has thrown me headlong into the hands of the wicked."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: delivered me: Heb. shut me up, Sa1 24:18 *marg. Psa 31:8; Rom 11:32 *marg.
to the ungodly: Job 1:13-19, Job 2:7; Psa 7:14; Joh 19:16; Co2 12:7
turned: Psa 27:12
Job 16:12
Geneva 1599
16:11 God hath delivered me to the ungodly, and turned me over into the (m) hands of the wicked.
(m) They have led me where they would.
John Gill
16:11 God hath delivered me up to the ungodly,.... The evil or wicked one, for it is in the singular number; and designs either Satan, into whose hands God had not only delivered his substance, but his person, excepting his life; though it may be, and which is an objection to this sense, Job as yet knew it not; or else Eliphaz, or, the singular number being put for the plural, as the next clause explains it, all his friends, whom he in turn calls evil and wicked men, because of their treatment of him; or else the Sabeans and Chaldeans are intended, who were suffered to plunder him of his substance; the words are very applicable to Christ, who was delivered to the Gentiles, and into the hands of sinners and wicked men, and that by the determinate counsel and foreknowledge of God, who with wicked hands took him, and crucified him, Mt 20:19; or God "shut him up", or "delivered him bound" (d), as the word signifies; which was literally true of Christ, who was bound by the Jews, and delivered first to the high priest, and then to the Roman governor, in such circumstances, Jn 18:12;
and turned me over into the hands of the wicked; signifying the same as before, unless it should be rendered, "and caused me to decline", or "come down by the hands of the wicked" (e) that is, from his former state of prosperity and happiness, into the low circumstances in which he was, and which he was brought into by the means of wicked men, God suffering it so to be.
(d) "vinctum me tradidit", Grotius, Michaelis, Schultens. (e) "divertere fecit a vita", Pagninus; "declinare me facit", Beza, Drusius, Mercerus.
John Wesley
16:11 The wicked - And thus Christ was delivered into wicked hands, by the determinate counsel of God.
Robert Jamieson, A. R. Fausset and David Brown
16:11 the ungodly--namely, his professed friends, who persecuted him with unkind speeches.
turned me over--literally, "cast me headlong into the hands of the wicked."
16:1216:13: Մինչդեռ ՚ի խաղաղութեան էի, քայքայեա՛ց զիս. առեալ զվարսից իմոց փետտեաց զիս։ Կացո՛յց զիս իբրեւ զդէտ.
13 Մինչ խաղաղ էի՝ քայքայել է ինձ, քաշել մազերիցս ու փետել դրանք:
12 Հանգիստ էի ու զիս ճնշեց Ու վզէս բռնելով՝ զիս ջախջախեց Ու զիս իրեն նշանակէտ ըրաւ։
Մինչդեռ ի խաղաղութեան էի, քայքայեաց զիս. [170]առեալ զվարսից իմոց փետեաց զիս. կացոյց զիս իբրեւ զդէտ:

16:13: Մինչդեռ ՚ի խաղաղութեան էի, քայքայեա՛ց զիս. առեալ զվարսից իմոց փետտեաց զիս։ Կացո՛յց զիս իբրեւ զդէտ.
13 Մինչ խաղաղ էի՝ քայքայել է ինձ, քաշել մազերիցս ու փետել դրանք:
12 Հանգիստ էի ու զիս ճնշեց Ու վզէս բռնելով՝ զիս ջախջախեց Ու զիս իրեն նշանակէտ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1216:12 Я был спокоен, но Он потряс меня; взял меня за шею и избил меня и поставил меня целью для Себя.
16:12 εἰρηνεύοντα ειρηνευω at peace διεσκέδασέν διασκεδαζω me λαβών λαμβανω take; get με με me τῆς ο the κόμης κομη hairstyle διέτιλεν διατιλλω establish; appoint με με me ὥσπερ ωσπερ just as σκοπόν σκοπος focus; aim
16:12 שָׁ֘לֵ֤ו šˈālˈēw שָׁלֵיו quiet הָיִ֨יתִי׀ hāyˌîṯî היה be וַֽ wˈa וְ and יְפַרְפְּרֵ֗נִי yᵊfarpᵊrˈēnî פרר stir וְ wᵊ וְ and אָחַ֣ז ʔāḥˈaz אחז seize בְּ֭ ˈbᵊ בְּ in עָרְפִּי ʕorpˌî עֹרֶף neck וַֽ wˈa וְ and יְפַצְפְּצֵ֑נִי yᵊfaṣpᵊṣˈēnî פצץ shatter וַ wa וְ and יְקִימֵ֥נִי yᵊqîmˌēnî קום arise לֹ֝֗ו ˈlˈô לְ to לְ lᵊ לְ to מַטָּרָֽה׃ maṭṭārˈā מַטָּרָה target
16:12. conclusit me Deus apud iniquum et manibus impiorum me tradiditGod hath shut me up with the unjust man, and hath delivered me into the hands of the wicked.
12. I was at ease, and he brake me asunder; yea, he hath taken me by the neck, and dashed me to pieces: he hath also set me up for his mark.
16:12. I, who once was wealthy, am now crushed. He has grabbed me by my neck; he has broken me and has place me before him as a sign.
16:12. I was at ease, but he hath broken me asunder: he hath also taken [me] by my neck, and shaken me to pieces, and set me up for his mark.
I was at ease, but he hath broken me asunder: he hath also taken [me] by my neck, and shaken me to pieces, and set me up for his mark:

16:12 Я был спокоен, но Он потряс меня; взял меня за шею и избил меня и поставил меня целью для Себя.
16:12
εἰρηνεύοντα ειρηνευω at peace
διεσκέδασέν διασκεδαζω me
λαβών λαμβανω take; get
με με me
τῆς ο the
κόμης κομη hairstyle
διέτιλεν διατιλλω establish; appoint
με με me
ὥσπερ ωσπερ just as
σκοπόν σκοπος focus; aim
16:12
שָׁ֘לֵ֤ו šˈālˈēw שָׁלֵיו quiet
הָיִ֨יתִי׀ hāyˌîṯî היה be
וַֽ wˈa וְ and
יְפַרְפְּרֵ֗נִי yᵊfarpᵊrˈēnî פרר stir
וְ wᵊ וְ and
אָחַ֣ז ʔāḥˈaz אחז seize
בְּ֭ ˈbᵊ בְּ in
עָרְפִּי ʕorpˌî עֹרֶף neck
וַֽ wˈa וְ and
יְפַצְפְּצֵ֑נִי yᵊfaṣpᵊṣˈēnî פצץ shatter
וַ wa וְ and
יְקִימֵ֥נִי yᵊqîmˌēnî קום arise
לֹ֝֗ו ˈlˈô לְ to
לְ lᵊ לְ to
מַטָּרָֽה׃ maṭṭārˈā מַטָּרָה target
16:12. conclusit me Deus apud iniquum et manibus impiorum me tradidit
God hath shut me up with the unjust man, and hath delivered me into the hands of the wicked.
16:12. I, who once was wealthy, am now crushed. He has grabbed me by my neck; he has broken me and has place me before him as a sign.
16:12. I was at ease, but he hath broken me asunder: he hath also taken [me] by my neck, and shaken me to pieces, and set me up for his mark.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14. Молчать, т. е. согласиться с этими свидетельствами своей виновности Иов не может, не может потому, что бедствие пало на то время, когда он "был спокоен" (ст. 12), пользовался благоволением Божиим, несомненно был в Его очах человеком праведным (ср. XXIX:1-6). В его руках нет неправды, отношения к Богу безупречны (ст. 17), и тем не менее Господь во время спокойствия "потряс" его (ст. 12), - сделал бедствия особенно ощутительными. Подобно борцу, схватывающему своего противника за шею, Он низринул его из состояния счастья в пучину бедствий (ст. 12). И до сих пор остается предметом, на котором Господь изощряет Свой гнев. Он поражает его стрелами (ст. 13; ср. VI:4), рассекающими внутренности, т. е. причиняющими страшные страдания бедствиями (ст. 13). С целью окончательно добить его Господь делает как бы окончательный приступ (ст. 14).
Albert Barnes: Notes on the Bible - 1834
16:12: I was at ease - I was in a state of happiness and security. The word used here (שׁלו shâ lê v) means sometimes to be "at ease" in an improper sense; that is, to be in a state of "carnal security," or living unconcerned in sin (Eze 23:42; compare Pro 1:32); but here it is used in the sense of comfort. He had everything desirable around him.
But he hath broken me asunder - He has crushed me.
He hath also taken, me by my neck - Perhaps as an animal does his prey. We have all seen dogs seize upon their prey in this manner.
And set me up for his mark - Changing the figure, and saying that God had directed his arrows against him; so Jeremiah, Lam 3:12 :
He hath bent his bow,
And set me as a mark for the arrow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: at ease: Job 1:2, Job 1:3, Job 3:26, Job 29:3, Job 29:18, Job 29:19
broken me: Job 4:10; Psa 44:19; Lam 3:4; Mat 21:44
by my neck: Job 15:26; Rom 16:4
shaken: Lam 3:11; Eze 29:7
set me up: Job 7:12, Job 7:20; Lam 3:12
Job 16:13
Carl Friedrich Keil and Franz Delitzsch
16:12
12 I was at ease, but He hath broken me in pieces;
And He hath taken me by the neck and shaken me to pieces,
And set me up for a mark for himself.
13 His arrows whistled about me;
He pierced my reins without sparing;
He poured out my gall upon the ground.
14 He brake through me breach upon breach,
He ran upon me like a mighty warrior.
He was prosperous and contented, when all at once God began to be enraged against him; the intensive form פּרפּר (Arab. farfara) signifies to break up entirely, crush, crumble in pieces (Hithpo. to become fragile, Is 24:19); the corresponding intensive form פּצפּץ (from פּצץ, Arab. fḍḍ, cogn. נפץ), to beat in pieces (Polel of a hammer, Jer 23:29), to dash to pieces: taking him by the neck, God raised him on high in order to dash him to the ground with all His might. מטּרה (from נטר, τηρεῖν, like σκοπός from σκέπτισθαι) is the target, as in the similar passage, Lam 3:12, distinct from מפגּע, Job 7:20, object of attack and point of attack: God has set me up for a target for himself, in order as it were to try what He and His arrows can do. Accordingly רבּיו (from רבב = רבה, רמה, jacere) signifies not: His archers (although this figure would be admissible after Job 10:17; Job 19:12, and the form after the analogy of רב, רע, etc., is naturally taken as a substantival adj.), but, especially since God appears directly as the actor: His arrows (= הצּיו, Job 6:4), from רב, formed after the analogy of בּז, מס, etc., according to which it is translated by lxx, Targ., Jer., while most of the Jewish expositors, referring to Jer 50:29 (where we need not, with Bttch., point רבים, and here רביו), interpret by מורי החצים. On all sides, whichever way he might turn himself, the arrows of God flew about him, mercilessly piercing his reins, so that his gall-bladder became empty (comp. Lam 2:11, and vid., Psychol. S. 268). It is difficult to conceive what is here said;
(Note: The emptying of the gall takes place if the gall-bladder or any of its ducts are torn; but how the gall itself (without assuming some morbid condition) can flow outwardly, even with a severe wound, is a difficult question, with which only those who have no appreciation of the standpoint of imagery and poetry will distress themselves. [On the "spilling of the gall" or "bursting of the gall-bladder" among the Arabs, as the working of violent and painful emotions, vid., Zeitschr. der deutschen morgenlnd. Gesellsch. Bd. xvi. S. 586, Z. 16ff. - Fl.])
Tit is, moreover, not meant to be understood strictly according to the sense: the divine arrows, which are only an image for divinely decreed sufferings, pressed into his inward parts, and wounded the noblest organs of his nature. In Job 16:14 follows another figure. He was as a wall which was again and again broken through by the missiles or battering-rams of God, and against which He ran after the manner of besiegers when storming. פּרץ is the proper word for such breaches and holes in a wall generally; here it is connected as obj. with its own verb, according to Ges. 138, rem. 1. The second פרץ (פּרץ with Kametz) has Ssade minusculum, for some reason unknown to us.
The next strophe says what change took place in his own conduct in consequence of this incomprehensible wrathful disposition of God which had vented itself on him.
John Gill
16:12 I was at ease, but he hath broken me asunder,.... He was in easy and affluent circumstances, abounding with the good things of this life, lay in his nest, as his expression is, Job 29:18; quietly and peaceably, where he expected he should have died; and he was easy in his mind, had peace of conscience, being a good man that feared God, and trusted in his living Redeemer, enjoying the presence of God, the light of his countenance, and the discoveries of his love, see Job 39:2; but now he was broken to pieces, he was stripped of his worldly substance; his family was broken up, and not a child left him; his body broken, and full of ruptures through boils and ulcers; and his spirits were broken with his afflictions, and a sense of divine displeasure; the arrows of God's wrath, in his apprehension, stuck in him, and the poison thereof drank up his spirits. Mr. Broughton renders it, "I was wealthy, and he hath undone me"; though once so opulent, he was now broken, and become a bankrupt. It may be applied to Christ, his antitype, who, though rich, became poor to make his people rich, 2Cor 8:9; and whose body was broken for them; and he was wounded and bruised for their transgressions, and whose heart was broken with reproach:
he hath also taken me by the neck, and shaken me to pieces; as a combatant in wrestling, who is stronger than his antagonist, uses him; or as a giant, who takes a dwarf by his neck or collar, and shakes him, as if he would shake him to pieces, limb from limb; or "hath dashed" or "broken me to pieces" (f); or to shivers; as glass or earthen vessels dashed against a wall, or struck with a hammer, fly into a thousand pieces, can never be put together again; so Job reckoned of his state and condition as irrecoverable, that his health, his substance, his family, could never be restored as they had been:
and set me up for his mark; to shoot at, of which he complains Job 7:20; a like expression is used by the church in Lam 3:12; and a phrase similar to this is used of Christ, Lk 2:34; and in consequence of this are what follow.
(f) "confregit me", V. L. Pagninus; "minutatim confregit me", Tigurine version; so Schultens, Jarchi, & Ben Gersom.
John Wesley
16:12 Shaken - As a mighty man doth with some stripling, when he wrestleth with him. Mark - That he may shoot all his arrows in me.
Robert Jamieson, A. R. Fausset and David Brown
16:12 I was at ease--in past times (Job 1:1-3).
by my neck--as an animal does its prey (so Job 10:16).
shaken--violently; in contrast to his former "ease" (Ps 102:10). Set me up (again).
mark-- (Job 7:20; Lam 3:12). God lets me always recover strength, so as to torment me ceaselessly.
16:1316:14: պատեցին զիս տէգք։ Յանխնայ խոցոտեցին զերիկամունս իմ. եհեղ յերկիր զմաղձ իմ։
14 Թիրախ կանգնեցրել, տէգեր են պատել: Երիկամներս են խոցել անխնայ, գետին են թափել մաղձն իմ.
13 Անոր աղեղնաւորները իմ բոլորտիքս առին։Երիկամունքներս կը խոցէ ու ինծի չի խնայեր. Մաղձս գետինը կը թափէ։
Պատեցին զիս տէգք, յանխնայ խոցոտեցին զերիկամունս իմ, եհեղ յերկիր զմաղձ իմ:

16:14: պատեցին զիս տէգք։ Յանխնայ խոցոտեցին զերիկամունս իմ. եհեղ յերկիր զմաղձ իմ։
14 Թիրախ կանգնեցրել, տէգեր են պատել: Երիկամներս են խոցել անխնայ, գետին են թափել մաղձն իմ.
13 Անոր աղեղնաւորները իմ բոլորտիքս առին։Երիկամունքներս կը խոցէ ու ինծի չի խնայեր. Մաղձս գետինը կը թափէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1316:13 Окружили меня стрельцы Его; Он рассекает внутренности мои и не щадит, пролил на землю желчь мою,
16:13 ἐκύκλωσάν κυκλοω encircle; surround με με me λόγχαις λογχη spear βάλλοντες βαλλω cast; throw εἰς εις into; for νεφρούς νεφρος emotion μου μου of me; mine οὐ ου not φειδόμενοι φειδομαι spare; refrain ἐξέχεαν εκχεω pour out; drained εἰς εις into; for τὴν ο the γῆν γη earth; land τὴν ο the χολήν χολη gall μου μου of me; mine
16:13 יָ֘סֹ֤בּוּ yˈāsˈōbbû סבב turn עָלַ֨י׀ ʕālˌay עַל upon רַבָּ֗יו rabbˈāʸw רַב dart יְפַלַּ֣ח yᵊfallˈaḥ פלח cleave כִּ֭לְיֹותַי ˈkilyôṯay כִּלְיָה kidney וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַחְמֹ֑ול yaḥmˈôl חמל have compassion יִשְׁפֹּ֥ךְ yišpˌōḵ שׁפך pour לָ֝ ˈlā לְ to † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth מְרֵרָֽתִי׃ mᵊrērˈāṯî מְרֵרָה gall-bladder
16:13. ego ille quondam opulentus repente contritus sum tenuit cervicem meam confregit me et posuit sibi quasi in signumI that was formerly so wealthy, am all on a sudden broken to pieces: he hath taken me by my neck, he hath broken me, and hath set me up to be his mark.
13. His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground.
16:13. He has surrounded me with his lances. He has severely wounded my lower back, he has not been lenient, and he has poured out my organs upon the earth.
16:13. His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground.
His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground:

16:13 Окружили меня стрельцы Его; Он рассекает внутренности мои и не щадит, пролил на землю желчь мою,
16:13
ἐκύκλωσάν κυκλοω encircle; surround
με με me
λόγχαις λογχη spear
βάλλοντες βαλλω cast; throw
εἰς εις into; for
νεφρούς νεφρος emotion
μου μου of me; mine
οὐ ου not
φειδόμενοι φειδομαι spare; refrain
ἐξέχεαν εκχεω pour out; drained
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τὴν ο the
χολήν χολη gall
μου μου of me; mine
16:13
יָ֘סֹ֤בּוּ yˈāsˈōbbû סבב turn
עָלַ֨י׀ ʕālˌay עַל upon
רַבָּ֗יו rabbˈāʸw רַב dart
יְפַלַּ֣ח yᵊfallˈaḥ פלח cleave
כִּ֭לְיֹותַי ˈkilyôṯay כִּלְיָה kidney
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַחְמֹ֑ול yaḥmˈôl חמל have compassion
יִשְׁפֹּ֥ךְ yišpˌōḵ שׁפך pour
לָ֝ ˈlā לְ to
הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
מְרֵרָֽתִי׃ mᵊrērˈāṯî מְרֵרָה gall-bladder
16:13. ego ille quondam opulentus repente contritus sum tenuit cervicem meam confregit me et posuit sibi quasi in signum
I that was formerly so wealthy, am all on a sudden broken to pieces: he hath taken me by my neck, he hath broken me, and hath set me up to be his mark.
16:13. He has surrounded me with his lances. He has severely wounded my lower back, he has not been lenient, and he has poured out my organs upon the earth.
16:13. His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:13: His archers compass me - רביו rabbaiv "his great ones." The Vulgate and Septuagint translate this his spears; the Syriac, Arabic, and Chaldee, his arrows. On this and the following verse Mr. Heath observes: "The metaphor is here taken from huntsmen: first, they surround the beast; then he is shot dead; his entrails are next taken out; and then his body is broken up limb by limb."
Albert Barnes: Notes on the Bible - 1834
16:13: His archers - He does not come alone to shoot at me; he has employed a company of bowmen, who also direct "their" arrows against me. The word used here רב rab means properly "much, large," great; and is applied to that which is powerful or mighty. It is nowhere else used in the sense of "archers," and might be rendered "his many;" that is, his bands, hosts, or armies. But as all the ancient versions render it "arrows," or "archers," probably that sense is to be retained. Allusion is here made to those who claimed to be the friends of Job, but who now showed to his apprehension that they were merely sharp-shooters under the control of God, to deepen his woes.
He cleaveth my reins asunder - With his arrows. They penetrate quite through me.
He poureth out my gall - The word "gall" means the "bile" - the yellowish green bitter fluid secreted in the liver. A similar figure occcurs in Lam 2:11, "My liver is poured upon the earth." Among the pagan poets, also, the "liver" is represented as pierced, and as pouring out gore. Thus, Aesch. Agam. 442: θιγγάνει πρὸς ἧπαρ thinganei pros hē par. So also 801: Δῆγμα λύπης ἐφ ̓ ἧπαρ προσικνεἴται Dē gma lupē s eph' hē par prosikneitai. So in the Iliad, xiii. 412, xx. 469, 470. The meaning here is, "I am transfixed with a deadly wound, and must die. God has come upon me as an armed man, and has pierced my vitals."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: archers: Job 6:4; Gen 49:23; Psa 7:12, Psa 7:13
he cleaveth: Job 19:27; Lam 3:13
doth: Job 6:10; Deu 29:20; Eze 5:11; Rom 8:32; Pe2 2:5
poureth: Job 20:25; Lam 2:11
Job 16:14
Geneva 1599
16:13 His (n) archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall (o) upon the ground.
(n) His manifold afflictions.
(o) I am wounded to the heart.
John Gill
16:13 His archers compass me round about,.... Satan and his principalities and powers casting their fiery darts at him; or rather, his friends shooting their arrows, even bitter words, reproaches, and calumnies; or the various diseases of his body, his boils and ulcers, which were so many arrows shot into him, in every part of him all around, and gave him exquisite pain and anguish; besides the arrows of the Almighty, or that painful sensation he had of the wrath of God. This also is true of Christ, the antitype of Job and of Joseph; of the latter of which it is said, "the archers sorely grieved him, and shot at him, but his bow abode in strength", Gen 49:23; so Satan and his ministers threw their fiery darts at Christ when on the cross, and the scribes and priests, his emissaries, surrounded him there, and shot out their reproachful and blasphemous words at him, and the justice of God smote him, and the law of God cast its curses on him. Gussetius renders the words, "his great ones" (g); and such Job's friends were, men of great substance, and lived in great credit and honour; some have supposed them to be kings, and such were those that opposed Christ, and distressed him, the rulers of the people, civil and ecclesiastic:
he cleaveth my reins asunder; by causing his arrows to enter into them, Lam 3:13; the consequence of which must be death; a man cannot live, at least long, after this is his case; though some think this is to be understood of the disorder of the stone in his reins or kidneys, which was very distressing to him:
and doth not spare; shows no mercy or pity, though in such sad circumstances and dreadful agonies; thus God spared not his own son, Rom 8:32;
he poureth out my gall upon the ground; which is done by piercing the gall bladder with the sword, or any such instrument, see Job 20:25; which must issue in death; and the design of both these clauses is to show, that Job looked upon his case irretrievable, and he here makes use of hyperbolical expressions to set it forth by.
(g) "Ejus magnates", Comment. Ebr. p. 773. "ejus magni", Montanus.
John Wesley
16:13 His archers - Whoever are our enemies, we must look on them as God's archers, and see him directing the arrow.
Robert Jamieson, A. R. Fausset and David Brown
16:13 his archers--The image of Job 16:12 is continued. God, in making me His "mark," is accompanied by the three friends, whose words wound like sharp arrows.
gall--put for a vital part; so the liver (Lam 2:11).
16:1416:15: Կործանեցին զիս հարուածովք ՚ի վերա՛յ հարուածոց։ Յարձակեցա՛ն ՚ի վերայ իմ զօրաւորք.
15 ինձ կործանել են՝ հարուած հարուածի վրայ իջեցնելով: Վրաս են թափուել զօրաւորները,
14 Կոտորածի վրայ կոտորած ընելով զիս կոտորեց, Իմ վրաս զինուորի մը պէս յարձակեցաւ։
Կործանեցին զիս հարուածովք ի վերայ հարուածոց. յարձակեցան ի վերայ իմ զօրաւորք:

16:15: Կործանեցին զիս հարուածովք ՚ի վերա՛յ հարուածոց։ Յարձակեցա՛ն ՚ի վերայ իմ զօրաւորք.
15 ինձ կործանել են՝ հարուած հարուածի վրայ իջեցնելով: Վրաս են թափուել զօրաւորները,
14 Կոտորածի վրայ կոտորած ընելով զիս կոտորեց, Իմ վրաս զինուորի մը պէս յարձակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1416:14 пробивает во мне пролом за проломом, бежит на меня, как ратоборец.
16:14 κατέβαλόν καταβαλλω cast down; lay down με με me πτῶμα πτωμα corpse ἐπὶ επι in; on πτώματι πτωμα corpse ἔδραμον τρεχω run πρός προς to; toward με με me δυνάμενοι δυναμαι able; can
16:14 יִפְרְצֵ֣נִי yifrᵊṣˈēnî פרץ break פֶ֭רֶץ ˈfereṣ פֶּרֶץ breach עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face פָ֑רֶץ fˈāreṣ פֶּרֶץ breach יָרֻ֖ץ yārˌuṣ רוץ run עָלַ֣י ʕālˈay עַל upon כְּ kᵊ כְּ as גִבֹּֽור׃ ḡibbˈôr גִּבֹּור vigorous
16:14. circumdedit me lanceis suis convulneravit lumbos meos non pepercit et effudit in terra viscera meaHe hath compassed me round about with his lances, he hath wounded my loins, he hath not spared, and hath poured out my bowels on the earth,
14. He breaketh me with breach upon breach; he runneth upon me like a giant.
16:14. He has cut me with wound after wound. He has rushed upon me like a giant.
16:14. He breaketh me with breach upon breach, he runneth upon me like a giant.
He breaketh me with breach upon breach, he runneth upon me like a giant:

16:14 пробивает во мне пролом за проломом, бежит на меня, как ратоборец.
16:14
κατέβαλόν καταβαλλω cast down; lay down
με με me
πτῶμα πτωμα corpse
ἐπὶ επι in; on
πτώματι πτωμα corpse
ἔδραμον τρεχω run
πρός προς to; toward
με με me
δυνάμενοι δυναμαι able; can
16:14
יִפְרְצֵ֣נִי yifrᵊṣˈēnî פרץ break
פֶ֭רֶץ ˈfereṣ פֶּרֶץ breach
עַל־ ʕal- עַל upon
פְּנֵי־ pᵊnê- פָּנֶה face
פָ֑רֶץ fˈāreṣ פֶּרֶץ breach
יָרֻ֖ץ yārˌuṣ רוץ run
עָלַ֣י ʕālˈay עַל upon
כְּ kᵊ כְּ as
גִבֹּֽור׃ ḡibbˈôr גִּבֹּור vigorous
16:14. circumdedit me lanceis suis convulneravit lumbos meos non pepercit et effudit in terra viscera mea
He hath compassed me round about with his lances, he hath wounded my loins, he hath not spared, and hath poured out my bowels on the earth,
16:14. He has cut me with wound after wound. He has rushed upon me like a giant.
16:14. He breaketh me with breach upon breach, he runneth upon me like a giant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
16:14: He breaketh me - He crushes me.
With breach upon breach - He renews and repeats the attack, and thus completely overwhelms me. One blow follows another in such quick succession, that he does not give me time to recover.
He runneth upon me like a giant - With great and irresistible force - as some strong and mighty warrior whom his adversary cannot resist. The Hebrew is גבור gı̂ bbô r - "a mighty one." Septuagint, "The mighty - δυνάμενοι dunamenoi - run upon me." Vulgate, "gigas" - a giant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: breaketh: Lam 3:3-5
runneth: Jdg 15:8; Psa 42:7
Job 16:15
John Gill
16:14 He breaketh me with breach upon breach,.... Upon his substance, his family, and the health of his body, which came thick and fast, one after another; referring to the report of those things brought by one messenger upon the back of another, see Ezek 7:26;
he runneth upon me like a giant; with great fury and fierceness, with great strength and courage, with great speed and swiftness, causing great terror and distress; he not being able to resist him, any more than a dwarf a giant, and no more, nor so much, a match for him; see Is 42:13.
Robert Jamieson, A. R. Fausset and David Brown
16:14 The image is from storming a fortress by making breaches in the walls (4Kings 14:13).
a giant--a mighty warrior.
16:1516:16: կարեցին քուրձ ընդ մորթ իմ։ Զօրութիւն իմ յերկիր շիջաւ[9234]. [9234] Ոմանք. Կապեցին քուրձ ընդ մորթ։
16 եւ քուրձ են կարել մորթիս վրայ նրանք:
15 Մորթիս վրայ քուրձ կարեցի Ու եղջիւրս հողով* աղտոտեցի։
կարեցին քուրձ ընդ մորթ իմ. զօրութիւն իմ յերկիր շիջաւ:

16:16: կարեցին քուրձ ընդ մորթ իմ։ Զօրութիւն իմ յերկիր շիջաւ[9234].
[9234] Ոմանք. Կապեցին քուրձ ընդ մորթ։
16 եւ քուրձ են կարել մորթիս վրայ նրանք:
15 Մորթիս վրայ քուրձ կարեցի Ու եղջիւրս հողով* աղտոտեցի։
zohrab-1805▾ eastern-1994▾ western am▾
16:1516:15 Вретище сшил я на кожу мою и в прах положил голову мою.
16:15 σάκκον σακκος sackcloth; sack ἔρραψα ραπτω in; on βύρσης βυρσα of me; mine τὸ ο the δὲ δε though; while σθένος σθενος of me; mine ἐν εν in γῇ γη earth; land ἐσβέσθη σβεννυμι extinguish; quench
16:15 שַׂ֣ק śˈaq שַׂק sack תָּ֭פַרְתִּי ˈtāfartî תפר sew עֲלֵ֣י ʕᵃlˈê עַל upon גִלְדִּ֑י ḡildˈî גֵּלֶד skin וְ wᵊ וְ and עֹלַ֖לְתִּי ʕōlˌaltî עלל insert בֶ ve בְּ in † הַ the עָפָ֣ר ʕāfˈār עָפָר dust קַרְנִֽי׃ qarnˈî קֶרֶן horn
16:15. concidit me vulnere super vulnus inruit in me quasi gigansHe hath torn me with wound upon wound, he hath rushed in upon me like a giant.
15. I have sewed sackcloth upon my skin, and have laid my horn in the dust.
16:15. I have sewn sackcloth over my skin, and I have covered my body with ashes.
16:15. I have sewed sackcloth upon my skin, and defiled my horn in the dust.
I have sewed sackcloth upon my skin, and defiled my horn in the dust:

16:15 Вретище сшил я на кожу мою и в прах положил голову мою.
16:15
σάκκον σακκος sackcloth; sack
ἔρραψα ραπτω in; on
βύρσης βυρσα of me; mine
τὸ ο the
δὲ δε though; while
σθένος σθενος of me; mine
ἐν εν in
γῇ γη earth; land
ἐσβέσθη σβεννυμι extinguish; quench
16:15
שַׂ֣ק śˈaq שַׂק sack
תָּ֭פַרְתִּי ˈtāfartî תפר sew
עֲלֵ֣י ʕᵃlˈê עַל upon
גִלְדִּ֑י ḡildˈî גֵּלֶד skin
וְ wᵊ וְ and
עֹלַ֖לְתִּי ʕōlˌaltî עלל insert
בֶ ve בְּ in
הַ the
עָפָ֣ר ʕāfˈār עָפָר dust
קַרְנִֽי׃ qarnˈî קֶרֶן horn
16:15. concidit me vulnere super vulnus inruit in me quasi gigans
He hath torn me with wound upon wound, he hath rushed in upon me like a giant.
16:15. I have sewn sackcloth over my skin, and I have covered my body with ashes.
16:15. I have sewed sackcloth upon my skin, and defiled my horn in the dust.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16. В результате подобных отношений Бога к Иову последний находится в состоянии глубокой печали: траурная одежда, "власяница", не покидает его, полного ослабления ("в прах положил голову мою", - ст. 15, буквально с еврейского "свернул мой рог в прах". Рог - символ силы. - 1: Цар II:2-3; Пс LXXIV:5; CXLVIII:14). Лицо от постоянных слез приняло багровый цвет, а глаза, ослабленные печалью и затуманенные слезами, покрыты мраком, предвестником смерти.
Adam Clarke: Commentary on the Bible - 1831
16:15: I have sewed sackcloth - שק sak, a word that has passed into almost all languages, as I have already had occasion to notice in other parts of this work.
Defiled my horn in the dust - The horn was an emblem of power; and the metaphor was originally taken from beasts, such as the urus, wild ox, buffalo, or perhaps the rhinoceros, who were perceived to have so much power in their horns. Hence a horn was frequently worn on crowns and helmets, as is evident on ancient coins; and to this day it is an appendage to the diadem of the kings and chiefs of Abyssinia. In the second edition of Mr. Bruce's Travels in Abyssinia, vol. viii., plates 2 and 3, we have engravings of two chiefs, Kefla Yasous, and Woodage Ashahel, who are represented with this emblem of power on their forehead. Mr. Bruce thus describes it: "One thing remarkable in this cavalcade, which I observed, was the head dress of the governors of provinces. A large broad fillet was bound upon their forehead, and tied behind their head. In the middle of this was a horn, or a conical piece of silver, gilt, about four inches in length, much in the shape of our common candle extinguishers. This is called kirn, or horn; and is only worn in reviews, or parades after victory. This, I apprehend, like all others of their usages is taken from the Hebrews; and the several allusions made in Scripture to it arise from this practice. 'I said unto the fools, Deal not foolishly; and to the wicked, Lift not up the horn.' 'Lift not up your horn on high, speak not with a stiff neck; for promotion cometh not,' etc. 'But my horn shalt thou exalt like the horn of a unicorn.' 'And the horn of the righteous shall be exalted with honor.' And so in many other places throughout the Psalms." In a note on the same page we have the following observation: "The crooked manner in which they hold their neck when this ornament is on their forehead, for fear it should fall forward, perfectly shows the meaning of 'Speak not with a stiff neck when you hold the horn on high (or erect) like the horn of the unicorn."' - Bruce's Travels, vol. iv., p. 407. Defiling or rolling the horn in the dust, signifies the disgrace or destruction of power, authority, and eminence. Mr. Good translates, I have rolled my turban in the dust, which he endeavors to justify in a long note. But in this, I think, this very learned man is mistaken. The Hebrew קרן keren is the same as the Ethiopic kirn, and both mean exactly, in such connection, what Mr. Bruce has noticed above. The horn on the diadem is the emblem of power, authority, and eminence.
Albert Barnes: Notes on the Bible - 1834
16:15: I have sewed sackcloth - I have put on the badges of humiliation and grief; see the notes at Isa 3:24. This was the usual emblem of mourning. In order more deeply to express it, or to make it a "permanent" memorial of sorrow, it would seem that it was "sewed" around the body - as we "sew" crape on the hat.
And defiled my horn in the dust - The word rendered "defiled" (from עלל ‛ â lal) has, according to Gesenius, the notion of "repetition," derived from the use of the Arabic word. The Arabic means, to drink again, that is, after a former draught; and then, to drink deep. Hence, the word is applied to any action which is repeated - as to the second blow by which one already struck down is killed; to an after-harvest, or to gleaning in the fields. Here Gesenius supposes it means to "maltreat," to "abuse;" and the idea according to him is, that he had covered his whole head in the dust. The word "horn" is used in the Scriptures to denote strength and power. The figure is taken from horned animals, whose strength resides in their horns; and hence, as the horn is the means of defense, the word comes to denote that on which one relies; his strength, honor, dignity. A horn, made of "silver," was also worn as an ornament, or as an emblem, on the forehead of females or warriors.
It was probably used at first by warriors as a symbol of "power, authority," or "strength;" and the idea was undoubtedly derived from the fact that the strength of animals was seen to lie in the horn. Then it came to be a mere ornament, and as such is used still in the vicinity of Mount Lebanon. Oriental customs do not undergo those changes which are so common in the Western world, and it is possible that this custom pRev_ailed in the time of Job. The "horn" was usually worn by females; it is also a part of the ornament on the head of a male, and as such would be regarded doubtless as an emblem of honor. The custom is pRev_alent at the present day among the Druses of Lebanon, the Egyptian cavalry, and in some parts of Russia bordering on Persia. Dr. Macmichael, in his "Journey," says: "One of the most extraordinary parts of the attire of their females (Drusus of Lebanon), is a silver horn, sometimes studded with jewels, worn on the head in various positions, "distinguishing their different conditions."
A married woman has it affixed to the right side of the head, a widow on the left, and a virgin is pointed out by its being placed on the very crown. Over this silver projection the long veil is thrown, with which they so completely conceal their faces to rarely have more than an eye visible." The horn worn by females is a conical tube, about twelve inches long. Col. Light mentions the horn of the wife of an emir, made of gold, and studded with precious stones. Horns are worn by Abyssinian chiefs in military Rev_iews, or on parade after a victory. They are much shorter than those of the females, and are about the size and shape of a candle extinguisher, fastened by a strong fillet to the head, which is often made of metal; they are not easily broken off. This special kind of horn is undoubtedly the kind made by the false prophet Zedekiah for Ahab, to whom he said, when Ahab was about to attack the enemy, "With these shalt thou push the Syrians, until thou hast conquered them;" Kg1 22:11; Ch2 18:10; compare Deu 33:17. The idea here is, that whatever once constituted the reliance or the glory of Job, was now completely prostrate. It was as if it were buried in the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: sewed: Kg1 21:27; Isa 22:12
defiled my horn: Job 30:19; Sa1 2:10; Psa 7:5, Psa 75:5, Psa 75:10
Job 16:16
Carl Friedrich Keil and Franz Delitzsch
16:15
15 I sewed sackcloth upon my skin,
And defiled my horn with dust.
16 My face is exceeding red with weeping,
And on mine eyelids is the shadow of death,
17 Although there is no wrong in my hand,
And my prayer is pure.
Coarse-haired cloth is the recognised clothing which the deeply sorrowful puts on, ἱμάτιον στενοχωρίας καὶ πένθους, as the Greek expositors remark. Job does not say of it that he put it on or slung it round him, but that he sewed it upon his naked body; and this is to be attributed to the hideous distortion of the body by elephantiasis, which will not admit of the use of the ordinary form of clothes. For the same reason he also uses, not עורי, but גּלדּי, which signifies either the scurfy scaly surface (as גּלד and הנליד in Talmudic of the scab of a healing wound, but also occurring e.g., of the bedaggled edge of clothes when it has become dry), or scornfully describes the skin as already almost dead; for the healthy skin is called עזר, גּלד, on the other hand, βύρσα (lxx), hide (esp. when removed from the body), Talm. e.g., sole-leather. We prefer the former interpretation (adopted by Raschi and others): The crust in which the terrible lepra has clothed his skin (vid., on Job 7:5; Job 30:18-19, Job 30:30) is intended. עללתּי in Job 16:15 is referred by Rosenm., Hirz., Ges., and others (as indeed by Saad. and Gecat., who transl. "I digged into"), to עלל (Arab. gll), to enter, penetrate: "I stuck my horn in the dust;" but this signification of the Hebrew עלל is unknown, it signifies rather to inflict pain, or scorn (e.g., Lam 3:51, mine eye causeth pain to my soul), generally with ל, here with the accusative: I have misused, i.e., injured or defiled (as the Jewish expositors explain), my horn with dust. This is not equivalent to my head (as in the Syr. version), but he calls everything that was hitherto his power and pride קרני (lxx, Targ.); all this he has together at the same time injured, i.e., represented as come to destruction, by covering his head with dust and ashes.
Job 16:16
The construction of the Chethib is like 1Kings 4:15, of the Keri on the other hand like Lam 1:20; Lam 2:11 (where the same is said of מעי, viscera mea); חמרמר is a passive intensive form (Ges. 55, 3), not in the signification: they are completely kindled (lxx συγκέκανται, Jer. intumuit, from the חמר, Arab. chmr, which signifies to ferment), but: they are red all over (from חמר, Arab. ḥmr, whence the Alhambra, as a red building, takes its name), reddened, i.e., from weeping; and this has so weakened them, that the shadow of death (vid., on Job 10:21.) seems to rest upon his eyelids; they are therefore sad even to the deepest gloom. Thus exceedingly miserable is his state and appearance, although he is no disguised hypocrite, who might need to do penance in sackcloth and ashes, and shed tears of penitence without any solace. Hirz. explains על as a preposition: by the absence of evil in my hands; but Job 16:17 and Job 16:17 are substantival clauses, and על is therefore just, like Is 53:9, a conjunction (= על־אשׁר). His hands are clean from wrong-doing, free from violence and oppression; his prayer is pure, pura; as Merc. observes, ex puritate cordis et fidei. From the feeling of the strong contrast between his piety and his being stigmatized as an evil-doer by such terrible suffering, - from this extreme contrast which has risen now to its highest in his consciousness of patient endurance of suffering, the lofty thoughts of the next strophe take their rise.
Geneva 1599
16:15 I have sewed sackcloth upon my skin, and defiled my (p) horn in the dust.
(p) Meaning, his glory was brought low.
John Gill
16:15 I have sewed sackcloth upon my skin,.... Which he very probably put on when he rent his mantle, or sat in ashes, Job 1:20; which actions were usually performed together in times of distress and sorrow, see Gen 37:34; and this was no doubt a voluntary action of his, like that of the king of Nineveh and his subjects Jon 3:5; though some have thought that Job was so reduced that he had no clothes to wear, and was obliged to put on such coarse raiment, which is not probable; and it seems that he put this next to his skin, which must be very uneasy to one that had been used to such soft apparel, as it seems did also the kings of Israel in time of mourning, 3Kings 21:27; it is not only observed by several Jewish writers, that the word here used in the Arabic language signifies "skin", as we render it, as Aben Ezra, Ben Melech, and others; but the skin of the wound, the thin skin which is drawn over a wound when it is healing, as Ben Gersom and Bar Tzemach; which, being tender, must be very unfit to bear such rough raiment upon it; nay, Schultens observes, that the Arabic word more properly signifies "torn skin" (h), as Job's skin must be full of ruptures through the boils and ulcers upon him; he himself says, that his "skin was broken, and become loathsome", Job 7:5; now to have sackcloth put on such a skin must be intolerable; the phrase of sewing it to it is very unusual; though it may signify no more than an application of it, a putting it on him, and clothing himself with it; yet it seems to denote its sticking close to him, as if it was sewed to his skin, through the purulent matter of his boils clotting and cleaving to it; for he says in Job 7:5 that his "flesh was clothed with worms and clods of dust"; and those running into one another were like one scab, and, as it were, a garment to him; his "disease bound him about as the collar of his coat", and his "skin was as black" as sackcloth itself, Job 30:18; the design of the expression is both to show the wretched and miserable condition he was in, and his great humiliation on account of his present circumstances; and that he was not that proud and haughty man, or behaved under his affliction in the insolent manner Eliphaz had suggested, Job 15:12; but was one that humbled himself under the mighty hand of God, which is further confirmed by the next clause:
and defiled my horn, in the dust: as he did when he sat in ashes, as he afterwards repented in dust and ashes; and it was usual in the times of mourning to put dust or ashes upon the head; which may be meant by his horn, the horn of a beast, to which the allusion is, being in the head; and this may be put for the whole body, which sometimes, on such occasions, was rolled in dust and ashes, see Josh 7:6; and the horn being an emblem of grandeur, power, and authority, may denote that Job now laid aside all the ensigns of it, and was content to have his honour laid in the dust, and lie low before God, and not lift up his horn unto him, and much less stretch out his hand against him; the Targum is,
"I sprinkled my glory in or with dust.''
(h) "super laceram cutem", Schultens; "cutis eaque laesa et ulceribus percussa", Stockius, p. 188. "cutim percusiit", Hottinger. Smegma Orient. p. 135. Stockius, ib.
John Wesley
16:15 I have - So far am I from stretching out my hand against God, Job 15:25, that I have humbled myself deeply under his hand. I have not only put on sackcloth, but sewed it on, as being resolved to continue my humiliation, as long as my affliction continues. Defiled my horn - I have willingly parted with all my wealth, and power, and glory (as the horn often signifies in scripture,) and been content to lie in the dust.
Robert Jamieson, A. R. Fausset and David Brown
16:15 sewed--denoting the tight fit of the mourning garment; it was a sack with armholes closely sewed to the body.
horn--image from horned cattle, which when excited tear the earth with their horns. The horn was the emblem of power (3Kings 22:11). Here, it is
in the dust--which as applied to Job denotes his humiliation from former greatness. To throw one's self in the dust was a sign of mourning; this idea is here joined with that of excited despair, depicted by the fury of a horned beast. The Druses of Lebanon still wear horns as an ornament.
16:1616:17: խարշեցա՛ւ փոր իմ ՚ի լալոյ, եւ ՚ի վերայ արտեւանանց իմոց ստուերք մահու[9235]։ [9235] Ոմանք. ՚Ի վերայ արտեւանաց իմոց։
17 Հանգել է գետնին զօրութիւնը իմ. լալուց խաշուել են աղիքները իմ. մահուան ստուերն է իջել կոպերիս:
16 Երեսս լալէն ուռեցաւ*Ու աչքիս թարթիչներուն վրայ մահուան շուք կայ
Խարշեցաւ փոր իմ ի լալոյ``, եւ ի վերայ արտեւանանց իմոց ստուերք մահու:

16:17: խարշեցա՛ւ փոր իմ ՚ի լալոյ, եւ ՚ի վերայ արտեւանանց իմոց ստուերք մահու[9235]։
[9235] Ոմանք. ՚Ի վերայ արտեւանաց իմոց։
17 Հանգել է գետնին զօրութիւնը իմ. լալուց խաշուել են աղիքները իմ. մահուան ստուերն է իջել կոպերիս:
16 Երեսս լալէն ուռեցաւ*Ու աչքիս թարթիչներուն վրայ մահուան շուք կայ
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16:1616:16 Лицо мое побагровело от плача, и на веждах моих тень смерти,
16:16 ἡ ο the γαστήρ γαστηρ stomach; pregnant μου μου of me; mine συγκέκαυται συγκαιω from; away κλαυθμοῦ κλαυθμος weeping ἐπὶ επι in; on δὲ δε though; while βλεφάροις βλεφαρον of me; mine σκιά σκια shadow; shade
16:16 פָּנַ֣י pānˈay פָּנֶה face חֳ֭מַרְמְרוּחמרמרה *ˈḥᵒmarmᵊrû חמר be red מִנִּי־ minnî- מִן from בֶ֑כִי vˈeḵî בְּכִי weeping וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon עַפְעַפַּ֣י ʕafʕappˈay עַפְעַפִּים beaming eyes צַלְמָֽוֶת׃ ṣalmˈāweṯ צַלְמָוֶת darkness
16:16. saccum consui super cutem meam et operui cinere cornu meumI have sowed sackcloth upon my skin, and have covered my flesh with ashes.
16. My face is foul with weeping, and on my eyelids is the shadow of death;
16:16. My face is swollen from weeping, and my eyelids have dimmed my vision.
16:16. My face is foul with weeping, and on my eyelids [is] the shadow of death;
My face is foul with weeping, and on my eyelids [is] the shadow of death:

16:16 Лицо мое побагровело от плача, и на веждах моих тень смерти,
16:16
ο the
γαστήρ γαστηρ stomach; pregnant
μου μου of me; mine
συγκέκαυται συγκαιω from; away
κλαυθμοῦ κλαυθμος weeping
ἐπὶ επι in; on
δὲ δε though; while
βλεφάροις βλεφαρον of me; mine
σκιά σκια shadow; shade
16:16
פָּנַ֣י pānˈay פָּנֶה face
חֳ֭מַרְמְרוּחמרמרה
*ˈḥᵒmarmᵊrû חמר be red
מִנִּי־ minnî- מִן from
בֶ֑כִי vˈeḵî בְּכִי weeping
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
עַפְעַפַּ֣י ʕafʕappˈay עַפְעַפִּים beaming eyes
צַלְמָֽוֶת׃ ṣalmˈāweṯ צַלְמָוֶת darkness
16:16. saccum consui super cutem meam et operui cinere cornu meum
I have sowed sackcloth upon my skin, and have covered my flesh with ashes.
16:16. My face is swollen from weeping, and my eyelids have dimmed my vision.
16:16. My face is foul with weeping, and on my eyelids [is] the shadow of death;
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Adam Clarke: Commentary on the Bible - 1831
16:16: On my eyelids is the shadow of death - Death is now fast approaching me; already his shadow is projected over me.
Albert Barnes: Notes on the Bible - 1834
16:16: My face is foul with weeping - Wemyss, "swelled." Noyes, "red." Good, "tarnished." Luther, "ist geschwollen" - is swelled. So Jerome. The Septuagint, strangely enough, ἡ γαστήρ μον συνκέκαυται, κ. τ. λ. hē gastē r mou sunkekautai, etc. "my belly is burned with weeping." The Hebrew word (חמר châ mar) means to boil up, to ferment, to foam. Hence, it means to be red, and the word is often used in this sense in Arabic - from the idea of becoming heated or inflamed. Here it probably means either to be "swelled," as any thing does that "ferments," or to be "red" as if "heated" - the usual effect of weeping. The idea of being "defiled" is not in the word.
And on my eyelid; is the shadow of death - On the meaning of the word rendered "shadow of death," see the notes at . The meaning is, that darkness covered his eyes, and he felt that he was about to die. One of the usual indications of the approach of death is, that the sight fails, and everything seems to be dark. Hence, Homer so often describes death by the phrase, "and darkness covered his eyes;" or the form "a cloud of death covered his eyes" - θανάτου νέφος ὄσσε ἐκάλυψη thanatou nephos osse ekalupsē. The idea here is, that he experienced the indications of approaching death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: face: Psa 6:6, Psa 6:7, Psa 31:9, Psa 32:3, Psa 69:3, Psa 102:3-5, Psa 102:9; Isa 52:14; Lam 1:16
on my eyelids: Job 17:7; Psa 116:3; Jon 2:1-10; Mar 14:34
Job 16:17
John Gill
16:16 My face is foul with weeping,.... On account of the loss of his substance, and especially of his children; at the unkindness of his friends, and over his own corruptions, which he felt working in him, and breaking forth in unbecoming language; and because of the hidings of the face of God from him: the word used in the Arabic language (i) has the, signification of redness in it, as Aben Ezra and others observe; of red wine, and, as Schultens adds, of the fermentation of it; and is fitly used to express a man's face in excessive weeping, which looks red, and swelled, and blubbered:
and on my eyelids is the shadow of death; which were become dim through weeping, so that he could scarcely see out of them, and, like a dying man, could hardly lift them up; and such was his sorrowful condition, that he never expected deliverance from it, but that it would issue in death; and which he supposed was very near, and that he had many symptoms of it, of which the decay of his eyesight was one; and he was so far from winking with his eyes in a wanton and ludicrous way, as Eliphaz had hinted, Job 15:12; that there was such a dead weight upon them, even the shadow of death itself, that he was not able to lift them up.
(i) "intumuit", V. L. Tigurine version; "fermentescit", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
16:16 foul--rather, "is red," that is, flushed and heated [UMBREIT and NOYES].
shadow of death--that is, darkening through many tears (Lam 5:17). Job here refers to Zophar's implied charge (Job 11:14). Nearly the same words occur as to Jesus Christ (Is 53:9). So Job 16:10 above answers to the description of Jesus Christ (Ps 22:13; Is 50:6, and Job 16:4 to Ps 22:7). He alone realized what Job aspired after, namely, outward righteousness of acts and inward purity of devotion. Jesus Christ as the representative man is typified in some degree in every servant of God in the Old Testament.
16:1716:18: Անիրաւութիւն ինչ ո՛չ էր ՚ի ձեռին իմում. աղօթք իմ սուրբ էին։
18 Անիրաւութիւն չկար իմ ձեռքին, եւ անարատ էր աղօթքն իմ հոգու:
17 Թէեւ ձեռքերուս մէջ անօրէնութիւն չկայ Ու աղօթքս մաքուր է։
Անիրաւութիւն ինչ ոչ էր ի ձեռին իմում, աղօթք իմ սուրբ էին:

16:18: Անիրաւութիւն ինչ ո՛չ էր ՚ի ձեռին իմում. աղօթք իմ սուրբ էին։
18 Անիրաւութիւն չկար իմ ձեռքին, եւ անարատ էր աղօթքն իմ հոգու:
17 Թէեւ ձեռքերուս մէջ անօրէնութիւն չկայ Ու աղօթքս մաքուր է։
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16:1716:17 при всем том, что нет хищения в руках моих, и молитва моя чиста.
16:17 ἄδικον αδικος injurious; unjust δὲ δε though; while οὐδὲν ουδεις no one; not one ἦν ειμι be ἐν εν in χερσίν χειρ hand μου μου of me; mine εὐχὴ ευχη wish; vow δέ δε though; while μου μου of me; mine καθαρά καθαρος clean; clear
16:17 עַ֭ל ˈʕal עַל upon לֹא־ lō- לֹא not חָמָ֣ס ḥāmˈās חָמָס violence בְּ bᵊ בְּ in כַפָּ֑י ḵappˈāy כַּף palm וּֽ ˈû וְ and תְפִלָּתִ֥י ṯᵊfillāṯˌî תְּפִלָּה prayer זַכָּֽה׃ zakkˈā זַךְ pure
16:17. facies mea intumuit a fletu et palpebrae meae caligaveruntMy face is swollen with weeping, and my eyelids are dim.
17. Although there is no violence in mine hands, and my prayer is pure.
16:17. These things I have endured without iniquity in my hand, while I held pure prayers before God.
16:17. Not for [any] injustice in mine hands: also my prayer [is] pure.
Not for [any] injustice in mine hands: also my prayer [is] pure:

16:17 при всем том, что нет хищения в руках моих, и молитва моя чиста.
16:17
ἄδικον αδικος injurious; unjust
δὲ δε though; while
οὐδὲν ουδεις no one; not one
ἦν ειμι be
ἐν εν in
χερσίν χειρ hand
μου μου of me; mine
εὐχὴ ευχη wish; vow
δέ δε though; while
μου μου of me; mine
καθαρά καθαρος clean; clear
16:17
עַ֭ל ˈʕal עַל upon
לֹא־ lō- לֹא not
חָמָ֣ס ḥāmˈās חָמָס violence
בְּ bᵊ בְּ in
כַפָּ֑י ḵappˈāy כַּף palm
וּֽ ˈû וְ and
תְפִלָּתִ֥י ṯᵊfillāṯˌî תְּפִלָּה prayer
זַכָּֽה׃ zakkˈā זַךְ pure
16:17. facies mea intumuit a fletu et palpebrae meae caligaverunt
My face is swollen with weeping, and my eyelids are dim.
16:17. These things I have endured without iniquity in my hand, while I held pure prayers before God.
16:17. Not for [any] injustice in mine hands: also my prayer [is] pure.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Not for any injustice in mine hands: also my prayer is pure. 18 O earth, cover not thou my blood, and let my cry have no place. 19 Also now, behold, my witness is in heaven, and my record is on high. 20 My friends scorn me: but mine eye poureth out tears unto God. 21 O that one might plead for a man with God, as a man pleadeth for his neighbour! 22 When a few years are come, then I shall go the way whence I shall not return.
Job's condition was very deplorable; but had he nothing to support him, nothing to comfort him? Yes, and he here tells us what it was.
I. He had the testimony of his conscience for him that he had walked uprightly, and had never allowed himself in any gross sin. None was ever more ready than he to acknowledge his sins of infirmity; but, upon search, he could not charge himself with any enormous crime, for which he should be made more miserable than other men, v. 17.
1. He had kept a conscience void of offence, (1.) Towards men: "Not for any injustice in my hands, any wealth that I have unjustly got or kept." Eliphaz had represented him as a tyrant and an oppressor. "No," says he, "I never did any wrong to any man, but always despised the gain of oppression." (2.) Towards God: Also my prayer is pure; but prayer cannot be pure as long as there is injustice in our hands, Isa. i. 15. Eliphaz had charged him with hypocrisy in religion, but he specifies prayer, the great act of religion, and professes that in that he was pure, though not from all infirmity, yet from reigning and allowed guile: it was not like the prayers of the Pharisees, who looked no further than to be seen of men, and to serve a turn.
2. This assertion of his own integrity he backs with a solemn imprecation of shame and confusion to himself if it were not true, v. 18. (1.) If there were any injustice in his hands, he wished it might not be concealed: O earth! cover thou not my blood, that is, "the innocent blood of others, which I am suspected to have shed." Murder will out; and "let it," says Job, "if I have ever been guilty if it," Gen. iv. 10, 11. The day is coming when the earth shall disclose her blood (Isa. xxvi. 21), and a good man as far from dreading that day. (2.) If there were any impurity in his prayers, he wished they might not be accepted: Let my cry have no place. He was willing to be judged by that rule, If I regard iniquity in my heart, the Lord will not hear me, Ps. lxvi. 18. There is another probable sense of these words, that he does hereby, as it were, lay his death upon his friends, who broke his heart with their harsh censures, and charges the guilt of his blood upon them, begging of God to avenge it and that the cry of his blood might have no place in which to lie hid, but might come up to heaven and be heard by him that makes inquisition for blood.
II. He could appeal to God's omniscience concerning his integrity, v. 19. The witness in our own bosoms for us will stand us in little stead if we have not a witness in heaven for us too; for God is greater than our hearts, and we are not to he our own judges. This therefore is Job's triumph, My witness is in heaven. Note, It is an unspeakable comfort to a good man, when he lies under the censure of his brethren, that there is a God in heaven who knows his integrity and will clear it up sooner or later. See John v. 31, 37. This one witness is instead of a thousand.
III. He had a God to go to before whom he might unbosom himself, v. 20, 21. See here, 1. How the case stood between him and his friends. He knew not how to be free with them, nor could he expect either a fair hearing with them or fair dealing from them. "My friends (so they call themselves) scorn me; they set themselves not only to resist me, but to expose me; they are of counsel against me, and use all their art and eloquence" (so the word signifies) "to run me down." The scorns of friends are more cutting than those of enemies; but we must expect them, and provide accordingly. 2. How it stood between him and God. He doubted not but that, (1.) God did now take cognizance of his sorrows: My eye pours out tears to God. He had said (v. 16) that he wept much; here he tells us in what channel his tears ran, and which way they were directed. His sorrow was not that of the world, but he sorrowed after a godly sort, wept before the Lord, and offered to him the sacrifice of a broken heart. Note, Even tears, when sanctified to God, give ease to troubled spirits; and, if men slight our grief, this may comfort us, that God regards them. (2.) That he would in due time clear up his innocency (v. 21): O that one might plead for a man with God! If he could but now have the same freedom at God's bar that men commonly have at the bar of the civil magistrate, he doubted not but to carry his cause, for the Judge himself was a witness to his integrity. The language of this wish is like that in Isa. l. 7, 8, I know that I shall not be ashamed, for he is near that justifies me. Some give a gospel sense of this verse, and the original will very well bear it; and he will plead (that is, there is one that will plead) for man with God, even the Son of man for his friend, or neighbour. Those who pour out tears before God, though they cannot plead for themselves, by reason of their distance and defects, have a friend to plead for them, even the Son of man, and on this we must bottom all our hopes of acceptance with God.
IV. He had a prospect of death which would put a period to all his troubles. Such confidence had he towards God that he could take pleasure in thinking of the approach of death, when he should be determined to his everlasting state, as one that doubted not but it would be well with him then: When a few years have come (the years of number which are determined and appointed to me) then I shall go the way whence I shall not return. Note, 1. To die is to go the way whence we shall not return. It is to go a journey, a long journey, a journey for good and all, to remove from this to another country, from the world of sense to the world of spirits. It is a journey to our long home; there will be no coming back to out state in this world nor any change of our state in the other world. 2. We must all of us very certainly, and very shortly, go this journey; and it is comfortable to those who keep a good conscience to think of it, for it is the crown of their integrity.
Adam Clarke: Commentary on the Bible - 1831
16:17: Not for any injustice - I must assert, even with my last breath, that the charges of my friends against me are groundless. I am afflicted unto death, but not on account of my iniquities.
Also my prayer is pure - I am no hypocrite, God knoweth.
Albert Barnes: Notes on the Bible - 1834
16:17: Not for any injustice ... - Still claiming that he does not deserve his sorrows, and that these calamities had not come upon him on account of any enormous sins, as his friends believed.
My prayer is pure - My devotion; my worship of God is not hypocritical - as my friends maintain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: Not for: Job 11:14, Job 15:20, Job 15:34, Job 21:27, Job 21:28, Job 22:5-9, Job 27:6, Job 27:7, Job 29:12-17, Job 31:1-40; Psa 7:3-5, Psa 44:17-21
my prayer: Job 8:5, Job 8:6; Psa 66:18, Psa 66:19; Pro 15:8; Ti1 2:8
Job 16:18
Geneva 1599
16:17 Not for [any] injustice in (q) mine hands: also my prayer (r) [is] pure.
(q) Signifying that he is not able to understand the cause of this his grievous punishment.
(r) That is, unfeigned and without hypocrisy.
John Gill
16:17 Not for any injustice in my hands,.... Came all those afflictions and calamities upon him, which occasioned so much sorrow, weeping, mourning, and humiliation; he does not say there was no sin in him, not any in his heart, nor in his life, nor any iniquity done by him, he had acknowledged these things before, Job 7:20; but that there was nothing in his hands gotten in an unjust manner; he had taken away no man's property, nor injured him in the least in a private way; nor had he perverted justice as a public magistrate, by taking bribes or accepting persons, and could challenge any to prove he had, as Samuel did, 1Kings 12:3;
also my prayer is pure: he prayed, which disproves the calumny of Eliphaz, Job 15:4; and his prayer was pure too; not that it was free from failings and infirmities, which attend the best, but from hypocrisy and deceit; it came not out of feigned lips, but was put up in sincerity and truth; it sprang from an heart purified by the grace of God, and sprinkled from an evil conscience; it was put up in the faith of Christ, and as a pure offering through him; Job lifted up pure and holy hands, and with these a pure and holy heart, and for pure and holy things; so that it was not for want of doing justice to men, nor for want of devotion towards God, that be was thus afflicted by him; compare with this what is said of his antitype, Is 53:9.
John Wesley
16:17 Not - And all this is not come upon me for any injurious dealing, but for other reasons known to God only. Pure - I do not cast off God's fear and service, Job 15:4. I do still pray and worship God, and my prayer is accompanied with a sincere heart.
16:1816:19: Երկիր՝ մի՛ ծածկեր զարիւն մարմնոյ իմոյ, եւ մի՛ լիցի տեղի աղաղակի իմոյ։
19 Երկի՛ր, մի՛ ծածկիր արիւնն իմ մարմնի. թող աղաղակս կանգ չառնի բնաւ:
18 Ո՛վ երկիր, իմ արիւնս մի՛ ծածկեր Ու աղաղակս հանգստանալու տեղ թող չգտնէ։
Երկիր, մի՛ ծածկեր զարիւն [171]մարմնոյ իմոյ``, եւ մի՛ լիցի տեղի աղաղակի իմոյ:

16:19: Երկիր՝ մի՛ ծածկեր զարիւն մարմնոյ իմոյ, եւ մի՛ լիցի տեղի աղաղակի իմոյ։
19 Երկի՛ր, մի՛ ծածկիր արիւնն իմ մարմնի. թող աղաղակս կանգ չառնի բնաւ:
18 Ո՛վ երկիր, իմ արիւնս մի՛ ծածկեր Ու աղաղակս հանգստանալու տեղ թող չգտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1816:18 Земля! не закрой моей крови, и да не будет места воплю моему.
16:18 γῆ γη earth; land μὴ μη not ἐπικαλύψῃς επικαλυπτω conceal ἐφ᾿ επι in; on αἵματι αιμα blood; bloodstreams τῆς ο the σαρκός σαρξ flesh μου μου of me; mine μηδὲ μηδε while not; nor εἴη ειμι be τόπος τοπος place; locality τῇ ο the κραυγῇ κραυγη cry; outcry μου μου of me; mine
16:18 אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth אַל־ ʔal- אַל not תְּכַסִּ֣י tᵊḵassˈî כסה cover דָמִ֑י ḏāmˈî דָּם blood וְֽ wᵊˈ וְ and אַל־ ʔal- אַל not יְהִ֥י yᵊhˌî היה be מָ֝קֹ֗ום ˈmāqˈôm מָקֹום place לְ lᵊ לְ to זַעֲקָתִֽי׃ zaʕᵃqāṯˈî זְעָקָה cry
16:18. haec passus sum absque iniquitate manus meae cum haberem mundas ad Deum precesThese things have I suffered without the iniquity of my hand, when I offered pure prayers to God.
18. O earth, cover not thou my blood, and let my cry have no place.
16:18. O earth, do not conceal my blood, nor let my outcry find a hiding place in you.
16:18. O earth, cover not thou my blood, and let my cry have no place.
O earth, cover not thou my blood, and let my cry have no place:

16:18 Земля! не закрой моей крови, и да не будет места воплю моему.
16:18
γῆ γη earth; land
μὴ μη not
ἐπικαλύψῃς επικαλυπτω conceal
ἐφ᾿ επι in; on
αἵματι αιμα blood; bloodstreams
τῆς ο the
σαρκός σαρξ flesh
μου μου of me; mine
μηδὲ μηδε while not; nor
εἴη ειμι be
τόπος τοπος place; locality
τῇ ο the
κραυγῇ κραυγη cry; outcry
μου μου of me; mine
16:18
אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth
אַל־ ʔal- אַל not
תְּכַסִּ֣י tᵊḵassˈî כסה cover
דָמִ֑י ḏāmˈî דָּם blood
וְֽ wᵊˈ וְ and
אַל־ ʔal- אַל not
יְהִ֥י yᵊhˌî היה be
מָ֝קֹ֗ום ˈmāqˈôm מָקֹום place
לְ lᵊ לְ to
זַעֲקָתִֽי׃ zaʕᵃqāṯˈî זְעָקָה cry
16:18. haec passus sum absque iniquitate manus meae cum haberem mundas ad Deum preces
These things have I suffered without the iniquity of my hand, when I offered pure prayers to God.
16:18. O earth, do not conceal my blood, nor let my outcry find a hiding place in you.
16:18. O earth, cover not thou my blood, and let my cry have no place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Иов невинен; молчать он не может. В то же самое время бесполезно обращаться с речью к Богу и друзьям: они не верят ему. Ввиду подобного положения дел он обращается с просьбою к земле, чтобы она "не закрыла его крови".

