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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Ответная речь Софара на речь Иова во втором разговоре. 1-3. Введение. 4-11. Общее положение о неустойчивости и кратковременности счастья грешников. 12-29. Описание гибели нечестивого.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
One would have thought that such an excellent confession of faith as Job made, in the close of the foregoing chapter, would satisfy his friends, or at least mollify them; but they do not seem to have taken any notice of it, and therefore Zophar here takes his turn, enters the lists with Job, and attacks him with as much vehemence as before. I. His preface is short, but hot, ver. 2, 3. II. His discourse is long, and all upon one subject, the very same that Bildad was large upon (ch. xviii.), the certain misery of wicked people and the ruin that awaits them. 1. He asserts, in general, that the prosperity of a wicked person is short, and his ruin sure, ver. 4-9. 2. He proves the misery of his condition by many instances--that he should have a diseased body, a troubled conscience, a ruined estate, a beggared family, an infamous name and that he himself should perish under the weight of divine wrath: all this is most curiously described here in lofty expressions and lively similitudes; and it often proves true in this world, and always in another, without repentance, ver. 10-29. But the great mistake was, and (as bishop Patrick expresses it) all the flaw in his discourse (which was common to him with the rest), that he imagined God never varied from this method, and therefore Job was, without doubt, a very bad man, though it did not appear that he was, any other way than by his infelicity.
Adam Clarke: Commentary on the Bible - 1831
Zophar answers Job, and largely details the wretchedness of the wicked and the hypocrite; shows that the rejoicing of such is short and transitory,9. That he is punished in his family and in his person,14. That he shall be stripped of his ill-gotten wealth, and shall be in misery, though in the midst of affluence,23. He shall at last die a violent death, and his family and property be finally destroyed,29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 20:1, Zophar shews the state and portion of the wicked.
Job 20:1
John Gill
INTRODUCTION TO JOB 20
Zophar and his friends, not satisfied with Job's confession of faith, he in his turn replies, and in his preface gives his reasons why he made any answer at all, and was so quick in it, Job 20:1; and appeals to Job for the truth of an old established maxim, that the prosperity of wicked men and hypocrites is very short lived, Job 20:4; and the short enjoyment of their happiness is described by several elegant figures and similes, Job 20:6; such a wicked man being obliged, in his lifetime, to restore his ill gotten goods, and at death to lie down with the sins of his youth, Job 20:10; his sin in getting riches, the disquietude of his mind in retaining them, and his being forced to make restitution, are very beautifully expressed by the simile of a sweet morsel kept in the mouth, and turned to the gall of asps in the bowels, and then vomited up, Job 20:12; the disappointment he shall have, the indigent and strait circumstances he shall be brought into, and the restitution he shall be obliged to make for the oppression of the poor, and the uneasiness he shall feel in his own breast, are set forth in a very strong light, Job 20:17; and it is suggested, that not only the hand of wicked men should be upon him, but the wrath of God also, which should seize on him suddenly and secretly, and would be inevitable, he not being able to make his escape from it, and which would issue in the utter destruction of him and his in this world, and that to come, Job 20:23. And the chapter is, concluded with this observation, that such as before described is the appointed portion and heritage of a wicked man from God, Job 20:29
20:120:1: Կրկնեալ անդրէն Սովփարայ Մինեցւոյ ասէ[9270]. [9270] Յօրինակին. Սովփերայ Մինեցւոյ։
1 Սոփար Մինեցին նորից խօսեց ու ասաց.
20 Այն ատեն Սոփար Նաամացին պատասխանեց.
Կրկնեալ անդրէն Սովփարայ [194]Մինեցւոյ ասէ:

20:1: Կրկնեալ անդրէն Սովփարայ Մինեցւոյ ասէ[9270].
[9270] Յօրինակին. Սովփերայ Մինեցւոյ։
1 Սոփար Մինեցին նորից խօսեց ու ասաց.
20 Այն ատեն Սոփար Նաամացին պատասխանեց.
zohrab-1805▾ eastern-1994▾ western am▾
20:120:1 И отвечал Софар Наамитянин и сказал:
20:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Σωφαρ σωφαρ the Μιναῖος μιναιος tell; declare
20:1 וַ֭ ˈwa וְ and יַּעַן yyaʕˌan ענה answer צֹפַ֥ר ṣōfˌar צֹפַר Zophar הַ ha הַ the נַּֽעֲמָתִ֗י nnˈaʕᵃmāṯˈî נַעֲמָתִי Naamathite וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
20:1. respondens autem Sophar Naamathites dixitThen Sophar the Naamathite answered, and said:
1. Then answered Zophar the Naamathite, and said,
20:1. Then Zophar the Naamathite answered by saying:
20:1. Then answered Zophar the Naamathite, and said,
Then answered Zophar the Naamathite, and said:

20:1 И отвечал Софар Наамитянин и сказал:
20:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Σωφαρ σωφαρ the
Μιναῖος μιναιος tell; declare
20:1
וַ֭ ˈwa וְ and
יַּעַן yyaʕˌan ענה answer
צֹפַ֥ר ṣōfˌar צֹפַר Zophar
הַ ha הַ the
נַּֽעֲמָתִ֗י nnˈaʕᵃmāṯˈî נַעֲמָתִי Naamathite
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
20:1. respondens autem Sophar Naamathites dixit
Then Sophar the Naamathite answered, and said:
20:1. Then Zophar the Naamathite answered by saying:
20:1. Then answered Zophar the Naamathite, and said,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then answered Zophar the Naamathite, and said, 2 Therefore do my thoughts cause me to answer, and for this I make haste. 3 I have heard the check of my reproach, and the spirit of my understanding causeth me to answer. 4 Knowest thou not this of old, since man was placed upon earth, 5 That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? 6 Though his excellency mount up to the heavens, and his head reach unto the clouds; 7 Yet he shall perish for ever like his own dung: they which have seen him shall say, Where is he? 8 He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night. 9 The eye also which saw him shall see him no more; neither shall his place any more behold him.
Here, I. Zophar begins very passionately, and seems to be in a great heat at what Job had said. Being resolved to condemn Job for a bad man, he was much displeased that he talked so like a good man, and, as it should seem, broke in upon him, and began abruptly (v. 2): Therefore do my thoughts cause me to answer. He takes no notice of what Job had said to move their pity, or to evidence his own integrity, but fastens upon the reproof he gave them in the close of his discourse, counts that a reproach, and thinks himself therefore obliged to answer, because Job had bidden them be afraid of the sword, that he might not seem to be frightened by his menaces. The best counsel is too often ill taken from an antagonist, and therefore usually may be well spared. Zophar seemed more in haste to speak than became a wise man; but he excuses his haste with two things:-- 1. That Job had given him strong provocation (v. 3): "I have heard the check of my reproach, and cannot bear to hear it any longer." Job's friends, I doubt, had spirits too high to deal with a man in his low condition; and high spirits are impatient of contradiction, and think themselves affronted if all about them do not say as they say; they cannot bear a check but they call it the check of their reproach, and then they are bound in honour to return it, if not to draw upon him that gave it. 2. That his own heart gave him a strong instigation. His thoughts caused him to answer (v. 2), for out of the abundance of the heart the mouth speaks; but he fathers the instigation (v. 3) upon the spirit of his understanding: that indeed should cause us to answer; we should rightly apprehend a thing and duly consider it before we speak of it; but whether it did so here or no is a question. Men often mistake the dictates of their passion for the dictates of their reason, and therefore think they do well to be angry.
II. Zophar proceeds very plainly to show the ruin and destruction of wicked people, insinuating that because Job was destroyed and ruined he was certainly a wicked man and a hypocrite. Observe,
1. How this doctrine is introduced, v. 4, where he appeals, (1.) To Job's own knowledge and conviction: "Knowest thou not this? Canst thou be ignorant of a truth so plain? Or canst thou doubt of a truth which has been confirmed by the suffrages of all mankind?" Those know little who do not know that the wages of sin is death. (2.) To the experience of all ages. It was known of old, since man was placed upon the earth; that is, ever since man was made he has had this truth written in his heart, that the sin of sinners will be their ruin; and ever since there were instances of wickedness (which there were soon after man was placed on the earth) there were instances of the punishments of it, witness the exclusions of Adam and Cain. When sin entered into the world death entered with it: all the world knows that evil pursues sinners, whom vengeance suffers not to live (Acts xxviii. 4), and subscribes to that (Isa. iii. 11), Woe to the wicked; it shall be ill with him, sooner or later.
2. How it is laid down (v. 5): The triumphing of the wicked is short, and the joy of the hypocrite but for a moment. Observe, (1.) He asserts the misery, not only of those who are openly wicked and profane, but of hypocrites, who secretly practice wickedness under a show and profession of religion, because such a wicked man he looked upon Job to be; and it is true that a form of godliness, if it be made use of for a cloak of maliciousness, does but make bad worse. Dissembled piety is double iniquity, and the ruin that attends it will be accordingly. The hottest place in hell will be the portion of hypocrites, as our Saviour intimates, Matt. xxiv. 51. (2.) He grants that wicked men may for a time prosper, may be secure and easy, and very merry. You may see them in triumph and joy, triumphing and rejoicing in their wealth and power, their grandeur and success, triumphing and rejoicing over their poor honest neighbours whom they vex and oppress: they feel no evil, they fear none. Job's friends were loth to own, at first, that wicked people might prosper at all (ch. iv. 9), until Job proved it plainly (ch. ix. 24, xii. 6), and now Zophar yields it; but, (3.) He lays it down for a certain truth that they will not prosper long. Their joy is but for a moment, and will quickly end in endless sorrow. Though he be ever so great, and rich, and jovial, the hypocrite will be humbled, and mortified, and made miserable.
3. How it is illustrated, v. 6-9. (1.) He supposes his prosperity to be very high, as high as you can imagine, v. 6. It is not his wisdom and virtue, but his worldly wealth or greatness, that he accounts his excellency, and values himself upon. We will suppose that to mount up to the heavens, and, since his spirit always rises with his condition, you may suppose that with it his head reaches to the clouds. He is every way advanced; the world has done the utmost it can for him. He looks down upon all about him with disdain, while they look up to him with admiration, envy, or fear. We will suppose him to bid fair for a universal monarchy. And, though he cannot but have made himself many enemies before he arrived to this pitch of prosperity, yet he thinks himself as much out of the reach of their darts as if he were in the clouds. (2.) He is confident that his ruin will accordingly be very great, and his fall the more dreadful for his having risen so high: He shall perish for ever, v. 7. His pride and security were the certain presages of his misery. This will certainly be true of all impenitent sinners in the other world; they shall be undone, for ever undone. But Zophar means his ruin in this world; and indeed sometimes notorious sinners are remarkably cut off by present judgments; they have reason enough to fear what Zophar here threatens even the triumphant sinner with. [1.] A shameful destruction: He shall perish like his own dung or dunghill, so loathsome is he to God and all good men, and so willing will the world be to part with him, Ps. cxix. 119; Isa. lxvi. 24. [2.] A surprising destruction. He will be brought into desolation in a moment (Ps. lxxiii. 19), so that those about him, that saw him but just now, will ask, "Where is he? Could he that made so great a figure vanish and expire so suddenly?" [3.] A swift destruction, v. 8. He shall fly away upon the wings of his own terrors, and be chased away by the just imprecations of all about him, who would gladly get rid of him. [4.] An utter destruction. It will be total; he shall go away like a dream, or vision of the night, which was a mere phantasm, and, whatever in it pleased the fancy, it is quite gone, and nothing of it remains but what serves us to laugh at the folly of. It will be final (v. 9): The eye that saw him, and was ready to adore him, shall see him no more, and the place he filled shall no more behold him, having given him an eternal farewell when he went to his own place, as Judas, Acts i. 25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: Zophar: Job 2:11, Job 11:1, Job 42:9
Job 20:2
Carl Friedrich Keil and Franz Delitzsch
20:1
1 Then began Zophar the Naamathite, and said:
2 Therefore do my thoughts furnish me with a reply,
And indeed by reason of my feeling within me.
3 The correction of my reproach I must hear,
Nevertheless the spirit of my understanding informeth me.
4 Knowest thou this which is from everlasting,
Since man was placed upon the earth:
5 That the triumphing of the evil-doer is not long,
And the joy of the godless is but for a moment?
All modern expositors take Job 20:2 as an apology for the opposition which follows, and the majority of them consider בּעבוּר as elliptical for בעבור זאת, as Tremell., Piscator, and others have done, partly (but wrongly) by referring to the Rebia mugrasch. Ewald observes: "בעבור stands without addition, because this is easily understood from the כן in לכן." But although this ellipsis is not inadmissible (comp. לכן = לכן אשׁר, Job 34:25; כעל, Is 59:18), in spite of it Job 20:2 furnishes no meaning that can be accepted. Most expositors translate: "and hence the storm within me" (thus e.g., Ewald); but the signification perturbatio animi, proposed by Schultens for חוּשׁי, after the Arab. ḥâš, is too remote from the usage of Hebrew. Moreover, this Arab. ḥâš signifies prop. to scare, hunt, of game; not, however: to be agitated, to storm, - a signification which even the corresponding Hebr. חוּשׁ, properare, does not support. Only a few expositors (as Umbreit, who translates: because of my storm within me) take בעבור (which occurs only this once in the book of Job) as praepos., as it must be taken in consideration of the infin. which follows (comp. Ex 9:16; Ex 20:20; 1Kings 1:6; 2Kings 10:3). Further, לכן (only by Umbreit translated by "yet," after the Arab. lâkin, lâkinna, which it never signifies in Hebr., where ל is not = לא, but = ל with Kametz before the tone) with that which follows is referred by several expositors to the preceding speech of Job, e.g., Hahn: "under such circumstances, if thou behavest thus;" by most, however, it is referred to Job 20:3, e.g., Ew.: "On this account he feels called upon by his thoughts to answer, and hence his inward impulse leaves him no rest: because he hears from Job a contemptuous wounding reproof of himself." In other words: in consequence of the reproach which Job casts upon him, especially with his threat of judgment, Zophar's mind and feelings fall into a state of excitement, and give him an answer to which he now gives utterance. This prospective sense of לכן may at any rate be retained, though בעבור is taken as a preposition (wherefore ... and indeed on account of my inward commotion); but it is far more natural that the beginning of Zophar's speech should be connected with the last word of Job's. Job 20:2 may really be so understood if we connect חושׁי, not with Arab. ḥâš, חושׁ, to excite, to make haste (after which also Saad. and Aben-Ezra: on account of my inward hastening or urging), but with Arab. ḥs, to feel; in this meaning chsh is usual in all the Semitic dialects, and is even biblical also; for Eccles 2:25 is to be translated: who hath feeling (pleasure) except from Him (read ממנו)? i.e., even in pleasure man is not free, but has conditions fixed by God.
With לכן (used as in Job 42:3) Zophar draws an inference from Job's conduct, esp. from the turn which his last speech has taken, which, as ישׁיבוּני שׂעיפּי
(Note: Thus it is to be read according to the Masoretic note, ומלא לית (i.e., plene, as nowhere else), which occurs in Codd., as is also attested by Kimchi in his Gramm., Moznajim, p. 8; Aben-Ezra in his Gramm., Zachoth 1, b; and the punctuator Jekuthil, in his Darche ha-Nikkud (chapter on the letters יהוא).)
affirms, urges him involuntarily and irresistibly forward, and indeed, as he adds with Waw explic.: on account of the power of feeling dwelling in him, by which he means both his sense of truth and his moral feeling, in general the capacity of direct perception, not perception that is only attained after long reflection. On שׂעיפי, of thoughts which, as it were, branch out, vid., on Job 4:13, and Psychol. S. 181. השׁיב signifies, as everywhere, to answer, not causative, to compel to answer. חוּשׁי is n. actionis in the sense of רגישׁתּי (Targ.), or הרגישׁי (Ralbag), which also signifies "my feeling (αἴσθησις)," and the combination חושׁי בי is like Job 4:21; Job 6:13. Wherein the inference consists in self-evident, and proceeds from Job 20:4. In Job 20:3 expression is given to the ground of the conclusion intended in לכן: the chastisement of my dishonour, i.e., which tends to my dishonour (comp. Is 53:5, chastisement which conduces to our peace), I must hear (comp. on this modal signification of the future, e.g., Job 17:2); and in Job 20:3 Zophar repeats what he has said in Job 20:2, only somewhat differently applied: the spirit, this inner light (vid., Job 32:8; Psychol. S. 154, f), answers him from the perception which is peculiar to himself, i.e., out of the fulness of this perception it furnishes him with information as to what is to be thought of Job with his insulting attacks, viz., (this is the substance of the השׁיב of the thoughts, and of the ענות of the spirit), that in this conduct of Job only his godlessness is manifest. This is what he warningly brings against him, Job 20:4 : knowest thou indeed (which, according to Job 41:1; 3Kings 21:19, sarcastically is equivalent to: thou surely knowest, or in astonishment: what dost thou not know?!) this from the beginning, i.e., this law, which has been in operation from time immemorial (or as Ew.: hoccine scis aeternum esse, so that מני־עד is not a virtual adj., but virtual predicate-acc.), since man was placed (שׂים infin., therefore prop., since one has placed man) upon the earth (comp. the model passage, Deut 4:32), that the exulting of the wicked is מקּרוב, from near, i.e., not extending far, enduring only a short time (Arab. qrı̂b often directly signifies brevis); and the joy of the godless עדי־רגע, only for a moment, and continuing no longer?
John Gill
20:1 Then answered Zophar the Naamathite,.... Notwithstanding the sad distressed condition Job was in, an account of which is given in the preceding chapter, enough to pierce a heart of stone, notwithstanding his earnest request to his friends to have pity on him, and notwithstanding the noble confession of his faith he had made, which showed him to be a good man, and the excellent advice he gave his friends to cease persecuting him, for their own good, as well as for his peace; yet, regardless of these things, Zophar starts up and makes a reply, and attacks him with as much heat and passion, wrath and anger, as ever, harping upon the same string, and still representing Job as a wicked man and an hypocrite;
and said, as follows.
20:220:2: Ո՛չ այդպէս կարծէի խօսել քեզ ընդդէմ մեր զայդ. ո՛չ ապաքէն իմաստնագո՛յնք իցէք քան զիս։
2 «Չէի կարծում, թէ դու մեր դիմաց այդպէս կը խօսես: Մի՞թէ դու ինձնից աւելի իմաստուն ես:
2 «Ասոր համար իմ խորհուրդներս ինծի պատասխանել կու տան Ու ասոր համար կ’արտորամ։
Ոչ այդպէս կարծէի խօսել քեզ ընդդէմ մեր զայդ. ո՞չ ապաքէն իմաստնագոյնք իցէք քան զիս:

20:2: Ո՛չ այդպէս կարծէի խօսել քեզ ընդդէմ մեր զայդ. ո՛չ ապաքէն իմաստնագո՛յնք իցէք քան զիս։
2 «Չէի կարծում, թէ դու մեր դիմաց այդպէս կը խօսես: Մի՞թէ դու ինձնից աւելի իմաստուն ես:
2 «Ասոր համար իմ խորհուրդներս ինծի պատասխանել կու տան Ու ասոր համար կ’արտորամ։
zohrab-1805▾ eastern-1994▾ western am▾
20:220:2 размышления мои побуждают меня отвечать, и я поспешаю выразить их.
20:2 οὐχ ου not οὕτως ουτως so; this way ὑπελάμβανον υπολαμβανω take up; suppose ἀντερεῖν αντεπω speak against σε σε.1 you ταῦτα ουτος this; he καὶ και and; even οὐχὶ ουχι not; not actually συνίετε συνιημι comprehend μᾶλλον μαλλον rather; more ἢ η or; than καὶ και and; even ἐγώ εγω I
20:2 לָ֭כֵן ˈlāḵēn לָכֵן therefore שְׂעִפַּ֣י śᵊʕippˈay שְׂעִפִּים disquieting thoughts יְשִׁיב֑וּנִי yᵊšîvˈûnî שׁוב return וּ֝ ˈû וְ and בַ va בְּ in עֲב֗וּר ʕᵃvˈûr עֲבוּר way ח֣וּשִׁי ḥˈûšî חושׁ make haste בִֽי׃ vˈî בְּ in
20:2. idcirco cogitationes meae variae succedunt sibi et mens in diversa rapiturTherefore various thoughts succeed one another in me, and my mind is hurried away to different things.
2. Therefore do my thoughts give answer to me, even by reason of my haste that is in me.
20:2. In response, various thoughts succeed one another in me, and my mind moves quickly through different ideas.
20:2. Therefore do my thoughts cause me to answer, and for [this] I make haste.
Therefore do my thoughts cause me to answer, and for [this] I make haste:

20:2 размышления мои побуждают меня отвечать, и я поспешаю выразить их.
20:2
οὐχ ου not
οὕτως ουτως so; this way
ὑπελάμβανον υπολαμβανω take up; suppose
ἀντερεῖν αντεπω speak against
σε σε.1 you
ταῦτα ουτος this; he
καὶ και and; even
οὐχὶ ουχι not; not actually
συνίετε συνιημι comprehend
μᾶλλον μαλλον rather; more
η or; than
καὶ και and; even
ἐγώ εγω I
20:2
לָ֭כֵן ˈlāḵēn לָכֵן therefore
שְׂעִפַּ֣י śᵊʕippˈay שְׂעִפִּים disquieting thoughts
יְשִׁיב֑וּנִי yᵊšîvˈûnî שׁוב return
וּ֝ ˈû וְ and
בַ va בְּ in
עֲב֗וּר ʕᵃvˈûr עֲבוּר way
ח֣וּשִׁי ḥˈûšî חושׁ make haste
בִֽי׃ vˈî בְּ in
20:2. idcirco cogitationes meae variae succedunt sibi et mens in diversa rapitur
Therefore various thoughts succeed one another in me, and my mind is hurried away to different things.
20:2. In response, various thoughts succeed one another in me, and my mind moves quickly through different ideas.
20:2. Therefore do my thoughts cause me to answer, and for [this] I make haste.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Побуждением к речи Софара является позорящий его и приводящий в возбуждение упрек Иова в недостатке мудрости (XII:2: и д. ; ср. XVIII:8).
Adam Clarke: Commentary on the Bible - 1831
20:2: Therefore do my thoughts - It has already been observed that Zophar was the most inveterate of all Job's enemies, for we really must cease to call them friends. He sets no bounds to his invective, and outrages every rule of charity. A man of such a bitter spirit must have been, in general, very unhappy. With him Job is, by insinuation, every thing that is base, vile, and hypocritical. Mr. Good translates this verse thus: "Whither would my tumult transport me? And how far my agitation within me?" This is all the modesty that appears in Zophar's discourse. He acknowledges that he is pressed by the impetuosity of his spirit to reply to Job's self-vindication. The original is variously translated, but the sense is as above.
For this I make haste - ובעבור חושי בי ubaabur chushi bi, there is sensibility in me, and my feelings provoke me to reply.
Albert Barnes: Notes on the Bible - 1834
20:2: Therefore - לכן lā kê n, "certainly, truly." In view of what has been just said. Or perhaps the word means merely certainly, truly.
Do my thoughts cause me to answer - This is variously rendered. The Vulgate renders it, Idcirco cogitationes meae variae succedunt sibi, et mens in diversa rapitur - "Therefore my various thoughts follow in succession, and the mind is distracted." The Septuagint, "I did not suppose that thou wouldst speak against these things, and you do not understand more than I." How this was ever made from the Hebrew it is impossible to say. On the word "thoughts," see the notes at . The word denotes thoughts which divide and distract the mind; not calm and collected reflections, but those which disturb, disconcert, and trouble. He acknowledges that it was not calm reflection which induced him to reply, but the agitating emotions produced by the speech of Job. The word rendered "cause me to answer" (ישׁיבוּני yeshı̂ ybû nı̂ y), "cause me to return" - and Jerome understood it as meaning that his thoughts returned upon him in quick and troublesome succession, and says in his Commentary on Job, that the meaning is, "I am troubled and agitated because you say that you sustain these evils from God without cause, when nothing evil ought to be suspected of God."
And for this I make haste - Margin, "my haste is in me." The meaning is, "the impetuosity of my feelings urges me on. I reply on account of the agitation of my soul, which will admit of no delay." His heart was full, and he hastened to give vent to his feelings in impassioned and earnest language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: my thoughts: Job 20:3, Job 4:2, Job 13:19, Job 32:13-20; Psa 39:2, Psa 39:3; Jer 20:9; Rom 10:2
and for: Psa 31:22, Psa 116:11; Pro 14:29, Pro 29:20; Ecc 7:9; Mar 6:25; Jam 1:19
I make haste: Heb. my haste is in me
Job 20:3
John Gill
20:2 Therefore do my thoughts cause me to answer,.... Or "to return" (a) and appear upon the stage again, and enter the lists once more with his antagonist; he suggests as if he had intended to have said no more in this controversy, but observing what Job had said last, could not forbear replying: "therefore" because he had represented him and his friends as cruel persecutors of him, as men devoid of all humanity, pity, and compassion, and endeavoured to terrify them with the punishments of the sword, and the judgment of God to come; these occasioned many "thoughts" in him, and those thoughts obliged him to give an answer; they came in so thick and fast upon him, that out of the abundance, his heart suggested to him he could not but speak, he was full of matter, and the spirit within him, the impulse upon his mind, constrained him to make a reply; and he seems desirous of having it understood that his answer proceeded from thought; that he did not speak without thinking, but had well weighed things in his mind; and what he was about to say was the fruit of close thinking and mature deliberation:
and for this I make haste; because his thoughts crowded in upon him, he had a fulness of matter, an impulse of mind, promptitude and readiness to speak on this occasion, and for fear of losing what was suggested to him, he made haste to give in his answer, perhaps observing some other of his friends rising up before him. The Targum is,
"because my sense is in me;''
and so other Jewish writers (b); be apprehended he had a right sense of things, and understood the matter in controversy full well, and therefore thought it incumbent on him to speak once more in it: Gussetius (c) renders it, "because of my disquietude"; the uneasiness of his mind raised by what Job had said, that he would have them know and consider there was a judgment; and he intimates he had considered it, and was fearful that should he be silent, and make no reply, God would condemn him in judgment for his silence; and therefore he was in a hurry to make answer, and could not be easy without it; and for his reasons for so doing he further explains himself in Job 20:3.
(a) "reducunt me, q. d. in scenam"; Cocceius, Junius & Tremellius, Piscator, Drusius. (b) Ben Gersom, Bar Tzemach, Sephorno; and so Montanus. (c) Ebr. Comment. p. 246.
John Wesley
20:2 Therefore - For this thy severe sentence. Make haste - I speak sooner than I intended. And possibly interrupted Job, when he was proceeding in his discourse.
Robert Jamieson, A. R. Fausset and David Brown
20:2 REPLY OF ZOPHAR. (Job 20:1-29)
Therefore--Rather, the more excited I feel by Job's speech, the more for that very reason shall my reply be supplied by my calm consideration. Literally, "Notwithstanding; my calm thoughts (as in Job 4:13) shall furnish my answer, because of the excitement (haste) within me" [UMBREIT].
20:320:3: ※ Խրատո՛ւ ակնածութեան իմոյ լուայց, ※ եւ ոգի յիմաստութենէ արասցէ ինձ պատասխանի[9271]։ [9271] Ոմանք. Եւ հոգի յիմաս՛՛։
3 Ես ունկնդրելու եմ իմ ակնածալից խրատին, եւ իմ բանականութեան ոգին է, որ պատասխան է տալու ինձ:
3 Զիս խայտառակող յանդիմանութիւնը լսեցի, Բայց իմ հոգիս ունեցած իմաստութենէս կը ստիպէ, որ պատասխանեմ։
Խրատու ակնածութեան իմոյ լուայց, եւ ոգի յիմաստութենէ արասցէ ինձ պատասխանի:

20:3: ※ Խրատո՛ւ ակնածութեան իմոյ լուայց, ※ եւ ոգի յիմաստութենէ արասցէ ինձ պատասխանի[9271]։
[9271] Ոմանք. Եւ հոգի յիմաս՛՛։
3 Ես ունկնդրելու եմ իմ ակնածալից խրատին, եւ իմ բանականութեան ոգին է, որ պատասխան է տալու ինձ:
3 Զիս խայտառակող յանդիմանութիւնը լսեցի, Բայց իմ հոգիս ունեցած իմաստութենէս կը ստիպէ, որ պատասխանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
20:320:3 Упрек, позорный для меня, выслушал я, и дух разумения моего ответит за меня.
20:3 παιδείαν παιδεια discipline ἐντροπῆς εντροπη reproach μου μου of me; mine ἀκούσομαι ακουω hear καὶ και and; even πνεῦμα πνευμα spirit; wind ἐκ εκ from; out of τῆς ο the συνέσεως συνεσις comprehension ἀποκρίνεταί αποκρινομαι respond μοι μοι me
20:3 מוּסַ֣ר mûsˈar מוּסָר chastening כְּלִמָּתִ֣י kᵊlimmāṯˈî כְּלִמָּה insult אֶשְׁמָ֑ע ʔešmˈāʕ שׁמע hear וְ֝ ˈw וְ and ר֗וּחַ rˈûₐḥ רוּחַ wind מִֽ mˈi מִן from בִּינָתִ֥י bbînāṯˌî בִּינָה understanding יַעֲנֵֽנִי׃ yaʕᵃnˈēnî ענה answer
20:3. doctrinam qua me arguis audiam et spiritus intellegentiae meae respondebit mihiThe doctrine with which thou reprovest me, I will hear, and the spirit of my understanding shall answer for me.
3. I have heard the reproof which putteth me to shame, and the spirit of my understanding answereth me.
20:3. The teaching you use to admonish me, I will hear, and the spirit of my understanding will respond for me.
20:3. I have heard the check of my reproach, and the spirit of my understanding causeth me to answer.
I have heard the check of my reproach, and the spirit of my understanding causeth me to answer:

20:3 Упрек, позорный для меня, выслушал я, и дух разумения моего ответит за меня.
20:3
παιδείαν παιδεια discipline
ἐντροπῆς εντροπη reproach
μου μου of me; mine
ἀκούσομαι ακουω hear
καὶ και and; even
πνεῦμα πνευμα spirit; wind
ἐκ εκ from; out of
τῆς ο the
συνέσεως συνεσις comprehension
ἀποκρίνεταί αποκρινομαι respond
μοι μοι me
20:3
מוּסַ֣ר mûsˈar מוּסָר chastening
כְּלִמָּתִ֣י kᵊlimmāṯˈî כְּלִמָּה insult
אֶשְׁמָ֑ע ʔešmˈāʕ שׁמע hear
וְ֝ ˈw וְ and
ר֗וּחַ rˈûₐḥ רוּחַ wind
מִֽ mˈi מִן from
בִּינָתִ֥י bbînāṯˌî בִּינָה understanding
יַעֲנֵֽנִי׃ yaʕᵃnˈēnî ענה answer
20:3. doctrinam qua me arguis audiam et spiritus intellegentiae meae respondebit mihi
The doctrine with which thou reprovest me, I will hear, and the spirit of my understanding shall answer for me.
20:3. The teaching you use to admonish me, I will hear, and the spirit of my understanding will respond for me.
20:3. I have heard the check of my reproach, and the spirit of my understanding causeth me to answer.
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
20:3: I have heard the check of my reproach - Some suppose that Zophar quotes the words of Job, and that some words should be supplied to indicate this meaning; e.g., "I have heard (sayest thou) the check or charge of my reproach?" Or it may refer to what Job says of Zophar and his companions,: How long will ye vex may soul - these ten times have ye reproached me. Zophar therefore assumes his old ground, and retracts nothing of what he had said. Like many of his own complexion in the present day, he was determined to believe that his judgment was infallible, and that he could not err.
Albert Barnes: Notes on the Bible - 1834
20:3: I have heard the check of my reproach - I have heard your violent and severe language reproaching us. Probably he refers to what Job had said in the close of his speech , that they had occasion to dread the wrath of God, and that they might anticipate heavy judgments as the result of their opinions. Or it may be, as Schultens supposes, that he refers to what Job said in , and the rebuke that he had administered there. Or possibly, and still more probably, I think, he may refer to what Job had said in reply to the former speech of Zophar , where he tauntingly says that "they were the people, and that wisdom would die with them." The Hebrew literally is, "the correction of my shame" (כלמה מוּסר mû sâ r kelı̂ mmâ h), "the correction of my shame." that is, the castigation or rebuke which tends to cover me with ignominy. The sense is, "you have accused me of that which is ignominious and shameful, and under the impetuous feelings caused by such a charge I cannot refrain from replying."
And the spirit of my understanding - Meaning, perhaps, "the emotion of his mind." The word "mind" or "soul" would better express the idea than the word "understanding;" and the word "spirit" here seems to be used in the sense of violent or agitating emotions - perhaps in allusion to the primary signification of the word (רוּח rû ach), "mind."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: the check: Job 19:29
the spirit: Job 20:2, Job 27:11, Job 33:3; Psa 49:3, Psa 78:2-5
Job 20:4
Geneva 1599
20:3 I have heard (a) the check of my reproach, and the spirit of my understanding causeth me to answer.
(a) He declares that two things moved him to speak: that is, because Job seemed to touch him, and because he thought he had knowledge sufficient to confute him.
John Gill
20:3 I have heard the check of my reproach,.... He took it that Job had reproached him and his friends, by representing them as hardhearted men, and persecuting him wrongly in a violent manner; and he had observed the "check" or reproof given for it, by bidding them beware of the sword, and lest the punishment of it should be inflicted on them; and if that should not be the case, yet there was a righteous judgment they could not escape. Now Zophar heard this, but could not hear it with patience; be could not bear that he and his friends should be insulted, as he thought, in this manner; and therefore it was he was in such baste to return an answer; though some (d) think he here pretends to a divine oracle, like that which Eliphaz makes mention of in the beginning of this dispute, Job 4:12, &c. which he had from God, and from which he had heard the "correction of his reproach" (e), or a full confutation of the thing Job had reproached him with; and being thus divinely furnished, he thought it his duty to deliver it:
and the spirit of my understanding causeth me to answer; or his rational spirit, his natural understanding, furnished him at once with an answer; he had such a clear insight into the controversy on foot, and such a full view of it, that he thought himself capable of speaking very particularly to the matter in hand, and to the conviction and confusion of Job; nay, his conscience, or the spirit of his conscience, as Mr. Broughton renders it, not only readily dictated to him what he should say, but obliged him to it; though some think he meant the Holy Spirit of God, by which he would be thought to be inspired; that he "out of his understanding" (f), enlightened by him, caused him to answer, or would answer for him, or supply him with matter sufficient to qualify him for it; and this he might observe to Job, in order to raise his attention to what he was about to say.
(d) Schmidt. (e) "correctionem ignominiae meae", Pagninus, Montanus; so Schmidt, Michaelis. (f) "ex intelligentia mea", Junius & Tremellius, Piscator, Mercerus, Drusius, Schmidt, Michaelis.
John Wesley
20:3 The check - Thy opprobrious reproofs of us. Understanding - I speak, not from passion, but certain knowledge.
Robert Jamieson, A. R. Fausset and David Brown
20:3 check of my reproach--that is, the castigation intended as a reproach (literally, "shame") to me.
spirit of . . . understanding--my rational spirit; answering to "calm thoughts" (Job 20:2). In spite of thy reproach urging me to "hastiness." I will answer in calm reason.
20:420:4: ※ Միթէ զայդ յայսմ հետէ՞ գիտացեր. այլ յորմէ հետէ եդա՛ւ մարդ ՚ի վերայ երկրի։
4 Մի՞թէ դու դա հիմա ես իմացել եւ ոչ թէ այն ժամանակուանից, երբ երկրի վրայ մարդն է ստեղծուել:
4 Դուն գիտե՞ս թէ սկիզբէն՝ Մարդս երկրի վրայ դրուելէն ի վեր՝
Միթէ զայդ յայսմ հետէ՞ գիտացեր. այլ յորմէհետէ եդաւ մարդ ի վերայ երկրի:

20:4: ※ Միթէ զայդ յայսմ հետէ՞ գիտացեր. այլ յորմէ հետէ եդա՛ւ մարդ ՚ի վերայ երկրի։
4 Մի՞թէ դու դա հիմա ես իմացել եւ ոչ թէ այն ժամանակուանից, երբ երկրի վրայ մարդն է ստեղծուել:
4 Դուն գիտե՞ս թէ սկիզբէն՝ Մարդս երկրի վրայ դրուելէն ի վեր՝
zohrab-1805▾ eastern-1994▾ western am▾
20:420:4 Разве не знаешь ты, что от века, с того времени, как поставлен человек на земле,
20:4 μὴ μη not ταῦτα ουτος this; he ἔγνως γινωσκω know ἀπὸ απο from; away τοῦ ο the ἔτι ετι yet; still ἀφ᾿ απο from; away οὗ ος who; what ἐτέθη τιθημι put; make ἄνθρωπος ανθρωπος person; human ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
20:4 הֲ hᵃ הֲ [interrogative] זֹ֣את zˈōṯ זֹאת this יָ֭דַעְתָּ ˈyāḏaʕtā ידע know מִנִּי־ minnî- מִן from עַ֑ד ʕˈaḏ עַד future מִנִּ֤י minnˈî מִן from שִׂ֖ים śˌîm שׂים put אָדָ֣ם ʔāḏˈām אָדָם human, mankind עֲלֵי־ ʕᵃlê- עַל upon אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
20:4. hoc scio a principio ex quo positus est homo super terramThis I know from the beginning, since man was placed upon the earth,
4. Knowest thou this of old time, since man was placed upon earth,
20:4. This, I know, is from the beginning, from the time that man was set over the earth:
20:4. Knowest thou [not] this of old, since man was placed upon earth,
Knowest thou [not] this of old, since man was placed upon earth:

20:4 Разве не знаешь ты, что от века, с того времени, как поставлен человек на земле,
20:4
μὴ μη not
ταῦτα ουτος this; he
ἔγνως γινωσκω know
ἀπὸ απο from; away
τοῦ ο the
ἔτι ετι yet; still
ἀφ᾿ απο from; away
οὗ ος who; what
ἐτέθη τιθημι put; make
ἄνθρωπος ανθρωπος person; human
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
20:4
הֲ hᵃ הֲ [interrogative]
זֹ֣את zˈōṯ זֹאת this
יָ֭דַעְתָּ ˈyāḏaʕtā ידע know
מִנִּי־ minnî- מִן from
עַ֑ד ʕˈaḏ עַד future
מִנִּ֤י minnˈî מִן from
שִׂ֖ים śˌîm שׂים put
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
עֲלֵי־ ʕᵃlê- עַל upon
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
20:4. hoc scio a principio ex quo positus est homo super terram
This I know from the beginning, since man was placed upon the earth,
20:4. This, I know, is from the beginning, from the time that man was set over the earth:
20:4. Knowest thou [not] this of old, since man was placed upon earth,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
4-5. Отвергаемый Иовом закон нравственного мздовоздаяния, по которому благоденствие грешника кратковременно, также древен, как и сам "человек", - род человеческий (евр. "адам" не в смысле собственного имени первого человека, а в значении человеческого рода - Втор IV:32).
Adam Clarke: Commentary on the Bible - 1831
20:4: Knowest thou not this of old - This is a maxim as ancient as the world; it began with the first man: A wicked man shall triumph but a short time; God will destroy the proud doer.
Since man was placed upon earth - Literally, since Adam was placed on the earth; that is, since the fall, wickedness and hypocrisy have existed; but they have never triumphed long. Thou hast lately been expressing confidence in reference to a general judgment; but such is thy character, that thou hast little reason to anticipate with any joy the decisions of that day.
Albert Barnes: Notes on the Bible - 1834
20:4: Knowest thou not this of old - That is, dost thou not know that this has always happened from the beginning of the world, or that this is the invariable course of events. His purpose is to show that it was the settled arrangement of Providence that the wicked would be overtaken with signal calamity. It was "so" settled that Job ought not to be surprised that it had occurred in "his" case. Zophar goes on to show that though a wicked man might rise high in honor, and obtain great wealth, yet that the fall would certainly come, and he would sink to a depth of degradation corresponding to the former prosperity.
Since man was placed upon earth - Since the creation; that is, it has always been so.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: thou not: Job 8:8, Job 8:9, Job 15:10, Job 32:7
man: Gen 1:28, Gen 9:1-3; Psa 115:16
Job 20:5
John Gill
20:4 Knowest thou not this of old,.... Or "from eternity" (g), from the beginning of time, ever since the world was; as if he should say, if you are the knowing man you pretend to be, you must know this I am about to observe; and if you do not know it, you must be an ignorant man, since it is an ancient truth, confirmed by all experience from the creation; not that Job could know it so early, he was not the first man that was born, nor was he made before the hills, but was of yesterday, and comparatively knew nothing; but the sense is, that this about to be delivered was an old established maxim, of which there had been numerous instances,
since man, or "Adam",
was placed upon earth; referring to the putting of Adam in Eden to dress the garden, and keep it; and every man, ever since, is placed on earth by the ordination, and according to the will of God, where and for purposes he pleases: the instances Zophar might have in view are perhaps the expulsion of our first parents out of paradise, the vagabond state of Cain, the destruction of the old world by a flood, and of Sodom and Gomorrah by fire from heaven; which show that God, sooner or later, gives manifest tokens of his displeasure at sin and sinners, by his punishment of them for it. What he means is as follows.
(g) "ab aeterno", Junius & Tremellius, Drusius, Codurcus, Schmidt, Michaelis.
John Wesley
20:4 This - Which I am now about to say. Since - Since the world was made.
20:520:5: Զի ուրախութիւն ամպարշտաց բեկումն անհնարին, եւ խնդութիւն անօրինաց կորուստ։
5 Ամբարիշտների ուրախութիւնը չարաչար կործանման նշան է, անօրէնների խնդութիւնը՝ կորուստ:
5 Անզգամին յաղթանակը քիչ ժամանակ կը տեւէ Ու կեղծաւորին ուրախութիւնը մէկ վայրկեանի համար է։
Զի ուրախութիւն ամպարշտաց բեկումն անհնարին, եւ խնդութիւն անօրինաց` կորուստ:

20:5: Զի ուրախութիւն ամպարշտաց բեկումն անհնարին, եւ խնդութիւն անօրինաց կորուստ։
5 Ամբարիշտների ուրախութիւնը չարաչար կործանման նշան է, անօրէնների խնդութիւնը՝ կորուստ:
5 Անզգամին յաղթանակը քիչ ժամանակ կը տեւէ Ու կեղծաւորին ուրախութիւնը մէկ վայրկեանի համար է։
zohrab-1805▾ eastern-1994▾ western am▾
20:520:5 веселье беззаконных кратковременно, и радость лицемера мгновенна?
20:5 εὐφροσύνη ευφροσυνη celebration γὰρ γαρ for ἀσεβῶν ασεβης irreverent πτῶμα πτωμα corpse ἐξαίσιον εξαισιος though; while παρανόμων παρανομος destruction; waste
20:5 כִּ֤י kˈî כִּי that רִנְנַ֣ת rinnˈaṯ רְנָנָה cry of joy רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty מִ mi מִן from קָּרֹ֑וב qqārˈôv קָרֹוב near וְ wᵊ וְ and שִׂמְחַ֖ת śimḥˌaṯ שִׂמְחָה joy חָנֵ֣ף ḥānˈēf חָנֵף alienated עֲדֵי־ ʕᵃḏê- עַד unto רָֽגַע׃ rˈāḡaʕ רֶגַע moment
20:5. quod laus impiorum brevis sit et gaudium hypocritae ad instar punctiThat the praise of the wicked is short, and the joy of the hypocrite but for a moment.
5. That the triumphing of the wicked is short, and the joy of the godless but for a moment?
20:5. that the praise of the impious shall be short, and the joy of the hypocrite lasts only a moment.
20:5. That the triumphing of the wicked [is] short, and the joy of the hypocrite [but] for a moment?
That the triumphing of the wicked [is] short, and the joy of the hypocrite [but] for a moment:

20:5 веселье беззаконных кратковременно, и радость лицемера мгновенна?
20:5
εὐφροσύνη ευφροσυνη celebration
γὰρ γαρ for
ἀσεβῶν ασεβης irreverent
πτῶμα πτωμα corpse
ἐξαίσιον εξαισιος though; while
παρανόμων παρανομος destruction; waste
20:5
כִּ֤י kˈî כִּי that
רִנְנַ֣ת rinnˈaṯ רְנָנָה cry of joy
רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty
מִ mi מִן from
קָּרֹ֑וב qqārˈôv קָרֹוב near
וְ wᵊ וְ and
שִׂמְחַ֖ת śimḥˌaṯ שִׂמְחָה joy
חָנֵ֣ף ḥānˈēf חָנֵף alienated
עֲדֵי־ ʕᵃḏê- עַד unto
רָֽגַע׃ rˈāḡaʕ רֶגַע moment
20:5. quod laus impiorum brevis sit et gaudium hypocritae ad instar puncti
That the praise of the wicked is short, and the joy of the hypocrite but for a moment.
20:5. that the praise of the impious shall be short, and the joy of the hypocrite lasts only a moment.
20:5. That the triumphing of the wicked [is] short, and the joy of the hypocrite [but] for a moment?
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Albert Barnes: Notes on the Bible - 1834
20:5: That the triumphing - The word "triumphing" here (רננה renâ nâ h)," shouting, rejoicing" - such a shouting as people make after a victory, or such as occurred at the close of harvesting. Here it means that the occasion which the wicked had for rejoicing would be brief. It would be but for a moment, and he then would be overwhelmed with calamity or cut off by death.
Short - Margin, as in Hebrew "from near." That is, it would be soon over.
And the joy of the hypocrite but for a moment? - This probably means, as used by Zophar, that the happiness of a hypocrite would be brief - referring to the happiness arising from the possession of health, life, property, friends, reputation. Soon God would take away all these, and leave him to sorrow. This, he said, was the regular course of events as they had been observed from the earliest times. But the "language" conveys most important truths in reference to the spiritual joys of the hypocrite at all times, though it is not certain that Zophar used it in this sense. The truths are these.
(1) There is a kind of joy which a hypocrite may have - the counterfeit of that which a true Christian possesses. The word "hypocrite" may be used in a large sense to denote the man who is a professor of religion, but who has none, as well as him who intentionally imposes on others, and who makes pretensions to piety which he knows he has not. Such a man may have joy. He supposes that his sins are forgiven, and that he has a well-founded hope of eternal life. He may have been greatly distressed in view of his sin and danger, and when he supposes that his heart is changed, and that the danger is passed, from the nature of the case he will have a species of enjoyment. A man is confined in a dungeon under sentence of death. A forged instrument of pardon is brought to him. He does not know that it is forged, and supposes the danger is past, and his joy will be as real as though the pardon were genuine. So with the man who "supposes" that his sins are forgiven.
(2) The joy of the self-deceiver or the hypocrite will be short. There is no genuine religion to sustain it, and it soon dies away. It may be at first very elevated, just as the joy of the man who supposed that he was pardoned would fill him with exultation. But in the case of the hypocrite it soon dies away. He has no true love to God; he has never been truly reconciled to him; he has no real faith in Christ; he has no sincere love of prayer, of the Bible, or of Christians and soon the temporary excitement dies away, and he lives without comfort or peace. He may be a professor of religion, but with him it is a matter of form, and he has neither love nor zeal in the cause of his professed Master. Motives of pride, or the desire of a reputation for piety, or some other selfish aim may keep him in the church, and he lives to shed blighting on all around him. Or if, under the illusion, he should be enabled to keep up some emotions of happiness in his bosom, they must soon cease, for to the hypocrite death will soon end it all. How much does it become us, therefore, to inquire whether the peace which we seek and which we may possess in religion, is the genuine happiness which results from true reconciliation to God and a well founded hope of salvation. Sad will be the disappointment of him who has cherished a hope of heaven through life, should he at last sink down to hell! Deep the condemnation of him who has professed to be a friend of God, and who has been at heart his bitter foe; who has endeavored to keep up the forms of religion, but who has been a stranger through life to the true peace which religion produces!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: the triumphing: Job 5:3, Job 15:29-34, Job 18:5, Job 18:6, Job 27:13-23; Exo 15:9, Exo 15:10; Jdg 16:21-30; Est 5:11, Est 5:12, Est 7:10; Psa 37:35, Psa 37:36, Psa 73:18-20; Act 12:22, Act 12:23
short: Heb. from near
the joy: Job 8:19, Job 27:8; Mat 7:21, Mat 13:20, Mat 13:21; Gal 6:4; Jam 4:16
Job 20:6
John Gill
20:5 That the triumphing of the wicked is short,.... Their outward prosperity and felicity, of which they make their boast, and in which they glory and triumph for a while; at first Job's friends set out with this notion, that the wicked never flourished and prospered, but it always went ill with them in Providence; but being beat out of that, they own they may be for a small time in flourishing and prosperous circumstances, but it is but for a small time; which may be true in many instances, but it is not invariable and without exception the case: the sense is, it is but a little while that they are in so much mirth and jollity, and triumph over their neighbours, as being in more advantageous circumstances than they; this is said in the original text to be "from near" (h); it is but a little while ago when it began; and; as the Targum paraphrases it, it will be quickly ended:
and the joy of the hypocrite but for a moment; the word "wicked", in the former clause, may signify the same person here called the "hypocrite"; but inasmuch as that signifies one restless and troublesome, one that is ungodly, and destitute of the fear of God, that has nothing in him but wickedness, who is continually committing it, and is abandoned to it; it might be thought not to apply to the character of Job, whom Zophar had in his view, and therefore this is added as descriptive of him: an hypocrite is one who seems to be that he is not, holy, righteous, good, and godly; who professes to have what he has not, the true grace of God, and pretends to worship God, but does not do it cordially, and from right principles; and who seeks himself in all he does, and not the glory of God: now there may be a joy in such sort of persons; they may hear ministers gladly, as Herod heard John, and receive the word with joy, as the stony ground hearers did, Mk 6:20; they may seem to delight in the ways and ordinances of God, and even have some tastes of the powers of the world to come, and some pleasing thoughts and hopes of heaven and happiness; as well as they triumph in and boast of their profession of religion and performance of duties, and rejoice in their boastings, which is evil; but then this is like the pleasures of sin, which are but for a season, or like the crackling of thorns under a pot, which make a great noise and blaze, but soon over, Eccles 7:6; and so their joy in civil as well as religious, things. It is possible Zophar might be so ill natured as to have reference to Job's triumph of faith, Job 19:25; and by this would suggest, that his faith in a living Redeemer, and the joy of it he professed, would be soon over and no more; which shows what spirit he was of.
(h) "de propinquo", Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
20:5 the hypocrite--literally, "the ungodly" (Ps 37:35-36).
20:620:6: Եթէ ելանիցեն յերկի՛նս պատարագք նորա, եւ զոհք նորա յամպս մերձեսցին։
6 Եթէ անգամ երկինք բարձրանան նրա ընծաները, ողջակէզներն էլ ամպերին հասնեն, -
6 Թէեւ անոր բարձրութիւնը մինչեւ երկինք ելլէ Ու գլուխը ամպերուն հասնի,
Եթէ ելանիցեն յերկինս պատարագք նորա, եւ զոհք նորա յամպս մերձեսցին:

20:6: Եթէ ելանիցեն յերկի՛նս պատարագք նորա, եւ զոհք նորա յամպս մերձեսցին։
6 Եթէ անգամ երկինք բարձրանան նրա ընծաները, ողջակէզներն էլ ամպերին հասնեն, -
6 Թէեւ անոր բարձրութիւնը մինչեւ երկինք ելլէ Ու գլուխը ամպերուն հասնի,
zohrab-1805▾ eastern-1994▾ western am▾
20:620:6 Хотя бы возросло до небес величие его, и голова его касалась облаков,
20:6 ἐὰν εαν and if; unless ἀναβῇ αναβαινω step up; ascend εἰς εις into; for οὐρανὸν ουρανος sky; heaven αὐτοῦ αυτος he; him τὰ ο the δῶρα δωρον present ἡ ο the δὲ δε though; while θυσία θυσια immolation; sacrifice αὐτοῦ αυτος he; him νεφῶν νεφος cloud mass ἅψηται απτομαι grasp; touch
20:6 אִם־ ʔim- אִם if יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend לַ la לְ to † הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens שִׂיאֹ֑ו śîʔˈô שִׂיא excellency וְ֝ ˈw וְ and רֹאשֹׁ֗ו rōšˈô רֹאשׁ head לָ lā לְ to † הַ the עָ֥ב ʕˌāv עָב cloud יַגִּֽיעַ׃ yaggˈîₐʕ נגע touch
20:6. si ascenderit usque ad caelum superbia eius et caput eius nubes tetigeritIf his pride mount up even to heaven, and his head touch the clouds:
6. Though his excellency mount up to the heavens, and his head reach unto the clouds;
20:6. If his pride ascends even towards the heavens, and his head touches the clouds,
20:6. Though his excellency mount up to the heavens, and his head reach unto the clouds;
Though his excellency mount up to the heavens, and his head reach unto the clouds:

20:6 Хотя бы возросло до небес величие его, и голова его касалась облаков,
20:6
ἐὰν εαν and if; unless
ἀναβῇ αναβαινω step up; ascend
εἰς εις into; for
οὐρανὸν ουρανος sky; heaven
αὐτοῦ αυτος he; him
τὰ ο the
δῶρα δωρον present
ο the
δὲ δε though; while
θυσία θυσια immolation; sacrifice
αὐτοῦ αυτος he; him
νεφῶν νεφος cloud mass
ἅψηται απτομαι grasp; touch
20:6
אִם־ ʔim- אִם if
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
לַ la לְ to
הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
שִׂיאֹ֑ו śîʔˈô שִׂיא excellency
וְ֝ ˈw וְ and
רֹאשֹׁ֗ו rōšˈô רֹאשׁ head
לָ לְ to
הַ the
עָ֥ב ʕˌāv עָב cloud
יַגִּֽיעַ׃ yaggˈîₐʕ נגע touch
20:6. si ascenderit usque ad caelum superbia eius et caput eius nubes tetigerit
If his pride mount up even to heaven, and his head touch the clouds:
20:6. If his pride ascends even towards the heavens, and his head touches the clouds,
20:6. Though his excellency mount up to the heavens, and his head reach unto the clouds;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Как бы могуществен и величав ни был первоначально грешник (ст. 6, ср. Исх XIV:13-15), но в конце концов он погибает с позором, - пропадает, как помет (ср. 4: Цар IX:37; Иер VIII:2), вызывая подобною гибелью недоумение окружающих (ст. 7, ср. Ис XIV:9-12).
Adam Clarke: Commentary on the Bible - 1831
20:6: Though his excellency mount up to the heavens - Probably referring to the original state of Adam, of whose fall he appears to have spoken, He was created in the image of God; but by his sin against his Maker he fell into wretchedness, misery, death, and destruction.
Albert Barnes: Notes on the Bible - 1834
20:6: Though his excellency mount up to the heavens - Though he attain to the highest pitch of honor and prosperity. The Septuagint renders this, "Though his gifts should go up to heaven, and his sacrifice should touch the clouds;" a sentence conveying a true and a beautiful idea, but which is not a translation of the Hebrew. The phrases, to go up to heaven, and to touch the clouds, often occur to denote anything that is greatly exalted, or that is very high. Thus, in Virgil,
It clamor coelo.
So Horace,
Sublimi feriam sidera vertice.
And again,
Attingit solium Joyis.
Compare Gen 11:4, "Let us build us a tower whose top may reach unto heaven." In Homer the expression not unfrequently occurs, τοῦ γὰρ κλέος οὐρανὸν ἵκει tou gar kleos ouranon hikei. In Seneca (Thyest. Act. v. ver. 1, 2, 4,) similar expressions occur:
Aequalis astris gradior, et cunctos super
Altum superbo vertice attingens polum,
Dimitto superos: summa votorum attigi.
The "language" of Zophar would also well express the condition of many a hypocrite whose piety seems to be of the most exalted character, and who appears to have made most eminent attainments in religion. Such a man may "seem" to be a man of uncommon excellence. He may attract attention as having extraordinary sanctity. He may seem to have a remarkable spirit of prayer, and yet all may be false and hollow. Men who design to be hypocrites, aim usually to be "eminent" hypocrites; they who have true piety often, alas, aim at a much lower standard. A hypocrite cannot keep himself in countenance, or accomplish his purpose of imposing on the world, without the appearance of extraordinary devotedness to God; many a sincere believer is satisfied with much less of the appearance of religion. He is sincere and honest. He is conscious of true piety, and he attempts to impose on none. At the same time he makes no attempt scarcely "to be" what the hypocrite wishes "to appear" to be; and hence, the man that shall appear to be the most eminently devoted to God "may" be a hypocrite - yet usually not long. His zeal dies away, or he is suffered to fall into open sin, and to show that he had no true religion at heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: his excellency: Gen 11:4; Isa 14:13, Isa 14:14; Dan 4:11, Dan 4:22; Amo 9:2; Oba 1:3, Oba 1:4; Mat 11:23
clouds: Heb. cloud
Job 20:7
Carl Friedrich Keil and Franz Delitzsch
20:6
6 If his aspiration riseth to the heavens,
And he causeth his head to touch the clouds:
7 Like his dung he perisheth for ever;
Those who see him say: Where is he?
8 As a dream he flieth away, and they cannot find him;
And he is scared away as a vision of the night.
9 The eye hath seen him, and never again,
And his place beholdeth him no more.
10 His children must appease the poor,
And his hands give up his wealth.
11 His bones were full of youthful vigour;
Now it is laid down with him in the dust.
If the exaltation of the evil-doer rises to heaven, and he causes his head to reach to the clouds, i.e., to touch the clouds, he notwithstanding perishes like his own dung. We are here reminded of what Obadiah, Job 20:4, says of Edom, and Isaiah, Is 14:13-15, says of the king of Babylon. שׂיא is equivalent to נשׂיא, like שׂוא, Ps 89:10 = נשׂוא; the first weak radical is cast away, as in כּילי = נכילי, fraudulentus, machinator, Is 32:5, and according to Olsh. in שׁיבה = ישׁיבה, 2Kings 19:33. הגּיע is to be understood as causative (at least this is the most natural) in the same manner as in Is 25:12, and freq. It is unnecessary, with Ew., Hirz., and Hlgst., after Schultens, to transl. כגללו, Job 20:7, according to the Arab. jlâl (whence the name Gell-ed-dn): secundum majestatem suam, or with Reiske to read בגללו, in magnificentia sua, and it is very hazardous, since the Hebrew גלל has not the meaning of Arab. jll, illustrem esse. Even Schultens, in his Commentary, has retracted the explanation commended in his Animadv., and maintained the correctness of the translation, sicut stercus suum (Jer. sicut sterquilinium), which is also favoured by the similar figurative words in 3Kings 14:10 : as one burneth up (not: brushes away) dung (הגּלל), probably cow-dung as fuel, until it is completely gone. גּללו (or גּללו with an audible Shev) may be derived from גּלל, but the analogy of צללו favours the primary form גּל (Ew. 255, b); on no account is it גּלל. The word is not low, as Ezek 4:12, comp. Zeph 1:17, shows, and the figure, though revolting, is still very expressive; and how the fulfilment is to be thought of may be seen from an example from 4Kings 9:37, according to which, "as dung upon the face of the field shall it be, so that they cannot say: this is Jezebel."
(Note: In Arabic, gille (גּלּה) and gelle (גּלּה) is the usual and preferred fuel (hence used as synon. of hhattab) formed of the dung of cows, and not indeed yoke-oxen (baqar 'ammle), because they have more solid fodder, which produces no material for the gelle, but from cattle that pasture in the open fields (baqar bat.tle), which are almost entirely milking cows. This dung is collected by women and children in the spring from the pastures as perfectly dry cakes, which have the green colour of the grass. Every husbandman knows that this kind of dung - the product of a rapid, one might say merely half, digestion, even when fresh, but especially when dry - is perfectly free from smell. What is collected is brought in baskets to the forming or pressing place (mattba'a, מטבּעה), where it is crumbled, then with water made into a thick mass, and, having been mixed with chopped straw, is formed by the women with the hand into round cakes, about a span across, and three fingers thick. They resemble the tanners' tan-cakes, only they are not square. Since this compound has the form of a loaf it is called qurss (which also signifies a loaf of bread); and since a definite form is given to it by the hand, it is called ttabu' (טבּוּע), collective ttbbi', which צפוּעי (צפיעי), Ezek 4:15, resembles in meaning; for ssaf', צפע (cogn. ssafhh, צפח), signifies to beat anything with the palm of the hand. First spread out, then later on piled up, the gelle lies the whole summer in the mattba'a. The domes (qubeb) are not formed until a month before the rainy season, i.e., a circular structure is built up of the cakes skilfully placed one upon another like bricks; it is made from six to eight yards high, gradually narrowed and finished with a vaulted dome, whence this structure has its name, qubbe (קבּה). Below it measures about eight or ten paces, it is always hollow, and is filled from beneath by means of an opening which serves as a door. The outside of the qubbe is plastered over with a thick solution of dung; and this coating, when once dried in the sun, entirely protects the building, which is both storehouse and store, against the winter rains. When they begin to use the fuel, they take from the inside first by means of the doorway, and afterwards (by which time the heavy rains are over) they use up the building itself, removing the upper part first by means of a ladder. By the summer the qubbe has disappeared. Many large households have three or four of these stores. Where walled-in courts are spacious, as is generally the case, they stand within; where not, outside. The communities bordering on the desert, and exposed to attacks from the Arabs, place them close round their villages, which gives them a peculiar appearance. When attacked, the herds are driven behind these buildings, and the peasants make their appearance between them with their javelins. Seetzen reckons the gelle among the seven characteristics of the district of Haurn (Basan).
Tit appears that Ezek 4:12. - where the prophet is allowed the usual cow-dung, the flame of which has no smell whatever, and its ashes, which smoulder for a long time, are as clean as wood ashes, instead of the cakes (גּללי) of human dung - is to be explained according to this custom. My fellow-travellers have frequently roasted mushrooms (futtr) and truffles (faq', פּקע) in the early spring in the glowing ashes of the gelle. On the other hand, it would be an error to infer from this passage that the Semites made use of human dung for fuel; the Semites (including the Nomads) are the most scrupulously particular people respecting cleanliness. According to the above, Zeph 1:17 may be explained: "their flesh shall become like dung," i.e., be burned or destroyed like dung. And also we understand the above passage in the book of Job, "as his heap of dung-cakes shall he be consumed away," exactly like 3Kings 14:10 : "I will burn (take away) the remnant of the house of Jeroboam, as a man burneth the dung-cakes until they are consumed," The suff. in כּגללו refers to the habitation of the evil-doer, above whose grovelling joy the high dome of the dung-cakes rises, which, before one becomes aware of it, has disappeared; and throughout the description of the sudden destruction of the evil-doer, 3Kings 14:8, 3Kings 14:9, the reader must keep the figure of this dome and its disappearing before his mind. If it be objected that by such a rendering כּגלליו would be expected, 3Kings 14:10 shows that גּלל (גּל) was also used as a collective, and the Arabic gelle is never used in any other way, which is the more remarkable, as one from the first regards its termination as the "Arab. t of unity." My attendants on my journey from Damascus (where there is no gelle, and consequently the word is not used) always took it so, and formed the plural gellt and the collective gilel, and were always laughed at and corrected: say Arab. aqrts jllt or tbb' jllt! - Wetzst.)
The continuation here, Job 20:7, is just the same: they who saw him (partic. of what is past, Ges. 134, 1) say: where is he? As a dream he flieth away, so that he is not found, and is scared away (ידּד Hoph., not ידּד Kal) as a vision of the night (חזּיון everywhere in the book of Job instead of חזון, from which it perhaps differs, as visum from visio), which one banishes on waking as a trick of his fancy (comp. Ps 73:20; Is 29:7.). Eyes looked upon him (שׁזף only in the book of Job in this signification of a fixed scorching look, cogn. שׁדף, adurere, as is manifest from Song 1:6), and do it no more; and his place (מקומו construed as fem., as Gen 18:24; 2Kings 17:12, Cheth.) shall not henceforth regard him (שׁוּר, especially frequent in the book of Job, prop. to go about, cogn. תור, then to look about one). The futt. here everywhere describe what shall meet the evil-doer. Therefore Ewald's transl., "his fists smote down the weak," cannot be received. Moreover, חפניו, which must then be read instead of בּנין, does not occur elsewhere in this athletic signification; and it is quite unnecessary to derive ירצּוּ from a רצּה = רצּץ (to crush, to hurl to the ground), or to change it to ירצּוּ (Schnurrer) or ירצּצוּ (Olsh.); for although the thought, filios ejus vexabunt egeni (lxx according to the reading θλάσειαν, and Targ. according to the reading ירעעוּן), is not unsuitable for Job 20:10, a sense more natural in connection with the position of bnyw, and still more pleasing, is gained if רצּה is taken in the usual signification: to conciliate, appease, as the Targ. according to the reading ירעוּן (Peschito-word for ἀποκαταλλάσσειν), and Ges., Vaih., Schlottm., and others, after Aben-Ezra, Ralbag, Merc.: filii ejus placabunt tenues, quos scilicet eorum pater diripuerat, vel eo inopiae adigentur, ut pauperibus sese adjungere et ab illis inire gratiam cognantur. Its retributive relation to Job 20:19 is also retained by this rendering. The children of the unfeeling oppressor of the poor will be obliged, when the tyrant is dead, to conciliate the destitute; and his hands, by means of his children, will be obliged to give back his property, i.e., to those whom his covetousness had brought to beggary (און, exertion, strength, Job 18:7, then as hown, and synon. חיל, wealth, prob. from the radical meaning to breathe, which is differently applied in the Arabic aun, rest, and haun, lightness). Carey thinks that the description is retrospective: even he himself, in his lifetime, which, however, does not commend itself, since here it is throughout the deceased who is spoken of. As in Job 20:9, so now in Job 20:11 also, perf. and fut. interchange, the former of the past, the latter of the future. Jerome, by an amalgamation of two distinct radical significations, translates: ossa ejus implebuntur (it should be impleta erant) vitiis adolescentiae ejus, which is to be rejected, because עלוּם, Ps 90:8, is indeed intended of secret sin, but signifies generally that which is secret (veiled). On the contrary, עלוּמים, Job 33:25, certainly signifies adolescentia (Arab. gulûmat), and is accordingly, after lxx, Targ., and Syr., to be translated: his bones were full of youthful vigour. In Job 20:11, תּשׁכּב, as Job 14:19, can refer to the purely plural עצמותיו, but the predicate belonging to it would then be plur. in Job 20:11, and sing. in Job 20:11; on which account the reference to עלוּמו, which is in itself far more suitable, is to be preferred (Hirz., Schlottm.): his youthful vigour, on which he relied, lies with him in the dust (of the grave).
Geneva 1599
20:6 Though (b) his excellency mount up to the heavens, and his head reach unto the clouds;
(b) His purpose is to prove Job to be a wicked man, and a hypocrite, because God punished him, and changed his prosperity into adversity.
John Gill
20:6 Though his excellency mount up to the heavens,.... Though, in worldly grandeur and glory, he should arrive to such a pitch as the Assyrian monarch was ambitious of, as to ascend into heaven, exalt his throne above the stars of God, and be like the Most High; or be comparable to such a tree, by which the greatness of Nebuchadnezzar's kingdom is expressed, the height whereof reached unto heaven, Is 14:12;
and his head reach unto the clouds; being lifted up with pride, because of his greatness, and looking with contempt and scorn on others; the Septuagint version is, "if his gifts ascend up to heaven", &c. which well agrees with an hypocrite possessed of great gifts, and proud of them; as Capernaum was highly favoured with external things, as the presence of Christ, his ministry and miracles, and so said to be exalted unto heaven, yet, because of its impenitence and unbelief, should be brought down to hell, Mt 11:23.
John Wesley
20:6 Though - Though he be advanced to great dignity and authority.
Robert Jamieson, A. R. Fausset and David Brown
20:6 (Is 14:13; Obad 1:3-4).
20:720:7: Յորժամ համարեսցի թէ հաստատեալ իցէ՝ յա՛յնժամ ՚ի սպա՛ռ կորիցէ. եւ որ գիտէին զնա՝ ասասցեն թէ ո՞ւր է։
7 երբ թուայ, թէ հաստատուած է՝ այն ժամանակ իսպառ կորչելու է. իսկ ովքեր որ նրան ճանաչում էին, ասելու են՝ ո՞ւր է:
7 Իր աղբին պէս յաւիտեան պիտի ոչնչանայ Ու զինք տեսնողները պիտի ըսեն՝ ‘Ո՞ւր է անիկա’։
Յորժամ համարեսցի թէ հաստատեալ իցէ` յայնժամ`` ի սպառ կորիցէ, եւ որ գիտէին զնա` ասասցեն թէ` Ո՞ւր է:

20:7: Յորժամ համարեսցի թէ հաստատեալ իցէ՝ յա՛յնժամ ՚ի սպա՛ռ կորիցէ. եւ որ գիտէին զնա՝ ասասցեն թէ ո՞ւր է։
7 երբ թուայ, թէ հաստատուած է՝ այն ժամանակ իսպառ կորչելու է. իսկ ովքեր որ նրան ճանաչում էին, ասելու են՝ ո՞ւր է:
7 Իր աղբին պէս յաւիտեան պիտի ոչնչանայ Ու զինք տեսնողները պիտի ըսեն՝ ‘Ո՞ւր է անիկա’։
zohrab-1805▾ eastern-1994▾ western am▾
20:720:7 как помет его, на веки пропадает он; видевшие его скажут: где он?
20:7 ὅταν οταν when; once γὰρ γαρ for δοκῇ δοκεω imagine; seem ἤδη ηδη already κατεστηρίχθαι καταστηριζω at that εἰς εις into; for τέλος τελος completion; sales tax ἀπολεῖται απολλυμι destroy; lose οἱ ο the δὲ δε though; while ἰδόντες οραω view; see αὐτὸν αυτος he; him ἐροῦσιν ερεω.1 state; mentioned ποῦ που.1 where? ἐστιν ειμι be
20:7 כְּֽ֭ ˈkᵊˈ כְּ as גֶלֲלֹו ḡelᵃlˌô גֵּל dung-cake לָ lā לְ to נֶ֣צַח nˈeṣaḥ נֵצַח glory יֹאבֵ֑ד yōvˈēḏ אבד perish רֹ֝אָ֗יו ˈrōʔˈāʸw ראה see יֹאמְר֥וּ yōmᵊrˌû אמר say אַיֹּֽו׃ ʔayyˈô אֵי where
20:7. quasi sterquilinium in fine perdetur et qui eum viderant dicent ubi estIn the end he shall be destroyed like a dunghill, and they that had seen him, shall say: Where is he?
7. Yet he shall perish for ever like his own dung: they which have seen him shall say, Where is he?
20:7. in the end, he will be destroyed like a trash heap, and those who had seen him will say: “Where is he?”
20:7. [Yet] he shall perish for ever like his own dung: they which have seen him shall say, Where [is] he?
Yet he shall perish for ever like his own dung: they which have seen him shall say, Where [is] he:

20:7 как помет его, на веки пропадает он; видевшие его скажут: где он?
20:7
ὅταν οταν when; once
γὰρ γαρ for
δοκῇ δοκεω imagine; seem
ἤδη ηδη already
κατεστηρίχθαι καταστηριζω at that
εἰς εις into; for
τέλος τελος completion; sales tax
ἀπολεῖται απολλυμι destroy; lose
οἱ ο the
δὲ δε though; while
ἰδόντες οραω view; see
αὐτὸν αυτος he; him
ἐροῦσιν ερεω.1 state; mentioned
ποῦ που.1 where?
ἐστιν ειμι be
20:7
כְּֽ֭ ˈkᵊˈ כְּ as
גֶלֲלֹו ḡelᵃlˌô גֵּל dung-cake
לָ לְ to
נֶ֣צַח nˈeṣaḥ נֵצַח glory
יֹאבֵ֑ד yōvˈēḏ אבד perish
רֹ֝אָ֗יו ˈrōʔˈāʸw ראה see
יֹאמְר֥וּ yōmᵊrˌû אמר say
אַיֹּֽו׃ ʔayyˈô אֵי where
20:7. quasi sterquilinium in fine perdetur et qui eum viderant dicent ubi est
In the end he shall be destroyed like a dunghill, and they that had seen him, shall say: Where is he?
7. Yet he shall perish for ever like his own dung: they which have seen him shall say, Where is he?
20:7. in the end, he will be destroyed like a trash heap, and those who had seen him will say: “Where is he?”
20:7. [Yet] he shall perish for ever like his own dung: they which have seen him shall say, Where [is] he?
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Adam Clarke: Commentary on the Bible - 1831
20:7: He shall perish for ever - He is dust, and shall return to the dust from which he was taken. Zophar here hints his disbelief in that doctrine, the resurrection of the body, which Job had so solemnly asserted in the preceding chapter. Or he might have been like some in the present day, who believe that the wicked shall be annihilated, and the bodies of the righteous only be raised from the dead; but I know of no scripture by which such a doctrine is confirmed.
Like his own dung - His reputation shall be abominable, and his putrid carcass shall resemble his own excrement. A speech that partakes as much of the malevolence as of the asperity of Zophar's spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: perish: Kg1 14:10; Kg2 9:37; Psa 83:10; Jer 8:2
shall say: Job 14:10
Job 20:8
John Gill
20:7 Yet he shall perish for ever like his own dung,.... Not only in this world, but in the world to come, both in his outward substance here, and in his body in the grave, and in his soul to all eternity, and that in the most shameful and disgraceful manner; he shall perish in his own corruption, and like his own dung inevitably, which is never returned to its place again: dead bodies were reckoned by the ancients as dung, and the carcasses of men are rather to be cast out than dung (i); and the Arabians used, to bury in dunghills even their kings (k); to which some (l) think the allusion is:
they which have seen him shall say, where is he? such as formerly gazed at him, in his prosperity, with wonder and amazement at his grandeur and greatness, now being removed from his outward splendour, or from the world, by death, ask where he is, not being able to see him in his former lustre, nor in the land of the living; see Job 14:10.
(i) Heraclitus apud Strabo. Geograph. l. 16. p. 539. (k) Strabo, ib. (l) Pineda in loc.
Robert Jamieson, A. R. Fausset and David Brown
20:7 dung--in contrast to the haughtiness of the sinner (Job 20:6); this strong term expresses disgust and the lowest degradation (Ps 83:10; 3Kings 14:10).
20:820:8: Իբրեւ զերա՛զ թռուցեալ ո՛չ գտցի, թռեաւ իբրեւ զտեսիլ գիշերական[9272]։ [9272] Ոմանք. Իբրեւ զերազ թռուցեալ ոչ։
8 Երազի պէս է թռչելու եւ չի գտնուելու. գիշերային տեսիլքի պէս է թռչելու նա:
8 Երազի պէս պիտի թռչի ու պիտի չգտնուի Ու գիշերուան ցնորքի պէս պիտի փախչի։
Իբրեւ զերազ թռուցեալ ոչ գտցի, թռեաւ իբրեւ զտեսիլ գիշերական:

20:8: Իբրեւ զերա՛զ թռուցեալ ո՛չ գտցի, թռեաւ իբրեւ զտեսիլ գիշերական[9272]։
[9272] Ոմանք. Իբրեւ զերազ թռուցեալ ոչ։
8 Երազի պէս է թռչելու եւ չի գտնուելու. գիշերային տեսիլքի պէս է թռչելու նա:
8 Երազի պէս պիտի թռչի ու պիտի չգտնուի Ու գիշերուան ցնորքի պէս պիտի փախչի։
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20:820:8 Как сон, улетит, и не найдут его; и, как ночное видение, исчезнет.
20:8 ὥσπερ ωσπερ just as ἐνύπνιον ενυπνιον dream ἐκπετασθὲν εκπεταζω not μὴ μη not εὑρεθῇ ευρισκω find ἔπτη πετομαι fly δὲ δε though; while ὥσπερ ωσπερ just as φάσμα φασμα by night; nightly
20:8 כַּ ka כְּ as חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream יָ֭עוּף ˈyāʕûf עוף fly וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִמְצָא֑וּהוּ yimṣāʔˈûhû מצא find וְ֝ ˈw וְ and יֻדַּ֗ד yuddˈaḏ נדד flee כְּ kᵊ כְּ as חֶזְיֹ֥ון ḥezyˌôn חִזָּיֹון vision לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night
20:8. velut somnium avolans non invenietur transiet sicut visio nocturnaAs a dream that fleeth away he shall not be found, he shall pass as a vision of the night:
8. He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night.
20:8. Like a dream that flies away, he will not be found; he will pass away like a nightmare.
20:8. He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night.
He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night:

20:8 Как сон, улетит, и не найдут его; и, как ночное видение, исчезнет.
20:8
ὥσπερ ωσπερ just as
ἐνύπνιον ενυπνιον dream
ἐκπετασθὲν εκπεταζω not
μὴ μη not
εὑρεθῇ ευρισκω find
ἔπτη πετομαι fly
δὲ δε though; while
ὥσπερ ωσπερ just as
φάσμα φασμα by night; nightly
20:8
כַּ ka כְּ as
חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream
יָ֭עוּף ˈyāʕûf עוף fly
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִמְצָא֑וּהוּ yimṣāʔˈûhû מצא find
וְ֝ ˈw וְ and
יֻדַּ֗ד yuddˈaḏ נדד flee
כְּ kᵊ כְּ as
חֶזְיֹ֥ון ḥezyˌôn חִזָּיֹון vision
לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night
20:8. velut somnium avolans non invenietur transiet sicut visio nocturna
As a dream that fleeth away he shall not be found, he shall pass as a vision of the night:
20:8. Like a dream that flies away, he will not be found; he will pass away like a nightmare.
20:8. He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Благоденствие грешника не имеет ни продолжительности, ни реальности: подобно сновидениям, оно - несбыточная мечта (Пс LXXII:20; LXXXIX:6; Ис XXIX:8), от него не остается никакого следа (ст. 9; ср. VII:8-10; VIII:18; Пс XXXVI:35-36).
Adam Clarke: Commentary on the Bible - 1831
20:8: He shall fly away as a dream - Instead of rising again from corruption, as thou hast asserted, , with a new body, his flesh shall rot in the earth, and his spirit be dissipated like a vapor; and, like a vision of the night, nothing shall remain but the bare impression that such a creature had once existed, but shall appear no more for ever.
Albert Barnes: Notes on the Bible - 1834
20:8: He shall fly away as a dream - As a dream wholly disappears or vanishes. This comparison of man with a dream is not uncommon, and is most impressive. See Psa 73:20; see the notes at Isa 29:7-8.
As a vision of the night - As when one in a dream seems to see objects which vanish when he awakes. The parallelism requires us to understand this of what appears in a dream, and not of a spectre. In our dreams we "seem" to see objects, and when we awake they vanish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: fly away: Psa 73:20, Psa 18:10, Psa 90:5; Isa 29:7, Isa 29:8
Job 20:9
John Gill
20:8 He shall fly away as a dream, and shall not be found,.... Either as a dream which is forgotten, as Nebuchadnezzar's was, and cannot be recovered; or as the matter and substance of a dream, which, though remembered, is a mere illusion; as when a hungry or thirsty man dreams he eats or drinks, but, awaking, finds himself empty, and not at all refreshed; what he fancied is fled and gone (m), and indeed never had any existence but in his imagination, Is 29:8;
yea, he shall be chased away as a vision of the night; either the same as a nocturnal dream, or what a man fancies he sees in his dream; or like a mere spectre or apparition, which is a mere phantom, and, when followed and pursued, vanishes and disappears; so such a man before described is chased out of the world, and is seen in it no more, see Job 18:18; the first clause, according to Sephorno, refers to the generation of the flood, and the second to the slaying of the firstborn of Egypt in the night.
(m) , Pindar. Pythia, Ode 8.
Robert Jamieson, A. R. Fausset and David Brown
20:8 (Ps 73:20).
20:920:9: ※ Ակն որ հայեցաւ ՚ի նա՝ ո՛չ յաւելցէ, եւ ո՛չ ծանիցէ զնա տեղի իւր[9273]։ [9273] Ոմանք. Զնա ՚ի տեղի իւր։
9 Այն աչքը, որ նայել է նրան, այլեւս չի տեսնելու, ոչ էլ նրա բնակավայրն է նրան ընդունելու:
9 Զանիկա տեսնող աչքը ա՛լ պիտի չտեսնէ Ու անոր բնակած տեղը ա՛լ պիտի չնայի անոր։
Ակն որ հայեցաւ ի նա` ոչ յաւելցէ, եւ ոչ ծանիցէ զնա տեղի իւր:

20:9: ※ Ակն որ հայեցաւ ՚ի նա՝ ո՛չ յաւելցէ, եւ ո՛չ ծանիցէ զնա տեղի իւր[9273]։
[9273] Ոմանք. Զնա ՚ի տեղի իւր։
9 Այն աչքը, որ նայել է նրան, այլեւս չի տեսնելու, ոչ էլ նրա բնակավայրն է նրան ընդունելու:
9 Զանիկա տեսնող աչքը ա՛լ պիտի չտեսնէ Ու անոր բնակած տեղը ա՛լ պիտի չնայի անոր։
zohrab-1805▾ eastern-1994▾ western am▾
20:920:9 Глаз, видевший его, больше не увидит его, и уже не усмотрит его место его.
20:9 ὀφθαλμὸς οφθαλμος eye; sight παρέβλεψεν παραβλεπω and; even οὐ ου not προσθήσει προστιθημι add; continue καὶ και and; even οὐκέτι ουκετι no longer προσνοήσει προσνοεω he; him ὁ ο the τόπος τοπος place; locality αὐτοῦ αυτος he; him
20:9 עַ֣יִן ʕˈayin עַיִן eye שְׁ֭זָפַתּוּ ˈšzāfattû שׁזף catch sight וְ wᵊ וְ and לֹ֣א lˈō לֹא not תֹוסִ֑יף ṯôsˈîf יסף add וְ wᵊ וְ and לֹא־ lō- לֹא not עֹ֝֗וד ˈʕˈôḏ עֹוד duration תְּשׁוּרֶ֥נּוּ tᵊšûrˌennû שׁור regard מְקֹומֹֽו׃ mᵊqômˈô מָקֹום place
20:9. oculus qui eum viderat non videbit neque ultra intuebitur eum locus suusThe eyes that had seen him, shall see him no more, neither shall his place any more behold him.
9. The eye which saw him shall see him no more; neither shall his place any more behold him.
20:9. The eyes that had seen him, will not see him; no longer will his own place admire him.
20:9. The eye also [which] saw him shall [see him] no more; neither shall his place any more behold him.
The eye also [which] saw him shall [see him] no more; neither shall his place any more behold him:

20:9 Глаз, видевший его, больше не увидит его, и уже не усмотрит его место его.
20:9
ὀφθαλμὸς οφθαλμος eye; sight
παρέβλεψεν παραβλεπω and; even
οὐ ου not
προσθήσει προστιθημι add; continue
καὶ και and; even
οὐκέτι ουκετι no longer
προσνοήσει προσνοεω he; him
ο the
τόπος τοπος place; locality
αὐτοῦ αυτος he; him
20:9
עַ֣יִן ʕˈayin עַיִן eye
שְׁ֭זָפַתּוּ ˈšzāfattû שׁזף catch sight
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תֹוסִ֑יף ṯôsˈîf יסף add
וְ wᵊ וְ and
לֹא־ lō- לֹא not
עֹ֝֗וד ˈʕˈôḏ עֹוד duration
תְּשׁוּרֶ֥נּוּ tᵊšûrˌennû שׁור regard
מְקֹומֹֽו׃ mᵊqômˈô מָקֹום place
20:9. oculus qui eum viderat non videbit neque ultra intuebitur eum locus suus
The eyes that had seen him, shall see him no more, neither shall his place any more behold him.
20:9. The eyes that had seen him, will not see him; no longer will his own place admire him.
20:9. The eye also [which] saw him shall [see him] no more; neither shall his place any more behold him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
20:9: The eye also which saw him - This is almost exactly the language which Job uses respecting himself. See , note; , note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: The eye: Job 20:7, Job 7:8, Job 7:10, Job 8:18, Job 27:3; Psa 37:10, Psa 37:36, Psa 103:15, Psa 103:16
Job 20:10
John Gill
20:9 The eye also which saw him shall see him no more,.... In this world, concerned in the affairs of life, and busy in worldly employments, and especially in the grandeur he sometimes was, if not removed by death; but the former sense seems most agreeable by what follows,
neither shall his place any more behold him; the men of his place, as Ben Gersom, those that lived in the same place he did; or he shall not be seen, and known, and acknowledged any more as the master, owner, and proprietor of the house he formerly dwelt in; this seems to be taken from Job's own words in Job 7:10. The above Jewish commentator interprets this verse of Pharaoh and the Egyptians, whom Moses and the Israelites would see no more, Ex 10:29.
Robert Jamieson, A. R. Fausset and David Brown
20:9 Rather "the eye followeth him, but can discern him no more." A sharp-looking is meant (Job 28:7; Job 7:10).
20:1020:10: ※ Զորդիս նորա սատակեսցե՛ն վատթարք. ձեռք նորա բորբոքեսցի՛ն ցաւովք։
10 Նրա որդիներին վատ մարդիկ են սպանելու. ձեռքերը ախտերից են բորբոքուելու:
10 Անոր զաւակները աղքատներէն շնորհք պիտի խնդրեն*Ու անոր ձեռքերը յափշտակածը* ետ պիտի տան։
[195]Զորդիս նորա սատակեսցեն վատթարք. ձեռք նորա բորբոքեսցին ցաւովք:

20:10: ※ Զորդիս նորա սատակեսցե՛ն վատթարք. ձեռք նորա բորբոքեսցի՛ն ցաւովք։
10 Նրա որդիներին վատ մարդիկ են սպանելու. ձեռքերը ախտերից են բորբոքուելու:
10 Անոր զաւակները աղքատներէն շնորհք պիտի խնդրեն*Ու անոր ձեռքերը յափշտակածը* ետ պիտի տան։
zohrab-1805▾ eastern-1994▾ western am▾
20:1020:10 Сыновья его будут заискивать у нищих, и руки его возвратят похищенное им.
20:10 τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him ὀλέσαισαν ολλυμι worse; less αἱ ο the δὲ δε though; while χεῖρες χειρ hand αὐτοῦ αυτος he; him πυρσεύσαισαν πυρσευω pain
20:10 בָּ֭נָיו ˈbānāʸw בֵּן son יְרַצּ֣וּ yᵊraṣṣˈû רצה like דַלִּ֑ים ḏallˈîm דַּל poor וְ֝ ˈw וְ and יָדָ֗יו yāḏˈāʸw יָד hand תָּשֵׁ֥בְנָה tāšˌēvᵊnā שׁוב return אֹונֹֽו׃ ʔônˈô אֹון generative power
20:10. filii eius adterentur egestate et manus illius reddent ei dolorem suumHis children shall be oppressed with want, and his hands shall render to him his sorrow.
10. His children shall seek the favour of the poor, and his hands shall give back his wealth.
20:10. His sons will be worn away by poverty, and his own hands will deliver his grief to him.
20:10. His children shall seek to please the poor, and his hands shall restore their goods.
His children shall seek to please the poor, and his hands shall restore their goods:

20:10 Сыновья его будут заискивать у нищих, и руки его возвратят похищенное им.
20:10
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
ὀλέσαισαν ολλυμι worse; less
αἱ ο the
δὲ δε though; while
χεῖρες χειρ hand
αὐτοῦ αυτος he; him
πυρσεύσαισαν πυρσευω pain
20:10
בָּ֭נָיו ˈbānāʸw בֵּן son
יְרַצּ֣וּ yᵊraṣṣˈû רצה like
דַלִּ֑ים ḏallˈîm דַּל poor
וְ֝ ˈw וְ and
יָדָ֗יו yāḏˈāʸw יָד hand
תָּשֵׁ֥בְנָה tāšˌēvᵊnā שׁוב return
אֹונֹֽו׃ ʔônˈô אֹון generative power
20:10. filii eius adterentur egestate et manus illius reddent ei dolorem suum
His children shall be oppressed with want, and his hands shall render to him his sorrow.
20:10. His sons will be worn away by poverty, and his own hands will deliver his grief to him.
20:10. His children shall seek to please the poor, and his hands shall restore their goods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Подобного рода участь постигает не только самого нечестивца, но и его потомство. Так как приобретенное нечестным путем богатство перейдет в руки других (ср. ст. 18), то дети грешника будут доведены до такой нищеты, что станут заискивать у таких же нищих, как сами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 His children shall seek to please the poor, and his hands shall restore their goods. 11 His bones are full of the sin of his youth, which shall lie down with him in the dust. 12 Though wickedness be sweet in his mouth, though he hide it under his tongue; 13 Though he spare it, and forsake it not; but keep it still within his mouth: 14 Yet his meat in his bowels is turned, it is the gall of asps within him. 15 He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly. 16 He shall suck the poison of asps: the viper's tongue shall slay him. 17 He shall not see the rivers, the floods, the brooks of honey and butter. 18 That which he laboured for shall he restore, and shall not swallow it down: according to his substance shall the restitution be, and he shall not rejoice therein. 19 Because he hath oppressed and hath forsaken the poor; because he hath violently taken away a house which he builded not; 20 Surely he shall not feel quietness in his belly, he shall not save of that which he desired. 21 There shall none of his meat be left; therefore shall no man look for his goods. 22 In the fulness of his sufficiency he shall be in straits: every hand of the wicked shall come upon him.
The instances here given of the miserable condition of the wicked man in this world are expressed with great fulness and fluency of language, and the same thing returned to again and repeated in other words. Let us therefore reduce the particulars to their proper heads, and observe,
I. What his wickedness is for which he is punished.
1. The lusts of the flesh, here called the sins of his youth (v. 11); for those are the sins which, at that age, people are most tempted to. The forbidden pleasures of sense are said to be sweet in his mouth (v. 12); he indulges himself in all the gratifications of the carnal appetite, and takes an inordinate complacency in them, as yielding the most agreeable delights. That is the satisfaction which he hides under his tongue, and rolls there, as the most dainty delicate thing that can be. He keeps it still within his mouth (v. 13); let him have that, and he desires no more; he will never part with that for the spiritual and divine pleasures of religion, which he has no relish or nor affection for. His keeping it still in his mouth denotes his obstinately persisting in his sin (he spares it when he should kill and mortify it, and forsakes it not, but holds it fast, and goes on frowardly in it), and also his re-acting of his sin by revolving it and remembering it with pleasure, as that adulterous woman (Ezek. xxiii. 19) who multiplied her whoredoms by calling to remembrance the days of her youth; so does this wicked man here. Or his hiding it and keeping it under his tongue denotes his industrious concealment of his beloved lust. Being a hypocrite, his haunts of sin are secret, that he may save the credit of his profession; but he who knows what is in the heart knows what is under the tongue too, and will discover it shortly.
2. The love of the world and the wealth of it. It is in worldly wealth that he places his happiness, and therefore he sets his heart upon it. See here, (1.) How greedy he is of it (v. 15): He has swallowed down riches as eagerly as ever a hungry man swallowed down meat; and is still crying, "Give, give." It is that which he desired (v. 20); it was, in his eye, the best gift, and that which he coveted earnestly. (2.) What pains he takes for it: It is that which he laboured for (v. 18), not by honest diligence in a lawful calling, but by an unwearied prosecution of all ways and methods, per fas, per nefas--right or wrong, to be rich. We must labour, not to be rich (Prov. xxiii. 4), but to be charitable, that we may have to give (Eph. iv. 28), not to spend. (3.) What great things he promises himself from it, intimated in the rivers, the floods, the brooks of honey and butter (v. 17); his being disappointed of them supposes that he had flattered himself with the hopes of them: he expected rivers of sensual delights.
3. Violence and oppression, and injustice in his poor neighbours, v. 19. This was the sin of the giants of the old world, and a sin that, as much as any, brings God's judgments upon nations and families. It is charged upon this wicked man, (1.) That he has forsaken the poor, taken no care of them, shown no kindness to them, nor made any provision for them. At first perhaps, for a pretence, he gave alms like the Pharisees, to gain a reputation; but, when he had served his turn by this practice, he left it off, and forsook the poor, whom before he seemed to be concerned for. Those who do good, but not from a good principle, though they may abound in it, will not abide in it. (2.) That he has oppressed them, crushed them, taken all advantages against them to do them a mischief. To enrich himself, he has robbed the spital, and made the poor poorer. (3.) That he has violently taken away their houses, which he had no right to, as Ahab took Naboth's vineyard, not by secret fraud, by forgery, perjury, or some trick in law, but avowedly, and by open violence.
II. What his punishment is for this wickedness.
1. He shall be disappointed in his expectations, and shall not find that satisfaction in his worldly wealth which he vainly promised himself (v. 17): He shall never see the rivers, the floods, the brooks of honey and butter, with which he hoped to glut himself. The world is not that to those who love it, and court it, and admire it, which they fancy it will be. The enjoyment sinks far below the raised expectation.
2. He shall be diseased and distempered in his body; and how little comfort a man has in riches if he has not health! Sickness and pain, especially it they be in extremity, embitter all his enjoyments. This wicked man has all the delights of sense wound up to the height of pleasurableness; but what real happiness can he enjoy when his bones are full of the sins of his youth (v. 11), that is, of the effects of those sins? By his drunkenness and gluttony, his uncleanness and wantonness, when he was young, he contracted those diseases which are painful to him long after, and perhaps make his life very miserable, and, as Solomon speaks, consume his flesh and his body, Prov. v. 11. Perhaps he was given to fight when he was young, and then made nothing of a cut or a bruise in a fray; but he feels it in his bones long after. But can he get no ease, no relief? No, he is likely to carry his pains and diseases with him to the grave, or rather they are likely to carry him thither, and so the sins of his youth shall lie down with him in the dust; the very putrefying of his body in the grave is to him the effect of sin (ch. xxiv. 19), so that his iniquity is upon his bones there, Ezek. xxxii. 27. The sin of sinners follows them to the other side death.
3. He shall be disquieted and troubled in his mind: Surely he shall not feel quietness in his belly, v. 20. He has not that ease in his own mind that people think he has, but is in continual agitation. The ill-gotten wealth which he has swallowed down makes him sick, and, like undigested meat, is always upbraiding him. Let none expect to enjoy that comfortably which they have gotten unjustly. The unquietness of his mind arises, (1.) From his conscience looking back, and filling him with the fear of the wrath of God against him for his wickedness. Even that wickedness which was sweet in the commission, and was rolled under the tongue as a delicate morsel, becomes bitter in the reflection, and, when it is reviewed, fills him with horror and vexation. In his bowels it is turned (v. 14) like John's book, in his mouth as sweet as honey, but, when he had eaten it, his belly was bitter, Rev. x. 10. Such a thing is sin; it is turned into the gall of asps, than which nothing is more bitter, the poison of asps (v. 16), than which nothing more fatal, and so it will be to him; what he sucked so sweetly, and with so much pleasure, will prove to him the poison of asps; so will all unlawful gains be. The fawning tongue will prove the viper's tongue. All the charming graces that are thought to be in sin will, when conscience is awakened, turn into so many raging furies. (2.) From his cares, looking forward, v. 22. In the fulness of his sufficiency, when he thinks himself most happy, and most sure of the continuance of his happiness, he shall be in straits, that is, he shall think himself so, through the anxieties and perplexities of his own mind, as that rich man who, when his ground brought forth plentifully, cried out, What shall I do? Luke xii. 17.
Adam Clarke: Commentary on the Bible - 1831
20:10: His children shall seek to please the poor - They shall be reduced to the lowest degree of poverty and want, so as to be obliged to become servants to the poor. Cursed be Ham, a servant of servants shall he be. There are cases where the poor actually serve the poor; and this is the lowest or most abject state of poverty.
His hands shall restore their goods - He shall be obliged to restore the goods that he has taken by violence. Mr. Good translates: His branches shall be involved in his iniquity; i.e., his children shall suffer on his account. "His own hands shall render to himself the evil that he has done to others." - Calmet. The clause is variously translated.
Albert Barnes: Notes on the Bible - 1834
20:10: His children shall seek to please the poor - Margin, or, "the poor shall oppress his children." The idea in the Hebrew seems to be, that his sons shall be reduced to the humiliating condition of asking the aid of the most needy and abject. Instead of being in a situation to assist others, and to indulge in a liberal hospitality, they themselves shall be reduced to the necessity of applying to the poor for the means of subsistence. There is great strength in this expression. It is usually regarded as humiliating to be compelled to ask aid at all; but the idea here is, that they would be reduced to the necessity of asking it of those who themselves needed it, "or would be beggars of beggars."
And his hands shall restore their goods - Noyes renders this, "And their hands shall give back his wealth." Rosenmuller supposes it means, "And their hands shall restore his iniquity;" that is, what their father took unjustly away. There can be but little doubt that this refers to his "sons," and not to himself - though the singular suffix in the word (ידיו yâ dā ŷ), "his hands" is used. But the singular is sometimes used instead of the plural. The word rendered "goods" (און 'ô n), means "strength, power, and then wealth;" and the idea here is, that the hands of his sons would be compelled to give back the property which the father had unjustly acquired. Instead of retaining and enjoying it, they would be compelled to make restitution, and thus be reduced to penury and want.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: His children: etc. or, The poor shall oppress his children, Pro 28:3
seek: Psa 109:10
his hands: Job 20:18; Exo 12:36, Exo 22:1, Exo 22:3, Exo 9:2; Sa2 12:6; Pro 6:31; Luk 19:8
Job 20:11
Geneva 1599
20:10 His children shall (c) seek to please the poor, and his hands shall (d) restore their goods.
(c) While the father through ambition and tyranny oppressed the poor, the children through poverty and misery will seek favour from the poor.
(d) So that the thing which he has taken away by violence will be restored again by force.
John Gill
20:10 His children shall seek to please the poor,.... In this and some following verses the miserable state of a wicked man is described, and which begins with his children, who are often visited in wrath for their parents' sins, especially when they tread in their steps, and follow their example; and it is an affliction to parents to see their children in distress, and particularly on their account, and even to be threatened with it. According to our version, the sense of this clause is, that after a wicked man's death his children shall seek to gain the good will and favour of the poor who have been oppressed by him, that they may not reproach them, or take revenge on them, or apply to the civil magistrate to have justice done them; but Jarchi renders the words,
"the poor shall oppress or destroy his children;''
and so the margin of our Bible, who, being enraged with the ill usage of their parents, shall fall upon them in great wrath, and destroy them, Prov 28:3; and the same Jewish writer restrains the words to the men of Sodom, who were oppressive and cruel to the poor; or rather the sense is, that the children of the wicked man shall be reduced to such extreme poverty, that they shall even seek relief of the poor, and supplicate and entreat them to give them something out of their small pittance; with which others in a good measure agree, who render the words, "his children shall please, being poor" (n); it shall be a pleasure and satisfaction to those they have been injurious to, to see their children begging their bread from door to door, see Ps 109:5;
and his hands shall restore their goods: or "for his hands", &c. (o); and so are a reason why his children shall be so reduced after his death as to need the relief of others, because their parent, in his lifetime, was obliged to make restitution of his ill gotten goods, so that in the end he had nothing to leave his children at his death; for this restitution spoken of is not voluntary, but forced. Sephorno thinks reference is had to the Egyptians lending jewels and other riches to the Israelites, whereby they were obliged to repay six hundred thousand men for their service.
(n) "filii ejus placabunt, mendici", Montanus. (o) So the English annotator.
Robert Jamieson, A. R. Fausset and David Brown
20:10 seek to please--"Atone to the poor" (by restoring the property of which they had been robbed by the father) [DE WETTE]. Better than English Version, "The children" are reduced to the humiliating condition of "seeking the favor of those very poor," whom the father had oppressed. But UMBREIT translates as Margin.
his hands--rather, "their (the children's) hands."
their goods--the goods of the poor. Righteous retribution! (Ex 20:5).
20:1120:11: ※ Ոսկերք նորա յագեսցին մանկութեամբ նորա, եւ ընդ նմին ՚ի հո՛ղ ննջեսցեն[9274]։ [9274] ՚Ի լուս՛՛. Յագեցան մանկութեամբ. համաձայն ոմանց ՚ի բնաբ՛՛։
11 Ոսկորներն իր, որ երիտասարդական ուժով էին յագեցած, իր հետ էլ հողում են ննջելու:
11 Անոր ոսկորները երիտասարդութեան* մեղքերուն պատիժովը լեցուն են Ու անոր հետ հողին մէջ պիտի պառկին։
Ոսկերք նորա յագեսցին [196]մանկութեամբ նորա, եւ ընդ նմին ի հող ննջեսցեն:

20:11: ※ Ոսկերք նորա յագեսցին մանկութեամբ նորա, եւ ընդ նմին ՚ի հո՛ղ ննջեսցեն[9274]։
[9274] ՚Ի լուս՛՛. Յագեցան մանկութեամբ. համաձայն ոմանց ՚ի բնաբ՛՛։
11 Ոսկորներն իր, որ երիտասարդական ուժով էին յագեցած, իր հետ էլ հողում են ննջելու:
11 Անոր ոսկորները երիտասարդութեան* մեղքերուն պատիժովը լեցուն են Ու անոր հետ հողին մէջ պիտի պառկին։
zohrab-1805▾ eastern-1994▾ western am▾
20:1120:11 Кости его наполнены грехами юности его, и с ним лягут они в прах.
20:11 ὀστᾶ οστεον bone αὐτοῦ αυτος he; him ἐνεπλήσθησαν εμπιπλημι fill in; fill up νεότητος νεοτης youth αὐτοῦ αυτος he; him καὶ και and; even μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐπὶ επι in; on χώματος χωμα doze; fall asleep
20:11 עַ֭צְמֹותָיו ˈʕaṣmôṯāʸw עֶצֶם bone מָלְא֣וּ mālᵊʔˈû מלא be full עֲלוּמָ֑יועלומו *ʕᵃlûmˈāʸw עֲלוּמִים youth וְ֝ ˈw וְ and עִמֹּ֗ו ʕimmˈô עִם with עַל־ ʕal- עַל upon עָפָ֥ר ʕāfˌār עָפָר dust תִּשְׁכָּֽב׃ tiškˈāv שׁכב lie down
20:11. ossa eius implebuntur vitiis adulescentiae eius et cum eo in pulverem dormientHis bones shall be filled with the vices of his youth, and they shall sleep with him in the dust.
11. His bones are full of his youth, but it shall lie down with him in the dust.
20:11. His bones will be filled with the vices of his youth, and they will sleep with him in the dust.
20:11. His bones are full [of the sin] of his youth, which shall lie down with him in the dust.
His bones are full [of the sin] of his youth, which shall lie down with him in the dust:

20:11 Кости его наполнены грехами юности его, и с ним лягут они в прах.
20:11
ὀστᾶ οστεον bone
αὐτοῦ αυτος he; him
ἐνεπλήσθησαν εμπιπλημι fill in; fill up
νεότητος νεοτης youth
αὐτοῦ αυτος he; him
καὶ και and; even
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
χώματος χωμα doze; fall asleep
20:11
עַ֭צְמֹותָיו ˈʕaṣmôṯāʸw עֶצֶם bone
מָלְא֣וּ mālᵊʔˈû מלא be full
עֲלוּמָ֑יועלומו
*ʕᵃlûmˈāʸw עֲלוּמִים youth
וְ֝ ˈw וְ and
עִמֹּ֗ו ʕimmˈô עִם with
עַל־ ʕal- עַל upon
עָפָ֥ר ʕāfˌār עָפָר dust
תִּשְׁכָּֽב׃ tiškˈāv שׁכב lie down
20:11. ossa eius implebuntur vitiis adulescentiae eius et cum eo in pulverem dormient
His bones shall be filled with the vices of his youth, and they shall sleep with him in the dust.
20:11. His bones will be filled with the vices of his youth, and they will sleep with him in the dust.
20:11. His bones are full [of the sin] of his youth, which shall lie down with him in the dust.
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
11. Выражение синодального текста: "грехами юности", представляет перевод одного еврейского слова "алумав". В Пс XVIII:13: и LXXXIX:8: "алум" означает действительно "тайные грехи", но в кн. Иова, XXXIII:25: - "юность". Сообразно с последним значением ст. 11: должен читаться так: "кости его наполнены силами юности его, и с ним лягут они в прах". Личные силы, на которые надеялся грешник, при помощи которых создавал свое благополучие, обращаются в ничто, не обеспечивают его благоденствие.
Adam Clarke: Commentary on the Bible - 1831
20:11: His bones are full of the sin of his youth - Our translators have followed the Vulgate, Ossa ejus implebuntur vitiis adolescentiae ejus; "his bones shall be filled with the sins of his youth." The Syriac and Arabic have, his bones are full of marrow; and the Targum is to the same sense. At first view it might appear that Zophar refers to those infirmities in old age, which are the consequences of youthful vices and irregularities. עלומו alumau, which we translate his youth, may be rendered his hidden things; as if he had said, his secret vices bring down his strength to the dust. For this rendering Rosenmuller contends, and several other German critics. Mr. Good contends for the same.
Albert Barnes: Notes on the Bible - 1834
20:11: His bones are full of the sin of his youth - The words "of the sin" in our common translation are supplied by the translators. Gesenius and Noyes suppose that the Hebrew means, "His bones are full of youth;" that is, full of vigor and strength, and the idea according to this would be, that he would be cut off in the fulness of his strength. Dr. Good renders it forcibly,
"His secret lusts shall follow his bones,
Yea, they shall press upon him in the dust."
The Vulgate renders it, "His bones are full of the sins of his youth." The Septuagint, "His bones are full of his youth." The Chaldee Paraphrase, "His bones are full of his strength." The Hebrew literally is, "His bones are full of his secret things" (עלוּמו ‛ â lû mā ŷ) - referring, as I suppose, to the "secret, long-cherished" faults of his life; the corrupt propensities and desires of his soul which had been seated in his very nature, and which would adhere to him, leaving a withering influence on his whole system in advancing years. The effect is that which is so often seen, when vices corrupt the very physical frame, and where the results are seen long in future life. The effect would be seen in the diseases which they engendered in his system, and in the certainty with which they would bring him down to the grave. The Syriac renders it, "marrow," as if the idea were that he would die full of vigor and strength. But the sense is rather that his secret lusts would work his certain ruin.
Which shall lie down with him - That is, the results of his secret sins shall lie down with him in the grave. He will never get rid of them. He has so long indulged in his sins; they have so thoroughly pervaded his nature, and he so delights to cherish them, that they will attend him to the tomb. There is truth in this representation. Wicked people often indulge in secret sin so long that it seems to pervade the whole system. Nothing will remove it; and it lives and acts until the body is committed to the dust, and the soul sinks ruined into hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: bones: Job 13:26, Job 19:20; Psa 25:7; Pro 5:11-13, Pro 5:22, Pro 5:23; Eze 32:27
which shall lie: Job 21:26; Pro 14:32; Eze 24:13; Joh 8:21, Joh 8:24; Act 1:25
Job 20:12
Geneva 1599
20:11 His bones are full [of the sin] of his youth, which (e) shall lie down with him in the dust.
(e) Meaning that he will carry nothing away with him but his sin.
John Gill
20:11 His bones are full of the sins of his youth,.... Man is born in sin, and is a transgressor from the womb; and the youthful age is addicted to many sins, as pride, passion, lust, luxury, intemperance, and uncleanness; and these are sometimes brought to mind, and men are convinced of them, and corrected for them, when more advanced in years; and if not stopped in them, and reformed from them, they are continued in an old age; and the effects of them are seen in bodily diseases, which a debauched life brings upon them, not only to the rottenness and consumption of their flesh, but to the putrefaction of their bones; though this may be understood of the whole body, the bones, the principal and stronger parts, being put for the whole, and denote that general decay and waste which gluttony, drunkenness, and uncleanness, bring into, see Prov 5:11; Some interpret this of "secret" sins (p), as the word is thought to signify, which, if not cleansed from and pardoned, will be found and charged on them, and be brought into judgment, and they punished for them, Ps 90:8;
which shall lie down with him in the dust: to be in the dust is to be in the state of the dead, to lie in the grave, where men lie down and sleep as on a bed; and this is common to good and bad men, all sleep in the dust of the earth, but with this difference, the sins of wicked men lie down with them; as they live in sin, they die in their sins; not that their sins die with them, and are no more, but they continue on them, and with them, and will rise with them, and will follow them to judgment, and remain with them after, and the guilt and remorse of which will be always on their consciences, and is that worm that never dies: of such it is said, that they "are gone down to hell with their weapons of war"; with the same enmity against God, against Christ, and his people, and all that is good, they had in their lifetime: and "they have laid their swords under their heads"; in the grave, and shall rise with the same revengeful spirit they ever had against the saints, see Rev_ 20:8; "but their iniquities shall be upon their bones"; both them, and the punishment of them, Ezek 32:27. The Jewish commentator last mentioned interprets the whole verse of Balaam, who died at the age of thirty three, and whose prosperity died with him, he leaving nothing to his children; and so he interprets the following verses of the curse he was forced to hide, which he would gladly have pronounced, and of the riches he received from Balak falling into the hands of the Israelites.
(p) "ejus occultis", Montanus, Vatablus, Schmidt.
John Wesley
20:11 Bones - His whole body, even the strongest parts of it. The sin - Of the punishment of it.
Robert Jamieson, A. R. Fausset and David Brown
20:11 (Ps 25:7), so Vulgate. GESENIUS has "full of youth"; namely, in the fulness of his youthful strength he shall be laid in the dust. But "bones" plainly alludes to Job's disease, probably to Job's own words (Job 19:20). UMBREIT translates, "full of his secret sins," as in Ps 90:8; his secret guilt in his time of seeming righteousness, like secret poison, at last lays him in the dust. The English Version is best. Zophar alludes to Job's own words (Job 17:16).
with him--His sin had so pervaded his nature that it accompanies him to the grave: for eternity the sinner cannot get rid of it (Rev_ 22:11).
20:1220:12: ※ Եթէ քաղցրասցի ՚ի բերան նորա չարութիւն՝ թաքուսցէ՛ զայն ՚ի ներքոյ լեզուի իւրոյ։
12 Եթէ անգամ քաղցրանայ չարութիւնը նրա բերանում, թաքցնի այն իր լեզուի տակ, -
12 Եթէ անզգամութիւնը անոր բերնին մէջ քաղցր է Եւ եթէ իր լեզուին տակ կը պահէ զանիկա
Եթէ քաղցրասցի ի բերան նորա չարութիւն, թաքուսցէ զայն ի ներքոյ լեզուի իւրոյ:

20:12: ※ Եթէ քաղցրասցի ՚ի բերան նորա չարութիւն՝ թաքուսցէ՛ զայն ՚ի ներքոյ լեզուի իւրոյ։
12 Եթէ անգամ քաղցրանայ չարութիւնը նրա բերանում, թաքցնի այն իր լեզուի տակ, -
12 Եթէ անզգամութիւնը անոր բերնին մէջ քաղցր է Եւ եթէ իր լեզուին տակ կը պահէ զանիկա
zohrab-1805▾ eastern-1994▾ western am▾
20:1220:12 Если сладко во рту его зло, и он таит его под языком своим,
20:12 ἐὰν εαν and if; unless γλυκανθῇ γλυκαινω in στόματι στομα mouth; edge αὐτοῦ αυτος he; him κακία κακια badness; vice κρύψει κρυπτω hide αὐτὴν αυτος he; him ὑπὸ υπο under; by τὴν ο the γλῶσσαν γλωσσα tongue αὐτοῦ αυτος he; him
20:12 אִם־ ʔim- אִם if תַּמְתִּ֣יק tamtˈîq מתק be sweet בְּ bᵊ בְּ in פִ֣יו fˈiʸw פֶּה mouth רָעָ֑ה rāʕˈā רָעָה evil יַ֝כְחִידֶ֗נָּה ˈyaḵḥîḏˈennā כחד hide תַּ֣חַת tˈaḥaṯ תַּחַת under part לְשֹׁונֹֽו׃ lᵊšônˈô לָשֹׁון tongue
20:12. cum enim dulce fuerit in ore eius malum abscondet illud sub lingua suaFor when evil shall be sweet in his mouth, he will hide it under his tongue.
12. Though wickedness be sweet in his mouth, though he hide it under his tongue;
20:12. For, when evil will be sweet in his mouth, he will hide it under his tongue.
20:12. Though wickedness be sweet in his mouth, [though] he hide it under his tongue;
Though wickedness be sweet in his mouth, [though] he hide it under his tongue:

20:12 Если сладко во рту его зло, и он таит его под языком своим,
20:12
ἐὰν εαν and if; unless
γλυκανθῇ γλυκαινω in
στόματι στομα mouth; edge
αὐτοῦ αυτος he; him
κακία κακια badness; vice
κρύψει κρυπτω hide
αὐτὴν αυτος he; him
ὑπὸ υπο under; by
τὴν ο the
γλῶσσαν γλωσσα tongue
αὐτοῦ αυτος he; him
20:12
אִם־ ʔim- אִם if
תַּמְתִּ֣יק tamtˈîq מתק be sweet
בְּ bᵊ בְּ in
פִ֣יו fˈiʸw פֶּה mouth
רָעָ֑ה rāʕˈā רָעָה evil
יַ֝כְחִידֶ֗נָּה ˈyaḵḥîḏˈennā כחד hide
תַּ֣חַת tˈaḥaṯ תַּחַת under part
לְשֹׁונֹֽו׃ lᵊšônˈô לָשֹׁון tongue
20:12. cum enim dulce fuerit in ore eius malum abscondet illud sub lingua sua
For when evil shall be sweet in his mouth, he will hide it under his tongue.
20:12. For, when evil will be sweet in his mouth, he will hide it under his tongue.
20:12. Though wickedness be sweet in his mouth, [though] he hide it under his tongue;
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
12-14. Закон мздовоздаяния древен, как род человеческий (ст. 4-5) и в то же время вполне естествен. Грех и беззаконие сами собою приводят к возмездию. Приятные в начале, как вкусная пища, которая для продолжения вкусовых ощущений не сразу проглатывается, но намеренно удерживается во рту, они в конце концов превращаются, подобно ей, во вредоносную горечь, - "желчь аспида" (горький и ядовитый - понятия синонимические - Втор XXXII:32).
Adam Clarke: Commentary on the Bible - 1831
20:12: Though wickedness be sweet in his mouth - This seems to refer to the secret sins mentioned above.
Hide it under his tongue - This and the four following verses contain an allegory; and the reference is to a man who, instead of taking wholesome food, takes what is poisonous, and is so delighted with it because it is sweet, that he rolls it under his tongue, and will scarcely let it down into his stomach, he is so delighted with the taste; "he spares it, and forsakes it not, but keeps it still within his mouth," "But when he swallows it, it is turned to the gall of asps within him," which shall corrode and torture his bowels.
Albert Barnes: Notes on the Bible - 1834
20:12: Though wickedness be sweet in his mouth - Though he has pleasure in committing it, as he has in pleasant food. The sense of this and the following verses is, that though a man may have pleasure in indulgence in sin, and may find happiness of a certain kind in it, yet that the consequences will be bitter - as if the food which he ate should become like gall, and he should cast it up with loathing. There are many sins which, from the laws of our nature, are attended with a kind of pleasure. Such, for illustration, are the sins of gluttony and of intemperance in drinking; the sins of ambition and vanity; the sins of amusement and of fashionable life. To such we give the name of "pleasures." We do not speak of them as "happiness." That is a word which would not express their nature. It denotes rather substantial, solid, permanent joy - such joy as the "pleasures of sin for a season" do not furnish. It is this temporary "pleasure" which the lovers of vanity, fashion and dress, seek, and which, it cannot be denied, they often find. As long ago as the time of Zophar, it was admitted that such pleasure might be found in some forms of sinful indulgence and yet even in his time that was seen, which all subsequent observation has proved true, that such indulgence must lead to bitter results.
Though he hide it under his tongue - It is from this passage, probably, that we have derived the phrase, "to roll sin as a sweet morsel under the tongue," which is often quoted as if it were a part of Scripture. The "meaning" here is, that a man would find pleasure in sin, and would seek to prolong it, as one does the pleasure of eating that which is grateful to the palate by holding it long in the mouth, or by placing it under the tongue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: wickedness: Job 15:16; Gen 3:6; Pro 9:17, Pro 9:18, Pro 20:17; Ecc 11:9
he hide: Psa 10:7, Psa 109:17, Psa 109:18
Job 20:13
Carl Friedrich Keil and Franz Delitzsch
20:12
12 If wickedness tasted sweet in his mouth,
He hid it under his tongue;
13 He carefully cherished it and did not let it go,
And retained it in his palate:
14 His bread is now changed in his bowels,
Tit is the gall of vipers within him.
15 He hath swallowed down riches and now he spitteth them out,
God shall drive them out of his belly.
16 He sucked in the poison of vipers,
The tongue of the adder slayeth him.
The evil-doer is, in Job 20:12, likened to an epicure; he keeps hold of wickedness as long as possible, like a delicate morsel that is retained in the mouth (Renan: comme un bonbon qu'on laisse fondre dans la bouche), and seeks to enjoy it to the very last. המתּיק, to make sweet, has here the intransitive signification dulcescere, Ew. 122, c. הכחיד, to remove from sight, signifies elsewhere to destroy, here to conceal (as the Piel, Job 6:10; Job 15:18). חמל, to spare, is construed with על, which is usual with verbs of covering and protecting. The conclusion of the hypothetical antecedent clauses begins with Job 20:14; the perf. נהפּך (with Kametz by Athnach) describes the suddenness of the change; the מרורת which follows is not equivalent to למרורת (Luther: His food shall be turned to adder's gall in his body), but Job 20:14 expresses the result of the change in a substantival clause. The bitter and poisonous are synonymous in the ancient languages; hence we find the meanings poison and gall (Job 20:25) in מררה, and ראשׁ signifies both a poisonous plant which is known by its bitterness, and the poison of plants like to the poison of serpents (Job 20:16; Deut 32:33). חיל (Job 20:15) is property, without the accompanying notion of forcible acquisition (Hirz.), which, on the contrary, is indicated by the בּלע. The following fut. consec. is here not aor., but expressive of the inevitable result which the performance of an act assuredly brings: he must vomit back the property which he has swallowed down; God casts it out of his belly, i.e., (which is implied in בּלע, expellere) forcibly, and therefore as by the pains of colic. The lxx, according to whose taste the mention of God here was contrary to decorum, trans. ἐξ οἰκίας (read κοιλίας, according to Cod. Alex.) αὐτοῦ ἐξελκύσει αὐτὸν ἄγγελος (Theod. δυνάστης). The perf., Job 20:15, is in Job 20:16 changed into the imperf. fut. יינק, which more strongly represents the past action as that which has gone before what is now described; and the ασυνδέτως, fut. which follows, describes the consequence which is necessarily and directly involved in it. Ps 140:4 may be compared with Job 20:16, Prov 23:32 with Job 20:16. He who sucked in the poison of low desire with a relish, will meet his punishment in that in which he sinned: he is destroyed by the poisonous deadly bite of the serpent, for the punishment of sin is fundamentally nothing but the nature of sin itself brought fully out.
Geneva 1599
20:12 Though wickedness be (f) sweet in his mouth, [though] he hide it under his tongue;
(f) As poison that is sweet in the mouth brings destruction when it comes into the body: so all vice at the first is pleasant, but God later turns it to destruction.
John Gill
20:12 Though wickedness be sweet in his mouth,.... Which may respect some particular sin, and by the context it seems to be the sin of covetousness, or of getting riches in an unlawful way, which is very sweet and pleasing to wicked men, while they are in such pursuits that succeed; and so Mr. Broughton renders it by "wrong"; though it may be applied to sin in general, which is "wickedness", or an evil (q), being contrary to the pure and holy nature, will, and law of God; and it is evil in its effects on men, it having deprived them of the image and glory of God, and exposed them to his wrath, to the curses of his law, and to eternal deaths. Now this is "sweet" to an unregenerate man, who minds and savours the things of the flesh, whose taste is not changed, but is as it was from his birth, and who calls sweet bitter, and bitter sweet; such a man has the same delight in sin as a man has in his food, drinks up iniquity like water, and commits sin with greediness; for it is natural to him, he is conceived, born, and brought up in it; besides, some sins are what are more particularly called constitution sins, which some are peculiarly addicted to, and in which they take a peculiar delight and pleasure; these are like the right hand or right eye, and they cannot be persuaded, at any rate, to part with them:
though he hide it under his tongue; not for the sake of concealing it, nor by denying, dissembling, or excusing it, but for the sake of enjoying more pleasure in it; as a gluttonous man, when he has got a sweet morsel in his mouth, do not let it go down his throat immediately, but rolls it under his tongue, that he may have all the pleasure of it he can; so a wicked man devises sin in his heart, keeps it on his mind, revolves it in his thoughts, and his meditation on it is sweet; and he is so far from hiding it from others, that he openly declares it, freely tells of it, and takes pleasure in so doing: "fools make a mock at sin"; it is their diversion and recreation.
(q) "malum", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
John Wesley
20:12 Mouth - To his taste; though it greatly please him for the present. Hide - As an epicure doth a sweet morsel, which he keeps and rolls about his mouth, that he may longer enjoy the pleasure of it.
Robert Jamieson, A. R. Fausset and David Brown
20:12 be--"taste sweet." Sin's fascination is like poison sweet to the taste, but at last deadly to the vital organs (Prov 20:17; Job 9:17-18).
hide . . . tongue--seek to prolong the enjoyment by keeping the sweet morsel long in the mouth (so Job 20:13).
20:1320:13: ※ Խնայեսցէ ՚ի նա, եւ մի՛ թողցէ զնա. եւ ժողովեսցէ զնա ՚ի մէջ կոկորդի իւրոյ[9275]. [9275] Ոմանք. Մի՛ խնայեսցէ ՚ի նա, եւ մի՛։
13 չի՛ խնայելու նրան, թողութիւն չի՛ շնորհելու:
13 Եթէ զանիկա խնայէ ու չձգէ Ու իր քիմքին մէջ պահէ զանիկա
խնայեսցէ ի նա, եւ մի՛ թողցէ զնա, եւ ժողովեսցէ զնա ի մէջ կոկորդի իւրոյ:

20:13: ※ Խնայեսցէ ՚ի նա, եւ մի՛ թողցէ զնա. եւ ժողովեսցէ զնա ՚ի մէջ կոկորդի իւրոյ[9275].
[9275] Ոմանք. Մի՛ խնայեսցէ ՚ի նա, եւ մի՛։
13 չի՛ խնայելու նրան, թողութիւն չի՛ շնորհելու:
13 Եթէ զանիկա խնայէ ու չձգէ Ու իր քիմքին մէջ պահէ զանիկա
zohrab-1805▾ eastern-1994▾ western am▾
20:1320:13 бережет и не бросает его, а держит его в устах своих,
20:13 οὐ ου not φείσεται φειδομαι spare; refrain αὐτῆς αυτος he; him καὶ και and; even οὐκ ου not ἐγκαταλείψει εγκαταλειπω abandon; leave behind αὐτὴν αυτος he; him καὶ και and; even συνέξει συνεχω block up / in; confine αὐτὴν αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λάρυγγος λαρυγξ larynx αὐτοῦ αυτος he; him
20:13 יַחְמֹ֣ל yaḥmˈōl חמל have compassion עָ֭לֶיהָ ˈʕāleʸhā עַל upon וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַֽעַזְבֶ֑נָּה yˈaʕazᵊvˈennā עזב leave וְ֝ ˈw וְ and יִמְנָעֶ֗נָּה yimnāʕˈennā מנע withhold בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst חִכֹּֽו׃ ḥikkˈô חֵךְ palate
20:13. parcet illi et non derelinquet illud et celabit in gutture suoHe will spare it, and not leave it, and will hide it in his throat.
13. Though he spare it, and will not let it go, but keep it still within his mouth;
20:13. He will permit it, and not abandon it, and he will conceal it in his throat.
20:13. [Though] he spare it, and forsake it not; but keep it still within his mouth:
Though he spare it, and forsake it not; but keep it still within his mouth:

20:13 бережет и не бросает его, а держит его в устах своих,
20:13
οὐ ου not
φείσεται φειδομαι spare; refrain
αὐτῆς αυτος he; him
καὶ και and; even
οὐκ ου not
ἐγκαταλείψει εγκαταλειπω abandon; leave behind
αὐτὴν αυτος he; him
καὶ και and; even
συνέξει συνεχω block up / in; confine
αὐτὴν αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
λάρυγγος λαρυγξ larynx
αὐτοῦ αυτος he; him
20:13
יַחְמֹ֣ל yaḥmˈōl חמל have compassion
עָ֭לֶיהָ ˈʕāleʸhā עַל upon
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַֽעַזְבֶ֑נָּה yˈaʕazᵊvˈennā עזב leave
וְ֝ ˈw וְ and
יִמְנָעֶ֗נָּה yimnāʕˈennā מנע withhold
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
חִכֹּֽו׃ ḥikkˈô חֵךְ palate
20:13. parcet illi et non derelinquet illud et celabit in gutture suo
He will spare it, and not leave it, and will hide it in his throat.
20:13. He will permit it, and not abandon it, and he will conceal it in his throat.
20:13. [Though] he spare it, and forsake it not; but keep it still within his mouth:
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Albert Barnes: Notes on the Bible - 1834
20:13: Though he spare it - That is, though he retains it long in his mouth, that he may enjoy it the more.
And forsake it not - Retains it as long as he can.
But keep it still within his mouth - Margin, as in Hebrew "in the midst of his palate." He seeks to enjoy it as long as possible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: spare it: Mat 5:29, Mat 5:30; Mar 9:43-49; Rom 8:13
within his mouth: Heb. in the midst of his palate
Job 20:14
John Gill
20:13 Though he spare it,.... Not that he feeds sparingly on it, for he eats of it freely and plentifully, with great eagerness and greediness; it designs the gratefulness of it to him; he does not spit it out as loathsome, having tasted of it, but retains it as sweet and pleasant; he spares it as Saul did Agag, and as a man spares his only son; sin being a child, a brat of a wicked man, and therefore it is dear unto him:
and forsake it not: as he never will, until he is fully convinced of the evil of it, and it becomes exceeding sinful to him, and so loathsome and disagreeable; and he is restrained from it by the grace of God, and enabled by it to desert it, for such an one only finds mercy, Prov 28:13;
but keep it still within his mouth; like an epicure, that will not suffer his food quickly to go down his throat into his stomach, that he may have the greater pleasure in tasting, palating, and relishing it; as Philoxenus, who wished his throat as long as a crane's, that he might be the longer in tasting the sweetness of what he ate and drank; so the wicked man keeps sin within his mouth, not by restraining his mouth from speaking evil, rather by a non-confession of it, but chiefly by continuing and persisting in it, that he might have all the pleasure and satisfaction he has promised himself in it.
20:1420:14: եւ մի՛ կարասցէ օգնել անձին իւրում. լեղի իժի՛ ՚ի փորի իւրում։
14 Կուտակելու է այն իր կոկորդում, ու ինքն էլ չի կարողանալու իրեն օգնութեան հասնել. իժի թոյն կայ նրա փորում:
14 Կերակուրը անոր աղիքներուն մէջ պիտի փոխուի, Անոր ներսիդին քարբի լեղի պիտի ըլլայ։
[197]եւ մի՛ կարասցէ օգնել անձին իւրում. լեղի իժի ի փորի իւրում:

20:14: եւ մի՛ կարասցէ օգնել անձին իւրում. լեղի իժի՛ ՚ի փորի իւրում։
14 Կուտակելու է այն իր կոկորդում, ու ինքն էլ չի կարողանալու իրեն օգնութեան հասնել. իժի թոյն կայ նրա փորում:
14 Կերակուրը անոր աղիքներուն մէջ պիտի փոխուի, Անոր ներսիդին քարբի լեղի պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1420:14 то эта пища его в утробе его превратится в желчь аспидов внутри его.
20:14 καὶ και and; even οὐ ου not μὴ μη not δυνηθῇ δυναμαι able; can βοηθῆσαι βοηθεω help ἑαυτῷ εαυτου of himself; his own χολὴ χολη gall ἀσπίδος ασπις asp ἐν εν in γαστρὶ γαστηρ stomach; pregnant αὐτοῦ αυτος he; him
20:14 לַ֭חְמֹו ˈlaḥmô לֶחֶם bread בְּ bᵊ בְּ in מֵעָ֣יו mēʕˈāʸw מֵעִים bowels נֶהְפָּ֑ךְ nehpˈāḵ הפך turn מְרֹורַ֖ת mᵊrôrˌaṯ מְרֹרָה gall פְּתָנִ֣ים pᵊṯānˈîm פֶּתֶן cobra בְּ bᵊ בְּ in קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
20:14. panis eius in utero illius vertetur in fel aspidum intrinsecusHis bread in his belly shall be turned into the gall of asps within him,
14. Yet his meat in his bowels is turned, it is the gall of asps within him.
20:14. His bread in his belly will be turned into the venom of snakes within him.
20:14. [Yet] his meat in his bowels is turned, [it is] the gall of asps within him.
Yet his meat in his bowels is turned, [it is] the gall of asps within him:

20:14 то эта пища его в утробе его превратится в желчь аспидов внутри его.
20:14
καὶ και and; even
οὐ ου not
μὴ μη not
δυνηθῇ δυναμαι able; can
βοηθῆσαι βοηθεω help
ἑαυτῷ εαυτου of himself; his own
χολὴ χολη gall
ἀσπίδος ασπις asp
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
αὐτοῦ αυτος he; him
20:14
לַ֭חְמֹו ˈlaḥmô לֶחֶם bread
בְּ bᵊ בְּ in
מֵעָ֣יו mēʕˈāʸw מֵעִים bowels
נֶהְפָּ֑ךְ nehpˈāḵ הפך turn
מְרֹורַ֖ת mᵊrôrˌaṯ מְרֹרָה gall
פְּתָנִ֣ים pᵊṯānˈîm פֶּתֶן cobra
בְּ bᵊ בְּ in
קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
20:14. panis eius in utero illius vertetur in fel aspidum intrinsecus
His bread in his belly shall be turned into the gall of asps within him,
20:14. His bread in his belly will be turned into the venom of snakes within him.
20:14. [Yet] his meat in his bowels is turned, [it is] the gall of asps within him.
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Albert Barnes: Notes on the Bible - 1834
20:14: Yet his meat - His food.
In his bowels is turned - That is, it is as if he had taken food which was exceedingly pleasant, and had retained it in his mouth as long as possible, that he might enjoy it, but when he swallowed it, it became bitter and offensive; compare Rev 10:9-10. Sin may be pleasant when it is committed, but its consequences will be bitter.
It is the gall of asps - On the meaning of the word here rendered "asps" (פתן pethen), see the notes at Isa 11:8. There can be little doubt that the "asp," or aspic, of antiquity, which was so celebrated, is here intended. The bite was deadly, and was regarded as incurable. The sight became immediately dim after the bite - a swelling took place, and pain was felt in the stomach, followed by stupor, convulsions, and death. It is probably the same as the "boetan" of the Arabians. It is about a foot in length, and two inches in circumference - its color being black and white. "Pict. Bib." The word "gall" (מרורה merô râ h), means "bitterness, acridness" (compare ); and hence, bile or gall. It is not improbable that it was formerly supposed that the poison of the serpent was contained in the gall, though it is now ascertained that it is found in a small sack in the mouth. It is used here as synonymous with the "poison" of asps - supposed to be "bitter" and "deadly." The meaning is, that sin, however pleasant and grateful it may be when committed, will be as destructive to the soul as food would be to the body, which, as soon as it was swallowed, became the most deadly poison. This is a fair account still of the effects of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: his meat: Sa2 11:2-5, Sa2 12:10, Sa2 12:11; Psa 32:3, Psa 32:4, Psa 38:1-8, Psa 51:8, Psa 51:9; Pro 1:31; Pro 23:20, Pro 23:21, Pro 23:29-35; Jer 2:19; Mal 2:2
the gall: Job 20:16; Deu 32:24; Rom 3:13
Job 20:15
John Gill
20:14 Yet his meat in his bowels is turned,.... Or "his bread" (r), to which sin is compared, being what the sinner lives in, and lives upon; what he strengthens himself in and with, and by which he is nourished unto the day of slaughter, and by means of which he grows and proceeds to more ungodliness, though in the issue he comes into starving and famishing circumstances; for this is bread of deceit, and proves to be ashes and gravel stones; it promises pleasure, profit, liberty, and impunity, but is all the reverse; as meat turns in a man's stomach when it does not digest in him, or rather his stomach turns against that, and instead of its being pleasant and agreeable to him, it distresses him and makes him uneasy; sin being compared to meat in the bowels, denotes the finishing of in after it has been conceived in the mind, and completed in the act:
Tit is the gall of asps within him; which is bitter, though not poison; which yet Pliny (s) suggests, but it seems (t) it is not fact. Sin is an evil and bitter thing, and produces bitter sorrow, and makes bitter work for repentance in good men, Jer 2:19; and fills with distress inexpressible and intolerable in wicked men, as in Cain and Judas in this world, and with black despair, weeping, and gnashing of teeth, and dreadful horrors of conscience, in the world to come, to all eternity; the effect of it is eternal death, the second death, inevitable and everlasting ruin and destruction.
(r) "panis ejus", Pagninus, Montanus, Beza, Schmidt. (s) Nat. Hist. l. 11. c. 37. (t) Scheuchzer. Physic. Sacr. vol. 4. p. 711. Philosoph. Transact. abridged, vol. 2. p. 819.
John Wesley
20:14 Turned - From sweet to bitter. Gall of asps - Exceeding bitter and pernicious. Gall is most bitter; the gall of serpents is full of poison; and the poison of asps is most dangerous and within a few hours kills without remedy.
Robert Jamieson, A. R. Fausset and David Brown
20:14 turned--Hebrew denotes a total change into a disagreeable contrary (Jer 2:21; compare Rev_ 10:9-10).
gall--in which the poison of the asp was thought to lie. It rather is contained in a sack in the mouth. Scripture uses popular language, where no moral truth is thereby endangered.
20:1520:15: Մեծութիւն անիրաւութեամբ ժողովեալ՝ փսխեսցի. ՚ի տանէ նորա կորզեսցէ զնա հրեշտակ։
15 Անիրաւութեամբ հաւաքուած նրա հարստութիւնը դուրս է փսխուելու. հրեշտակը նրան քաշել հանելու է տնից:
15 Անիկա հարստութիւններ կուլ տուաւ, բայց պիտի փսխէ զանոնք։Աստուած անոր փորէն դուրս պիտի հանէ զանոնք։
Մեծութիւն անիրաւութեամբ ժողովեալ` փսխեսցի, ի տանէ նորա կորզեսցէ զնա հրեշտակ:

20:15: Մեծութիւն անիրաւութեամբ ժողովեալ՝ փսխեսցի. ՚ի տանէ նորա կորզեսցէ զնա հրեշտակ։
15 Անիրաւութեամբ հաւաքուած նրա հարստութիւնը դուրս է փսխուելու. հրեշտակը նրան քաշել հանելու է տնից:
15 Անիկա հարստութիւններ կուլ տուաւ, բայց պիտի փսխէ զանոնք։Աստուած անոր փորէն դուրս պիտի հանէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
20:1520:15 Имение, которое он глотал, изблюет: Бог исторгнет его из чрева его.
20:15 πλοῦτος πλουτος wealth; richness ἀδίκως αδικως injuriously; unjustly συναγόμενος συναγω gather ἐξεμεσθήσεται εξεμεω from; out of οἰκίας οικια house; household αὐτοῦ αυτος he; him ἐξελκύσει εξελκω draw out αὐτὸν αυτος he; him ἄγγελος αγγελος messenger
20:15 חַ֣יִל ḥˈayil חַיִל power בָּ֭לַע ˈbālaʕ בלע swallow וַ wa וְ and יְקִאֶ֑נּוּ yᵊqiʔˈennû קיא vomit מִ֝ ˈmi מִן from בִּטְנֹ֗ו bbiṭnˈô בֶּטֶן belly יֹורִשֶׁ֥נּוּ yôrišˌennû ירשׁ trample down אֵֽל׃ ʔˈēl אֵל god
20:15. divitias quas devoravit evomet et de ventre illius extrahet eas DeusThe riches which he hath swallowed, he shall vomit up, and God shall draw them out of his belly.
15. He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly.
20:15. The riches that he devours, he will vomit up, and from his stomach God will draw them out.
20:15. He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly.
He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly:

20:15 Имение, которое он глотал, изблюет: Бог исторгнет его из чрева его.
20:15
πλοῦτος πλουτος wealth; richness
ἀδίκως αδικως injuriously; unjustly
συναγόμενος συναγω gather
ἐξεμεσθήσεται εξεμεω from; out of
οἰκίας οικια house; household
αὐτοῦ αυτος he; him
ἐξελκύσει εξελκω draw out
αὐτὸν αυτος he; him
ἄγγελος αγγελος messenger
20:15
חַ֣יִל ḥˈayil חַיִל power
בָּ֭לַע ˈbālaʕ בלע swallow
וַ wa וְ and
יְקִאֶ֑נּוּ yᵊqiʔˈennû קיא vomit
מִ֝ ˈmi מִן from
בִּטְנֹ֗ו bbiṭnˈô בֶּטֶן belly
יֹורִשֶׁ֥נּוּ yôrišˌennû ירשׁ trample down
אֵֽל׃ ʔˈēl אֵל god
20:15. divitias quas devoravit evomet et de ventre illius extrahet eas Deus
The riches which he hath swallowed, he shall vomit up, and God shall draw them out of his belly.
20:15. The riches that he devours, he will vomit up, and from his stomach God will draw them out.
20:15. He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16. Как содержащая отраву, пища нечестивого (приобретаемые им богатства) не только не послужит на пользу ("изблюет"), но и окажется мучительною ("исторгнет"), и в результате смертельною (ст. 16; ср. Пс СXXXIX:4; Притч XXIII:32; Иер VIII:14; XXIII:15).
Adam Clarke: Commentary on the Bible - 1831
20:15: He shall vomit them up again - This is also an allusion to an effect of most ordinary poisons; they occasion a nausea, and often excruciating vomiting; nature striving to eject what it knows, if retained, will be its bane.
Albert Barnes: Notes on the Bible - 1834
20:15: He hath swallowed down riches - He has "glutted" down riches - or gormandized them - or devoured them greedily. The Hebrew word בלע bela‛, means "to absorb, to devour with the idea of greediness." It is descriptive of the voracity of a wild beast, and means here that he had devoured them eagerly, or voraciously.
And he shall vomit - As an epicure does that which he has drunk or swallowed with delight. "Noyes." The idea is, that he shall lose that which he has acquired, and that it will be attended with loathing. All this is to a great extent true still, and may be applied to those who aim to accumulate wealth, and to lay up ill gotten gold. It will be ruinous to their peace; and the time will come when it will be looked on with inexpressible loathing. Zophar meant, undoubtedly, to apply this to Job, and to infer, that since it was a settled maxim that such would be the result of the ill-gotten gain of a wicked man, where a result like this "had" happened, that there must have been wickedness. How cutting and severe this must have been to Job can be easily conceived. The Septuagint renders this, "Out of his house let an angel drag him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: swallowed: Pro 23:8; Mat 27:3, Mat 27:4
Job 20:16
John Gill
20:15 He hath swallowed down riches,.... Not his own, but another's, which he has spoiled him of and devoured, with as much eagerness, pleasure, and delight, as a hungry man swallows down his food; having an excessive and immoderate love of riches, and an insatiable desire after them, which make him stop at nothing, though ever so illicit, to obtain them; and when he has got them into his possession, thinks them as safe as the food in his belly, and never once dreams of refunding them, which yet he must do, as follows:
and he shall vomit them up again; that is, make restoration of them, not freely, but forcedly, with great reluctance, much pain of mind, and gripes of conscience:
God shall cast them out of his belly; he shall oblige him to cast them up again, by working upon his heart, making his mind uneasy, loading his conscience with guilt, so that he shall have no rest nor peace until he has done it; though they are as meat in his belly within him, they shall not remain with him; though they are in his house, in his coffers, or in his barns, they shall be fetched out from thence.
John Wesley
20:15 Vomit - Be forced to restore them. God, &c. - If no man's hand can reach him, God shall find him out.
Robert Jamieson, A. R. Fausset and David Brown
20:15 He is forced to disgorge his ill-gotten wealth.
20:1620:16: Զսրտմտութիւն վիշապաց ծծեսցէ. սպանցէ զնա լեզու օձի։
16 Վիշապների զայրոյթն է նա ծծելու, եւ նրան օձի լեզուն է սպանելու:
16 Անիկա քարբին թոյնը պիտի ծծէ Ու իժի լեզուն զանիկա պիտի մեռցնէ։
Զսրտմտութիւն վիշապաց ծծեսցէ, սպանցէ զնա լեզու օձի:

20:16: Զսրտմտութիւն վիշապաց ծծեսցէ. սպանցէ զնա լեզու օձի։
16 Վիշապների զայրոյթն է նա ծծելու, եւ նրան օձի լեզուն է սպանելու:
16 Անիկա քարբին թոյնը պիտի ծծէ Ու իժի լեզուն զանիկա պիտի մեռցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1620:16 Змеиный яд он сосет; умертвит его язык ехидны.
20:16 θυμὸν θυμος provocation; temper δὲ δε though; while δρακόντων δρακων dragon θηλάσειεν θηλαζω nurse ἀνέλοι αναιρεω eliminate; take up δὲ δε though; while αὐτὸν αυτος he; him γλῶσσα γλωσσα tongue ὄφεως οφις serpent
20:16 רֹאשׁ־ rōš- רֹאשׁ poison פְּתָנִ֥ים pᵊṯānˌîm פֶּתֶן cobra יִינָ֑ק yînˈāq ינק suck תַּֽ֝הַרְגֵ֗הוּ ˈtˈaharᵊḡˈēhû הרג kill לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue אֶפְעֶֽה׃ ʔefʕˈeh אֶפְעֶה snake
20:16. caput aspidum suget occidet eum lingua viperaeHe shall suck the head of asps, and the viper's tongue shall kill him.
16. He shall suck the poison of asps: the viper’s tongue shall slay him.
20:16. He will suck the head of snakes, and the tongue of the viper will kill him.
20:16. He shall suck the poison of asps: the viper’s tongue shall slay him.
He shall suck the poison of asps: the viper' s tongue shall slay him:

20:16 Змеиный яд он сосет; умертвит его язык ехидны.
20:16
θυμὸν θυμος provocation; temper
δὲ δε though; while
δρακόντων δρακων dragon
θηλάσειεν θηλαζω nurse
ἀνέλοι αναιρεω eliminate; take up
δὲ δε though; while
αὐτὸν αυτος he; him
γλῶσσα γλωσσα tongue
ὄφεως οφις serpent
20:16
רֹאשׁ־ rōš- רֹאשׁ poison
פְּתָנִ֥ים pᵊṯānˌîm פֶּתֶן cobra
יִינָ֑ק yînˈāq ינק suck
תַּֽ֝הַרְגֵ֗הוּ ˈtˈaharᵊḡˈēhû הרג kill
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
אֶפְעֶֽה׃ ʔefʕˈeh אֶפְעֶה snake
20:16. caput aspidum suget occidet eum lingua viperae
He shall suck the head of asps, and the viper's tongue shall kill him.
20:16. He will suck the head of snakes, and the tongue of the viper will kill him.
20:16. He shall suck the poison of asps: the viper’s tongue shall slay him.
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
20:16: He shall suck the poison of asps - That delicious morsel, that secret, easily-besetting sin, so palatable, and so pleasurable, shall act on the life of his soul, as the poison of asps would do on the life of his body. The poison is called the gall of asps, it being anciently supposed that the poison of serpents consists in their gall, which is thought to be copiously exuded when those animals are enraged; as it has been often seen that their bite is not poisonous when they are not angry. Pliny, in speaking of the various parts of animals, Hist. Nat. lib. xi., c. 37, states, from this circumstance, that in the gall, the poison of serpents consists; ne quis miretur id (fel) venenum esse serpentum. And in lib. xxviii., c. 9, he ranks the gall of horses among the poisons: Damnatur (fel) equinum tantum inter venena. We see, therefore, that the gall was considered to be the source whence the poison of serpents was generated, not only in Arabia, but also in Italy.
Albert Barnes: Notes on the Bible - 1834
20:16: He shall suck the poison of asps - That which he swallowed as pleasant nutriment, shall become the most deadly poison; or the consequence shall be as if he had sucked the poison of asps. It would seem that the ancients regarded the poison of the serpent as deadly, however, it was taken into the system. They seem not to have been aware that the poison of a wound may be sucked out without injury to him who does it; and that it is necessary that the poison should mingle with the blood to be fatal.
The viper's tongue shall slay him - The early impression probably was, that the injury done by a serpent was by the fiery, forked, and brandished tongue, which was supposed to be sharp and penetrating. It is now known, that the injury is done by the poison ejected through a groove, or orifice in one of the teeth, which is so made as to lie flat on the roof of the mouth, except when the serpent bites, when that tooth is elevated, and penetrates the flesh. The word "viper" here (אפעה 'eph‛ eh), "viper," is probably the same species of serpent that is known among the Arabs by the same name still - El Effah. See the notes at Isa 30:6. It is the most common and venomous of the serpent tribe in Northern Africa and in South-western Asia. It is remarkable for its quick and penetrating poison. It is about two feet long, as thick as a man's arm, beautifully spotted with yellow and brown, and sprinkled over with blackish specks. They have a large mouth, by which they inhale a large quantity of air, and when inflated therewith, they eject it with such force as to be heard a considerable distance. "Jackson." Capt. Riley, in his "Authentic Narrative," (New York, 1817,) confirms this account. He describes the viper as the "most beautiful object in nature," and says that the poison is so virulent as to cause death in fifteen minutes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: the poison: Rom 3:13
the viper's: Isa 30:6; Mat 3:7; Act 28:3-6
Job 20:17
Geneva 1599
20:16 He shall suck the (g) poison of asps: the viper's tongue shall slay him.
(g) He compares ill-gotten goods to the venom of asps, which is a dangerous serpent, noting that Jobs great riches were not truly come by and therefore God plagues him justly for the same.
John Gill
20:16 He shall suck the poison of asps,.... Or "the head of asps" (u); for their poison lies in their heads, particularly in their "teeth" (w); or rather is a liquor in the gums, yellow like oil (x); according to Pliny (y), in copulation the male puts his head into the mouth of the female, which she sucks and gnaws off through the sweetness of the pleasure, then conceives her young, which eat out her belly; this is to be understood not of the man's sin, then it would have been expressed either in the past or present tense, as if that was sweet unto him in the commission of it, sucked in like milk from the breast, or honey from the honeycomb; such were his contrivances and artful methods, and the success of them in getting riches, but in the issue proved like the poison of asps, pernicious and deadly to him, which caused him to vomit them up again; for poison excites vomiting: but of the punishment of his sin; for putting men to death by the poison of asps was a punishment inflicted by some people upon malefactors; and however, it is certain death, and immediately and quickly dispatches, and without sense; so the wages of sin is death, and there is no avoiding it, and it comes insensibly on carnal men; they are not aware of it, and in no pain about it, until in hell they lift up their eyes as the rich man did:
the viper's tongue shall slay him; though it is with its teeth it bites, yet, when it is about to bite, it puts out its tongue, and to it its poison is sometimes ascribed; though it is said (z) to be quite harmless, and therefore not to be understood in a literal sense, but figuratively of the tongue of a detractor, a calumniator and false accuser, such an one as Doeg; but cannot be the sense here, since the fall of the person here described would not be by any such means; but the phrase, as before, denotes the certain and immediate death of such a wicked man; for the bite of a viper was always reckoned incurable, and issued in sudden death, see Acts 28:3.
(u) "caput aspidum", V. L. Montanus. (w) Plin. Nat. Hist. l. 11. c. 37. Aelian. Hist. Animal. l. 9. c. 4. (x) Philosoph. Transact. ut supra. (abridged, vol. 2. p. 819.) (y) Ib. c. 62. (z) Scheuchzer, ut supra, (Physic. Sacr. vol. 4.) p. 712.
Robert Jamieson, A. R. Fausset and David Brown
20:16 shall suck--It shall turn out that he has sucked the poison, &c.
20:1720:17: Մի՛ տեսցէ զկիթ արօտականաց, եւ մի՛ զարօտս մեղու եւ զկոգւոյ։
17 Չի տեսնելու նա արածող կենդանիների կիթը, ոչ էլ մեղրի ու կարագի պաշարներ:
17 Անիկա պիտի չտեսնէ վտակները, Մեղրի ու կոգիի հեղեղներուն գետերը։
Մի՛ տեսցէ զկիթ արօտականաց, եւ մի՛ զարօտս մեղու եւ զկոգւոյ:

20:17: Մի՛ տեսցէ զկիթ արօտականաց, եւ մի՛ զարօտս մեղու եւ զկոգւոյ։
17 Չի տեսնելու նա արածող կենդանիների կիթը, ոչ էլ մեղրի ու կարագի պաշարներ:
17 Անիկա պիտի չտեսնէ վտակները, Մեղրի ու կոգիի հեղեղներուն գետերը։
zohrab-1805▾ eastern-1994▾ western am▾
20:1720:17 Не видать ему ручьев, рек, текущих медом и молоком!
20:17 μὴ μη not ἴδοι οραω view; see ἄμελξιν αμελξις while not; nor νομὰς νομη grazing; spreading μέλιτος μελι honey καὶ και and; even βουτύρου βουτυρον butter
20:17 אַל־ ʔal- אַל not יֵ֥רֶא yˌēre ראה see בִ vi בְּ in פְלַגֹּ֑ות fᵊlaggˈôṯ פְּלַגָּה division נַהֲרֵ֥י nahᵃrˌê נָהָר stream נַ֝חֲלֵ֗י ˈnaḥᵃlˈê נַחַל wadi דְּבַ֣שׁ dᵊvˈaš דְּבַשׁ honey וְ wᵊ וְ and חֶמְאָֽה׃ ḥemʔˈā חֶמְאָה butter
20:17. non videat rivulos fluminis torrentes mellis et butyriLet him not see the streams of the river, the brooks of honey and of butter.
17. He shall not look upon the rivers, the flowing streams of honey and butter.
20:17. (May he never see the streams of the river, the torrents of honey and butter.)
20:17. He shall not see the rivers, the floods, the brooks of honey and butter.
He shall not see the rivers, the floods, the brooks of honey and butter:

20:17 Не видать ему ручьев, рек, текущих медом и молоком!
20:17
μὴ μη not
ἴδοι οραω view; see
ἄμελξιν αμελξις while not; nor
νομὰς νομη grazing; spreading
μέλιτος μελι honey
καὶ και and; even
βουτύρου βουτυρον butter
20:17
אַל־ ʔal- אַל not
יֵ֥רֶא yˌēre ראה see
בִ vi בְּ in
פְלַגֹּ֑ות fᵊlaggˈôṯ פְּלַגָּה division
נַהֲרֵ֥י nahᵃrˌê נָהָר stream
נַ֝חֲלֵ֗י ˈnaḥᵃlˈê נַחַל wadi
דְּבַ֣שׁ dᵊvˈaš דְּבַשׁ honey
וְ wᵊ וְ and
חֶמְאָֽה׃ ḥemʔˈā חֶמְאָה butter
20:17. non videat rivulos fluminis torrentes mellis et butyri
Let him not see the streams of the river, the brooks of honey and of butter.
20:17. (May he never see the streams of the river, the torrents of honey and butter.)
20:17. He shall not see the rivers, the floods, the brooks of honey and butter.
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
17-21. Раскрытие образной речи предшествующих ст., в частности выражений ст. 15: "изблюет", "исторгнет".

