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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Вторая половина ответной речи Иова. 1-25. Безнаказанность разного рода грешников; примеры этого.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Job having by his complaints in the foregoing chapter given vent to his passion, and thereby gained some ease, breaks them off abruptly, and now applies himself to a further discussion of the doctrinal controversy between him and his friends concerning the prosperity of wicked people. That many live at ease who yet are ungodly and profane, and despise all the exercises of devotion, he had shown, ch. xxi. Now here he goes further, and shows that many who are mischievous to mankind, and live in open defiance to all the laws of justice and common honesty, yet thrive and succeed in their unrighteous practices; and we do not see them reckoned with in this world. What he had said before (ch. xii. 6), "The tabernacles of robbers prosper," he here enlarges upon. He lays down his general proposition (ver. 1), that the punishment of wicked people is not so visible and apparent as his friends supposed, and then proves it by an induction of particulars. I. Those that openly do wrong to their poor neighbours are not reckoned with, nor the injured righted (ver. 2-12), though the former are very barbarous, ver. 21, 22. II. Those that secretly practise mischief often go undiscovered and unpunished, ver. 13-17. III. That God punished such by secret judgments and reserves them for future judgments (ver. 18-20, and 23-25), so that, upon the whole matter, we cannot say that all who are in trouble are wicked; for it is certain that all who are in prosperity are not righteous.
Adam Clarke: Commentary on the Bible - 1831
Job asserts that there are various transgressors whose wickedness is not visited on them in this life; and particularizes the adjust and oppressive,6; those who are cruel to the poor,13; the murderer, the adulterer, thieves and plunderers, Nevertheless they have an accursed portion, and shall die, and their memory perish,20. He speaks of the abuse of power, and of the punishment of oppressors,24; and asserts that what he has said on these subjects cannot be contradicted,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 24:1, Wickedness often goes unpunished; Job 24:17, There is a secret judgment for the wicked.
Job 24:1
John Gill
INTRODUCTION TO JOB 24
This chapter contains the second part of Job's answer to the last discourse of Eliphaz, in which he shows that wicked men, those of the worst characters, prosper in the world, and go through it with impunity; he lays down this as a certain truth, that though no time is hid from God, yet they that are most familiar with him, and know most of him, do not see, and cannot observe, any days of his for judging and punishing wicked men in, this life, Job 24:1; and instances in men guilty of injustice, violence, oppression, cruelty, and inhumanity, to their neighbours, and yet God lays not folly to them, or charges them with sin, and punishes them for it, Job 24:2; and in persons that commit the most atrocious crimes in secret, such as murderers, adulterers, and thieves, Job 24:13; he allows that there is a curse upon their portion, and that the grave shall consume them, and they shall be remembered no more, Job 24:18; and because of their ill treatment of others, though they may be in safety and prosperity, and be exalted for a while, they shall be brought low and cut off by death, but generally speaking are not punished in this life, Job 24:21; and concludes with the greatest assurance of being in the right, and having truth on his side, Job 24:25.
24:124:1: Ընդէ՞ր զՏէր մոռացան ամպարհաւաճք[9312]. [9312] Այլք. Մոռացան ամբարհաւաճք։
1 «Ինչո՞ւ մոռացան ամբարտաւանները մեր Տիրոջը. ամբարիշտները սահմանը անցան:
24 «Քանի որ Ամենակարողէն պահուած չեն ժամանակները, Ի՞նչպէս զանիկա ճանչցողները անոր օրերը չեն տեսներ։
Ընդէ՞ր զՏէր մոռացան ամբարհաւաճք:

24:1: Ընդէ՞ր զՏէր մոռացան ամպարհաւաճք[9312].
[9312] Այլք. Մոռացան ամբարհաւաճք։
1 «Ինչո՞ւ մոռացան ամբարտաւանները մեր Տիրոջը. ամբարիշտները սահմանը անցան:
24 «Քանի որ Ամենակարողէն պահուած չեն ժամանակները, Ի՞նչպէս զանիկա ճանչցողները անոր օրերը չեն տեսներ։
zohrab-1805▾ eastern-1994▾ western am▾
24:124:1 Почему не сокрыты от Вседержителя времена, и знающие Его не видят дней Его?