Невинная, преступным образом пролитая кровь требует отмщения, особенно в том случае, когда она остается на поверхности земли (Ис XXVI:20; Иез XXIV:7-8). Обращаясь к земле с просьбою, чтобы она не скрыла его кровь, не впитывала ее, Иов желает, чтобы по крайней мере она признала его невинным, заслуживающим отмщения, восстановления попранных прав, чего не хотят сделать Бог и друзья. - "Да не будет место воплю моему", в буквальном переводе: "да не будет подавлен вопль мой" (об отмщении); прежняя мысль, выраженная в иной форме.
Adam Clarke: Commentary on the Bible - 1831
16:18: O earth, cover not thou my blood - This is evidently an allusion to the murder of Abel, and the verse has been understood in two different ways:
1. Job here calls for justice against his destroyers. His blood is his life, which he considers as taken away by violence, and therefore calls for vengeance. Let my blood cry against my murderers, as the blood of Abel cried against Cain. My innocent life is taken away by violence, as his innocent life was; as therefore the earth was not permitted to cover his blood, so that his murderer should be concealed, let my death be avenged in the same way.
2. It has been supposed that the passage means that Job considered himself accused of shedding innocent blood; and, conscious of his own perfect innocence, he prays that the earth may not cover any blood shed by him. Thus Mr. Scott: -
"O earth, the blood accusing me reveal;
Its piercing voice in no recess conceal."
And this notion is followed by Mr. Good. But, with all deference to these learned men, I do not see that this meaning can be supported by the Hebrew text; nor was the passage so understood by any of the ancient versions. I therefore prefer the first sense, which is sufficiently natural, and quite in the manner of Job in his impassioned querulousness.
Albert Barnes: Notes on the Bible - 1834
16:18: O earth - Passionate appeals to the earth are not uncommon in the Scriptures; see the notes at Isa 1:2. Such appeals indicate deep emotion, and are among the most animated forms of personification.
Cover not thou my blood - Blood here seems to denote the wrong done to him. He compares his situation with that of one who had been murdered, and calls on the earth not to conceal the crime, and prays that his injuries may not be hidden, or pass unavenged. Aben Ezra, Dr. Good, and some others, however, suppose that he refers to blood shed "by" him, and that the idea is, that he would have the earth Rev_eal any blood if he had ever shed any; or in other words, that it is a strong protestation of his innocence. But the former interpretation seems to accord best with the connection. It is the exclamation of deep feeling. He speaks as a man about to die, but he says that he would die as an innocent and a much injured man, and he passionately prays that his death may not pass unavenged. God had crushed him, and his friends had wronged him, and he now earnestly implores that his character may yet be vindicated. "According to the saying of the Arabs, the blood of one who was unjustly slain remained upon the earth without sinking into it; until the avenger of blood came up. It was regarded as a proof of innocence." Eichhorn, "in loc" That there is much of irRev_erence in all this must, I think, be conceded. It is not language for us to imitate. But it is not more irRev_erent and unbecoming than what often occurs, and it is designed to show what the human heart "will" express when it is allowed to give utterance to its real feelings.
And let my cry have no place - Let it not be hid or concealed. Let there be nothing to hinder my cry from ascending to heaven. The meaning is, that Job wished his solemn protestations of his innocence to go abroad. He desired that all might hear him. He called on the nations and heaven to hear. He appealed to the universe. He desired that the earth would not conceal the proof of his wrongs, and that his cry might not be confined or limited by any bounds, but that it might go abroad so that all worlds might hear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: O earth: Jer 22:29
cover not: Gen 4:11; Neh 4:5; Isa 26:21; Eze 24:7
let my cry: Job 27:9; Psa 66:18, Psa 66:19; Isa 1:15, Isa 58:9, Isa 58:10; Jam 4:3, Jam 4:4
Job 16:19
Carl Friedrich Keil and Franz Delitzsch
16:18
18 Oh earth, cover thou not my blood,
And let my cry find no resting-place!! -
19 Even now behold in heaven is my Witness,
And One who acknowledgeth me is in the heights!
20 Though the mockers of me are my friends -
To Eloah mine eyes pour forth tears,
21 That He may decide for man against Eloah,
And for the son of man against his friend.
22 For the years that may be numbered are coming on,
And I shall go a way without return.
Blood that is not covered up cries for vengeance, Ezek 24:7.; so also blood still unavenged is laid bare that it may find vengeance, Is 26:21. According to this idea, in the lofty consciousness of his innocence, Job calls upon the earth not to suck in his blood as of one innocently slain, but to let it lie bare, thereby showing that it must be first of all avenged ere the earth can take it up;
(Note: As, according to the tradition, it is said to have been impossible to remove the stain of the blood of Zachariah the son of Jehoiada, who was murdered in the court of the temple, until it was removed by the destruction of the temple itself.)
and for his cry, i.e., the cry (זעקתי to be explained according to Gen 4:10) proceeding from his blood as from his poured-out soul, he desires that it may urge its way unhindered and unstilled towards heaven without finding a place of rest (Symm. στάσις). Therefore, in the very God who appears to him to be a blood-thirsty enemy in pursuit of him, Job nevertheless hopes to find a witness of his innocence: He will acknowledge his blood, like that of Abel, to be the blood of an innocent man. It is an inward irresistible demand made by his faith which here brings together two opposite principles - principles which the understanding cannot unite - with bewildering boldness. Job believes that God will even finally avenge the blood which His wrath has shed, as blood that has been innocently shed. This faith, which sends forth beyond death itself the word of absolute command contained in Job 16:18, in Job 16:19 brightens and becomes a certain confidence, which draws from the future into the present that acknowledgment which God afterwards makes of him as innocent. The thought of what is unmerited in that decree of wrath which delivers him over to death, is here forced into the background, and in the front stands only the thought of the exaltation of the God in heaven above human short-sightedness, and the thought that no one else but He is the final refuge of the oppressed: even now (i.e., this side of death)
(Note: Comp. 3Kings 14:14, where it is probably to be explained: Jehovah shall raise up for himself a king over Israel who shall cut off the house of Jeroboam that day, but what? even now (גם עתה), i.e., He hath raised him up (= but no, even now).)
behold in heaven is my witness (הנּה an expression of the actus directus fidei) and my confessor (שׂהר a poetic Aramaism, similar in meaning to עד, lxx ὁ συνίστωπ μου) in the heights. To whom should he flee from the mockery of his friends, who consider his appeal to the testimony of his conscience as the stratagem of a hypocrite! מליצי from הליץ, Ps 119:51, my mockers, i.e., those mocking me, lascivientes in me (vid., Gesch. der jd. Poesie, S. 200. The short clause, Job 16:20, is, logically at least, like a disjunctive clause with כי or גם־כי, Ewald, 362, b: if his friends mock him - to Eloah, who is after all the best of friends, his eyes pour forth tears (דּלפה, stillat, comp. דּלּוּ of languishing, Is 38:14), that He may decide (ויוכח voluntative in a final signification, as Job 9:33) for man (ל here, as Is 11:4; Is 2:4, of the client) against (עם, as Ps 55:19; Ps 94:16, of an opponent) Eloah, and for the son of man (ל to be supplied here in a similar sense to Job 16:21, comp. Job 15:3) in relation to (ל as it is used in ל ... בּין, e.g., Ezek 34:22) his friend. Job longs and hopes for two things from God: (1) that He would finally decide in favour of גבר, i.e., just himself, the patient sufferer, in opposition to God, that therefore God would acknowledge that Job is not a criminal, nor his suffering a merited punishment; (2) that He would decide in favour of בן־אדם, i.e., himself, who is become an Ecce homo, in relation to his human opponent (רעהוּ, not collective, but individualizing or distributive instead of רעיו), who regards him as a sinner undergoing punishment, and preaches to him the penitence that becomes one who has fallen. ויוכח is purposely only used once, and the expression Job 16:21 is contracted in comparison with 21a: the one decision includes the other; for when God himself destroys the idea of his lot being merited punishment, He also at the same time delivers judgment against the friends who have zealously defended Him against Job as a just judge.
Olsh. approves Ewald's translation: "That He allows man to be in the right rather than God, and that He judges man against his friend:" but granted even that הוכיח, like שׁפט followed by an acc., may be used in the signification: to grant any one to be in the right (although, with such a construction, it everywhere signifies ἐλέγχειν), this rendering would still not commend itself, on account of the specific gravity of the hope which is here struggling through the darkness of conflict. Job appeals from God to God; he hopes that truth and love will finally decide against wrath. The meaning of הוכיח has reference to the duty of an arbitrator, as in Job 9:33. Schlottm. aptly recalls the saying of the philosophers, which applies here in a different sense from that in which it is meant, nemo contra Deum, nisi Deus ipse. In Job 16:22 Job now establishes the fact that the heavenly witness will not allow him to die a death that he and others would regard as the death of a sinner, from the brevity of the term of life yet granted him, and the hopelessness of man when he is once dead. מספּר שׁנות are years of number = few years (lxx ἔτη ἀριθμητά); comp. the position of the words as they are to be differently understood, Job 15:20. On the inflexion jeethâju, vid., on Job 12:6. Jerome transl. transeunt, but אתה cannot signify this in any Semitic dialect. But even that Job (though certainly the course of elephantiasis can continue for years) is intended to refer to the prospect of some, although few, years of life (Hirz. and others: the few years which I can still look forward to, are drawing on), does not altogether suit the tragic picture. The approach of the years that can be numbered is rather thought of as the approach of their end; and the few years are not those which still remain, but in general the but short span of life allotted to him (Hahn). The arrangement of the words in Job 16:22 also agrees with this, as not having the form of a conclusion (then shall I go, etc.), but that of an independent co-ordinate clause: and a path, there (whence) I come not back (an attributive relative clause according to Ges. 123, 3, b) I shall go (אהלך poetic, and in order to gain a rhythmical fall at the close, for אלך). Now follow, in the next strophe, short ejaculatory clauses: as Oetinger observes, Job chants his own requiem while living.
Geneva 1599
16:18 O earth, cover not thou my (s) blood, and let my cry have no place.
(s) Let my sin be known if I am such a sinner as my adversaries accuse me, and let me find no favour.
John Gill
16:18 O earth, cover not thou my blood,.... This is an imprecation, wishing that if; he had been guilty of any capital crime, of such acts of injustice that he ought to be punished by the judge, and even to die for them, that his blood when spilt might not be received into the earth, but be licked up by dogs, or that he might have no burial or interment in the earth; and if he had committed such sins as might come under the name of blood, either the shedding of innocent blood, though that is so gross a crime that it can hardly be thought that Job's friends even suspected this of him; or rather other foul sins, as injustice and oppression of the poor; the Tigurine version is, "my capital sins", see Is 1:15; then he wishes they might never be covered and concealed, but disclosed and spread abroad everywhere, that all might know them, and he suffer shame for them; even as the earth discloses the blood of the slain, when inquisition is made for it, Is 26:21;
and let my cry have no place; meaning if he was the wicked man and the hypocrite he was said to be, or if his prayer was not pure, sincere, and upright, as he said it was, then he desired that when he cried to God, or to man, in his distress, he might be regarded by neither; that his cry might not enter into the ears of the Lord of hosts, but that it might be shut out, and he cover himself with a cloud, that it might not pass through, and have any place with him; land that he might not meet with any pity and compassion from the heart, nor help and relief from the hand of any man.
John Wesley
16:18 Earth - The earth is said to cover that blood, which lies undiscovered and unrevenged: but saith Job, if I be guilty of destroying any man, let the earth disclose it; let it be brought to light. Cry - Let the cry of my complaints to men, or prayers to God, find no place in the ears or hearts of God or men, if this be true.
Robert Jamieson, A. R. Fausset and David Brown
16:18 my blood--that is, my undeserved suffering. He compares himself to one murdered, whose blood the earth refuses to drink up until he is avenged (Gen 4:10-11; Ezek 24:1, Ezek 24:8; Is 26:21). The Arabs say that the dew of heaven will not descend on a spot watered with innocent blood (compare 2Kings 1:21).
no place--no resting-place. "May my cry never stop!" May it go abroad! "Earth" in this verse in antithesis to "heaven" (Job 16:19). May my innocence be as well-known to man as it is even now to God!
16:1916:20: Եւ արդ ահա յերկի՛նս է վկայն իմ, եւ իրաւագէտն իմ ՚ի բարձունս։
20 Եւ ահա հիմա վկաս երկնքում, դատապաշտպանս այն բարձունքում են:
19 Հիմա ալ՝ ահա իմ վկաս երկնքի մէջ է ու Փաստաբանս բարձր տեղերն է։
Եւ արդ ահա յերկինս է վկայն իմ, եւ իրաւագէտն իմ ի բարձունս:

16:20: Եւ արդ ահա յերկի՛նս է վկայն իմ, եւ իրաւագէտն իմ ՚ի բարձունս։
20 Եւ ահա հիմա վկաս երկնքում, դատապաշտպանս այն բարձունքում են:
19 Հիմա ալ՝ ահա իմ վկաս երկնքի մէջ է ու Փաստաբանս բարձր տեղերն է։
zohrab-1805▾ eastern-1994▾ western am▾
16:1916:19 И ныне вот на небесах Свидетель мой, и Заступник мой в вышних!
16:19 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am ἐν εν in οὐρανοῖς ουρανος sky; heaven ὁ ο the μάρτυς μαρτυς witness μου μου of me; mine ὁ ο the δὲ δε though; while συνίστωρ συνιστωρ of me; mine ἐν εν in ὑψίστοις υψιστος highest; most high
16:19 גַּם־ gam- גַּם even עַ֭תָּה ˈʕattā עַתָּה now הִנֵּה־ hinnē- הִנֵּה behold בַ va בְּ in † הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens עֵדִ֑י ʕēḏˈî עֵד witness וְ֝ ˈw וְ and שָׂהֲדִ֗י śāhᵃḏˈî שָׂהֵד witness בַּ ba בְּ in † הַ the מְּרֹומִֽים׃ mmᵊrômˈîm מָרֹום high place
16:19. terra ne operias sanguinem meum neque inveniat locum in te latendi clamor meusO earth, cover not thou my blood, neither let my cry find a hiding place in thee.
19. Even now, behold, my witness is in heaven, and he that coucheth for me is on high.
16:19. For behold, my witness is in heaven, and my confidante is on high.
16:19. Also now, behold, my witness [is] in heaven, and my record [is] on high.
Also now, behold, my witness [is] in heaven, and my record [is] on high:

16:19 И ныне вот на небесах Свидетель мой, и Заступник мой в вышних!
16:19
καὶ και and; even
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
ἐν εν in
οὐρανοῖς ουρανος sky; heaven
ο the
μάρτυς μαρτυς witness
μου μου of me; mine
ο the
δὲ δε though; while
συνίστωρ συνιστωρ of me; mine
ἐν εν in
ὑψίστοις υψιστος highest; most high
16:19
גַּם־ gam- גַּם even
עַ֭תָּה ˈʕattā עַתָּה now
הִנֵּה־ hinnē- הִנֵּה behold
בַ va בְּ in
הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
עֵדִ֑י ʕēḏˈî עֵד witness
וְ֝ ˈw וְ and
שָׂהֲדִ֗י śāhᵃḏˈî שָׂהֵד witness
בַּ ba בְּ in
הַ the
מְּרֹומִֽים׃ mmᵊrômˈîm מָרֹום high place
16:19. terra ne operias sanguinem meum neque inveniat locum in te latendi clamor meus
O earth, cover not thou my blood, neither let my cry find a hiding place in thee.
16:19. For behold, my witness is in heaven, and my confidante is on high.
16:19. Also now, behold, my witness [is] in heaven, and my record [is] on high.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Просьба Иова основывается на глубокой уверенности в своей невинности, свидетелем которой является Бог (XXIII:10). Как свидетель невинности, признаваемой и неодушевленною природою, Он, в конце концов, не может не быть его заступником. Ослабленная ранее различными соображениями вера Иова в Божественное Правосудие сказывается во всей силе.
Adam Clarke: Commentary on the Bible - 1831
16:19: My witness is in heaven - I appeal to God for my innocence.
Albert Barnes: Notes on the Bible - 1834
16:19: My witness is in heaven - That is, I can appeal to God for my sincerity. He is my witness; and he will bear record for me. This is an evidence of returning confidence in God - to which Job always returns even after the most passionate and irRev_erent expressions. Such is his real trust in God, that though he is betrayed at times into expressions of impatience and irRev_erence, yet he is sure to return to calmer views, and to show that he has true confidence in the Most High. The strength, the power, and the point of his expressions of passion and impatience are against his "friends;" but they "sometimes" terminate on God, as if even he was leagued with them against him. But he still had "permanent" or "abiding" confidence in God.
My record is on high - Margin "in the high places." It means, in heaven. Luther renders this, und der mich kennet, ist in der Hohe - and he who knows me is on high. The Hebrew is שׂהדי ś â hê dı̂ y - "my witness;" properly an eye witness. The meaning is, that he could appeal to God as a witness of his sincerity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: my witness: Sa1 12:5; Rom 1:9, Rom 9:1; Co2 1:23, Co2 11:31; Th1 2:10
on high: Heb. in the high places, Job 25:2; Psa 113:5
Job 16:20
Geneva 1599
16:19 Also now, behold, my (t) witness [is] in heaven, and my record [is] on high.
(t) Though man condemn me, yet God is witness of my cause.
John Gill
16:19 Also now, behold, my witness is in heaven,.... That is, God, who dwells in the heavens, where his throne is, and which is the habitation of his holiness, and from whence he beholds all the sons of men, and their actions, is the all seeing and all knowing Being; and therefore Job appeals to him as his witness, if he was guilty of the things laid to his charge, to bear witness against him, but if not to be a witness for him, which he believed he would, and desired he might:
for my record is on high; or "my testimony"; that can testify for me; who is an "eyewitness" (k), as some render it, before whom all things are naked and open; who has seen all my actions, even the very inmost recesses of my mind, all the thoughts of my heart, and all the principles of my actions, and him I desire to bear record of me; such appeals are lawful in some cases, which ought not to be common and trivial ones, but of moment and importance, and which cannot well be determined in any other way; such as was the charge of hypocrisy against Job, and suspicions of his having been guilty of some notorious crime, though it could not be pointed at and proved; see 1Kings 12:3, 2Cor 1:13.
(k) "oculatus meus testis", Schultens.
John Wesley
16:19 Witness - Besides the witness of my conscience, God is witness of my integrity.
Robert Jamieson, A. R. Fausset and David Brown
16:19 Also now--Even now, when I am so greatly misunderstood on earth, God in heaven is sensible of my innocence.
record--Hebrew, "in the high places"; Hebrew, "my witness." Amidst all his impatience, Job still trusts in God.
16:2016:21: Հասցեն խնդրուածք իմ առ Տէր, եւ յանդիման նորա կաթեցուսցէ ա՛կն իմ։
21 Խնդիրքս թող որ Տիրոջը հասնի, ու նրա առաջ աչքերս արտասուեն:
20 Զիս ծաղր ընողները իմ բարեկամներս են։Աչքերս Աստուծոյ առջեւ արցունք կը թափեն։
[172]Հասցեն խնդրուածք իմ առ Տէր, եւ յանդիման նորա կաթեցուսցէ ակն իմ:

16:21: Հասցեն խնդրուածք իմ առ Տէր, եւ յանդիման նորա կաթեցուսցէ ա՛կն իմ։
21 Խնդիրքս թող որ Տիրոջը հասնի, ու նրա առաջ աչքերս արտասուեն:
20 Զիս ծաղր ընողները իմ բարեկամներս են։Աչքերս Աստուծոյ առջեւ արցունք կը թափեն։
zohrab-1805▾ eastern-1994▾ western am▾
16:2016:20 Многоречивые друзья мои! К Богу слезит око мое.
16:20 ἀφίκοιτό αφικνεομαι reach μου μου of me; mine ἡ ο the δέησις δεησις petition πρὸς προς to; toward κύριον κυριος lord; master ἔναντι εναντι next to; in the presence of δὲ δε though; while αὐτοῦ αυτος he; him στάζοι σταζω of me; mine ὁ ο the ὀφθαλμός οφθαλμος eye; sight
16:20 מְלִיצַ֥י mᵊlîṣˌay ליץ boast רֵעָ֑י rēʕˈāy רֵעַ fellow אֶל־ ʔel- אֶל to אֱ֝לֹ֗והַ ˈʔᵉlˈôha אֱלֹוהַּ god דָּלְפָ֥ה dālᵊfˌā דלף be sleepless עֵינִֽי׃ ʕênˈî עַיִן eye
16:20. ecce enim in caelo testis meus et conscius meus in excelsisFor behold my witness is in heaven, and he that knoweth my conscience is on high.
20. My friends scorn me: mine eye poureth out tears unto God;
16:20. My friends are full of words; my eye rains tears upon God.
16:20. My friends scorn me: [but] mine eye poureth out [tears] unto God.
My friends scorn me: [but] mine eye poureth out [tears] unto God:

16:20 Многоречивые друзья мои! К Богу слезит око мое.
16:20
ἀφίκοιτό αφικνεομαι reach
μου μου of me; mine
ο the
δέησις δεησις petition
πρὸς προς to; toward
κύριον κυριος lord; master
ἔναντι εναντι next to; in the presence of
δὲ δε though; while
αὐτοῦ αυτος he; him
στάζοι σταζω of me; mine
ο the
ὀφθαλμός οφθαλμος eye; sight
16:20
מְלִיצַ֥י mᵊlîṣˌay ליץ boast
רֵעָ֑י rēʕˈāy רֵעַ fellow
אֶל־ ʔel- אֶל to
אֱ֝לֹ֗והַ ˈʔᵉlˈôha אֱלֹוהַּ god
דָּלְפָ֥ה dālᵊfˌā דלף be sleepless
עֵינִֽי׃ ʕênˈî עַיִן eye
16:20. ecce enim in caelo testis meus et conscius meus in excelsis
For behold my witness is in heaven, and he that knoweth my conscience is on high.
16:20. My friends are full of words; my eye rains tears upon God.
16:20. My friends scorn me: [but] mine eye poureth out [tears] unto God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21. Еврейское выражение "мелитзай рехай", переданное в синодальном тексте словом: "многоречивые друзья мои", должно быть переведено согласно с Пс СXVIII:51: - фразою "насмешники друзья мои". Пусть друзья смеются, издеваются (ст. 4) над уверенностью Иова в свой невинности. Он остается при своем убеждении. Уверенный в ней и конечном правосудии Бога, страдалец желает лишь одного: видеть его проявление теперь же. Поэтому он просит, чтобы Господь позволил, дал ему возможность отстоять пред Ним свою правоту, подобно тому, как он мог бы сделать это в споре с человеком (ст. 21, ср. IX:32: и д. ).
Adam Clarke: Commentary on the Bible - 1831
16:20: My friends scorn me - They deride and insult me, but my eye is towards God; I look to him to vindicate my cause.
Albert Barnes: Notes on the Bible - 1834
16:20: My friends scorn me - Margin "are my scorners." That is, his friends had him in derision and mocked him, and he could only appeal with tears to God.
Mine eye poureth out tears unto God - Despised and mocked by his friends, he made his appeal to one who he knew would regard him with compassion. This shows that the heart of Job was substantially right. Notwithstanding, all his passionate exclamations; and notwithstanding, his expressions, when he was urged on by his sorrows to give vent to improper emotions in relation to God; yet he had a firm confidence in him, and always returned to right feelings and views. The heart may sometimes err. The best of people may sometimes give expression to improper feelings. But they will return to just views, and will ultimately evince unwavering confidence in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: scorn me: Heb. are my scorners, Job 16:4, Job 12:4, Job 12:5, Job 17:2
poureth: Psa 109:4, Psa 142:2; Hos 12:4, Hos 12:5; Luk 6:11, Luk 6:12; Heb 5:7
Job 16:21
Geneva 1599
16:20 My friends (u) scorn me: [but] mine eye poureth out [tears] unto God.
(u) Use painted words instead of true consolation.
John Gill
16:20 My friends scorn me,.... Not that they scoffed at his afflictions and calamities, and at his diseases and disorders, that would have been very brutish and inhuman, but at his words, the arguments and reasons he made use of to defend himself with, see Job 12:4;
but mine eye poureth out tears unto God; in great plenty, because of his very great sorrows and distresses, both inward and outward; and it was his mercy, that when his friends slighted and neglected him, yea, bore hard upon him, and mocked at him, that he had a God to go to, and pour out not only his tears, but all his complaints, and even his very soul unto him, from whom he might hope for relief; and what he said, when he did this, is as follows.
Robert Jamieson, A. R. Fausset and David Brown
16:20 Hebrew, "are my scorners"; more forcibly, "my mockers--my friends!" A heart-cutting paradox [UMBREIT]. God alone remains to whom he can look for attestation of his innocence; plaintively with tearful eye, he supplicates for this.
16:2116:22: Եղիցի յանդիմանութիւն առն առաջի Տեառն, եւ որդւոյ մարդոյ առ ընկերի իւրում։
22 Երանի մէկը պաշտպան կանգնի ինձ Տիրոջ յանդիման, ինչպէս որ մարդը՝ իր ընկերոջը:
21 Երանի՜ թէ մարդ կարենար Աստուծոյ հետ վիճաբանիլ, Ինչպէս մարդ՝ իր ընկերին հետ։
Եղիցի յանդիմանութիւն առն առաջի Տեառն, եւ որդւոյ մարդոյ առ ընկերի իւրում:

16:22: Եղիցի յանդիմանութիւն առն առաջի Տեառն, եւ որդւոյ մարդոյ առ ընկերի իւրում։
22 Երանի մէկը պաշտպան կանգնի ինձ Տիրոջ յանդիման, ինչպէս որ մարդը՝ իր ընկերոջը:
21 Երանի՜ թէ մարդ կարենար Աստուծոյ հետ վիճաբանիլ, Ինչպէս մարդ՝ իր ընկերին հետ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2116:21 О, если бы человек мог иметь состязание с Богом, как сын человеческий с ближним своим!
16:21 εἴη ειμι be δὲ δε though; while ἔλεγχος ελεγχος conviction ἀνδρὶ ανηρ man; husband ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even υἱὸς υιος son ἀνθρώπου ανθρωπος person; human τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him
16:21 וְ wᵊ וְ and יֹוכַ֣ח yôḵˈaḥ יכח reprove לְ lᵊ לְ to גֶ֣בֶר ḡˈever גֶּבֶר vigorous man עִם־ ʕim- עִם with אֱלֹ֑והַּ ʔᵉlˈôₐh אֱלֹוהַּ god וּֽ ˈû וְ and בֶן־ ven- בֵּן son אָדָ֥ם ʔāḏˌām אָדָם human, mankind לְ lᵊ לְ to רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
16:21. verbosi mei amici mei ad Deum stillat oculus meusMy friends are full of words: my eye poureth out tears to God.
21. That he would maintain the right of a man with God, and of a son of man with his neighbour!
16:21. And I wish that a man might be so judged before God, just as the son of man is judged with his assistant!
16:21. O that one might plead for a man with God, as a man [pleadeth] for his neighbour!
O that one might plead for a man with God, as a man [pleadeth] for his neighbour:

16:21 О, если бы человек мог иметь состязание с Богом, как сын человеческий с ближним своим!
16:21
εἴη ειμι be
δὲ δε though; while
ἔλεγχος ελεγχος conviction
ἀνδρὶ ανηρ man; husband
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
υἱὸς υιος son
ἀνθρώπου ανθρωπος person; human
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
16:21
וְ wᵊ וְ and
יֹוכַ֣ח yôḵˈaḥ יכח reprove
לְ lᵊ לְ to
גֶ֣בֶר ḡˈever גֶּבֶר vigorous man
עִם־ ʕim- עִם with
אֱלֹ֑והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
וּֽ ˈû וְ and
בֶן־ ven- בֵּן son
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
לְ lᵊ לְ to
רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
16:21. verbosi mei amici mei ad Deum stillat oculus meus
My friends are full of words: my eye poureth out tears to God.
16:21. And I wish that a man might be so judged before God, just as the son of man is judged with his assistant!
16:21. O that one might plead for a man with God, as a man [pleadeth] for his neighbour!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:21: O that one might plead - Let me only have liberty to plead with God, as a man hath with his fellow.
Albert Barnes: Notes on the Bible - 1834
16:21: Oh that one might plead for a man - A more correct rendering of this would be, "Oh that it might be for a man to contend with God;" that is, in a judicial controversy. It is the expression of an earnest desire to carry his cause at once before God, and to be permitted to argue it there. This desire Job had often expressed; see , note; -22, notes. On the grammatical construction of the passage, see Rosenmuller.
As a man pleadeth for his neighbour - Hebrew "the son of man;" that is, the offspring of man. Or, rather, as a man contendeth with his neighbor; as one man may carry on a cause with another. He desired to carry his cause directly before God, and to be permitted to argue the case with him, as one is permitted to maintain an argument with a man; see the notes at -21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: plead: Job 9:34, Job 9:35, Job 13:3, Job 13:22, Job 23:3-7, Job 31:35, Job 40:1-5; Ecc 6:10; Isa 45:9; Rom 9:20
neighbour: or, friend
Job 16:22
Geneva 1599
16:21 O that one might plead for a man with God, as a man (x) [pleadeth] for his neighbour!
(x) Thus by his great torments he is carried away, and breaks out into passions, and speaks unadvisedly, as though God would intreat man more gently, seeing he has only a short time here to live.
John Gill
16:21 Oh that one might plead for a man with God,.... That is, that one might be appointed and allowed to plead with God on his account; or that he be admitted to plead with God for himself; or however, that there might be a hearing of his case before God, and that he would decide the thing in controversy between him and his friends, when he doubted not but it would be given on his side:
as a man pleadeth for his neighbour; using great freedom, and powerful arguments, and having no dread of the judge, nor fear of carrying the cause for his neighbour; so Job wishes, that either one for him, or he himself, might be freed from the dread of the divine Majesty, and might be suffered to speak as freely to his case as a counsellor at the bar does for his client. The words will admit of a more evangelic sense by observing that God, to whom Job says his eye poured out tears, at the close of Job 16:20, is to be understood of the second Person in the Godhead, Jehovah, the Son of God, the Messiah; and then read these words that follow thus, "and he will plead for a man with God, and the Son of man for his friend"; which last clause perhaps may be better rendered, "even the Son of man", &c. and so they are expressive of Job's faith, that though his friends despised him, yet he to whom he poured out his tears, and committed his case, would plead his cause with God for him, and thoroughly plead it, when he should be acquitted. The appellation, "the Son of man", is a well known name for the Messiah in the New Testament, and is not altogether unknown in the Old, see Ps 80:17; and one part of his work and office is to be an advocate with the Father for his friends, whom he makes, reckons, and uses as such, even all the Father has given him, and he has redeemed by his blood; for these he pleads his blood, righteousness, and sacrifice, to the satisfaction of the law, and justice of God, and against Satan, and all enemies whatever, and for every blessing they want; and for which work he is abundantly fit, because of the dignity of his person, his nearness to God his Father, and the interest he has in him. Gussetius (l) goes this way, and observes that this sense has not been taken notice of by interpreters, which he seems to wonder at; whereas our English annotator on the place had it long ago, and Mr. Caryll after him, though disapproved of by some modern interpreters.
(l) Ebr. Comment. p. 320, 321.
Robert Jamieson, A. R. Fausset and David Brown
16:21 one--rather, "He" (God). "Oh, that He would plead for a man (namely, me) against God." Job quaintly says, "God must support me against God; for He makes me to suffer, and He alone knows me to be innocent" [UMBREIT]. So God helped Jacob in wrestling against Himself (compare Job 23:6; Gen 32:25). God in Jesus Christ does plead with God for man (Rom 8:26-27).
as a man--literally, "the Son of man." A prefiguring of the advocacy of Jesus Christ--a boon longed for by Job (Job 9:33), though the spiritual pregnancy of his own words, designed for all ages, was but little understood by him (Ps 80:17).
for his neighbour--Hebrew, "friend." Job himself (Job 42:8) pleaded as intercessor for his "friends," though "his scorners" (Job 16:20); so Jesus Christ the Son of man (Lk 23:34); "for friends" (Jn 15:13-15).
16:2216:23: Ամք թուով հասին ինձ. ընդ ճանապարհ անդա՛րձ գնացին[9236]։[9236] Ոմանք. Անդարձ գնացի. կամ՝ գնացից։
23 Իմ տարիները հաշուուած են արդ. բռնել եմ արդէն անդարձի ուղին»:
22 Վասն զի քիչ տարիներ անցնելէ յետոյ՝ Այնպիսի ճամբայ մը պիտի երթամ, ուրկէ ա՛լ պիտի չդառնամ»։
Ամք թուով հասին ինձ. ընդ ճանապարհ անդարձ գնացին:

16:23: Ամք թուով հասին ինձ. ընդ ճանապարհ անդա՛րձ գնացին[9236]։
[9236] Ոմանք. Անդարձ գնացի. կամ՝ գնացից։
23 Իմ տարիները հաշուուած են արդ. բռնել եմ արդէն անդարձի ուղին»:
22 Վասն զի քիչ տարիներ անցնելէ յետոյ՝ Այնպիսի ճամբայ մը պիտի երթամ, ուրկէ ա՛լ պիտի չդառնամ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2216:22 Ибо летам моим приходит конец, и я отхожу в путь невозвратный.
16:22 ἔτη ετος year δὲ δε though; while ἀριθμητὰ αριθμητος here ὁδῷ οδος way; journey δέ δε though; while ᾗ ος who; what οὐκ ου not ἐπαναστραφήσομαι επαναστρεφω travel; go
16:22 כִּֽי־ kˈî- כִּי that שְׁנֹ֣ות šᵊnˈôṯ שָׁנָה year מִסְפָּ֣ר mispˈār מִסְפָּר number יֶאֱתָ֑יוּ yeʔᵉṯˈāyû אתה come וְ wᵊ וְ and אֹ֖רַח ʔˌōraḥ אֹרַח path לֹא־ lō- לֹא not אָשׁ֣וּב ʔāšˈûv שׁוב return אֶהֱלֹֽךְ׃ ʔehᵉlˈōḵ הלך walk
16:22. atque utinam sic iudicaretur vir cum Deo quomodo iudicatur filius hominis cum collega suoAnd O that a man might so be judged with God, as the son of man is judged with his companion!
22. For when a few years are come, I shall go the way whence I shall not return.
16:22. For behold, a few years pass by, and I am walking a path by which I will not return.
16:22. When a few years are come, then I shall go the way [whence] I shall not return.
When a few years are come, then I shall go the way [whence] I shall not return:

16:22 Ибо летам моим приходит конец, и я отхожу в путь невозвратный.
16:22
ἔτη ετος year
δὲ δε though; while
ἀριθμητὰ αριθμητος here
ὁδῷ οδος way; journey
δέ δε though; while
ος who; what
οὐκ ου not
ἐπαναστραφήσομαι επαναστρεφω travel; go
16:22
כִּֽי־ kˈî- כִּי that
שְׁנֹ֣ות šᵊnˈôṯ שָׁנָה year
מִסְפָּ֣ר mispˈār מִסְפָּר number
יֶאֱתָ֑יוּ yeʔᵉṯˈāyû אתה come
וְ wᵊ וְ and
אֹ֖רַח ʔˌōraḥ אֹרַח path
לֹא־ lō- לֹא not
אָשׁ֣וּב ʔāšˈûv שׁוב return
אֶהֱלֹֽךְ׃ ʔehᵉlˈōḵ הלך walk
16:22. atque utinam sic iudicaretur vir cum Deo quomodo iudicatur filius hominis cum collega suo
And O that a man might so be judged with God, as the son of man is judged with his companion!
16:22. For behold, a few years pass by, and I am walking a path by which I will not return.
16:22. When a few years are come, then I shall go the way [whence] I shall not return.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Побуждением к такой просьбе является близкая смерть: Иов желает умереть оправданным.
Adam Clarke: Commentary on the Bible - 1831
16:22: When a few years are come - I prefer Mr. Good's version: -
"But the years numbered to me are come.
And I must go the way whence I shall not return."
Job could not, in his present circumstances, expect a few years of longer life; from his own conviction he was expecting death every hour. The next verse, the first of the following chapter, should come in here:
My breath is corrupt, etc. - He felt himself as in the arms of death: he saw the grave as already digged which was to receive his dead body. This verse shows that our translation of the twenty-second verse is improper, and vindicates Mr. Good's version.
I Have said onthat a part of Job's sufferings probably arose from appalling representations made to his eye or to his imagination by Satan and his agents. I think this neither irrational nor improbable. That he and his demons have power to make themselves manifest on especial occasions, has been credited in all ages of the world; not by the weak, credulous, and superstitious only, but also by the wisest, the most learned, and the best of men. I am persuaded that many passages in the Book of Job refer to this, and admit of an easy interpretation on this ground.
Albert Barnes: Notes on the Bible - 1834
16:22: When a few years are come - Margin "years of number;" that is, numbered years, or a few years. The same idea is expressed in ; see the notes at that place. The idea is, that he must soon die. He desired, therefore, before he went down to the grave, to carry his cause before God, and to have, as he did not doubt he should have, the divine attestation in his favor; compare the notes at -27. Now he was overwhelmed with calamities and reproaches, and was about to die in this condition. He did not wish to die thus. He wished that the reproaches might be wiped off, and that his character might be cleared up and made fair. He believed assuredly that if he could be permitted to carry his cause directly before God, he might be able to vindicate his character, and to obtain the divine verdict in his favor; and if he obtained that, he was not unwilling to die. It is the expression of such a wish as every man has, that his sun may not go down under a cloud; that whatever aspersions may rest on his character may be wiped away; and that his name, if remembered at all when he is dead, may go untarnished down to future times, and be such that his friends may repeat it without a blush.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: a few years: Heb. years of number, Job 14:5, Job 14:14
whence: Job 7:9, Job 7:10, Job 14:10; Ecc 12:5
John Gill
16:22 When a few years are come,.... As the years of man's life are but few at most, and Job's years, which were yet to come, still fewer in his apprehension; or "years of number" (m), that are numbered by God, fixed and determined by him, Job 14:5; or being few are easily numbered:
then I shall go the way whence I shall not return; that is, go the way of all flesh, a long journey; death itself is meant, which is a going out of this world into another, from whence there is no return to this again, to the same place, condition, circumstances, estate, and employment as now; otherwise there will be a resurrection from the dead, the bodies will rise out of the earth, and souls will be brought again to be united with them, but not to be in the same situation here as now: this Job observes either as a kind of solace to him under all his afflictions on himself, and from his friends, that in a little time it would be all over with him; or as an argument to hasten the pleading of his cause, that his innocence might be cleared before he died; and if this was not done quickly, it would be too late.
(m) "anni numeri", Montanus, Vatablus, Bolducius; "numbered days", Broughton; so Tigurine version.
John Wesley
16:22 Go - To the state and place of the dead, whence men cannot return to this life. The meaning is, my death hastens, and therefore I earnestly desire that the cause depending, between me and my friends, may be determined, that if I be guilty of these things, I may bear the shame of it before all men, and if I be innocent, that I may see my own integrity, and the credit of religion, (which suffers upon this occasion) vindicated. How very certainly, and how very shortly are we likewise to go this journey.
Robert Jamieson, A. R. Fausset and David Brown
16:22 few--literally, "years of number," that is, few, opposed to numberless (Gen 34:30).