17-18. Нечестивый не может наслаждаться своею приятною пищею, - накопленными богатствами (ст. 17; ср. Исх III:8, 17). Он не воспользуется нажитым ("не проглотит"), так как оно возвратится ("изблюет") к своим первоначальным собственникам, - уйдет на удовлетворение обиженных им лиц: "по мере имения его будет и расплата его". Богатство не послужит источником радости ("не порадуется", ср. XXXI:25).
Adam Clarke: Commentary on the Bible - 1831
20:17: He shall not see the rivers - Mr. Good has the following judicious note on this passage: "Honey and butter are the common results of a rich, well-watered pasturage, offering a perpetual banquet of grass to kine, and of nectar to bees; and thus loading the possessor with the most luscious luxuries of pastoral life, peculiarly so before the discovery of the means of obtaining sugar. The expression appears to have been proverbial; and is certainly used here to denote a very high degree of temporal prosperity." See also To the Hebrews such expressions were quite familiar. See Exo 3:8; Exo 13:5; Exo 33:3; Kg2 18:32; Deu 31:20, and elsewhere. The Greek and Roman writers abound in such images. Milk and honey were such delicacies with the ancients, that Pindar compares his song to them for its smoothness and sweetness: -
Χαιρε
Φιλος. Εγω τοδε τοι
Πεμπω μεμιγμενον μελι λευκῳ
Συν γαλακτι· κιρναμενα δ' εερς' αμφεπει πομ' αοιδιμον, Αιολισιν εν πνοαισιν αυλων.
Pind. Nem. iii., ver. 133.
"Hail, friend! to thee I tune my song;
For thee its mingled sweets prepare;
Mellifluous accents pour along;
Verse, pure as milk, to thee I bear;
On all thy actions falls the dew of praise;
Pierian draughts thy thirst of fame assuage,
And breathing flutes thy songs of triumph raise."
J. B. C.
Qui te, Pollio, amat, veniat, quo te quoque gaudet;
Mella fluant illi, ferat et rubus asper amomum.
Virg. Ecl. iii., ver. 88.
"Who Pollio loves, and who his muse admires;
Let Pollio's fortune crown his full desires
Let myrrh, instead of thorn, his fences fill;
And showers of honey from his oaks distil!"
Dryden.
Ovid, describing the golden age, employs the same image: -
Flumina jam lactis, jam flumina nectaris ibant;
Flavaque de viridi stillabant ilice mella.
Metam. lib. i., ver. 3.
"Floods were with milk, and floods with nectar, fill'd;
And honey from the sweating oak distill'd."
Dryden.
Horace employs a similar image in nearly the same words: -
Mella cava manant ex ilice, montibus altis;
Levis crepante lympha desilit pede.
Epod. xvi., ver. 46.
"From hollow oaks, where honey'd streams distil,
And bounds with noisy foot the pebbled rill."
Francis.
Job employs the same metaphor,: -
When I washed my steps with butter,
And the rock poured out to me rivers of oil.
Isaiah, also, Isa 7:22, uses the same when describing the produce of a heifer and two ewes: -
From the plenty of milk that they shall produce,
He shall eat butter: butter and honey shall he eat,
Whosoever is left in the midst of the land.
And Joel, Joe 3:18 : -
And it shall come to pass in that day,
The mountains shall drop down new wine,
And the hills shall flow with milk;
And all the rivers of Judah shall flow with waters.
These expressions denote fertility and abundance; and are often employed to point out the excellence of the promised land, which is frequently denominated a land flowing with milk and honey: and even the superior blessings of the Gospel are thus characterized, Isa 51:1.
Albert Barnes: Notes on the Bible - 1834
20:17: He shall not see the rivers - That is, he shall not be permitted to enjoy plenty and prosperity. Rivers or rills of honey and butter are emblems of prosperity; compare Exo 3:17; . A land flowing with milk, honey, and butter, is, in the Scripture, the highest image of prosperity and happiness. The word rendered "rivers" (פלגה pelaggâ h), means rather "rivulets small streams - or brooks," such as were made by "dividing" a large stream (from פלג pâ lag, to "cleave, divide"), and would properly be applied to canals made by separating a large stream, or dividing it into numerous watercourses for the purpose of irrigating lands. The word rendered "floods," and in the margin, "streaming brooks" (נחלי נהרי nâ hâ rē y nachalē y), means "the rivers of the valley," or such as flow through a valley when it is swelled by the melting of snow, or by torrents of rain.
A flood, a rapid, swollen, full stream, would express the idea. These were ideas of beauty and fertility among the Orientals; and where butter and honey were represented as flowing in this manner in a land, it was the highest conception of plenty. The word rendered "honey" (דבשׁ debash) may, and commonly does, mean "honey;" but it also means the juice of the grape, boiled down to about the consistency of molasses, and used as an article of food. The Arabs make much use of this kind of food now, and in Syria, nearly two-thirds of the grapes are employed in preparing this article of food. It is called by the Arabs "Dibs," which is the same as the Hebrew word used here. May not the word mean this in some of the places where it is rendered "honey" in the Scriptures? The word rendered "butter" (חמאה chem'â h) probably means, usually, "curdled milk." See the notes at Isa 7:15. It is not certain that the word is ever used in the Old Testament to denote "butter." The article which is used still by the Arabs is chiefly curdled milk, and probably this is referred to here. It will illustrate this passage to remark, that the inhabitants of Arabia, and of those who live in similar countries, have no idea of "butter," as it exists among us, in a solid state. What they call "butter," is in a fluid state, and is hence compared with flowing streams. An abundance of these articles was regarded as a high proof of prosperity, as they constitute a considerable part of the diet of Orientals. The same image, to denote plenty, is often used by the sacred writers, and by Classical poets; see Isa 7:22 :
And it shall come to pass in that day
That a man shall keep alive a young cow and two sheep,
And it shall be that from the plenty of milk which they shall give,
He shall eat butter
For butter and honey shall every one eat,
Who is left alone in the midst of the land.
See also in Joe 3:18 :
And it shall come to pass in that day,
The mountains shall drop down new wine,
And the hills shall flow with milk,
And all the rivers of Judah shall flow with water.
Thus, also Ovid, Metam. iii.
Flumina jam lactis, jam flumina nectaris ibant.
Compare Horace Epod. xvi. 41.
Mella cava manant ex ilice; montibus altis
Levis crepante lympha desilit pede.
From oaks pure honey flows, from lofty hills
Bound in light dance the murmuring rills.
Boscawen.
See also Euripides, Bacch. 142; and Theoc. Idyll. 5, 124. Compare Rosenmuller's Alte u. neue Morgenland on Exo 3:8, No. 194.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: shall not see: Num 14:23; Kg2 7:2; Jer 17:6-8; Luk 16:24
the rivers: Psa 36:8, Psa 36:9; Isa 41:17; Jer 17:6; Rev 22:1
floods: or, streaming brooks
of honey: Deu 32:13, Deu 32:14; Sa2 17:29; Psa 81:16; Isa 7:15, Isa 7:22
Job 20:18
Carl Friedrich Keil and Franz Delitzsch
20:17
17 He shall not delight himself in streams,
Like to rivers and brooks of honey and cream.
18 Giving back that for which he laboured, he shall not swallow it;
He shall not rejoice according to the riches he hath gotten.
19 Because he cast down, let the destitute lie helpless;
He shall not, in case he hath seized a house, finish building it.
20 Because he knew no rest in his craving,
He shall not be able to rescue himself with what he most loveth.
As poets sing of the aurea aetas of the paradise-like primeval age: Flumina jam lactis, jam flumina nectaris ibant,
(Note: Ovid, Metam. i. 112, comp. Virgil, Ecl. iv. 30:
Et durae quercus sudabant roscida mella;
and Horace, Epod. xvi. 47
Mella cava manant ex ilice, montibus altis
Levis crepante lympha desilit pede.)
and as the land of promise is called in the words of Jehovah in the Thora, "a land flowing with milk and honey," the puffed-up prosperity to which the evil-doer has attained by injustice is likened to streams (פּלגּות, prop. dividings, and indeed perhaps of a country = districts, Judg 5:15., or as here, of a fountain = streams) of rivers, of brooks (two gen. appositionis which are co-ordinate, of which Hupfeld thinks one must be crossed out; they, however, are not unpoetical, since, just as in Ps 78:9, the flow of words is suspended, Ew. 289, c) of honey and cream (comp. cream and oil, Job 29:6), if נהרי נחלי is not perhaps (which is more in accordance with the accentuation) intended as an explanatory permutative of בפלגות: he shall not feast himself upon streams, streamings of rivers of honey and cream (Dachselt); and by אל־ירא (seq. Beth, to fasten one's gaze upon anything = feast one's self upon it), the prospect of enjoying this prosperity, and indeed, since the moral judgment and feeling are concerned in the affirmation of the fact (אל, as Job 5:22; Ps 41:3; Prov 3:3, Prov 3:25), the privilege of this prospect, is denied. This thought, that the enjoyment aimed at and anticipated shall not follow the attainment of this height of prosperity, is reiterated in a twofold form in Job 20:18.
Job 20:18 is not to be translated: He gives back that which he has gained without swallowing it down, which must have been ישׁיב; the syntactic relation is a different one: the Waw of ולא is not expressive of detail; the detailing is implied in the partic., which is made prominent as an antecedent, as if it were: because, or since, he gives out again that which he has acquired (ינע only here instead of יגיע, Job 10:3 and freq.), he has no pleasure in it, he shall or may not altogether swallow it down (Targ. incorrectly ולא־יגמר, after the Arabic blg, to penetrate, attain an object). The formation of the clause corresponds entirely with Job 20:18. All attempts at interpretation which connect כּחיל תּמוּרתו with משׁיב, Job 20:18, are to be objected to: (he gives it back again) as property of his restitution, i.e., property that is to be restored (Schlottm.), or the property of another (Hahn). Apart from the unsuitableness of the expression to the meaning found in it, it is contrary to the relative independence of the separate lines of the verse, which our poet almost always preserves, and is also opposed by the interposing of ולא יבלע. The explanation chosen by Schult., Oet., Umbr., Hirz., Renan, and others, after the Targ., is utterly impossible: as his possession, so his exchange (which is intended to mean: restitution, giving up); this, instead of כּחיל, must have been not merely כּחיל, but כּחילו. The designed relation of the members of the sentence is, without doubt, that כחיל תמורתו is a nearer defining of ולא יעלס, after the manner of an antecedent clause, and from which, that it may be emphatically introduced, it begins by means of Waw apod. (to which Schult. not unsuitably compares Jer 6:19; 3Kings 15:13). The following explanation is very suitable: according to the power, i.e., entire fulness of his exchange, but not in the sense of "to the full amount of its value" (Carey, as Rosenm.), connected with משׁיב, but connected with what follows: "how great soever his exchange (gain), still he does not rejoice" (Ew.). But it is not probable that חיל here signifies power = a great quantity, where property and possessions are spoken of. The most natural rendering appears to me to be this: according to the relation of the property of his exchange (תמורה from מור, Syr. directly emere, cogn. מהר, מחר, and perhaps also מכר, here of exchange, barter, or even acquisition, as Job 15:31; comp. Job 28:17, of the means of exchange), i.e., of the property exchanged, bartered, gained by barter by him, he is not to enjoy, i.e., the rejoicing which might have been expected in connection with the greatness of the wealth he has amassed, departs from him.
Jerome is not the only expositor who (as though the Hebrew tenses were subject to no rule, and might mean everything) translates Job 20:19, domum rapuit et non aedificvit eam (equivalent to quam non aedificaverat). Even Hupfeld translates thus, by taking ולא יבנהו as imperfect = והוּא לא בנהוּ; but he, of course, fails to furnish a grammatical proof for the possibility of inferring a plusquamperfectum sense. It might sooner be explained: instead of building it (Lit. Centralblatt, 1853, Nr. 24). But according to the syntax, Job 20:19 must be an antecedent clause: because he crushed, left (therefore: crushed by himself) the destitute alone;
(Note: The Targ. translates: because he brought to ruin the business of the poor (עזב after עזּבון in Ezekiel); and Parchon: because he brought to ruin the courts of the poor (after the Mishna-word מעזיבה, a paved floor); but עזב, according to the Masora on Is 58:2 (comp. Kimchi, Michlol, p. 35), is to be read עזב as a verb.)
and Job 20:19 the conclusion: he has pillaged a house, and will not build it, i.e., in case he has plundered a house, he will not build it up. For בּית גּזל, according to the accents, which are here correct, is not to be translated: domus, quam rapuit, but hypothetically: si (ἐὰν) domum rapuit, to which ybnhw wl' is connected by Waw apod. (comp. Job 7:21); and בּנה signifies here, as frequently, not: to build, but: to build round, build additions to, continue building (comp. 2Chron 11:5-6; Ps 89:3, Ps 89:5). In Job 20:20 similar periodizing occurs: because he knew not שׁלו (neutral = שׁלוה, Prov 17:1; Ew. 293, c), contentment, rest, and sufficiency (comp. Is 59:8, לא ידע שׁלום) in his belly, i.e., his craving, which swallows up everything: he will not be able to deliver himself (מלּט like פּלּט, Job 23:7, as intensive of Kal: to escape, or also = מלּט נפשׁו, which Amos 2:15 seems to favour) with (בּ as Job 19:20) his dearest treasure (thus e.g., Ewald), or: he will not be able to rescue his dearest object, prop. not to effect a rescue with his dearest object, the obj., as Job 16:4, Job 16:10; Job 31:12, conceived of as the instrument (vid., e.g., Schlottm.). The former explanation is more natural and simple. חמוּד, that which is exceedingly desired (Ps 39:12), of health and pleasantness; Is 44:9, of idols, as the cherished objects of their worshippers), is the dearest and most precious thing to which the sinner clung with all his soul, not, as Bttch. thinks, the soul itself.
(Note: Hupfeld interprets: non fruitur securus ventre suo h. e. cibo quo venter potitus erat et deliciis quas non salvas retinebit (or also Job 20:20 as a clause by itself: cum deliciis suis non evadet), but without any proof that ידע בּ can signify frui, and בטן metonymically food, whereas the assertion that שׁלו cannot be equivalent to שׁלו, and cannot be used of rest with reference to the desire, is unfounded. In Hebrew the neuter adj. can be used as a substantive, just as in Greek, e.g., τὸ ἀσφαλές, security, τὸ εὐτυχές, success (comp. e.g., the combination בתמים ואמת), and שלח signifies release and ease (Arab. followed by ‛n), without distinction of what disturbs, be it danger, or pain, or any kind of emotion whatever.)
Geneva 1599
20:17 He shall not see the (h) rivers, the floods, the brooks of honey and butter.
(h) Though God gives all other abundance from his blessings yet he will have no part of it.
John Gill
20:17 He shall not see the rivers,.... Of water, or meet with any to assuage his thirst, which poison excites, and so makes a man wish for water, and desire large quantities; but this shall not be granted the wicked man; this might be illustrated in the case of the rich man in hell, who desired a drop of cold water to cool his tongue, but could not have it, Lk 16:24; though rather plenty of good things is here intended, see Is 48:18; as also the following expressions:
the floods, the brooks of honey and butter; or "cream"; which are hyperbolical expressions, denoting the great profusion and abundance of temporal blessings, which either the covetous rich man was ambitious of obtaining, and hoped to enjoy, seeking and promising great things to himself, which yet he should never attain unto; or else the sense is, though he had enjoyed such plenty, and been in such great prosperity as to have honey and butter, or all temporal good things, flowing about him like rivers, and floods, and brooks; yet he should "see them no more", so Broughton reads the words; and perhaps Zophar may have respect to the abundance Job once possessed, but should no more, and which is by himself expressed by such like metaphors, Job 29:6; yea, even spiritual and eternal good things may be designed, and the plenty of them, as they often are in Scripture, by wine, and milk, and honey; such as the means of grace, the word and ordinances, the blessings of grace dispensed and communicated through them; spiritual peace and joy, called the rivers of pleasure; the love of God, and the streams of it, which make glad his people; yea, eternal glory and happiness, signified by new wine in the kingdom of God, and by a river of water of life, and a tree of life by it, see Is 55:1; which are what carnal men and hypocrites shall never see or enjoy; and whereas Zophar took Job to be such a man, he may have a principal view to him, and object this to the beatific vision of God, and the enjoyment of eternal happiness he promised himself, Job 19:26. Bar Tzemach observes, that these words are to be read by a transposition thus, "he shall not see rivers of water, floods of honey, and brooks of butter".
John Wesley
20:17 See - Not enjoy that abundant satisfaction and comfort, which good men through God's blessings enjoy.
Robert Jamieson, A. R. Fausset and David Brown
20:17 floods--literally, "stream of floods," plentiful streams flowing with milk, &c. (Job 29:6; Ex 3:17). Honey and butter are more fluid in the East than with us and are poured out from jars. These "rivers" or water brooks are in the sultry East emblems of prosperity.
20:1820:18: ՚Ի զուր եւ ՚ի տարապարտուց վաստակեցաւ ՚ի մեծութիւն՝ ուստի ո՛չ ճաշակեսցէ, իբրեւ զխի՛ստ ինչ զանծամ եւ զանկոտոր։
18 Զուր ու պարապ տեղն է նա հարստութիւն վաստակել, ուստի չի վայելելու այն ու չի կարողանալու կուլ տալ, ինչպէս չծամուող ու չկտրտուող կարծր բան,
18 Իր աշխատանքով վաստկածը ետ պիտի տայ ու պիտի չկլլէ Ու ետ տուածը իր հարստութեանը չափ պիտի ըլլայ։Անոր վրայ պիտի չուրախանայ։
Ի զուր եւ ի տարապարտուց վաստակեցաւ ի մեծութիւն` ուստի ոչ ճաշակեսցէ, իբրեւ զխիստ ինչ զանծամ եւ զանկոտոր:

20:18: ՚Ի զուր եւ ՚ի տարապարտուց վաստակեցաւ ՚ի մեծութիւն՝ ուստի ո՛չ ճաշակեսցէ, իբրեւ զխի՛ստ ինչ զանծամ եւ զանկոտոր։
18 Զուր ու պարապ տեղն է նա հարստութիւն վաստակել, ուստի չի վայելելու այն ու չի կարողանալու կուլ տալ, ինչպէս չծամուող ու չկտրտուող կարծր բան,
18 Իր աշխատանքով վաստկածը ետ պիտի տայ ու պիտի չկլլէ Ու ետ տուածը իր հարստութեանը չափ պիտի ըլլայ։Անոր վրայ պիտի չուրախանայ։
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20:1820:18 Нажитое трудом возвратит, не проглотит; по мере имения его будет и расплата его, а он не порадуется.
20:18 εἰς εις into; for κενὰ κενος hollow; empty καὶ και and; even μάταια ματαιος superficial ἐκοπίασεν κοπιαω exhausted; labor πλοῦτον πλουτος wealth; richness ἐξ εκ from; out of οὗ ος who; what οὐ ου not γεύσεται γευω taste; eat ὥσπερ ωσπερ just as στρίφνος στριφνος not to be swallowed
20:18 מֵשִׁ֣יב mēšˈîv שׁוב return יָ֭גָע ˈyoḡoʕ יָגָע product וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִבְלָ֑ע yivlˈāʕ בלע swallow כְּ kᵊ כְּ as חֵ֥יל ḥˌêl חַיִל power תְּ֝מוּרָתֹ֗ו ˈtᵊmûrāṯˈô תְּמוּרָה exchange וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲלֹֽס׃ yaʕᵃlˈōs עלס enjoy
20:18. luet quae fecit omnia nec tamen consumetur iuxta multitudinem adinventionum suarum sic et sustinebitHe shall be punished for all that he did, and yet shall not be consumed: according to the multitude of his devices so also shall he suffer.
18. That which he laboured for shall he restore, and shall not swallow it down; according to the substance that he hath gotten, he shall not rejoice.
20:18. He will be repaid for all he has done, yet he will not be consumed; according to the multitude of his schemes, so also will he suffer.
20:18. That which he laboured for shall he restore, and shall not swallow [it] down: according to [his] substance [shall] the restitution [be], and he shall not rejoice [therein].
That which he laboured for shall he restore, and shall not swallow [it] down: according to [his] substance [shall] the restitution [be], and he shall not rejoice:

20:18 Нажитое трудом возвратит, не проглотит; по мере имения его будет и расплата его, а он не порадуется.
20:18
εἰς εις into; for
κενὰ κενος hollow; empty
καὶ και and; even
μάταια ματαιος superficial
ἐκοπίασεν κοπιαω exhausted; labor
πλοῦτον πλουτος wealth; richness
ἐξ εκ from; out of
οὗ ος who; what
οὐ ου not
γεύσεται γευω taste; eat
ὥσπερ ωσπερ just as
στρίφνος στριφνος not to be swallowed
20:18
מֵשִׁ֣יב mēšˈîv שׁוב return
יָ֭גָע ˈyoḡoʕ יָגָע product
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִבְלָ֑ע yivlˈāʕ בלע swallow
כְּ kᵊ כְּ as
חֵ֥יל ḥˌêl חַיִל power
תְּ֝מוּרָתֹ֗ו ˈtᵊmûrāṯˈô תְּמוּרָה exchange
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַעֲלֹֽס׃ yaʕᵃlˈōs עלס enjoy
20:18. luet quae fecit omnia nec tamen consumetur iuxta multitudinem adinventionum suarum sic et sustinebit
He shall be punished for all that he did, and yet shall not be consumed: according to the multitude of his devices so also shall he suffer.
20:18. He will be repaid for all he has done, yet he will not be consumed; according to the multitude of his schemes, so also will he suffer.
20:18. That which he laboured for shall he restore, and shall not swallow [it] down: according to [his] substance [shall] the restitution [be], and he shall not rejoice [therein].
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Adam Clarke: Commentary on the Bible - 1831
20:18: That which he laboureth for shall he restore - I prefer here the reading of the Arabic, which is also supported by the Syriac, and is much nearer to the Hebrew text than the common version. He shall return to labor, but he shall not eat; he shall toil, and not be permitted to enjoy the fruit of his labor. The whole of this verse Mr. Good thus translates: -
"To labor shall he return, but he shall not eat.
A dearth his recompense: yea, nothing shall he taste."
It may be inquired how Mr. Good arrives at this meaning. It is by considering the word יעלס yaalos, which we translate he shall rejoice, as the Arabic (Arabic) alasa, "he ate, drank, tasted;" and the word כהיל kehil, which we make a compound word, keeheyl, "according to substance," to be the pure Arabic word (Arabic) kahala, "it was fruitless," applied to a year of dearth: hence kahlan, "a barren year." Conceiving these two to be pure Arabic words, for which he seems to have sufficient authority, he renders תמורתו temuratho, his recompense, as in and not restitution, as here. The general meaning is, He shall labor and toil, but shall not reap, for God shall send on his land blasting and mildew. Houbigant translates the verse thus: Reddet labore partum; neque id absumet; copiosae fuerunt mercaturae ejus, sed illis non fruetur. "He shall restore what he gained by labor, nor shall he consume it; his merchandises were abundant, but he shall not enjoy them." O, how doctors disagree! Old Coverdale gives a good sense, which is no unfrequent thing with this venerable translator: -
But laboure shal he, and yet have nothinge to eate; great travayle shal he make for riches, but he shal not enjoye them.
Albert Barnes: Notes on the Bible - 1834
20:18: That which he laboured for shall he restore - This means that he shall give back the profit of his labor. He shall not be permitted to enjoy it or to consume it.
And shall not swallow it down - Shall not enjoy it; shall not eat it. He shall be obliged to give it to others.
According to his substance shall the restitution be - literally, according to Gesenius, "As a possession to be restored in which one rejoices not." The sense is, that all that he has is like property which a man has, which he feels not to be his own, but which belongs to another and which is soon to be given "up." In such property a man does not find that pleasure which he does in that which he feels to be his own. He cannot dispose of it, and he cannot look on it and feel that it is his. So Zophar says it is with the wicked man. He can look on his property only as that which he will soon be compelled to part with, and not having any security for retaining it, he cannot rejoice in it as if it were his own. Dr. Lee, however, renders this, "As his wealth is, so shall his restitution be; and he shall not rejoice." But the interpretation proposed above, seems to me to accord best with the sense of the Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: shall he restore: Job 20:10, Job 20:15
swallow: Job 20:5; Pro 1:12; Jer 51:34, Jer 51:44; Lam 2:16; Hos 8:7, Hos 8:8; Amo 8:4; Mat 23:14, Mat 23:24
his substance: Heb. the substance of his exchange
and he shall: Job 31:25, Job 31:29; Isa 24:7-11; Jer 11:15, Jer 11:16, Jer 22:13, Jer 22:17; Eze 7:12; Hos 9:1; Jam 4:8, Jam 4:9
Job 20:19
Geneva 1599
20:18 That which he laboured for shall he restore, and shall not swallow [it] down: according to [his] substance [shall] the restitution [be], (i) and he shall not rejoice [therein].
(i) That is these raveners and spoilers of the poor will enjoy their theft but for a time for after God will take it from them, and cause them to make restitution so that it is only an exchange.
John Gill
20:18 That which he laboured for shall he restore,.... This explains what was before figuratively expressed by vomiting, Job 20:15; and is to be interpreted either of that which another laboured for; so the Targum paraphrases it,
"another's labour;''
and Mr. Broughton renders it, "he shall restore what man's pain get": and then the sense is, that that which another got by his labour, coming by some means or another into the hand of this rapacious, covetous, wicked man, he shall be obliged to restore to him again; or the hire of the labourer being detained in his hands, he shall be forced to give it to him, as the Egyptians, by lending the Israelites their jewels of gold and silver, restored to them the wages due to them for all their labour among them for many years; or else this is to be understood of what the wicked man himself had laboured for, who with much toil and labour, as well as trick and artifice, had got the wealth of others into his hands; but should be obliged to make restoration of it again, and along with that also what he had laboured for, and had got even in an honest and lawful way, the marathon of unrighteousness corrupting and marring his whole substance:
and shall not swallow it down; or "not have time to devour it", as Mr. Broughton; he shall be obliged so soon to restore it, that it shall be as if he had never had it; he shall have no enjoyment of it, at least no comfort, pleasure, and satisfaction in it:
according to his substance shall the restitution be; the law of Moses required, in some cases, fourfold, in others fivefold, and sometimes sevenfold was exacted; and if a man had not sufficient to pay, all his substance was to go towards payment, and by this means what he lawfully got went along with that which was obtained in an illicit way, as before, see Ex 22:1;
and he shall not rejoice therein; not in the restitution he is forced to make, it being greatly against his will; nor in his ill-gotten substance, at least but for a little while, as in Job 20:5; he shall neither enjoy it nor have delight and pleasure in it, nor glory of it, as men are apt to do; Mr. Broughton reads this in connection with the preceding clause thus,
"and never rejoice in the wealth for which he must make recompense.''
John Wesley
20:18 Swallow - So as to hold it. He shall not possess it long, nor to any considerable purpose. Yea, he shall be forced to part with his estate to make compensations for his wrongs. So that he shall not enjoy what he had gotten, because it shall be taken from him.
Robert Jamieson, A. R. Fausset and David Brown
20:18 Image from food which is taken away from one before he can swallow it.
restitution--(So Prov 6:31). The parallelism favors the English Version rather than the translation of GESENIUS, "As a possession to be restored in which he rejoices not."
he shall not rejoice--His enjoyment of his ill-gotten gains shall then be at an end (Job 20:5).
20:1920:19: ※ Զի զբազում տկարաց տունս խորտակեաց, եւ զյարկս յափշտակեաց եւ ո՛չ հաստատեաց։
19 որովհետեւ շատ տկարների տներ է խորտակել, բնակարաններ խլել, բայց չի կառուցել:
19 Քանի որ աղքատները ճնշեց ու երեսի վրայ թողուց Ու իր չշինած տունը յափշտակեց
Զի զբազում տկարաց տունս խորտակեաց, եւ զյարկս յափշտակեաց եւ ոչ հաստատեաց:

20:19: ※ Զի զբազում տկարաց տունս խորտակեաց, եւ զյարկս յափշտակեաց եւ ո՛չ հաստատեաց։
19 որովհետեւ շատ տկարների տներ է խորտակել, բնակարաններ խլել, բայց չի կառուցել:
19 Քանի որ աղքատները ճնշեց ու երեսի վրայ թողուց Ու իր չշինած տունը յափշտակեց
zohrab-1805▾ eastern-1994▾ western am▾
20:1920:19 Ибо он угнетал, отсылал бедных; захватывал домы, которых не строил;
20:19 πολλῶν πολυς much; many γὰρ γαρ for ἀδυνάτων αδυνατος impossible; disabled οἴκους οικος home; household ἔθλασεν θλαω though; while ἥρπασεν αρπαζω snatch καὶ και and; even οὐκ ου not ἔστησεν ιστημι stand; establish
20:19 כִּֽי־ kˈî- כִּי that רִ֭צַּץ ˈriṣṣaṣ רצץ crush עָזַ֣ב ʕāzˈav עזב leave דַּלִּ֑ים dallˈîm דַּל poor בַּ֥יִת bˌayiṯ בַּיִת house גָּ֝זַ֗ל ˈgāzˈal גזל tear away וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִבֶנֵֽהוּ׃ yivenˈēhû בנה build
20:19. quoniam confringens nudavit pauperes domum rapuit et non aedificavit eamBecause he broke in and stripped the poor: he hath violently taken away a house which he did not build.
19. For he hath oppressed and forsaken the poor; he hath violently taken away an house, and he shall not build it up.
20:19. For, having broken in, he stripped the poor. He has quickly stolen away a house he did not build.
20:19. Because he hath oppressed [and] hath forsaken the poor; [because] he hath violently taken away an house which he builded not;
Because he hath oppressed [and] hath forsaken the poor; [because] he hath violently taken away an house which he builded not:

20:19 Ибо он угнетал, отсылал бедных; захватывал домы, которых не строил;
20:19
πολλῶν πολυς much; many
γὰρ γαρ for
ἀδυνάτων αδυνατος impossible; disabled
οἴκους οικος home; household
ἔθλασεν θλαω though; while
ἥρπασεν αρπαζω snatch
καὶ και and; even
οὐκ ου not
ἔστησεν ιστημι stand; establish
20:19
כִּֽי־ kˈî- כִּי that
רִ֭צַּץ ˈriṣṣaṣ רצץ crush
עָזַ֣ב ʕāzˈav עזב leave
דַּלִּ֑ים dallˈîm דַּל poor
בַּ֥יִת bˌayiṯ בַּיִת house
גָּ֝זַ֗ל ˈgāzˈal גזל tear away
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִבֶנֵֽהוּ׃ yivenˈēhû בנה build
20:19. quoniam confringens nudavit pauperes domum rapuit et non aedificavit eam
Because he broke in and stripped the poor: he hath violently taken away a house which he did not build.
20:19. For, having broken in, he stripped the poor. He has quickly stolen away a house he did not build.
20:19. Because he hath oppressed [and] hath forsaken the poor; [because] he hath violently taken away an house which he builded not;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21. Причина этого - в незаконном характере приобретений нечестивца. Созданное путем угнетения бедных, захвата чужой собственности, не знавшей предела жадности, благосостояние не может быть прочным: "зато не устоит счастье его" (ст. 21; ср. Ис V:8-9; Притч X:2; Сир V:10; Иез VII:19).
Adam Clarke: Commentary on the Bible - 1831
20:19: He hath oppressed and hath forsaken the poor - Literally, He hath broken in pieces the forsaken of the poor; כי רצץ עזב דלים ki ritstsats azab dallim. The poor have fled from famine, and left their children behind them; and this hard-hearted wretch, meaning Job all the while, has suffered them to perish, when he might have saved them alive.
He hath violently taken away a house which he builded not - Or rather, He hath thrown down a house, and hath not rebuilt it. By neglecting or destroying the forsaken orphans of the poor, mentioned above, he has destroyed a house, (a family), while he might, by helping the wretched, have preserved the family from becoming extinct.
Albert Barnes: Notes on the Bible - 1834
20:19: Because he hath oppressed - Margin, "crushed." Such is the Hebrew.
And forsaken the poor - He has plundered them, and then forsaken them - as robbers do. The meaning is, that he had done this by his oppressive manner of dealing, and then left them to suffer and pine in want.
He hath violently taken away an house which he builded not - That is, by overreaching and harsh dealings he has come in possession of dwellings which he did not build, or purchase in any proper manner. It does not mean that he had done this by violence - for Zophar is not describing a robber, but he means that he took advantage of the needs of the poor and obtained their property. This is often done still. A rich man takes advantage of the needs of the poor, and obtains their little farm or house for much less than it is worth. He takes a mortgage, and then forecloses it, and buys the property himself for much less than its real value, and thus practices a species of the worst kind of robbery. Such a man, Zophar says, must expect punishment - and if there is any man who has occasion to dread the wrath of heaven it is he.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:19: Because: Job 21:27, Job 21:28, Job 22:6, Job 24:2-12, Job 31:13-22, Job 31:38, Job 31:39, Job 35:9; Sa1 12:3, Sa1 12:4; Psa 10:18; Psa 12:5; Pro 14:31, Pro 22:22, Pro 22:23; Ecc 4:1, Ecc 5:8; Eze 22:29; Amo 4:1-3; Jam 2:6, Jam 2:13, Jam 5:4
oppressed: Heb. crushed, Deu 28:33; Lam 3:34
he hath violently: Job 18:15, Job 24:2; Kg1 21:19; Isa 5:7, Isa 5:8; Mic 2:2, Mic 2:9
Job 20:20
John Gill
20:19 Because he hath oppressed and hath forsaken the poor,.... Having oppressed, crushed, and broken the poor to pieces, he leaves them so without pity and compassion for them, and without giving them any relief; he first by oppression makes them poor, or however poorer still, and then leaves them in such circumstances; for this does not suppose that he once was a favourer of them, and afforded them assistance in their necessities, and afterwards forsook them; but rather, as Ben Gersom gives the sense, he does not leave the poor until he has oppressed and crushed them, and then he does; Mr. Broughton's reading of the words agrees with the former sense, "he oppresseth and leaveth poor":
because he hath violently taken away an house which he built not; an house which did not belong to him, he had no property in or right unto, which, as he had not bought, he had not built; and therefore could lay no rightful claim unto it, and yet this he took in a violent manner from the right owner of it, see Mic 2:2; or "and", or "but shall not build it" (a), or "buildeth it not"; he took it away with an intention to pull it down, and build a stately palace in the room of it; but either his substance was taken from him, or he taken away by death before he could finish it, and so either through neglect, or want of opportunity, or of money, did not what he thought to have done.
(a) "et non aedificabit eam", Pagninus, Montanus; "et non aedificat eam", Cocceius, Schultens; "non autem", Beza; "sed non", Schmidt, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
20:19 oppressed--whereas he ought to have espoused their cause (2Chron 16:10).
forsaken--left helpless.
house--thus leaving the poor without shelter (Is 5:8; Mic 2:2).
20:2020:20: Չի՛ք փրկութիւն ստացուածոց նորա, ՚ի ցանկութեան իւրում ո՛չ ապրեսցի.
20 Նրա ունեցուածքին փրկութիւն չկայ. իր ցանկացած ձեւով չի ազատուելու:
20 Անշուշտ իր ներսիդին խաղաղութիւն պիտի չզգայ Ու ցանկացածը պիտի չկրնայ ազատել։
չիք փրկութիւն ստացուածոց նորա, ի ցանկութեան իւրում ոչ ապրեսցի:

20:20: Չի՛ք փրկութիւն ստացուածոց նորա, ՚ի ցանկութեան իւրում ո՛չ ապրեսցի.
20 Նրա ունեցուածքին փրկութիւն չկայ. իր ցանկացած ձեւով չի ազատուելու:
20 Անշուշտ իր ներսիդին խաղաղութիւն պիտի չզգայ Ու ցանկացածը պիտի չկրնայ ազատել։
zohrab-1805▾ eastern-1994▾ western am▾
20:2020:20 не знал сытости во чреве своем и в жадности своей не щадил ничего.
20:20 οὐκ ου not ἔστιν ειμι be αὐτοῦ αυτος he; him σωτηρία σωτηρια safety τοῖς ο the ὑπάρχουσιν υπαρχω happen to be; belong ἐν εν in ἐπιθυμίᾳ επιθυμια longing; aspiration αὐτοῦ αυτος he; him οὐ ου not σωθήσεται σωζω save
20:20 כִּ֤י׀ kˈî כִּי that לֹא־ lō- לֹא not יָדַ֣ע yāḏˈaʕ ידע know שָׁלֵ֣ו šālˈēw שָׁלֵיו quiet בְּ bᵊ בְּ in בִטְנֹ֑ו viṭnˈô בֶּטֶן belly בַּ֝ ˈba בְּ in חֲמוּדֹ֗ו ḥᵃmûḏˈô חמד desire לֹ֣א lˈō לֹא not יְמַלֵּֽט׃ yᵊmallˈēṭ מלט escape
20:20. nec est satiatus venter eius et cum habuerit quae cupierat possidere non poteritAnd yet his belly was not filled: and when he hath the things he coveted, he shall not be able to possess them.
20. Because he knew no quietness within him, he shall not save aught of that wherein he delighteth.
20:20. And yet his stomach will not be satisfied, and when he has the things he desires, he will not be able to possess them.
20:20. Surely he shall not feel quietness in his belly, he shall not save of that which he desired.
Surely he shall not feel quietness in his belly, he shall not save of that which he desired:

20:20 не знал сытости во чреве своем и в жадности своей не щадил ничего.
20:20
οὐκ ου not
ἔστιν ειμι be
αὐτοῦ αυτος he; him
σωτηρία σωτηρια safety
τοῖς ο the
ὑπάρχουσιν υπαρχω happen to be; belong
ἐν εν in
ἐπιθυμίᾳ επιθυμια longing; aspiration
αὐτοῦ αυτος he; him
οὐ ου not
σωθήσεται σωζω save
20:20
כִּ֤י׀ kˈî כִּי that
לֹא־ lō- לֹא not
יָדַ֣ע yāḏˈaʕ ידע know
שָׁלֵ֣ו šālˈēw שָׁלֵיו quiet
בְּ bᵊ בְּ in
בִטְנֹ֑ו viṭnˈô בֶּטֶן belly
בַּ֝ ˈba בְּ in
חֲמוּדֹ֗ו ḥᵃmûḏˈô חמד desire
לֹ֣א lˈō לֹא not
יְמַלֵּֽט׃ yᵊmallˈēṭ מלט escape
20:20. nec est satiatus venter eius et cum habuerit quae cupierat possidere non poterit
And yet his belly was not filled: and when he hath the things he coveted, he shall not be able to possess them.
20:20. And yet his stomach will not be satisfied, and when he has the things he desires, he will not be able to possess them.
20:20. Surely he shall not feel quietness in his belly, he shall not save of that which he desired.
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Adam Clarke: Commentary on the Bible - 1831
20:20: Surely he shall not feel quietness in his belly - I have already remarked that the word בטן beten, which we translate belly, often means in the sacred Scriptures the whole of the human trunk; the regions of the thorax and abdomen, with their contents; the heart, lungs, liver, etc., and consequently all the thoughts, purposes, and inclinations of the mind, of which those viscera were supposed to be the functionaries. The meaning seems to be, "He shall never be satisfied; he shall have an endless desire after secular good, and shall never be able to obtain what he covets."
Albert Barnes: Notes on the Bible - 1834
20:20: Surely he shall not feel quietness - Margin, as in the Hebrew "know." The sense is, he shall not know peace or tranquility. He shall be agitated and troubled. Wemyss, however, renders this, "Because his appetite could not be satisfied." Noyes, "Because his avarice was insatiable." So Rosenmuller explains it. So the Vulgate renders it, "Nec est satiatus renter ejus." The Septuagint, "Neither is there safety to his property, nor shall he be saved by his desire." But it seems to me that the former is the sense, and that the idea is, that he should not know peace or tranquility after he had obtained the things which he had so anxiously sought.
In his belly - Within him; in his mind or heart. The viscera in general in the Scriptures are regarded as the seat of the affections. We confine the idea now to the "heart."
He shall not save of that which he desired - literally, he shall not "escape" with that which was an object of desire. He shall not be "delivered" from the evils which threaten him by obtaining that which he desired. All this shall be taken from him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: Surely: Ecc 5:13, Ecc 5:14; Isa 57:20, Isa 57:21
feel: Heb. know
Job 20:21
John Gill
20:20 Surely he shall not feel quietness in his belly,.... Or happiness in his children, so some in Bar Tzemach; rather shall have no satisfaction in his substance; though his belly is filled with hid treasure, it shall give him no contentment; he shall be a stranger to that divine art, but ever have a restless craving after more, which is his sin; but rather punishment is here meant, and the sense is, that he shall have no quiet in his conscience, no peace of mind, because of his sin in getting riches in an unlawful way:
he shall not save of that which he desired; of his desirable things, his goods, his wealth, his riches, and even his children, all being gone, and none saved; respect may be had particularly to Job's case, who was stripped of everything, of all his substance and his children.
John Wesley
20:20 Belly - He shall have no peace in his mind. Desired - Any part of his desirable things, but shall forfeit and lose them all.
Robert Jamieson, A. R. Fausset and David Brown
20:20 UMBREIT translates, "His inward parts know no rest" from desires.
his belly--that is, peace inwardly.
not save--literally, "not escape with that which," &c., alluding to Job's having been stripped of his all.
20:2120:21: ※ եւ մի՛ լիցին մթերք կերակրոց նորա։ Վասն այնորիկ մի՛ ծաղկեսցեն բարունակք նորա[9276]. [9276] Ոմանք. Մի՛ ծաղկեսցին։
21 Ուտելու մթերք չի ունենալու: Դրա համար նրա բողբոջները չեն ծաղկելու:
21 Անոր ուտելու բան մը պիտի չմնայ, Անոր համար անոր յաջողութիւնը հաստատ պիտի չըլլայ։
եւ մի՛ լիցին մթերք կերակրոց նորա. վասն այնորիկ մի՛ ծաղկեսցեն բարունակք նորա:

20:21: ※ եւ մի՛ լիցին մթերք կերակրոց նորա։ Վասն այնորիկ մի՛ ծաղկեսցեն բարունակք նորա[9276].
[9276] Ոմանք. Մի՛ ծաղկեսցին։
21 Ուտելու մթերք չի ունենալու: Դրա համար նրա բողբոջները չեն ծաղկելու:
21 Անոր ուտելու բան մը պիտի չմնայ, Անոր համար անոր յաջողութիւնը հաստատ պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2120:21 Ничего не спаслось от обжорства его, зато не устоит счастье его.
20:21 οὐκ ου not ἔστιν ειμι be ὑπόλειμμα υπολειμμα remnant; remainder τοῖς ο the βρώμασιν βρωμα food αὐτοῦ αυτος he; him διὰ δια through; because of τοῦτο ουτος this; he οὐκ ου not ἀνθήσει ανθεω he; him τὰ ο the ἀγαθά αγαθος good
20:21 אֵין־ ʔên- אַיִן [NEG] שָׂרִ֥יד śārˌîḏ שָׂרִיד survivor לְ lᵊ לְ to אָכְלֹ֑ו ʔoḵlˈô אכל eat עַל־ ʕal- עַל upon כֵּ֝֗ן ˈkˈēn כֵּן thus לֹא־ lō- לֹא not יָחִ֥יל yāḥˌîl חיל endure טוּבֹֽו׃ ṭûvˈô טוּב best
20:21. non remansit de cibo eius et propterea nihil permanebit de bonis eiusThere was nothing left of his meat, and therefore nothing shall continue of his goods:
21. There was nothing left that he devoured not; therefore his prosperity shall not endure.
20:21. Nothing remained of his portion, and, because of this, nothing will continue of his kind.
20:21. There shall none of his meat be left; therefore shall no man look for his goods.
There shall none of his meat be left; therefore shall no man look for his goods:

20:21 Ничего не спаслось от обжорства его, зато не устоит счастье его.
20:21
οὐκ ου not
ἔστιν ειμι be
ὑπόλειμμα υπολειμμα remnant; remainder
τοῖς ο the
βρώμασιν βρωμα food
αὐτοῦ αυτος he; him
διὰ δια through; because of
τοῦτο ουτος this; he
οὐκ ου not
ἀνθήσει ανθεω he; him
τὰ ο the
ἀγαθά αγαθος good
20:21
אֵין־ ʔên- אַיִן [NEG]
שָׂרִ֥יד śārˌîḏ שָׂרִיד survivor
לְ lᵊ לְ to
אָכְלֹ֑ו ʔoḵlˈô אכל eat
עַל־ ʕal- עַל upon
כֵּ֝֗ן ˈkˈēn כֵּן thus
לֹא־ lō- לֹא not
יָחִ֥יל yāḥˌîl חיל endure
טוּבֹֽו׃ ṭûvˈô טוּב best
20:21. non remansit de cibo eius et propterea nihil permanebit de bonis eius
There was nothing left of his meat, and therefore nothing shall continue of his goods:
20:21. Nothing remained of his portion, and, because of this, nothing will continue of his kind.
20:21. There shall none of his meat be left; therefore shall no man look for his goods.
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Adam Clarke: Commentary on the Bible - 1831
20:21: There shall none of his meat be left - Coverdale translates thus: He devoured so gredily, that he left nothinge behynde, therefore his goodes shal not prospere. He shall be stripped of every thing.
Albert Barnes: Notes on the Bible - 1834
20:21: "There shall none of his meat be left Margin, "or, be none left for his meat." Noyes renders it, "Because nothing escaped his greatness." Prof. Lee, "no surviver shall remain for his provision." But the meaning, probably, is, nothing shall remain of his food, or it shall all be wasted, or dissipated.
Therefore, shall no man look for his goods - Or rather, his goods or his property shall not endure. But a great variety of interpretations has been given to the passage. The Hebrew word rendered "shall look," יחיל yā chı̂ yl, is from חוּל chû l, which means, "to turn round, to twist, to whirl;" and thence, arises the notion of being firm, stable, or strong - as a rope that is twisted is strong. That is the idea here; and the sense is, that his property should not be secure or firm; or that he should not prosper. Jerome renders it, "Nothing shall remain of his goods." The Septuagint, "Therefore his good things - αὐτοῦ τὰ ἀγκθά autou ta agatha - shall not flourish" - ἀνθήσει anthē sei.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: none of his meat be left: or, be none left for his meat, Job 18:19; Jer 17:11; Luk 16:24, Luk 16:25
Job 20:22
Carl Friedrich Keil and Franz Delitzsch
20:21
21 Nothing escaped his covetousness,
Therefore his prosperity shall not continue.
22 In the fulness of his need it shall be strait with him,
Every hand of the needy shall come upon him.
23 It shall come to pass: in order to fill his belly,
He sendeth forth the glow of His anger into him,
And He causeth it to rain upon him into his flesh.
24 He must flee from an iron weapon,
Therefore a brazen bow pierceth him through.
25 It teareth, then it cometh forth out of his body,
And the steel out of his gall,
The terrors of death come upon him.
The words of Job 20:21 are: there was nothing that escaped (שׂריד, as Job 18:19, from שׂרד, Arab. šarada, aufugere) his eating (from אכל, not from אכל), i.e., he devoured everything without sparing, even to the last remnant; therefore טוּבו, his prosperity, his abundant wealth, will not continue or hold out (יחיל, as Ps 10:5, to be solid, powerful, enduring, whence חיל, Arab. ȟı̂lat, ḥawl). Hupf. transl. differently: nihil ei superstes ad vescendum, itaque non durant ejus bona; but שׂריד signifies first elapsum, and על־כן propterea; and we may retain these first significations, especially since Job 20:21 is not future like Job 20:21. The tone of prediction taken up in Job 20:21 is continued in what follows. The inf. constr. מלאות (prop. מלאות, but with Cholem by the Aleph, since the Waw is regarded as יתיר, superfluous), formed after the manner of the verbs Lamed He (Ew. 238, c), is written like קראות, Judg 8:1 (comp. on the other hand the scriptio devectiva, Lev 8:33; Lev 12:4); and שׂפקו (with Sin, as Norzi decides after Codd., Kimchi, and Farisol, not Samech) is to be derived from שׂפק (ספק), sufficientia (comp. the verb, 3Kings 20:10): if his sufficiency exists in abundance, not from שׂפק = Arab. safqat, ṣafqat, complosio, according to which Schultens explains: if his joyous clapping of hands has reached its highest point (Elizabeth Smith: "while clapping the hands in the fulness of joy"), to which מלאות is not suitable, and which ought at least to be שׁפק כּפּיו. Therefore: in the fulness of his need shall he be straitened (יצר with the tone drawn back for יצר on account of the following monosyllable, although also apocopated futt. follow further on in the strict future signification, according to poetic usage), by which not merely the fearful foreboding is meant, which just in the fullest overflow makes known his impending lot, but the real calamity, into which his towering prosperity suddenly changes, as Job 20:22 shows: All the hands of the destitute come upon him (בּוא seq. acc.: invadere) to avenge on him the injustice done to the needy. It is not necessary to understand merely such as he has made destitute, it is כּל־יד; the assertion is therefore general: the rich uncompassionate man becomes a defenceless prey of the proletaries.
Job 20:23
The יהי which opens this verse (and which also occurs elsewhere, e.g., Job 18:12, in a purely future signification), here, like ויהי, 2Kings 5:24 (Ew. 333, b), serves to introduce the following ישׁלּח (it shall happen: He shall send forth); ויהי (e.g., Gen 40:1) frequent in the historical style, and והיה in the prophetical, are similarly used. In order to fill his belly, which is insatiable, God will send forth against him His glowing wrath (comp. Lam 1:13, from on high hath He sent fire into my bones), and will rain upon him into his flesh, or his plumpness (Arab. fi lachmihi). Thus we believe בּלחוּמו must be understood by referring to Zeph 1:17; where, perhaps not without reference to this speech of Zophar, the כּגּללים, which serves to explain Job 20:7, coincides with וּלחמּם, which serves to explain this בלחומו; and the right meaning is not even missed by the lxx, which translates καὶ τὰς σάρκας αὐτῶν ὡς βόλβιτα.
(Note: This passage is translated: and their blood is poured forth as dust, i.e., useless rubbish (Arab. el-ghabra אלעברה), and their flesh as filth. The form of inflection לחמּם is referable to לחם after the form לאם.)
A suitable thought is obtained if לחוּם is taken in the signification, food: He will rain upon him his food, i.e., what is fit for him (with Beth of the instrument instead of the accusative of the object), or: He will rain down (His wrath) upon him as his food (with Beth essent., according to which Ew.: what can satisfy him; Bridel: pour son aliment; Renan: en guise de pain); but we give the preference to the other interpretation, because it is at once natural in this book, abounding in Arabisms, to suppose for לחום the signification of the Arab. laḥm, which is also supported in Hebrew by Zeph 1:17; further, because the Targ. favours it, which transl. בּשׁלדיהּ, and expositors, as Aben-Ezra and Ralbag, who interpret by בבשׂרו; finally, because it gives an appropriate idea, to which Lam 1:13 presents a commendable parallel, comp. also Jas 5:3, and Koran, Sur. 2, 169: "those who hide what God has sent down by the Scripture, and thereby obtain a small profit, eat only fire into their belly." That עלימו can be used pathetically for עליו is unmistakeably clear from Job 22:2, comp. Job 27:23, and on Ps 11:7; the morally indignant speech which threatens punishment, intentionally seeks after rare solemn words and darksome tones. Therefore: Upon his flesh, which has been nourished in unsympathizing greediness, God rains down, i.e., rain of fire, which scorches it. This is the hidden background of the lot of punishment, the active principle of which, though it be effected by human agency, is the punitive power of the fire of divine wrath. Job 20:24 describe, by illustration, how it is worked out. The evil-doer flees from a hostile superior power, is hit in the back by the enemy's arrows; and since he, one who is overthrown, seeks to get free from them, he is made to feel the terrors of inevitably approaching death.
Job 20:24
The two futt. may be arranged as in a conditional clause, like Ps 91:7, comp. Amos 9:2-4; and this is, as it seems, the mutual relation of the two expressions designed by the poet (similar to Is 24:18): if he flee from the weapons of iron, i.e., the deadly weapon in the thick of the fight, he succumbs to that which is destructive by and by: the bow of brass (נחוּשׁה poet. for נחשׁת, as Ps 18:35, although it might also be an adj., since eth, as the Arab. qaws shows, is really a feminine termination) will pierce him through (fut. Kal of חלף, Arab. chlf, to press further and further, press after, here as in Judg 5:26). The flight of the disheartened is a punishment which is completed by his being hit while fleeing by the arrow which the brazen bow sends with swift power after him. In Job 20:25 the Targ. reads מגּוהּ with He mappic., and translates: he (the enemy, or God) draws (stringit), and it (the sword) comes out of its sheath, which is to be rejected because גּו cannot signify vagina. Kimchi and most Jewish expositors interpret מגּוה by מגּוּף; the lxx also translates it σῶμα. To understand it according to גּו (back), of the hinder part of the body, gives no suitable sense, since the evil-doer is imagined as hit in the back, the arrow consequently passing out at the front;
(Note: Thus sings the warrior Cana'an Tjr (died about 1815) after the loss of his wife: -
"My grief for her is the brief of him whose horse is dashed in pieces in the desert.
The way is wild, and there is no help from the travellers who have hurried on before.
My groaning is like the groaning of one who, mortally wounded between the shoulders,
Will flee, and trails after him the lance that is fastened in him."
- Wetzst.)
whereas the signification body is suitable, and is also made sufficiently certain by the cognate form גּויּה. The verb שׁלף, however, is used as in Judg 3:22 : he who is hit drawn the arrow out, then it comes out of his body, into which it is driven deep; and the glance, i.e., the metal head of the arrow (like להב, Judg 3:22, the point in distinction from the shaft), out of his gall (מררה = מררה, Job 16:13, so called from its bitterness, as χολή, χόλος, comp. χλόος, χλωρός, from the green-yellow colour), since, as the Syriac version freely translates, his gall-bladder is burst.
(Note: Abulwalid (in Kimchi) understands the red gall, i.e., the gall-bladder, by מרורה, after the Arabic marâre. If this is pierced, its contents are emptied into the lower part of the body, and the man dies.)
Is יהלך, as a parallel word to ויּצא, to be connected with ממררתו, or with what follows? The accentuation varies. The ordinary interpunction is וברק with Dech, ממררתו Mercha, or more correctly Mercha-Zinnorith, יהלך Rebia mugrasch (according to which, Ew., Umbr., Vaih., Welte, Hahn, Schlottm., and Olsh. divide); ממררתו is, however, also found with Athnach. Although the latter mode of accentuation is only feebly supported, we nevertheless consider it as the more correct, for עליו אמים, in the mind of the poet, can hardly have formed a line of the verse. If, however, יהלך עליו אמים is now taken together, it is a matter for inquiry whether it is to be explained: he passes away, since terrors come upon him (Schult., Rosenm., Hirz., Von Gerl., Carey), or: terrors come upon him (lxx, Targ., Syr., Jer., Ramban). We consider the latter as the only correct interpretation; for if יהלך ought to be understood after Job 14:20; Job 16:22, the poet would have expressed himself ambiguously, since it is at least as natural to consider אמים as the subject of יהלך, as to take עליו אמים as an adverbial clause. The former, however, is both natural according to the syntax (vid., Ges. 147, a) and suitable in matter: terrors (i.e., of certain death to him in a short time) draw on upon him, and accordingly we decide in its favour.
Geneva 1599
20:21 There shall none of his (k) meat be left; therefore shall no man look for his goods.
(k) He will leave nothing to his posterity.
John Gill
20:21 There shall none of his meat be left,.... Not in his belly, all shall be cast up; none of his substance left for himself or others; none of his riches for his children or heirs, all being consumed: or this may respect either the profuseness or niggardliness of his living, that he should live in great luxury himself, but take no care of the poor; or else keep so mean a table, that there would be nothing left for the poor, not so much as a few crumbs to fall from it; but the first sense seems best; though some render the words, "there shall be none left for his meat" (b), or his substance; he shall leave no children, have no heirs, all his family shall be cut off, see Job 18:19;
therefore shall no man look for his goods; for there shall be none to look for them; or rather there shall be none to look for, all being gone: a man in good circumstances of life, his heirs expect to enjoy much at his death, but when he is stripped of all, as Job was, his relations and friends are in no expectation of having anything at his death; and therefore do not think it worth their while to look out, or make an inquiry whether there is anything for them or not, see Job 20:28.
(b) "non erit superstes haeres qui ejus bonis fruetur"; so some in Mercer. Drusius.
John Wesley
20:21 Therefore - It being publickly known that he was totally ruined, none of his kindred shall trouble themselves about any relicks of his estate.
Robert Jamieson, A. R. Fausset and David Brown
20:21 look for--rather, "because his goods," that is, prosperity shall have no endurance.
20:2220:22: ※ յորժամ համարեսցի թէ ահա լցեալ իցէ՝ նեղեսցի։ ※ Ամենայն տագնապ հասցէ ՚ի վերայ նորա,
22 Երբ իրեն թուայ, թէ ահա առատութեան մէջ է՝ նեղութիւն է կրելու: Ամէն անգամ տագնապի մէջ է լինելու,
22 Առատութեամբ լեցուն եղած ժամանակն ալ նեղութեան մէջ պիտի ըլլայ. Թշուառութեան մէջ եղողներուն ամէն հարուած* անոր վրայ պիտի գայ։
Յորժամ համարեսցի թէ ահա լցեալ իցէ` նեղեսցի. ամենայն տագնապ հասցէ ի վերայ նորա:

20:22: ※ յորժամ համարեսցի թէ ահա լցեալ իցէ՝ նեղեսցի։ ※ Ամենայն տագնապ հասցէ ՚ի վերայ նորա,
22 Երբ իրեն թուայ, թէ ահա առատութեան մէջ է՝ նեղութիւն է կրելու: Ամէն անգամ տագնապի մէջ է լինելու,
22 Առատութեամբ լեցուն եղած ժամանակն ալ նեղութեան մէջ պիտի ըլլայ. Թշուառութեան մէջ եղողներուն ամէն հարուած* անոր վրայ պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2220:22 В полноте изобилия будет тесно ему; всякая рука обиженного поднимется на него.
20:22 ὅταν οταν when; once δὲ δε though; while δοκῇ δοκεω imagine; seem ἤδη ηδη already πεπληρῶσθαι πληροω fulfill; fill θλιβήσεται θλιβω pressure; press against πᾶσα πας all; every δὲ δε though; while ἀνάγκη αναγκη compulsion; necessity ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἐπελεύσεται επερχομαι come on / against
20:22 בִּ bi בְּ in מְלֹ֣אות mᵊlˈôṯ מלא be full שִׂ֭פְקֹו ˈśifqô שֵׂפֶק plenty יֵ֣צֶר yˈēṣer צרר wrap, be narrow לֹ֑ו lˈô לְ to כָּל־ kol- כֹּל whole יַ֖ד yˌaḏ יָד hand עָמֵ֣ל ʕāmˈēl עָמֵל labouring תְּבֹואֶֽנּוּ׃ tᵊvôʔˈennû בוא come
20:22. cum satiatus fuerit artabitur aestuabit et omnis dolor inruet in eumWhen he shall be filled, he shall be straitened, he shall burn, and every sorrow shall fall upon him.
22. In the fulness of his sufficiency he shall be in straits: the hand of every one that is in misery shall come upon him.
20:22. When he will be satisfied, he will be constrained; he will seethe, and all anguish will fall upon him.
20:22. In the fulness of his sufficiency he shall be in straits: every hand of the wicked shall come upon him.
In the fulness of his sufficiency he shall be in straits: every hand of the wicked shall come upon him:

20:22 В полноте изобилия будет тесно ему; всякая рука обиженного поднимется на него.
20:22
ὅταν οταν when; once
δὲ δε though; while
δοκῇ δοκεω imagine; seem
ἤδη ηδη already
πεπληρῶσθαι πληροω fulfill; fill
θλιβήσεται θλιβω pressure; press against
πᾶσα πας all; every
δὲ δε though; while
ἀνάγκη αναγκη compulsion; necessity
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἐπελεύσεται επερχομαι come on / against
20:22
בִּ bi בְּ in
מְלֹ֣אות mᵊlˈôṯ מלא be full
שִׂ֭פְקֹו ˈśifqô שֵׂפֶק plenty
יֵ֣צֶר yˈēṣer צרר wrap, be narrow
לֹ֑ו lˈô לְ to
כָּל־ kol- כֹּל whole
יַ֖ד yˌaḏ יָד hand
עָמֵ֣ל ʕāmˈēl עָמֵל labouring
תְּבֹואֶֽנּוּ׃ tᵊvôʔˈennû בוא come
20:22. cum satiatus fuerit artabitur aestuabit et omnis dolor inruet in eum
When he shall be filled, he shall be straitened, he shall burn, and every sorrow shall fall upon him.
20:22. When he will be satisfied, he will be constrained; he will seethe, and all anguish will fall upon him.
20:22. In the fulness of his sufficiency he shall be in straits: every hand of the wicked shall come upon him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Ненасытная жадность, обжорство (ст. 20-21) не только не упрочит благосостояние нечестивца, но и увеличит количество предстоящих с его утратою бедствий. Умножение благ сопровождается увеличением числа обиженных. И все они поднимут руки на своего прежнего притеснителя, отмстят ему неправды путем, может быть, насильственного отнятия имущества. Угнетавший других теперь сам испытает тяжесть притеснения. Так, пища нечестивого сделается для него источником мучений ("исторгнет").
Adam Clarke: Commentary on the Bible - 1831
20:22: In the fullness of his sufficiency he shall be in straits - This is a fine saying, and few of the menders of Job's text have been able to improve the version. It is literally true of every great, rich, wicked man; he has no God, and anxieties and perplexities torment him, notwithstanding he has his portion in this life.
Every hand of the wicked shall come upon him - All kinds of misery shall be his portion. Coverdale translates: Though he had plenteousnesse of every thinge, yet was he poore; and, therefore, he is but a wretch on every syde.
Albert Barnes: Notes on the Bible - 1834
20:22: In the fulness of his sufficiency - When he seems to have an abundance.
He shall be in straits - Either by the dread of calamity, or because calamity shall come suddenly upon him, and his property shall be swept away. When everything seemed to be abundant he should be reduced to want.
Every hand of the wicked shall come upon him - Margin, "or, troublesome" The meaning is, that all that the wretched or miserable endure should come suddenly upon him. Rosenmuller suggests, however, that it means that all the poor, and all who had been oppressed and robbed by him, would suddenly come upon him to recover their own property, and would scatter all that he had. The general meaning is clear, that he would be involved in misery from every quarter, or on every hand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:22: the fulness: Job 15:29, Job 18:7; Psa 39:5; Ecc 2:18-20; Rev 18:7
every hand: Job 1:15, Job 1:17, Job 16:11; Kg2 24:2; Isa 10:6
wicked: or, troublesome, Job 3:17
Job 20:23
Geneva 1599
20:22 In the fulness of his sufficiency he shall be in straits: every hand (l) of the wicked shall come upon him.
(l) The wicked will never be in rest: for one wicked man will seek to destroy another.
John Gill
20:22 In the fulness of his sufficiency he shall be in straits,.... For though he may not only have a sufficient competency to live upon, but even a fulness of temporal blessings, have as much as heart can wish, or more, even good things, and plenty of them laid up for many years; yet amidst it all shall be reduced to the utmost straits and difficulties, either through fear of losing what he has, insomuch that his abundance will not suffer him to sleep in the night, nor to enjoy an hour's pleasure in the day; or being so narrow spirited, notwithstanding his fulness, that he cannot allow himself to eat of the fruit of his labours, and rejoice therein; or fearing, notwithstanding all his plenty, that he shall come to want and poverty; or rather while he is in the most flourishing circumstances, and in the height of his prosperity, he is suddenly, as Nebuchadnezzar was, dispossessed of all, and reduced to the utmost extremity, Dan 4:31; the Targum is,
"when his measure is filled, he shall take vengeance on him:''
every hand of the wicked shall come upon him: or of the labourer, as the Targum, the hire of whose labour he has detained, or has taken away from him that which he laboured for; and so Broughton,
"the hand of the injured or grieved;''
such as he had been injurious to, and had grieved by his oppressions of them; or rather every troublesome wicked man, the hand of every thief or robber; respect seems to be had to the hand of the Sabeans and Chaldeans, that had been on Job and his substance.
John Wesley
20:22 In, &c. - In the height of prosperity he shall be distressed. Hand, &c. - So his wickedness shall be punished by those as wicked as himself.
Robert Jamieson, A. R. Fausset and David Brown
20:22 shall be--rather, "he is (feeleth) straitened." The next clause explains in what respect.
wicked--Rather, "the whole hand of the miserable (whom he had oppressed) cometh upon him"; namely, the sense of his having oppressed the poor, now in turn comes with all its power (hand) on him. This caused his "straitened" feeling even in prosperity.
20:2320:23: թէ զիա՞րդ լնուցու որովայն նորա։ Առաքեսցէ ՚ի վերայ նորա զսրտմտութիւն բարկութեան. արկցէ՛ զնովաւ ցաւս.
23 թէ ինչպէ՛ս է լցուելու իր որովայնը: Աստուած նրա վրայ է ուղարկելու իր սրտմտութիւնն ու զայրոյթը, վրան ցաւեր է թափելու,
23 Երբ փորը կշտացնելու վրայ ըլլայ, Աստուած իր սաստիկ բարկութիւնը անոր վրայ պիտի ղրկէ Ու անձրեւի պէս անոր վրայ պիտի թափէ՝ կերակուր ուտելու ատենը։
[198]թէ զիա՛րդ`` լնուցու որովայն նորա. առաքեսցէ ի վերայ նորա զսրտմտութիւն բարկութեան, [199]արկցէ զնովաւ ցաւս:

20:23: թէ զիա՞րդ լնուցու որովայն նորա։ Առաքեսցէ ՚ի վերայ նորա զսրտմտութիւն բարկութեան. արկցէ՛ զնովաւ ցաւս.
23 թէ ինչպէ՛ս է լցուելու իր որովայնը: Աստուած նրա վրայ է ուղարկելու իր սրտմտութիւնն ու զայրոյթը, վրան ցաւեր է թափելու,
23 Երբ փորը կշտացնելու վրայ ըլլայ, Աստուած իր սաստիկ բարկութիւնը անոր վրայ պիտի ղրկէ Ու անձրեւի պէս անոր վրայ պիտի թափէ՝ կերակուր ուտելու ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
20:2320:23 Когда будет чем наполнить утробу его, Он пошлет на него ярость гнева Своего и одождит на него болезни в плоти его.
20:23 εἴ ει if; whether πως πως.1 how πληρώσαι πληροω fulfill; fill γαστέρα γαστηρ stomach; pregnant αὐτοῦ αυτος he; him ἐπαποστείλαι επαποστελλω in; on αὐτὸν αυτος he; him θυμὸν θυμος provocation; temper ὀργῆς οργη passion; temperament νίψαι νιπτω wash ἐπ᾿ επι in; on αὐτὸν αυτος he; him ὀδύνας οδυνη pain
20:23 יְהִ֤י׀ yᵊhˈî היה be לְ lᵊ לְ to מַלֵּ֬א mallˈē מלא be full בִטְנֹ֗ו viṭnˈô בֶּטֶן belly יְֽשַׁלַּח־ yᵊˈšallaḥ- שׁלח send בֹּ֖ו bˌô בְּ in חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger אַפֹּ֑ו ʔappˈô אַף nose וְ wᵊ וְ and יַמְטֵ֥ר yamṭˌēr מטר rain עָ֝לֵ֗ימֹו ˈʕālˈêmô עַל upon בִּ bi בְּ in לְחוּמֹֽו׃ lᵊḥûmˈô לְחוּם [uncertain]
20:23. utinam impleatur venter eius ut emittat in eum iram furoris sui et pluat super illum bellum suumMay his belly be filled, that God may send forth the wrath of his indignation upon him, and rain down his war upon him.
23. When he is about to fill his belly, shall cast the fierceness of his wrath upon him, and shall rain it upon him while he is eating.
20:23. May his stomach be filled, so that God may send forth the fury of his wrath to him and may rain down his battle upon him.
20:23. [When] he is about to fill his belly, [God] shall cast the fury of his wrath upon him, and shall rain [it] upon him while he is eating.
When he is about to fill his belly, [God] shall cast the fury of his wrath upon him, and shall rain [it] upon him while he is eating:

20:23 Когда будет чем наполнить утробу его, Он пошлет на него ярость гнева Своего и одождит на него болезни в плоти его.
20:23
εἴ ει if; whether
πως πως.1 how
πληρώσαι πληροω fulfill; fill
γαστέρα γαστηρ stomach; pregnant
αὐτοῦ αυτος he; him
ἐπαποστείλαι επαποστελλω in; on
αὐτὸν αυτος he; him
θυμὸν θυμος provocation; temper
ὀργῆς οργη passion; temperament
νίψαι νιπτω wash
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ὀδύνας οδυνη pain
20:23
יְהִ֤י׀ yᵊhˈî היה be
לְ lᵊ לְ to
מַלֵּ֬א mallˈē מלא be full
בִטְנֹ֗ו viṭnˈô בֶּטֶן belly
יְֽשַׁלַּח־ yᵊˈšallaḥ- שׁלח send
בֹּ֖ו bˌô בְּ in
חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger
אַפֹּ֑ו ʔappˈô אַף nose
וְ wᵊ וְ and
יַמְטֵ֥ר yamṭˌēr מטר rain
עָ֝לֵ֗ימֹו ˈʕālˈêmô עַל upon
בִּ bi בְּ in
לְחוּמֹֽו׃ lᵊḥûmˈô לְחוּם [uncertain]
20:23. utinam impleatur venter eius ut emittat in eum iram furoris sui et pluat super illum bellum suum
May his belly be filled, that God may send forth the wrath of his indignation upon him, and rain down his war upon him.
20:23. May his stomach be filled, so that God may send forth the fury of his wrath to him and may rain down his battle upon him.
20:23. [When] he is about to fill his belly, [God] shall cast the fury of his wrath upon him, and shall rain [it] upon him while he is eating.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25. Лишением имущества (ст. 18) не ограничиваются настигающие злодея несчастия. Его удел - неизбежная смерть от руки Божией.