24:1 διὰ δια through; because of τί τις.1 who?; what? δὲ δε though; while κύριον κυριος lord; master ἔλαθον λανθανω go unnoticed; unaware ὧραι ωρα hour
24:1 מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why מִ֭ ˈmi מִן from שַּׁדַּי ššaddˌay שַׁדַּי Almighty לֹא־ lō- לֹא not נִצְפְּנ֣וּ niṣpᵊnˈû צפן hide עִתִּ֑ים ʕittˈîm עֵת time וְ֝ו *ˈw וְ and יֹדְעָ֗יוידעו *yōḏᵊʕˈāʸw ידע know לֹא־ lō- לֹא not חָ֥זוּ ḥˌāzû חזה see יָמָֽיו׃ yāmˈāʸw יֹום day
24:1. ab Omnipotente non sunt abscondita tempora qui autem noverunt eum ignorant dies illiusTimes are not hid from the Almighty: but they that know him, know not his days.
1. Why are times not laid up by the Almighty? and why do not they which know him see his days?
Why, seeing times are not hidden from the Almighty, do they that know him not see his days:

24:1 Почему не сокрыты от Вседержителя времена, и знающие Его не видят дней Его?
24:1
διὰ δια through; because of
τί τις.1 who?; what?
δὲ δε though; while
κύριον κυριος lord; master
ἔλαθον λανθανω go unnoticed; unaware
ὧραι ωρα hour
24:1
מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why
מִ֭ ˈmi מִן from
שַּׁדַּי ššaddˌay שַׁדַּי Almighty
לֹא־ lō- לֹא not
נִצְפְּנ֣וּ niṣpᵊnˈû צפן hide
עִתִּ֑ים ʕittˈîm עֵת time
וְ֝ו
*ˈw וְ and
יֹדְעָ֗יוידעו
*yōḏᵊʕˈāʸw ידע know
לֹא־ lō- לֹא not
חָ֥זוּ ḥˌāzû חזה see
יָמָֽיו׃ yāmˈāʸw יֹום day
24:1. ab Omnipotente non sunt abscondita tempora qui autem noverunt eum ignorant dies illius
Times are not hid from the Almighty: but they that know him, know not his days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Как загадочны страдания праведников, так точно не понятна безнаказанность нечестивых. Так как еврейский глагол "цафан" ("ло ницпену" = "почему не сокрыты" синодального чтения) употребляется для выражения мысли о сбережении, сохранении Богом заслуженного наказания (XXI:19), то, очевидно, под "днями и временами" разумеются дни божественного мщения и суда над грешниками (Иез XXX:3). Эти дни "не сокрыты от Вседержителя", точнее и яснее, не сохраняются Богом, - их не существует; и потому "знающие Его", - праведники (XVIII:21; Пс XXXV:11) не видят проявления Божественного Правосудия по отношению к грешникам (ср. XXII:19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Why, seeing times are not hidden from the Almighty, do they that know him not see his days? 2 Some remove the landmarks; they violently take away flocks, and feed thereof. 3 They drive away the ass of the fatherless, they take the widow's ox for a pledge. 4 They turn the needy out of the way: the poor of the earth hide themselves together. 5 Behold, as wild asses in the desert, go they forth to their work; rising betimes for a prey: the wilderness yieldeth food for them and for their children. 6 They reap every one his corn in the field: and they gather the vintage of the wicked. 7 They cause the naked to lodge without clothing, that they have no covering in the cold. 8 They are wet with the showers of the mountains, and embrace the rock for want of a shelter. 9 They pluck the fatherless from the breast, and take a pledge of the poor. 10 They cause him to go naked without clothing, and they take away the sheaf from the hungry; 11 Which make oil within their walls, and tread their winepresses, and suffer thirst. 12 Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them.
Job's friends had been very positive in it that they should soon see the fall of wicked people, how much soever they might prosper for a while. By no means, says Job; though times are not hidden from the Almighty, yet those that know him do not presently see his day, v. 1. 1. He takes it for granted that times are not hidden from the Almighty; past times are not hidden from his judgment (Eccl. iii. 15), present times are not hidden from his providence (Matt. x. 29), future times are not hidden from his prescience, Acts xv. 18. God governs the world, and therefore we may be sure he takes cognizance of it. Bad times are not hidden from him, though the bad men that make the times bad say one to another, He has forsaken the earth, Ps. xciv. 6, 7. Every man's times are in his hand, and under his eye, and therefore it is in his power to make the times of wicked men in this world miserable. He foresees the time of every man's death, and therefore, if wicked men die before they are punished for their wickedness, we cannot say, "They escaped him by surprise;" he foresaw it, nay, he ordered it. Before Job will enquire into the reasons of the prosperity of wicked men he asserts God's omniscience, as one prophet, in a similar case, asserts his righteousness (Jer. xii. 1), another his holiness (Hab. i. 13), another his goodness to his own people, Ps. lxxiii. 1. General truths must be held fast, though we may find it difficult to reconcile them to particular events. 2. He yet asserts that those who know him (that is, wise and good people who are acquainted with him, and with whom his secret is) do not see his day,--the day of his judging for them; this was the thing he complained of in his own case (ch. xxiii. 8), that he could not see God appearing on his behalf to plead his cause,--the day of his judging against open and notorious sinners, that is called his day, Ps. xxxvii. 13. We believe that day will come, but we do not see it, because it is future, and its presages are secret. 3. Though this is a mystery of Providence, yet there is a reason for it, and we shall shortly know why the judgment is deferred; even the wisest, and those who know God best, do not yet see it. God will exercise their faith and patience, and excite their prayers for the coming of his kingdom, for which they are to cry day and night to him, Luke xviii. 7.
For the proof of this, that wicked people prosper, Job specifies two sorts of unrighteous ones, whom all the world saw thriving in their iniquity:--
I. Tyrants, and those that do wrong under pretence of law and authority. It is a melancholy sight which has often been seen under the sun, wickedness in the place of judgment (Eccl. iii. 16), the unregarded tears of the oppressed, while on the side of the oppressors there was power (Eccl. iv. 1), the violent perverting of justice and judgment, Eccl. v. 8. 1. They disseize their neighbours of their real estates, which came to them by descent from their ancestors. They remove the land-marks, under pretence that they were misplaced (v. 2), and so they encroach upon their neighbours' rights and think they effectually secure that to their posterity which they have got wrongfully, by making that to be an evidence for them which should have been an evidence for the rightful owner. This was forbidden by the law of Moses (Deut. xix. 14), under a curse, Deut. xxvii. 17. Forging or destroying deeds is now a crime equivalent to this. 2. They dispossess them of their personal estates, under colour of justice. They violently take away flocks, pretending they are forfeited, and feed thereof; as the rich man took the poor man's ewe lamb, 2 Sam. xii. 4. If a poor fatherless child has but an ass of his own to get a little money with, they find some colour or other to take it away, because the owner is not able to contest with them. It is all one if a widow has but an ox for what little husbandry she has; under pretence of distraining for some small debt, or arrears of rent, this ox shall be taken for a pledge, though perhaps it is the widow's all. God has taken it among the titles of his honour to be a Father of the fatherless and a judge of the widows; and therefore those will not be reckoned his friends that do not to their utmost protect and help them; but those he will certainly reckon with as his enemies that vex and oppress them. 3. They take all occasions to offer personal abuses to them, v. 4. They will mislead them if they can when they meet them on the high-way, so that the poor and needy are forced to hide themselves from them, having no other way to secure themselves from them. They love in their hearts to banter people, and to make fools of them, and do them a mischief if they can, especially to triumph over poor people, whom they turn out of the way of getting relief, threaten to punish them as vagabonds, and so force them to abscond, and laugh at them when they have done. Some understand those barbarous actions (v. 9, 10) to be done by those oppressors that pretend law for what they do: They pluck the fatherless from the breast; that is, having made poor infants fatherless, they make them motherless too; having taken away the father's life, they break the mother's heart, and so starve the children and leave them to perish. Pharaoh and Herod plucked children