23. Синодальный текст содержит лишнее против подлинника слово: "болезни". Но и с опущением последнего смысл стиха передается у экзегетов различно в зависимости от того, как переводить евр. выражение "билхумо" (от "лехум"). Встречающееся в Библии еще только один раз (Соф I:17), оно производится от "ляхам" - "есть" и понимается в значении "пища", а затем, как и сродное с ним арабское "lachum", - плоть. Сообразно с этим одни конец данного стиха переводят так: "Одождит (Бог) на него (бедствия) в пищу ему ("билхумо")". Дождь божественных наказаний, выражающих "ярость божественного гнева" (ср. Плач I:13), сделается пищею для грешника (ср. IX:18; Иер IX:14). Ненасытный в своей жадности (ст. 20), он будет насыщен бедствиями. Другие, держась перевода: "одождит в плоть его", видят здесь указание на то, что Господь одождит на грешника огненный дождь, который пожрет его тело (Кейль).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating. 24 He shall flee from the iron weapon, and the bow of steel shall strike him through. 25 It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors are upon him. 26 All darkness shall be hid in his secret places: a fire not blown shall consume him; it shall go ill with him that is left in his tabernacle. 27 The heaven shall reveal his iniquity; and the earth shall rise up against him. 28 The increase of his house shall depart, and his goods shall flow away in the day of his wrath. 29 This is the portion of a wicked man from God, and the heritage appointed unto him by God.
Zophar, having described the many embarrassments and vexations which commonly attend the wicked practices of oppressors and cruel men, here comes to show their utter ruin at last.
I. Their ruin will take its rise from God's wrath and vengeance, v. 23. The hand of the wicked was upon him (v. 22), every hand of the wicked. His hand was against every one, and therefore every man's hand will be against him. Yet, in grappling with these, he might go near to make his part good; but his heart cannot endure, nor his hands be strong, when God shall deal with him (Ezek. xxii. 14), when God shall cast the fury of his wrath upon him and rain it upon him. Every word here speaks terror. It is not only the justice of God that is engaged against him, but his wrath, the deep resentment of provocations given to himself; it is the fury of his wrath, incensed to the highest degree; it is cast upon him with force and fierceness; it is rained upon him in abundance; it comes on his head like the fire and brimstone upon Sodom, to which the psalmist also refers, Ps. xi. 6. On the wicked God shall rain fire and brimstone. There is no fence against this, but in Christ, who is the only covert from the storm and tempest, Isa. xxxii. 2. This wrath shall be cast upon him when he is about to fill his belly, just going to glut himself with what he has gotten and promising himself abundant satisfaction in it. Then, when he is eating, shall this tempest surprise him, when he is secure and easy, and in apprehension of no danger; as the ruin of the old world and Sodom came when they were in the depth of their security and the height of their sensuality, as Christ observes, Luke xvii. 26, &c. Perhaps Zophar here reflects on the death of Job's children when they were eating and drinking.
II. Their ruin will be inevitable, and there will be no possibility of escaping it (v. 24): He shall flee from the iron weapon. Flight argues guilt. He will not humble himself under the judgments of God, nor seek means to make his peace with him. All his care is to escape the vengeance that pursues him, but in vain: if he escape the sword, yet the bow of steel shall strike him through. God has weapons of all sorts; he has both whet his sword and bent his bow (Ps. vii. 12, 13); he can deal with his enemies cominus vel eminus--at hand or afar off. He has a sword for those that think to fight it out with him by their strength, and a bow for those that think to avoid him by their craft. See Isa. xxiv. 17, 18; Jer. xlviii. 43, 44. He that is marked for ruin, though he may escape one judgment, will find another ready for him.
III. It will be a total terrible ruin. When the dart that has struck him through (for when God shoots he is sure to hit his mark, when he strikes he strikes home) comes to be drawn out of his body, when the glittering sword (the lightning, so the word is), the flaming sword, the sword that is bathed in heaven (Isa. xxxiv. 5), comes out of his gall, O what terrors are upon him! How strong are the convulsions, how violent are the dying agonies! How terrible are the arrests of death to a wicked man!
IV. Sometimes it is a ruin that comes upon him insensibly, v. 26. 1. The darkness he is wrapped up in is a hidden darkness: it is all darkness, utter darkness, without the least mixture of light, and it is hid in his secret place, whither he has retreated and where he hopes to shelter himself; he never retires into his own conscience but he finds himself in the dark and utterly at a loss. 2. The fire he is consumed by is a fire not blown, kindled without noise, a consumption which every body sees the effect of, but nobody sees the cause of. It is plain that the gourd is withered, but the worm at the root, that causes it to wither, is out of sight. He is wasted by a soft gentle fire--surely, but very slowly. When the fuel is very combustible, the fire needs no blowing, and that is his case; he is ripe for ruin. The proud, and those that do wickedly, shall be stubble, Mal. iv. 1. An unquenchable fire shall consume him (so some read it), and that is certainly true of hell-fire.
V. It is a ruin, not only to himself, but to his family: It shall go ill with him that is left in his tabernacle, for the curse shall reach him, and he shall be cut off perhaps by the same grievous disease. There is an entail of wrath upon the family, which will destroy both his heirs and his inheritance, v. 28. 1. His posterity will be rooted out: The increase of his house shall depart, shall either be cut off by untimely deaths or forced to run their country. Numerous and growing families, if wicked and vile, are soon reduced, dispersed, and extirpated, by the judgments of God. 2. His estate will be sunk. His goods shall flow away from his family as fast as ever they flowed into it, when the day of God's wrath comes, for which, all the while his estate was in the getting by fraud and oppression, he was treasuring up wrath.
VI. It is a ruin which will manifestly appear to be just and righteous, and what he has brought upon himself by his own wickedness; for (v. 27) the heaven shall reveal his iniquity, that is, the God of heaven, who sees all the secret wickedness of the wicked, will, by some means or other, let all the world know what a base man he has been, that they may own the justice of God in all that is brought upon him. The earth also shall rise up against him, both to discover his wickedness and to avenge it. The earth shall disclose her blood, Isa. xxvi. 21. The earth will rise up against him (as the stomach rises against that which is loathsome), and will no longer keep him. The heaven reveals his iniquity, and therefore will not receive him. Whither then must he go but to hell? If the God of heaven and earth be his enemy, neither heaven nor earth will show him any kindness, but all the hosts of both are and will be at war with him.
VII. Zophar concludes like an orator (v. 29): This is the portion of a wicked man from God; it is allotted him, it is designed him, as his portion. He will have it at last, as a child has his portion, and he will have it for a perpetuity; it is what he must abide by: This is the heritage of his decree from God; it is the settled rule of his judgment, and fair warning is given of it. O wicked man! thou shalt surely die, Ezek. xxxiii. 8. Though impenitent sinners do not always fall under such temporal judgments as are here described (therein Zophar was mistaken), yet the wrath of God abides upon them, and they are made miserable by spiritual judgments, which are much worse, their consciences being either, on the one hand, a terror to them, and then they are in continual amazement, or, on the other hand, seared and silenced, and then they are given up to a reprobate sense and bound over to eternal ruin. Never was any doctrine better explained, or worse applied, than this by Zophar, who intended by all this to prove Job a hypocrite. Let us receive the good explication, and make a better application, for warning to ourselves to stand in awe and not to sin.
Adam Clarke: Commentary on the Bible - 1831
20:23: When he is about to fill his belly - Here seems a plain allusion to the lustings of the children of Israel in the desert. God showered down quails upon them, and showered down his wrath while the flesh was in their mouth. The allusion is too plain to be mistaken; and this gives some countenance to the bishop of Killala's version of-
"Because he acknowledged not the quail in his stomach,
In the midst of his delight he shall not escape."
That שלו, which we translate quietness, means a quail, also the history of the Hebrews' lustings, Exo 16:2-11, and Num 11:31-35, sufficiently proves. Let the reader mark all the expressions here,23, and compare them with Num 11:31-35, and he will probably be of opinion that Zophar has that history immediately in view, which speaks of the Hebrews' murmurings for bread and flesh, and the miraculous showers of manna and quails, and the judgments that fell on them for their murmurings. Let us compare a few passages: - He shall not feel quietness - שלו selav, the quail. "He shall not save of that which he desired.": "There shall none of his meat be left." Exo 16:19 : "Let no man leave of it till the morning." In the fullness of his sufficiency, he shall be in straits - Exo 16:20 : "But some of them left of it until the morning, and it bred worms and stank." When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating - Num 11:33 : "And while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague." Psa 78:26-30 : "He rained flesh upon them as dust, and feathered fowls like as the sand of the sea: so they did eat and were filled-but, while the meat was in their mouth, the wrath of God came upon them," etc. These show to what Zophar refers.
Albert Barnes: Notes on the Bible - 1834
20:23: When he is about to fill his belly - Or rather, "there shall be enough to fill his belly." But what "kind" of food it should be, is indicated in the following part of the verse. "God" would fill him with the food of his displeasure. It is spoken sarcastically, as of a gormandizer, or a man who lived to enjoy eating, and the meaning is, that he should for once have enough. So Rosenmuller interprets it.
God shall cast the fury - This is the kind of food that he shall have. God shall fill him with the tokens of his wrath - and he shall have enough.
And shall rain it upon him while he is eating - Noyes renders this, "And rain it down upon him for his food." The meaning is, that God would pour down his wrath like a plentiful shower while he was in the act of eating. In the very midst of his enjoyments God would fill him with the tokens of his displeasure. There can be no doubt that Zophar designed that this should be understood to be applicable to Job. Indeed no one can fail to see that his remarks are made with consummate skill, and that they are such as would be fitted "to cut deep," as they were doubtless intended to do. The speaker does not, indeed, make a direct application of them, but he so makes his selection of proverbs that there could be no difficulty in perceiving that they were designed to apply to him, who, from such a height of prosperity, had been so suddenly plunged into so deep calamity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:23: he is about: Num 11:33; Psa 78:30, Psa 78:31; Mal 2:2; Luk 12:17-20
rain it: Gen 19:24; Exo 9:23; Psa 11:6, Psa 78:30, Psa 78:31; Isa 21:4
Job 20:24
Geneva 1599
20:23 [When] he is about to fill his belly, [God] shall cast the fury of his wrath upon him, (m) and shall rain [it] upon him while he is eating.
(m) Some read, upon his flesh, alluding to Job, whose flesh was smitten with a scab.
John Gill
20:23 When he is about to fill his belly,.... Either in a literal sense, when he is about to take an ordinary meal to satisfy nature; or in a figurative sense, when he is seeking to increase his worldly riches, and his barns and coffers, and endeavouring to get satisfaction therein:
God shall cast the fury of his wrath upon him; or "send it out on him" (c); out of the treasures of it, which are laid up with him, Deut 32:34; into his conscience, and fill him with a dreadful sense and apprehension of it, and that with great force and violence, and cast it, and pour it on him like fire, or any scalding liquor, which is very terrible and intolerable. This intends the indignation of God against sin, and his just punishment of it, according to the rigour of his justice; sometimes it is only a little wrath and displeasure he shows, he does not stir up all his wrath; but here it is threatened he will cast it, and pour it in great plenty, even "the fury" of it, in the most awful and terrible manner:
and shall rain it upon him while he is eating; signifying, that the wrath of God shall be revealed from heaven against him, from whence rain comes; that it shall fall on him from above, unseen, suddenly, and at an unawares, and come with a force and violence not to be resisted, and in great abundance and profusion. The allusion seems to be to the raining of fire and brimstone on Sodom and Gomorrah, the inhabitants of which were indulging themselves in gratifying the flesh, when that judgment came upon them, Lk 17:28; and so it was with the Israelites, when they sinned against God in the wilderness, Ps 78:30; perhaps Zophar may glance at Job's children being slain while they were eating and drinking in their elder brother's house, Job 1:18. Some render it, "upon his food" (d); his meat, a curse going along with it, while he is eating it, his table becoming a snare unto him; or upon his wealth and riches, he is endeavouring to fill his belly or satisfy himself with; and others, "upon his flesh", as the Targum; or "into his flesh"; as Broughton, and so many of the Jewish commentators (e) meaning his body, filling it with diseases, so that there is no soundness in it, but is in pain, and wasting, and consuming; and Job's case may be referred to, his body being full of boils and ulcers.
(c) "mittet in eum", Pagninus, Montanus, Schmidt; so Mercerus, Piscator. (d) "in cibum illius", Tigurine version. (e) Aben Ezra, Ben Gersom, Bar Tzemach; "in carne ejus", Pagninus, Montanus; "super carnem ejus", Beza; "in carnem ejus", Drusius, Mercer, Schmidt.
John Wesley
20:23 Rain - This phrase denotes both the author of his plagues, God, and the nature and quality of them, that they shall come upon him like rain; with great vehemency, so that he cannot prevent or avoid it. Eating - As it fell upon thy sons.
Robert Jamieson, A. R. Fausset and David Brown
20:23 Rather, "God shall cast (may God send) [UMBREIT] upon him the fury of His wrath to fill his belly!"
while . . . eating--rather, "shall rain it upon him for his food!" Fiery rain, that is, lightning (Ps 11:6; alluding to Job's misfortune, Job 1:16). The force of the image is felt by picturing to one's self the opposite nature of a refreshing rain in the desert (Ex 16:4; Ps 68:9).
20:2420:24: եւ մի՛ ապրեսցի ՚ի ձեռանէ երկաթոյ։ Խոցոտեսցէ՛ զնա աղեղն պղնձի.
24 եւ նա սրի ձեռքից չի ազատուելու:
24 Երկաթէ զէնքին առջեւէն փախած ատենը Պղնձէ աղեղը զանիկա պիտի խոցէ։
եւ մի՛ ապրեսցի ի ձեռանէ երկաթոյ``, խոցոտեսցէ զնա աղեղն պղնձի:

20:24: եւ մի՛ ապրեսցի ՚ի ձեռանէ երկաթոյ։ Խոցոտեսցէ՛ զնա աղեղն պղնձի.
24 եւ նա սրի ձեռքից չի ազատուելու:
24 Երկաթէ զէնքին առջեւէն փախած ատենը Պղնձէ աղեղը զանիկա պիտի խոցէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2420:24 Убежит ли он от оружия железного, пронзит его лук медный;
20:24 καὶ και and; even οὐ ου not μὴ μη not σωθῇ σωζω save ἐκ εκ from; out of χειρὸς χειρ hand σιδήρου σιδηρος iron τρώσαι τιτρωσκω he; him τόξον τοξον bow χάλκειον χαλκειον smith's shop; forge
20:24 יִ֭בְרַח ˈyivraḥ ברח run away מִ mi מִן from נֵּ֣שֶׁק nnˈēšeq נֵשֶׁק equipment בַּרְזֶ֑ל barzˈel בַּרְזֶל iron תַּ֝חְלְפֵ֗הוּ ˈtaḥlᵊfˈēhû חלף cut קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow נְחוּשָֽׁה׃ nᵊḥûšˈā נְחוּשָׁה bronze
20:24. fugiet arma ferrea et inruet in arcum aereumHe shall flee from weapons of iron, and shall fall upon a bow of brass.
24. He shall flee from the iron weapon, and the bow of brass shall strike him through.
20:24. He will flee from weapons of iron, and he will fall in an arc of brass,
20:24. He shall flee from the iron weapon, [and] the bow of steel shall strike him through.
He shall flee from the iron weapon, [and] the bow of steel shall strike him through:

20:24 Убежит ли он от оружия железного, пронзит его лук медный;
20:24
καὶ και and; even
οὐ ου not
μὴ μη not
σωθῇ σωζω save
ἐκ εκ from; out of
χειρὸς χειρ hand
σιδήρου σιδηρος iron
τρώσαι τιτρωσκω he; him
τόξον τοξον bow
χάλκειον χαλκειον smith's shop; forge
20:24
יִ֭בְרַח ˈyivraḥ ברח run away
מִ mi מִן from
נֵּ֣שֶׁק nnˈēšeq נֵשֶׁק equipment
בַּרְזֶ֑ל barzˈel בַּרְזֶל iron
תַּ֝חְלְפֵ֗הוּ ˈtaḥlᵊfˈēhû חלף cut
קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow
נְחוּשָֽׁה׃ nᵊḥûšˈā נְחוּשָׁה bronze
20:24. fugiet arma ferrea et inruet in arcum aereum
He shall flee from weapons of iron, and shall fall upon a bow of brass.
20:24. He will flee from weapons of iron, and he will fall in an arc of brass,
20:24. He shall flee from the iron weapon, [and] the bow of steel shall strike him through.
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
24-25. Гибель грешника неизбежна. Пытаясь избежать одной опасности, он подвергается другой (ср. Ис XXIV:18; Иер XLVIII:44; Ам V:19), и эта последняя поражает его на смерть, подобно стреле, пронзающей внутренности человека (ст. 25; ср. Суд III:22).
Adam Clarke: Commentary on the Bible - 1831
20:24: He shall flee from the iron weapon - Or, "Though he should flee from the iron armor, the brazen bow should strike him through." So that yf he fle the yron weapens, he shal be shott with the stele bow - Coverdale. That is, he shall most certainly perish: all kinds of deaths await him.
Albert Barnes: Notes on the Bible - 1834
20:24: He shall flee from the iron weapon - The sword, or the spear. That is, he shall be exposed to attacks, and shall flee in cowardice and alarm. Bands of robbers shall come suddenly upon him, and he shall have no safety except in flight. Pref. Lee explains this as meaning, "While he flees from the iron weapon, the brass bow shall pierre him through." Probably the expression is proverbial, like that in Latin, Incidit in Scyllam cupiens vitare Charybdin.
The bow of steel shall strike him through - That is, the "arrow" from the bow of steel shall strike him down. Bows and arrows were commonly used in hunting and in war. To a considerable extent they are still employed in Persia, though the use has been somewhat superseded by the gun. "Bows" were made of various materials. The first were, undoubtedly, of wood. They were inlaid with horn, or ivory, or were made in part of metal. Sometimes, it would seem that the whole bow was made of metal, though it is supposed that the metal bow was not in general use. The "weight," if nothing else, would be an objection to it. The word which is here rendered "steel" (נחוּשׁה nechû shâ h), means properly "brass or copper" - but it is certain that brass or copper could never have been used to form the main part of the bow, as they are destitute of the elasticity which is necessary. Jerome renders it, et irruet in arcum aereum - "he rushes on the brazen bow." So the Septuagint, τόξον χάλκειον toxon chalkeion. So the Chaldee, דכוכומא קשתא - "the bow of brass." There is no certain proof that "steel" was then known - though "iron" is often mentioned. It is possible, however, that though the whole bow was not made of brass or copper, yet that such quantities of these metals were employed in constructing bows, that they might, without impropriety, be called bows of brass. The Oriental bow consists of three parts. The handle, or middle part - that on which the arrow rested - was straight, and might be made of wood, brass, copper, or any other strong substance. To this was affixed, at each end, pieces of horn, or of any other elastic substance, and, the string was applied to the ends of these horns. The straight piece might have been of brass, and so without impropriety it might be called a brass bow. It is not properly rendered "steel" at any rate, as the word used here is never employed to denote iron or steel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: flee from: Kg1 20:30; Isa 24:18; Jer 48:43, Jer 48:44; Amo 5:19, Amo 9:1-3
the bow: Sa2 22:35
strike him: Pro 7:23
Job 20:25
John Gill
20:24 He shall flee from the iron weapon,.... The sword, for fear of being thrust through with it; the flaming sword of justice God sometimes threatens to take, and whet, and make use of against ungodly men; the sword of God, as Bar Tzemach observes, is hereby figuratively expressed; fleeing from it, or an attempt to flee from it, shows guilt in the conscience, danger, and a sense of it, and a fear of falling into it, and yet there is no escaping the hand of God, or fleeing from his presence:
and the bow of steel shall strike him through; that is, an arrow out of a bow, made of steel or brass, of which bows were formerly made, and reckoned the strongest and most forcible, see Ps 18:34; signifying, that if he should escape the dint of a weapon, a sword or spear used near at hand, yet, as he fled, he would be reached by one that strikes at a distance, an arrow shot from a bow; the sense is, that, if a wicked man escapes one judgment, another will be sure to follow him, and overtake him and destroy him, see Is 24:17.
John Wesley
20:24 Flee - From the sword or spear; and so shall think him self out of danger.
Robert Jamieson, A. R. Fausset and David Brown
20:24 steel--rather, "brass." While the wicked flees from one danger, he falls into a greater one from an opposite quarter [UMBREIT].
20:2520:25: անցցէ ընդ մարմինս նորա նետ։ Աստեղք շրջեսցին ՚ի յարկս նորա՝ արհաւի՛րք ՚ի վերայ նորա։
25 Պղնձէ աղեղն է խոցոտելու նրան. նետն է թափ անցնելու նրա մարմնով: Նրա յարկի տակ աստղեր են շուռ գալու, եւ արհաւիրքներ են թափուելու գլխին:
25 Անոր դէմ արձակուած աղեղը մարմնէն պիտի անցնի Ու փայլուն տէգը անոր մաղձէն պիտի ելլէ. Անոր վրայ արհաւիրք պիտի գայ։
[200]Անցցէ ընդ մարմինս նորա նետ. աստեղք շրջեսցին ի յարկս նորա` արհաւիրք ի վերայ նորա:

20:25: անցցէ ընդ մարմինս նորա նետ։ Աստեղք շրջեսցին ՚ի յարկս նորա՝ արհաւի՛րք ՚ի վերայ նորա։
25 Պղնձէ աղեղն է խոցոտելու նրան. նետն է թափ անցնելու նրա մարմնով: Նրա յարկի տակ աստղեր են շուռ գալու, եւ արհաւիրքներ են թափուելու գլխին:
25 Անոր դէմ արձակուած աղեղը մարմնէն պիտի անցնի Ու փայլուն տէգը անոր մաղձէն պիտի ելլէ. Անոր վրայ արհաւիրք պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2520:25 станет вынимать {стрелу}, и она выйдет из тела, выйдет, сверкая сквозь желчь его; ужасы смерти найдут на него!
20:25 διεξέλθοι διεξερχομαι though; while διὰ δια through; because of σώματος σωμα body αὐτοῦ αυτος he; him βέλος βελος missile ἀστραπαὶ αστραπη lightning δὲ δε though; while ἐν εν in διαίταις διαιτα he; him περιπατήσαισαν περιπατεω walk around / along ἐπ᾿ επι in; on αὐτῷ αυτος he; him φόβοι φοβος fear; awe
20:25 שָׁלַף֮ šālaf שׁלף draw וַ wa וְ and יֵּצֵ֪א yyēṣˈē יצא go out מִ mi מִן from גֵּ֫וָ֥ה ggˈēwˌā גֵּוָה [uncertain] וּ֭ ˈû וְ and בָרָק vārˌāq בָּרָק lightning מִֽ mˈi מִן from מְּרֹרָתֹ֥ו mmᵊrōrāṯˌô מְרֹרָה gall יַהֲלֹ֗ךְ yahᵃlˈōḵ הלך walk עָלָ֥יו ʕālˌāʸw עַל upon אֵמִֽים׃ ʔēmˈîm אֵימָה fright
20:25. eductus et egrediens de vagina sua et fulgurans in amaritudine sua vadent et venient super eum horribilesThe sword is drawn out, and cometh forth from its scabbard, and glittereth in his bitterness: the terrible ones shall go and come upon him.
25. He draweth it forth, and it cometh out of his body: yea, the glittering point cometh out of his gall; terrors are upon him.
20:25. which had been drawn and had issued forth from its sheath, glittering in its bitterness: the horrible ones will go forth and approach over him.
20:25. It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors [are] upon him.
It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors [are] upon him:

20:25 станет вынимать {стрелу}, и она выйдет из тела, выйдет, сверкая сквозь желчь его; ужасы смерти найдут на него!
20:25
διεξέλθοι διεξερχομαι though; while
διὰ δια through; because of
σώματος σωμα body
αὐτοῦ αυτος he; him
βέλος βελος missile
ἀστραπαὶ αστραπη lightning
δὲ δε though; while
ἐν εν in
διαίταις διαιτα he; him
περιπατήσαισαν περιπατεω walk around / along
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
φόβοι φοβος fear; awe
20:25
שָׁלַף֮ šālaf שׁלף draw
וַ wa וְ and
יֵּצֵ֪א yyēṣˈē יצא go out
מִ mi מִן from
גֵּ֫וָ֥ה ggˈēwˌā גֵּוָה [uncertain]
וּ֭ ˈû וְ and
בָרָק vārˌāq בָּרָק lightning
מִֽ mˈi מִן from
מְּרֹרָתֹ֥ו mmᵊrōrāṯˌô מְרֹרָה gall
יַהֲלֹ֗ךְ yahᵃlˈōḵ הלך walk
עָלָ֥יו ʕālˌāʸw עַל upon
אֵמִֽים׃ ʔēmˈîm אֵימָה fright
20:25. eductus et egrediens de vagina sua et fulgurans in amaritudine sua vadent et venient super eum horribiles
The sword is drawn out, and cometh forth from its scabbard, and glittereth in his bitterness: the terrible ones shall go and come upon him.
20:25. which had been drawn and had issued forth from its sheath, glittering in its bitterness: the horrible ones will go forth and approach over him.
20:25. It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors [are] upon him.
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
20:25: It is drawn, and cometh out - This refers to archery: The arrow is drawn out of the sheaf or quiver, and discharged from the bow against its mark, and pierces the vitals, and passes through the body. So Coverdale - The arowe shal be taken forth, and go out at his backe.
Albert Barnes: Notes on the Bible - 1834
20:25: It is drawn - Or rather, "he draws" - that is, he draws out the arrow that has been shot at him; or it may mean, as Prof. Lee supposes, that he draws, that is, "someone" draws the arrow from its quiver, or the sword from its sheath, in order to smite him. The object is to describe his death, and to show that he should be certainly overtaken with calamity. Zophar, therefore, goes through the process by which he would be shot down, or shows that he could not escape.
And cometh out of the body - That is, the arrow, or the glittering blade. It has penetrated the body, and passed through it. He shall be pierced through and through.
The glittering sword - Hebrew ברק bâ râ q - "the glittering;" scil. thing, or weapon, and is given to the sword, because it is kept bright.
Cometh out of his gall - Supposed to be the seat of life. See the notes, .
Terrors are upon him - The terrors of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: drawn: Job 16:13; Deu 32:41; Sa2 18:14; Psa 7:12
terrors: Job 6:4, Job 15:21, Job 18:11, Job 27:20; Psa 73:19, Psa 88:15; Jer 20:3, Jer 20:4; Co2 5:11
Job 20:26
Geneva 1599
20:25 It is drawn, and cometh out of the (n) body; yea, the glittering sword cometh out of his gall: terrors [are] upon him.
(n) Some read, of the quiver.
John Gill
20:25 It is drawn, and cometh out of the body,.... That is, the arrow with which a wicked man is stricken through; either it is drawn, and comes out of the quiver, as Broughton; or rather is drawn out of the body of a wicked man, being shot into it, and that in order that he may be cured of his wound if possible, but to no purpose, since it follows:
yea, the glittering sword cometh out of his gall; being thrust into it, which being pierced and poured out, is certain and immediate death, see Job 16:13. Some render it, yea, "the glittering sword out of his gall, he shall go away", or "is gone" (f); that is, he shall die, or is a dead man, there is no hope of him, when the arrow has transfixed his body, and the sword has penetrated into his gall, and divided that:
terrors are upon him; the terrors of death, the plain symptoms of it being upon him; the terrors of an awful judgment, which follows after it; the terrors of the dreadful sentence of condemnation that will then be pronounced, "go, ye cursed", &c. and the terrors of hell and eternal death, signified by utter darkness, unquenchable fire, and the never ceasing torments of it. Some by them understand devils, those terrible spirits which haunt wicked men in their dying moments, and are ready to carry them to the lake which burns with fire and brimstone, where they are to be companions with them for ever. The word is sometimes used of gigantic persons, who are sometimes terrible to others; and since these are mentioned along with weapons of war, Bar Tzemach interprets them of men of strength and power, men of war or soldiers, whose fear falls on others.
(f) "abibit e vivis"; so some in Michaelis; "abit", Schultens.
John Wesley
20:25 It - The arrow, which had entered into his body, and now was drawn out of it either by himself or some other person; having in general said, that it came out of his body, he determines also the part of the body, the gall; which shews that the wound was both deep and deadly. Terrors - The terrors of death; because he perceived his wound was incurable.
Robert Jamieson, A. R. Fausset and David Brown
20:25 It is drawn--Rather, "He (God) draweth (the sword, Josh 5:13) and (no sooner has He done so, than) it cometh out of (that is, passes right through) the (sinner's) body" (Deut 32:41-42; Ezek 21:9-10). The glittering sword is a happy image for lightning.
gall--that is, his life (Job 16:13). "Inflicts a deadly wound."
terrors--Zophar repeats Bildad's words (Job 17:11; Ps 88:16; Ps 55:4).
20:2620:26: Ամենայն խաւար նմա մնասցէ. կերիցէ՛ զնա հուր անշէջ։ Չարչարեսցէ եկամուտ զտուն նորա[9277]. [9277] Յօրինակին պակասէր. Ամենայն խաւար նմա։
26 Համակ խաւարն է սպասում նրան, եւ անշէջ հուրն է ճարակելու նրան: Եկուորն է չարչարելու նրա ընտանիքը:
26 Բոլոր խաւարը անոր գաղտուկ տեղերը պիտի պահուի. Մարած կրակը զանիկա պիտի լափէ. Անոր վրանին մէջ մնացողը ապերջանիկ պիտի ըլլայ*։
Ամենայն խաւար նմա մնասցէ, կերիցէ զնա հուր անշէջ. չարչարեսցէ եկամուտ զտուն նորա:

20:26: Ամենայն խաւար նմա մնասցէ. կերիցէ՛ զնա հուր անշէջ։ Չարչարեսցէ եկամուտ զտուն նորա[9277].
[9277] Յօրինակին պակասէր. Ամենայն խաւար նմա։
26 Համակ խաւարն է սպասում նրան, եւ անշէջ հուրն է ճարակելու նրան: Եկուորն է չարչարելու նրա ընտանիքը:
26 Բոլոր խաւարը անոր գաղտուկ տեղերը պիտի պահուի. Մարած կրակը զանիկա պիտի լափէ. Անոր վրանին մէջ մնացողը ապերջանիկ պիտի ըլլայ*։
zohrab-1805▾ eastern-1994▾ western am▾
20:2620:26 Все мрачное сокрыто внутри его; будет пожирать его огонь, никем не раздуваемый; зло постигнет и оставшееся в шатре его.
20:26 πᾶν πας all; every δὲ δε though; while σκότος σκοτος dark αὐτῷ αυτος he; him ὑπομείναι υπομενω endure; stay behind κατέδεται κατεσθιω consume; eat up αὐτὸν αυτος he; him πῦρ πυρ fire ἄκαυστον ακαυστος do bad; turn bad δὲ δε though; while αὐτοῦ αυτος he; him ἐπήλυτος επηλυτος the οἶκον οικος home; household
20:26 כָּל־ kol- כֹּל whole חֹשֶׁךְ֮ ḥōšeḵ חֹשֶׁךְ darkness טָמ֪וּן ṭāmˈûn טמן hide לִ li לְ to צְפּ֫וּנָ֥יו ṣᵊppˈûnˌāʸw צפן hide תְּ֭אָכְלֵהוּ ˈtᵊʔoḵlēhû אכל eat אֵ֣שׁ ʔˈēš אֵשׁ fire לֹֽא־ lˈō- לֹא not נֻפָּ֑ח nuppˈāḥ נפח blow יֵ֖רַע yˌēraʕ רעע be evil שָׂרִ֣יד śārˈîḏ שָׂרִיד survivor בְּ bᵊ בְּ in אָהֳלֹֽו׃ ʔohᵒlˈô אֹהֶל tent
20:26. omnes tenebrae absconditae sunt in occultis eius devorabit eum ignis qui non succenditur adfligetur relictus in tabernaculo suoAll darkness is hid in his secret places: a fire that is not kindled shall devour him, he shall be afflicted when left in his tabernacle.
26. All darkness is laid up for his treasures: a fire not blown shall devour him; it shall consume that which is left in his tent.
20:26. All darkness has been hidden in his secrecy. A fire that has not been set will devour him; he will be thrown down and forsaken in his tabernacle.
20:26. All darkness [shall be] hid in his secret places: a fire not blown shall consume him; it shall go ill with him that is left in his tabernacle.
All darkness [shall be] hid in his secret places: a fire not blown shall consume him; it shall go ill with him that is left in his tabernacle:

20:26 Все мрачное сокрыто внутри его; будет пожирать его огонь, никем не раздуваемый; зло постигнет и оставшееся в шатре его.
20:26
πᾶν πας all; every
δὲ δε though; while
σκότος σκοτος dark
αὐτῷ αυτος he; him
ὑπομείναι υπομενω endure; stay behind
κατέδεται κατεσθιω consume; eat up
αὐτὸν αυτος he; him
πῦρ πυρ fire
ἄκαυστον ακαυστος do bad; turn bad
δὲ δε though; while
αὐτοῦ αυτος he; him
ἐπήλυτος επηλυτος the
οἶκον οικος home; household
20:26
כָּל־ kol- כֹּל whole
חֹשֶׁךְ֮ ḥōšeḵ חֹשֶׁךְ darkness
טָמ֪וּן ṭāmˈûn טמן hide
לִ li לְ to
צְפּ֫וּנָ֥יו ṣᵊppˈûnˌāʸw צפן hide
תְּ֭אָכְלֵהוּ ˈtᵊʔoḵlēhû אכל eat
אֵ֣שׁ ʔˈēš אֵשׁ fire
לֹֽא־ lˈō- לֹא not
נֻפָּ֑ח nuppˈāḥ נפח blow
יֵ֖רַע yˌēraʕ רעע be evil
שָׂרִ֣יד śārˈîḏ שָׂרִיד survivor
בְּ bᵊ בְּ in
אָהֳלֹֽו׃ ʔohᵒlˈô אֹהֶל tent
20:26. omnes tenebrae absconditae sunt in occultis eius devorabit eum ignis qui non succenditur adfligetur relictus in tabernaculo suo
All darkness is hid in his secret places: a fire that is not kindled shall devour him, he shall be afflicted when left in his tabernacle.
20:26. All darkness has been hidden in his secrecy. A fire that has not been set will devour him; he will be thrown down and forsaken in his tabernacle.
20:26. All darkness [shall be] hid in his secret places: a fire not blown shall consume him; it shall go ill with him that is left in his tabernacle.
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
26. Вместо выражения "внутри его" сообразно с еврейским "лицпунав" должно быть поставлено "для сокровищ его" (ср. Пс XVI:14). Нечестивый богатеет и собирает сокровища не в Бога, и потому их участь - гибель (ср. Иак V:3). Они пожираются огнем "ни кем не раздуваемым", - не требующим для своего появления и поддержания человеческих усилий, огнем Божьим (I:16). Он истребляет и то, что уцелело и спаслось в шатре нечестивого от рук мстителей (18, 22).
Adam Clarke: Commentary on the Bible - 1831
20:26: A fire not blown shall consume him - As Zophar is here showing that the wicked cannot escape from the Divine judgments; so he points out the different instruments which God employs for their destruction. The wrath of God - any secret or supernatural curse. The iron weapon - the spear or such like. The bow, and its swift-flying arrow.
Darkness - deep horror and perplexity. A fire not blown - a supernatural fire; lightning: such as fell on Korah, and his company, to whose destruction there is probably here an allusion: hence the words, It shall go ill with him who is left in his tabernacle. "And the Lord spake unto Moses and Aaron, Separate yourselves from among this congregation, that I may consume them in a moment. Get ye up from about the tabernacle of Korah, Dathan, and Abiram. Depart from the tents of these wicked men. There came out a fire from the Lord and consumed the two hundred and fifty men that offered incense;" Num 16:20, etc.
Albert Barnes: Notes on the Bible - 1834
20:26: All darkness shall be hid in his secret places - The word "darkness" here, as is common, means evidently calamity. The phrase "is hid," means is treasured up for him. The phrase "in his secret places," may mean "for his treasures," or instead of the great treasures which he had laid up for himself. The Apostle Paul has a similar expression, in which, perhaps, he makes an allusion to this place. Rom 2:5, "but, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath." Treasures formerly were laid up in secret places, or places of darkness, that were regarded as inaccessible; see the notes at Isa 45:3.
A fire not blown - A fire unkindled. Probably the meaning is, a fire that man has not kindled, or that is of heavenly origin. The language is such as would convey the idea of being consumed by lightning, and probably Zophar intended to refer to such calamities as had come upon the family of Job, . There is much "tact" in this speech of Zophar, and in the discourses of his friends on this point. They never, I believe, refer expressly to the calamities that had come upon Job and his family. They never in so many words say, that those calamities were proof of the wrath of heaven. But they go on to mention a great many similar "cases" in the abstract; to prove that the wicked would be destroyed in that manner; that when such calamities came upon people, it was proof that they were wicked, and they leave Job himself to make the application. The allusion, as in this case, was too broad to be misunderstood, and Job was not slow in regarding it as intended for himself. Prof Lee ("in loc.") supposes that there may be an allusion here to the "fire that shall not be quenched," or to the future punishment of the wicked. But this seems to me to be foreign to the design of the argument, and not to be suggested or demanded by the use of the word. The argument is not conducted on the supposition that people will be punished in the future world. That would at once have given a new phase to the whole controversy, and would have settled it at once. The question was about the dealings of God "in this life," and whether men are punished according to their deeds here. Had there been a knowledge of the future world of rewards and punishments, the whole difficulty would have vanished at once, and the controversy would have been ended.
It shall go ill with him in his tabernacle - Hebrew שׂריד ירע yâ ra‛ ś â rı̂ yd - "It shall be ill with whatever survives or remains in his tent." That is, all that remains in his dwelling shall be destroyed. Prof Lee renders it, "In his tent shall his survivor be broken" - supposing that the word ירע yâ ra‛ is from רעע râ‛ a‛ - "to break." But it is more probably from רוּע rû a‛ - "to be evil; to suffer evil; to come off ill:" and the sense is, that evil, or calamity, would come upon all that should remain in his dwelling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: darkness: Job 18:5, Job 18:6; Isa 8:22; Mat 8:12; Jde 1:13
a fire: Psa 21:9, Psa 120:4; Isa 30:33; Mat 3:12
it shall go: Job 18:19; Psa 109:9-15; Isa 14:20-22
Job 20:27
Carl Friedrich Keil and Franz Delitzsch
20:26
26 All darkness is reserved for his treasured things,
A fire that is not blown upon devoureth him;
Tit feedeth upon what is left in his tent.
27 The heavens reveal his iniquity,
And the earth riseth up against him.
28 The produce of his house must vanish,
Flowing away in the day of God's wrath.
. . . . . .
29 This is the lot of the wicked man from Elohim,
And the heritage decreed for him from God.
As in Ps 17:14 God's store of earthly goods for the children of men is called צפוּן (צפין), so here the stores laid up by man himself are called צפוּניו. Total darkness, which will finally destroy them, is decreed by God against these stores of the godless, which are brought together not as coming from the hand of God, but covetously, and regardless of Him. Instead of טמוּן it might also have been צפוּן (Job 15:20; Job 21:19; Job 24:1), and instead of לצפוּניו also לטמוּניו (Deut 33:19); but טמוּן is, as Job 40:13 shows, better suited to darkness (on account of the ט, this dull-toned muta, with which the word begins). כּל־חשׁך signifies sheer darkness, as in Ps 39:6, כל־הבל, sheer nothingness; Ps 45:14, כל־כבודה, sheer splendour; and perhaps Is 4:5, כל־כבוד, sheer glory. And the thought, expressed with somewhat of a play upon words, is, that to the θησαυρίζειν of the godless corresponds a θησαυρίζειν of God, the Judge (Rom 2:5; Jas 5:3): the one gathers up treasures, and the other nothing but darkness, to whom at an appointed season they shall be surrendered. The תּאכלהוּ which follows is regarded by Ges. as Piel instead of תּאכּלהוּ, but such a resolving of the characteristic sharpened syllable of Piel is unsupportable; by Hirz., Olsh. 250, b, and Pual instead of תּאכּלהוּ, but אכּל signifies to be eaten, not (so that it might be connected with an accusative of the obj.) to get to eat; by Ew., Hupf., as Kal for תּאכלהוּ, which is possible both from the letters and the matter (vid., on Ps 94:20); but more correctly it is regarded as Poel, for such Poel forms from strong roots do occur, as שׁפט (vid., on Job 9:15), and that the Cholem of these forms can be shortened into Kametz-chatuph is seen from ודרשׁוּ, Ps 109:10 (vid., Psalter in loc.).
(Note: Such a contraction is also presented in the readings תּרצחוּ, Ps 62:4; מלשׁני, Ps 101:5; and ויּחלקם, 1Chron 23:6; 1Chron 24:3. All these forms are not resolved forms of Piel (Ges., Berth., Olsh. 248, a), but contracted forms of Poel with Kametz-chatuph instead of Cholem. תּהתלּוּ, Job 13:9, is not a resolved form of Piel, but a non-syncopated Hiphil. It should be observed that the Chateph-Kametz in "wedorschu" above and at p. 328 is used as an unmistakeable sign of the ŏ. - Tr.])
The Poel is in the passage before us the intensive of Kal: a fire which is not blown upon shall eat him up. By this translation נפּח is equivalent to נפּחה, since attention is given to the gender of אשׁ in the verb immediately connected with it, but it is left out of consideration in the verbs נפח and ירע which stand further form it, which Olshausen thinks doubtful; there are, however, not a few examples which may be adduced in favour of it, as 3Kings 19:11; Is 33:9; comp. Ges. 147, rem. 1. Certainly the relative clause לא נפח may also be explained by supplying בּהּ: into which one has not blown, or that one has not blown on (Symm., Theod., ἄνευ φυσήματος): both renderings are possible, according to Ezek 22:20, Ezek 22:22; but since the masc. ירע follows, having undoubtedly אשׁ as its subject, we can unhesitatingly take the Synallage gen. as beginning even with נפח. A fire which needs no human help for its kindling and its maintenance is intended (comp. on לא ביד, Job 34:20); therefore "fire of God," Job 1:16. This fire feasts upon what has escaped (שׂריד, as Job 20:21; Job 18:19), i.e., whatever has escaped other fates, in his tent. yeera` (Milel) is fut. apoc. Kal; the form of writing ירע (fut. apoc. Niph.) proposed by Olsh. on account of the change of gender, i.e., it is devoured, is to be rejected for the reason assigned in connection with נפח. The correct interpretation has been brought forward by Schultens.
Tit is not without reference to Job 16:18-19, where Job has called upon earth and heaven as witnesses, that in Job 20:27 Zophar continues: "the heavens reveal his guilt, and the earth rises against him;" heaven and earth bear witness to his being an abhorrence, not worthy of being borne by the earth and shone upon by the light of heaven; they testify this, since their powers from below and above vie with one another to get rid of him. מתקוממה is connected closely with לו (which has Lamed raphatum) by means of Mercha-Zinnorith, and under the influence of the law, according to which before a monosyllabic accented word the tone is drawn back from the last syllable of the preceding word to the penultima (Ew. 73, 3), is accented as Milel on account of the pause.
(Note: This mode of accentuation, which is found in Codd. and is attested by grammarians (vid., Norzi), is grammatically more intelligible than that of our editions, which have the Mercha with the final syllable. For while מתקוממה, as Milel, is the pausal-form of the fem. part. Hithpalel for מתקוממה (מתקוממת) with a pausal instead of , it ought to be as Milra, a passive form; but the Hithpalal has no meaning here, and is in general not firmly supported within the range of biblical Hebrew.)
In Job 20:28, Ges., Olsh., and others translate: the produce of his house, that which is swept together, must vanish away in the day of His wrath; נגּרות corrasae (opes), Niph. from גּרר. But first, the suff. is wanting to נגרות; and secondly, בּיום אפּו has no natural connection in what precedes. The Niph. נגרות in the signification diffluentia, derived from נגר morf devire, to flow away (comp. Arab. jry, to flow), is incomparably better suited to the passage (comp. 2Kings 14:14, where Luther transl.: as water which glides away into the earth). The close of the description is similar to Is 17:11 : "In the day that thou plantedst, thou causedst it to increase, and with the morning thy seed was in flowera harvest-head in the day of deep wounding and deadly sorrow." So here everything that the evil-doer hoards up is spoken of as "vanishing in the day of God's wrath."
The speech now closes by summing up like Bildad's, Job 18:21 : "This is the portion or inheritance of, i.e., the lot that is assigned or falls to, the wicked man (אדם רשׁע, a rare application of אדם, comp. Prov 6:12, instead of which אישׁ is more usual) from Elohim, and this the heritage of his (i.e., concerning him) decree from God." אמר (אמר) with an objective suff., which also occurs elsewhere of the almighty word of command of God (vid., on Hab 3:9), signifies here God's judicial arrangement or order, in this sense just as Arabic as Hebraic, for also in Arab. amr (plur. awâmir) signifies command and order.
The speech of Zophar, Job 20, is his ultimatum, for in the third course of the controversy he takes no part. We have already seen from his first speech, Job 11, that he is the most impassioned of the friends. His vehemence is now the less excusable, since Job in his previous speech has used the truly spiritual language of importunate entreaty and earnest warning in reply to the friends. The friends would now have done well if they had been silent, and still better if they had recognised in the sufferer the tried and buffeted servant of God, and had withdrawn their charges, which his innermost nature repudiates. But Zophar is not disposed to allow the reproach of the correction which they received to rest upon him; in him we have an illustration of the fact that a man is never more eloquent than when he has to defend his injured honour, but that he is also never more in danger of regarding the extravagant images of natural excitement as a higher inspiration, or, however, as striking justifications coming from the fulness of a superior perception. It has been rightly remarked, that in Zophar the poet described to us one of those hot-heads who pretend to fight for religion that is imperilled, while they are zealous for their own wounded vanity. Instead of being warned by Job's threat of judgment, he thrusts back his attempt at producing dismay be a similar attempt. He has nothing new to bring forward in reply to Job; the poet has skilfully understood how to turn the heart of his readers step by step from the friends, and in the same degree to gain its sympathy for Job. For they are completely spent in their one dogma; and while in Job an endless multitude of thoughts and feelings surge up one after another, their heart is as hermetically closed against every new perception and emotion. All that is new in the speech of Zophar, and in those of the friends generally, in this second course of the controversy, is, that they no longer try to lure Job on to penitence by promises, but endeavour to bring him to a right state of mind, or rather to weaken his supposedly-mad assault upon themselves, by presenting to him only the most terrible images. It is not possible to illustrate the principle that the covetous, uncompassionate rich man is torn away from his prosperity by the punishment God decrees for him, more fearfully and more graphically than Zophar does it; and this terrible description is not overdrawn, but true and appropriate-but in opposition to Job it is the extreme of uncharitableness which outdoes itself: applied to him, the fearful truth becomes a fearful lie. For in Zophar's mind Job is the godless man, whose rejoicing does not last long, who indeed raises himself towards heaven, but as his own dung must he perish, and to whom the sin of his unjust gain is become as the poison of the viper in his belly. The arrow of God's wrath sticks fast in him; and though he draw it out, it has already inflicted on him a deservedly mortal wound! The fire of God which has already begun to consume his possessions, does not rest until even the last remnant in his tent is consumed. The heavens, where in his self-delusion he seeks the defender of his innocence, reveal his guilt, and the earth, which he hopes to have as a witness in his favour, rises up as his accuser. Thus mercilessly does Zophar seek to stifle the new trust which Job conceives towards God, to extinguish the faith which bursts upwards from beneath the ashes of the conflict. Zophar's method of treatment is soul-destroying; he seeks to slay that life which germinates from the feeling of death, instead of strengthening it. He does not, however, succeed; for so long as Job does not become doubtful of his innocence, the uncharitableness of the friends must be to him the thread by which he finds his way through the labyrinth of his sufferings to the God who loves him, although He seems to be angry with him.
Geneva 1599
20:26 (o) All darkness [shall be] hid in his secret places: a fire not (p) blown shall consume him; it shall go ill with him that is left in his tabernacle.
(o) All fear and sorrow will light on him when he thinks to escape.
(p) That is, fire from heaven, or the fire of God's wrath.
John Gill
20:26 All darkness shall be hid in his secret places,.... In such places of secrecy, where he may promise himself safety, he shall find more calamities of all sorts; or every kind of judgments shall find him out, and come upon him, sometimes signified by darkness, see Is 8:22; or utter darkness, the blackness of darkness; everlasting wrath, ruin, and destruction, are laid up and reserved in God's secret places for him, and lie hid among his treasures of vengeance, which he in due time will bring forth from thence, and punish the guilty sinner with, Jude 1:13; or all this shall be because of secret sins, as Ben Gersom interprets it; and so Mr. Broughton renders the words, "for his store"; that is, for the store of his sins, as he explains it, which, however privately and secretly committed, shall be brought into judgment; and there the hidden things of darkness will be brought to light, and sentence pass upon men for them:
a fire not blown shall consume him; not blown by man, but by God himself; which some understand of thunder and lightning, such as fell on Job's sheep and servants, and consumed them, and which may be glanced at; and others of some fiery distemper, a burning fever, hot ulcers, carbuncles, &c. such as were at this time on Job's body; but the Targum, better, of the fire of hell; and so many of the Jewish commentators (g), as well as Christian; the Septuagint version renders it, "unquenchable fire"; and so Mr. Broughton; and such the fire of hell is said to be, Mt 3:12, &c. and which is a fire kindled by the breath of the Lord, like a stream of brimstone, Is 30:33;
Tit shall go ill with him that is left in his tabernacle; not only it shall go ill with the wicked man himself, but with those he leaves behind him, that dwell in the house he formerly lived in, with his posterity; God sometimes punishing the iniquities of the fathers upon the children.
(g) Jarchi, Sephorno, and others.
John Wesley
20:26 Darkness - All sorts of miseries. Hid - Or, laid up; by God for him. It is reserved and treasured up for him, and shall infallibly overtake him. Secret - In those places where he confidently hopes to hide himself from all evil: even there God shall find him out. Not blown - By man, but kindled by God himself. He thinks by his might and violence to secure himself from men, but God will find him out. With him - With his family, who shall inherit his curse as well as his estate.
Robert Jamieson, A. R. Fausset and David Brown
20:26 All darkness--that is, every calamity that befalls the wicked shall be hid (in store for him) in His (God's) secret places, or treasures (Jude 1:13; Deut 32:34).
not blown--not kindled by man's hands, but by God's (Is 30:33; the Septuagint in the Alexandrian Manuscript reads "unquenchable fire," Mt 3:12). Tact is shown by the friends in not expressly mentioning, but alluding under color of general cases, to Job's calamities; here (Job 1:16) UMBREIT explains it, wickedness, is a "self-igniting fire"; in it lie the principles of destruction.
ill . . . tabernacle--Every trace of the sinner must be obliterated (Job 18:15).
20:2720:27: յայտնեսցեն երկինք զանօրէնութիւն նորա. յարիցէ ՚ի վերայ նորա երկիր։
27 Երկինքը մէջտեղ է հանելու նրա անօրէնութիւնները, եւ աշխարհն է վեր կենալու նրա դէմ:
27 Երկինք անոր ապօրէնութիւնը պիտի յայտնէ, Երկիր ալ անոր դէմ պիտի ելլէ։
Յայտնեսցեն երկինք զանօրէնութիւն նորա. յարիցէ ի վերայ նորա երկիր:

20:27: յայտնեսցեն երկինք զանօրէնութիւն նորա. յարիցէ ՚ի վերայ նորա երկիր։
27 Երկինքը մէջտեղ է հանելու նրա անօրէնութիւնները, եւ աշխարհն է վեր կենալու նրա դէմ:
27 Երկինք անոր ապօրէնութիւնը պիտի յայտնէ, Երկիր ալ անոր դէմ պիտի ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2720:27 Небо откроет беззаконие его, и земля восстанет против него.
20:27 ἀνακαλύψαι ανακαλυπτω uncover δὲ δε though; while αὐτοῦ αυτος he; him ὁ ο the οὐρανὸς ουρανος sky; heaven τὰς ο the ἀνομίας ανομια lawlessness γῆ γη earth; land δὲ δε though; while ἐπανασταίη επανιστημι challenge αὐτῷ αυτος he; him
20:27 יְגַלּ֣וּ yᵊḡallˈû גלה uncover שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens עֲוֹנֹ֑ו ʕᵃwōnˈô עָוֹן sin וְ֝ ˈw וְ and אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth מִתְקֹומָ֘מָ֥ה miṯqômˈāmˌā קום arise לֹֽו׃ lˈô לְ to
20:27. revelabunt caeli iniquitatem eius et terra consurget adversus eumThe heavens shall reveal his iniquity, and the earth shall rise up against him.
27. The heavens shall reveal his iniquity, and the earth shall rise up against him.
20:27. The heavens will reveal his sinfulness, and the earth will rise up against him.
20:27. The heaven shall reveal his iniquity; and the earth shall rise up against him.
The heaven shall reveal his iniquity; and the earth shall rise up against him:

20:27 Небо откроет беззаконие его, и земля восстанет против него.
20:27
ἀνακαλύψαι ανακαλυπτω uncover
δὲ δε though; while
αὐτοῦ αυτος he; him
ο the
οὐρανὸς ουρανος sky; heaven
τὰς ο the
ἀνομίας ανομια lawlessness
γῆ γη earth; land
δὲ δε though; while
ἐπανασταίη επανιστημι challenge
αὐτῷ αυτος he; him
20:27
יְגַלּ֣וּ yᵊḡallˈû גלה uncover
שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens
עֲוֹנֹ֑ו ʕᵃwōnˈô עָוֹן sin
וְ֝ ˈw וְ and
אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth
מִתְקֹומָ֘מָ֥ה miṯqômˈāmˌā קום arise
לֹֽו׃ lˈô לְ to
20:27. revelabunt caeli iniquitatem eius et terra consurget adversus eum
The heavens shall reveal his iniquity, and the earth shall rise up against him.
20:27. The heavens will reveal his sinfulness, and the earth will rise up against him.
20:27. The heaven shall reveal his iniquity; and the earth shall rise up against him.
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
27-28. Изображаемый Софаром грешник - такое нравственное чудовище, что его не выносит даже видимая, неодушевленная природа. Две ее главные сферы, призываемые Иовом в свидетели своей невинности (XVI:18-19), соединяются для отмщения злодею (29: ср. XVIII:21).
Adam Clarke: Commentary on the Bible - 1831
20:27: The heaven shall reveal his iniquity; and the earth shall rise up against him - Another allusion, if I mistake not, to the destruction of Korah and his company. The heaven revealed their iniquity; God declared out of heaven his judgment of their rebellion. "And the glory of the Lord appeared unto all the congregation;" Num 16:20, etc. And then the earth rose up against them. "The ground clave asunder that was under them, and the earth opened her mouth and swallowed them up; and they went down alive into the pit, and the earth closed upon them;" Num 16:31-33.
Albert Barnes: Notes on the Bible - 1834
20:27: The heaven shall Rev_eal his iniquity - The meaning here is, that the whole creation would conspire against such a man. Heaven and earth would be arrayed against him. The course of events would be so ordered as to seem designed to bring his character out, and to show what he was. He would attempt to conceal his sin, but it would be in vain. He would hide it in his bosom, but it would be developed. He would put on the air of piety and innocence, but his secret sin would be known. This seems to be the general sense of the verse; and it is not necessary to attempt to show "how" it would be done - whether by lightning from heaven, as Noyes supposes, or whether by some direct manifestation from the skies. Probably the meaning is, that the divine dispensations toward such a man - the overwhelming calamities which he would experience, would show what he was. The word "heaven" is not unfrequently put for God himself. Dan 4:23, "the heavens do rule." Luk 15:21, "I have sinned against heaven."
The earth shall rise up against him - Calamities from the earth. The course of events here. Want of success - sterility of soil - blight and mildew, would rise up against such a man and show what he was. His real character would in some way be brought out, and it would be seen that he was a wicked man; compare Jdg 5:20.
They fought from heaven;
The stars in their courses fought against Sisera.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:27: heaven: Psa 44:20, Psa 44:21; Jer 29:23; Mal 3:5; Luk 12:2, Luk 12:3; Rom 2:16; Co1 4:5
earth: Job 16:18, Job 18:18; Isa 26:21
Job 20:28
John Gill
20:27 The heaven shall reveal his iniquity,.... Either God the Maker and Possessor of heaven, who dwells there, and is sometimes so called, Dan 4:25; who sees and knows all things, even those that are most secret, as well as more openly committed, and will make all manifest, sooner or later; or else the angels of heaven, the inhabitants of it, so the Targum; who in the last day will be employed in gathering out of Christ's kingdom all that offend, and do iniquity, Mt 13:41; or the judgments of God descending from heaven, or appear there, and are owing to it; such as drowning the old world by opening the windows of heaven, Gen 7:11; the burning of Sodom and Gomorrah by fire and brimstone from thence, Gen 19:24; and the destruction of persons by thunder, 2Kings 22:15, and lightning, 1Kings 2:10, and the like; which judgments falling upon men, show them to be guilty of crimes deserving of the wrath of God, see Rom 1:18;
and the earth shall rise up against him; when that becomes barren for the sins of men, and nothing but things hurtful to man rise up out of it; when it discloses the blood of murdered persons, and will at last give up the wicked dead that are buried in it; the Targum is,
"the inhabitants of the earth;''
and may be interpreted of their enmity, opposition, and hostility.
John Wesley
20:27 Heaven - God shall be a swift witness against him by extraordinary judgments; still he reflects upon Job's case, and the fire from heaven. Earth - All creatures upon earth shall conspire to destroy him. If the God of heaven and earth be his enemy, neither heaven nor earth will shew him any kindness, but all the host of both are, and will he at war with him.
Robert Jamieson, A. R. Fausset and David Brown
20:27 All creation is at enmity with him, and proclaims his guilt, which he would fain conceal.
20:2820:28: Քակտեսցէ կորուստ զտուն նորա ՚ի սպառ. հասցէ՛ ՚ի վերայ նորա օր բարկութեան։
28 Կործանումն է իսպառ քանդելու նրա տունը. հասնելու է նրա վրայ ցասման օրը:
28 Անոր տանը եկամուտը պիտի յափշտակուի, Ամէն բան պիտի անցնի Աստուծոյ բարկութեան օրը։
[201]Քակտեսցէ կորուստ զտուն նորա ի սպառ, հասցէ ի վերայ նորա օր բարկութեան:

20:28: Քակտեսցէ կորուստ զտուն նորա ՚ի սպառ. հասցէ՛ ՚ի վերայ նորա օր բարկութեան։
28 Կործանումն է իսպառ քանդելու նրա տունը. հասնելու է նրա վրայ ցասման օրը:
28 Անոր տանը եկամուտը պիտի յափշտակուի, Ամէն բան պիտի անցնի Աստուծոյ բարկութեան օրը։
zohrab-1805▾ eastern-1994▾ western am▾
20:2820:28 Исчезнет стяжание дома его; все расплывется в день гнева Его.
20:28 ἑλκύσαι ελκυω draw; drag τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him ἀπώλεια απωλεια destruction; waste εἰς εις into; for τέλος τελος completion; sales tax ἡμέρα ημερα day ὀργῆς οργη passion; temperament ἐπέλθοι επερχομαι come on / against αὐτῷ αυτος he; him
20:28 יִ֭גֶל ˈyiḡel גלה uncover יְב֣וּל yᵊvˈûl יְבוּל produce בֵּיתֹ֑ו bêṯˈô בַּיִת house נִ֝גָּרֹ֗ות ˈniggārˈôṯ נגר run בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אַפֹּֽו׃ ʔappˈô אַף nose
20:28. apertum erit germen domus illius detrahetur in die furoris DeiThe offspring of his house shall be exposed, he shall be pulled down in the day of God's wrath.
28. The increase of his house shall depart, shall flow away in the day of his wrath.
20:28. The offspring of his house will be exposed; he will be pulled down in the day of God’s wrath.
20:28. The increase of his house shall depart, [and his goods] shall flow away in the day of his wrath.
The increase of his house shall depart, [and his goods] shall flow away in the day of his wrath:

20:28 Исчезнет стяжание дома его; все расплывется в день гнева Его.
20:28
ἑλκύσαι ελκυω draw; drag
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
ἀπώλεια απωλεια destruction; waste
εἰς εις into; for
τέλος τελος completion; sales tax
ἡμέρα ημερα day
ὀργῆς οργη passion; temperament
ἐπέλθοι επερχομαι come on / against
αὐτῷ αυτος he; him
20:28
יִ֭גֶל ˈyiḡel גלה uncover
יְב֣וּל yᵊvˈûl יְבוּל produce
בֵּיתֹ֑ו bêṯˈô בַּיִת house
נִ֝גָּרֹ֗ות ˈniggārˈôṯ נגר run
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
אַפֹּֽו׃ ʔappˈô אַף nose
20:28. apertum erit germen domus illius detrahetur in die furoris Dei
The offspring of his house shall be exposed, he shall be pulled down in the day of God's wrath.
20:28. The offspring of his house will be exposed; he will be pulled down in the day of God’s wrath.
20:28. The increase of his house shall depart, [and his goods] shall flow away in the day of his wrath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
20:28: The increase of his house shall depart, and his goods shall flow away in the day of his wrath - A farther allusion to the punishment of the rebellious company of Korah, who not only perished themselves, but their houses also, and their goods. Num 16:32. These examples were all in point, on the ground assumed by Zophar; and such well-attested facts would not be passed over by him, had he known the record of them; and that he did know it, alludes to it, and quotes the very circumstances, is more than probable.
Albert Barnes: Notes on the Bible - 1834
20:28: The increase of his house shall depart - Septuagint, "Destruction shall bring his house to an end." The word rendered "depart" (יגל yı̂ gel from גלה gâ lâ h), means, properly, "shall go into captivity." The sense is, that whatever he had laid up in his house would entirely disappear.
His goods shall flow away - What he had gained would seem to flow away like water.
In the day of his wrath - The wrath of God - for so the connection demands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:28: increase: Job 20:10, Job 20:18-22, Job 5:5, Job 27:14-19; Kg2 20:17; Rev 18:17
and his goods: Pro 11:4; Zep 1:18; Mat 16:26; Jam 5:1-3
Job 20:29
Geneva 1599
20:28 The (q) increase of his house shall depart, [and his goods] shall flow away in the day of his wrath.
(q) Meaning, the children of the wicked will flow away like rivers and be dispersed in various places.
John Gill
20:28 The increase of his house shall depart,.... Either his children or his substance. Some interpret it, as Kimchi (h) observes, of the walls of his house, because of what follows, "they shall flow away", &c. as if he should say, the stones of his house shall fall down, and his habitation shall be destroyed, according to Mic 1:6; where a dilapidation is expressed by a flow, or pouring down of stones:
and his goods shall flow away in the day of his wrath; in the day of the wrath of God upon him, which will come upon him like water split on the ground, of no more use and service to him; the Targum interprets it of oil and wine, which shall flow away and cease, and so Mr. Broughton renders it, "fruits for his house"; all desirable and useful ones, see Rev_ 18:14.
(h) Sepher Shorash. rad.
John Wesley
20:28 Increase of his house - His estate. Depart - Shall be lost. Flow - Like waters, swiftly and strongly, and so as to return no more. His - Of God's wrath.
Robert Jamieson, A. R. Fausset and David Brown
20:28 increase--prosperity. Ill got--ill gone.
flow away--like waters that run dry in summer; using Job's own metaphor against himself (Job 6:15-17; 2Kings 14:14; Mic 1:4).
his wrath--God's.
20:2920:29: Ա՛յս բաժին է մարդոյ ամպարշտի առ ՚ի Տեառնէ. եւ ա՛յս ստացուածք ընչից նորայ յԱյցելուէն[9278]։[9278] Ոմանք. Ընչից նորա յայցելութիւն։
29 Տիրոջից այս է բաժին հասնելու ամբարիշտ մարդուն, եւ այս է լինելու նրա ունեցուածքը՝ Վերակացուից սահմանուած»:
29 Ասիկա է ամբարիշտ մարդուն բաժինը, որ Աստուծմէ պիտի առնէ Եւ ասիկա է այն ժառանգութիւնը, որ Աստուած անոր համար սահմաներ է»։
Այս բաժին է մարդոյ ամպարշտի [202]առ ի Տեառնէ, եւ այս ստացուածք ընչից նորա յԱյցելուէն:

20:29: Ա՛յս բաժին է մարդոյ ամպարշտի առ ՚ի Տեառնէ. եւ ա՛յս ստացուածք ընչից նորայ յԱյցելուէն[9278]։
[9278] Ոմանք. Ընչից նորա յայցելութիւն։
29 Տիրոջից այս է բաժին հասնելու ամբարիշտ մարդուն, եւ այս է լինելու նրա ունեցուածքը՝ Վերակացուից սահմանուած»:
29 Ասիկա է ամբարիշտ մարդուն բաժինը, որ Աստուծմէ պիտի առնէ Եւ ասիկա է այն ժառանգութիւնը, որ Աստուած անոր համար սահմաներ է»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2920:29 Вот удел человеку беззаконному от Бога и наследие, определенное ему Вседержителем!
20:29 αὕτη ουτος this; he ἡ ο the μερὶς μερις portion ἀνθρώπου ανθρωπος person; human ἀσεβοῦς ασεβης irreverent παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even κτῆμα κτημα acquisition; possession ὑπαρχόντων υπαρχοντα belongings αὐτῷ αυτος he; him παρὰ παρα from; by τοῦ ο the ἐπισκόπου επισκοπος supervisor
20:29 זֶ֤ה׀ zˈeh זֶה this חֵֽלֶק־ ḥˈēleq- חֵלֶק share אָדָ֣ם ʔāḏˈām אָדָם human, mankind רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty מֵ mē מִן from אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and נַחֲלַ֖ת naḥᵃlˌaṯ נַחֲלָה heritage אִמְרֹ֣ו ʔimrˈô אֵמֶר word מֵ mē מִן from אֵֽל׃ פ ʔˈēl . f אֵל god
20:29. haec est pars hominis impii a Deo et hereditas verborum eius a DominoThe offspring of his house shall be exposed, he shall be pulled down in the day of God's wrath.
29. This is the portion of a wicked man from God, and the heritage appointed unto him by God.
20:29. This is the portion of a wicked man from God, and the inheritance of his words from the Lord.
20:29. This [is] the portion of a wicked man from God, and the heritage appointed unto him by God.
This [is] the portion of a wicked man from God, and the heritage appointed unto him by God:

20:29 Вот удел человеку беззаконному от Бога и наследие, определенное ему Вседержителем!
20:29
αὕτη ουτος this; he
ο the
μερὶς μερις portion
ἀνθρώπου ανθρωπος person; human
ἀσεβοῦς ασεβης irreverent
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
κτῆμα κτημα acquisition; possession
ὑπαρχόντων υπαρχοντα belongings
αὐτῷ αυτος he; him
παρὰ παρα from; by
τοῦ ο the
ἐπισκόπου επισκοπος supervisor
20:29
זֶ֤ה׀ zˈeh זֶה this
חֵֽלֶק־ ḥˈēleq- חֵלֶק share
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty
מֵ מִן from
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
נַחֲלַ֖ת naḥᵃlˌaṯ נַחֲלָה heritage
אִמְרֹ֣ו ʔimrˈô אֵמֶר word
מֵ מִן from
אֵֽל׃ פ ʔˈēl . f אֵל god
20:29. haec est pars hominis impii a Deo et hereditas verborum eius a Domino
The offspring of his house shall be exposed, he shall be pulled down in the day of God's wrath.
20:29. This is the portion of a wicked man from God, and the inheritance of his words from the Lord.
20:29. This [is] the portion of a wicked man from God, and the heritage appointed unto him by God.
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Adam Clarke: Commentary on the Bible - 1831
20:29: This is the portion - As God has dealt with the murmuring Israelites, and with the rebellious sons of Korah, so will he deal with those who murmur against the dispensations of his providence, and rebel against his authority. Instead of an earthly portion, and an ecclesiastical heritage, such as Korah, Dathan, and Abiram sought; they shall have fire from God to scorch them, and the earth to swallow them up. Dr. Stock, bishop of Killala, who has noticed the allusion to the quails, and for which he has been most unmeritedly ridiculed, gives us the following note on the passage: - "Here I apprehend is a fresh example of the known usage of Hebrew poets, in adorning their compositions by allusions to facts in the history of their own people. It has escaped all the interpreters; and it is the more important, because it fixes the date of this poem, so far as to prove its having been composed subsequently to the transgression of Israel, at Kibroth Hattaavah, recorded in Num 11:33, Num 11:34. Because the wicked acknowledges not the quail, that is, the meat with which God has filled his stomach; but, like the ungrateful Israelites, crammed, and blasphemed his feeder, as Milton finely expresses it, he shall experience the same punishment with them, and be cut off in the midst of his enjoyment, as Moses tells us the people were who lusted." If I mistake not, I have added considerable strength to the prelate's reasoning, by showing that there is a reference also to the history of the manna, and to that which details the rebellion of Korah and his company; and if so, (and they may dispute who please), it is a proof that the Book of Job is not so old as, much less older than, the Pentateuch, as some have endeavored to prove, but with no evidence of success, at least to my mind: a point which never has been, and I am certain never can be, proved; which has multitudes of presumptions against it, and not one clear incontestable fact for it. Mr. Good has done more in this case than any of his predecessors, and yet Mr. Good has failed; no wonder then that others, unmerciful criticisers of the bishop of Killala, have failed also, who had not a tenth part of Mr. Good's learning, nor one-hundredth part of his critical acumen. It is, however, strange that men cannot suffer others to differ from them on a subject of confessed difficulty and comparatively little importance, without raising up the cry of heresy against them, and treating them with superciliousness and contempt! These should know, if they are clergymen, whether dignified or not, that such conduct ill becomes the sacerdotal character; and that ante barbam docet senes cannot be always spoken to the teacher's advantage. As a good story is not the worse for being twice told, the following lines from a clergyman, who, for his humility and piety, was as much an honor to his vocation as he was to human nature, may not be amiss, in point of advice to all Warburtonian spirits: -
"Be calm in arguing, for fierceness makes
Error a fault, and truth discourtesy.
Why should I feel another man's mistakes
More than his sickness or his poverty?
In love I should: but anger is not love
Nor wisdom neither; therefore, gently move.
Calmness is great advantage: he that lets
Another chafe, may warm him at his fire,
Mark all his wanderings, and enjoy his frets;
As cunning fencers suffer heat to tire.
Truth dwells not in the clouds: the bow that's there
Doth often aim at, never hit, the sphere."
Hebert.
Dr. Stock's work on the Book of Job will stand honourably on the same shelf with the best on this difficult subject.
Albert Barnes: Notes on the Bible - 1834
20:29: This is the portion of a wicked man - This conclusion is similar to that which Bildad drew at the close of his speech, . Zophar intended, undoubtedly, that Job should apply it to himself, and that he should draw the inference, that one who had been treated in this manner, must be a wicked man.
And the heritage appointed - Margin, "of his decree from." The Hebrew is," Of his word" (אמרוּ 'ê merô ) - that is, of his "purpose." The idea is, that this is the divine rule, or arrangement. It is not a matter of chance. It is the result of appointment, and when people are afflicted in this manner, we are to conclude that "God" regards them as guilty. The whole object of the discussion was to arrive at the principles of the divine administration. Nothing is attributed to chance; and nothing is ascribed to second causes, except as indicating the will of God. It is assumed, that the course of events in the world was a sufficient exponent of the divine intention, and that when they understood how God "treated" a man, they could clearly understand how he regarded his character. The principle is a good one, when "the whole of existence" is taken into the account; the fault here was in taking in only a small part of existence - this short life - and hastening to the conclusion, that the character could be certainly determined by the manner in which God deals with people here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:29: the portion: Job 18:21, Job 27:13, Job 31:2, Job 31:3; Deu 29:20-28; Psa 11:5, Psa 11:6; Mat 24:51
appointed unto him by God: Heb. of his decree from God, Lam 3:38
Geneva 1599
20:29 This [is] the portion of a wicked man from (r) God, and the heritage appointed unto him by (s) God.
(r) Thus God will plague the wicked.
(s) Against God, thinking to excuse himself, and to escape God's hand.
John Gill
20:29 This is the portion of a wicked man from God,.... All before related, and which is very different from the portion of a good man, which is God himself, both here and hereafter; the wicked man has indeed his portion from God, which he has assigned him, but his portion is not himself; nor is it with him, nor with his people, but it is at most and best in this life, and but a worldly one, and hereafter will be with devils and damned spirits; and a dreadful portion it is to be banished from the presence of God to all eternity, and take up an everlasting abode with such company:
and the heritage appointed unto him by God; it is not only a portion allotted to him, but an inheritance to abide continually with him; and this by the irreversible decree and appointment of God, who has foreordained ungodly men to condemnation, and made, appointed, and reserved them to the day of wrath and destruction. Some choose to render the clause, "and the inheritance of his word or words (i) is unto him by God"; that is, punishment shall be inflicted upon him, and continue with him as an inheritance, because of his words, his indecent words, hard speeches and blasphemies uttered by him; referring, as it is thought, to the words which had dropped from the lips of Job.
(i) "haereditas eloquii ejus", Pagninus, Montanus; "verborum ejus", V. L. "impie dictorum ejus", Codurcus.
John Wesley
20:29 Heritage - Heb. the heritage; so called, to denote the stability and assurance of it, that it is as firm as an inheritance to the right heir; and in opposition to that inheritance which he had gotten by fraud and violence.
Robert Jamieson, A. R. Fausset and David Brown
20:29 appointed--not as a matter of chance, but by the divine "decree" (Margin) and settled principle.