from the breast to the sword; and we read of children brought forth to the murderers, Hos. ix. 13. Those are inhuman murderers indeed that can with so much pleasure suck innocent blood. They take a pledge of the poor, and so they rob the spital; nay, they take the poor themselves for a pledge (as some read it), and probably it was under this pretence that they plucked the fatherless from the breast, distraining them for slaves, as Neh. v. 5. Cruelty to the poor is great wickedness and cries aloud for vengeance. Those who show no mercy to such as lie at their mercy shall themselves have judgment without mercy. Another instance of their barbarous treatment of those they have advantage against is that they take from them even their necessary food and raiment; they squeeze them so with their extortion that they cause them to go naked without clothing (v. 10) and so catch their death. And if a poor hungry family has gleaned a sheaf of corn, to make a little cake of, that they may eat it and die, even that they take away from them, being well pleased to see them perish for want, while they themselves are fed to the full. 4. They are very oppressive to the labourers they employ in their service. They not only give them no wages, though the labourer is worthy of his hire (and this is a crying sin, Jam. v. 4), but they will not so much as give them meat and drink: Those that carry their sheaves are hungry; so some read it (v. 10), and it agrees with v. 11, that those who make oil within their walls, and with a great deal of toil labour at the wine-presses, yet suffer thirst, which was worse than muzzling the mouth of the ox that treads out the corn. Those masters forget that they have a Master in heaven who will not allow the necessary supports of life to their servants and labourers, not caring whether they can live by their labour or no. 5. It is not only among the poor country people, but in the cities also, that we see the tears of the oppressed (v. 12): Men groan from out of the city, where the rich merchants and traders are as cruel with their poor debtors as the landlords in the country are with their poor tenants. In cities such cruel actions as these are more observed than in obscure corners of the country and the wronged have easier access to justice to right themselves; and yet the oppressors there fear neither the restraints of the law nor the just censures of their neighbours, but the oppressed groan and cry out like wounded men, and can no more ease and help themselves, for the oppressors are inexorable and deaf to their groans.
II. He speaks of robbers, and those that do wrong by downright force, as the bands of the Sabeans and Chaldeans, which had lately plundered him. He does not mention them particularly, lest he should seem partial to his own cause, and to judge of men (as we are apt to do) by what they are to us; but among the Arabians, the children of the east (Job's country), there were those that lived by spoil and rapine, making incursions upon their neighbours, and robbing travellers. See how they are described here, and what mischief they do, v. 5-8. 1. Their character is that they are as wild asses in the desert, untamed, untractable, unreasonable, Ishmael's character (Gen. xvi. 12), fierce and furious, and under no restraint of law or government, Jer. ii. 23, 24. They choose the deserts for their dwelling, that they may be lawless and unsociable, and that they may have opportunity of doing the more mischief. The desert is indeed the fittest place for such wild people, ch. xxxix. 6. But no desert can set men out of the reach of God's eye and hand. 2. Their trade is to steal, and to make a prey of all about them. They have chosen it as their trade; it is their work, because there is more to be got by it, and it is got more easily, than by an honest calling. They follow it as their trade; they follow it closely; they go forth to it as their work, as man goes forth to his labour, Ps. civ. 23. They are diligent and take pains at it: They rise betimes for a prey. If a traveller be out early, they will be out as soon to rob him. They live by it as a man lives by his trade: The wilderness (not the grounds there but the roads there) yieldeth food for them and for their children; they maintain themselves and their families by robbing on the high-way, and bless themselves in it without any remorse of compassion or conscience, and with as much security as if it were honestly got; as Ephraim, Hos. xii. 7, 8. 3. See the mischief they do to the country. They not only rob travellers, but they make incursions upon their neighbours, and reap every one his corn in the field (v. 6), that is, they enter upon other people's ground, cut their corn, and carry it away as freely as if it were their own. Even the wicked gather the vintage, and it is their wickedness; or, as we read it, They gather the vintage of the wicked, and so one wicked man is made a scourge to another. What the wicked got by extortion (which is their way of stealing) these robbers get from them in their way of stealing; thus oftentimes are the spoilers spoiled, Isa. xxxiii. 1. 4. The misery of those that fall into their hands (v. 7, 8): They cause the naked, whom they have stripped, not leaving them the clothes to their backs, to lodge, in the cold nights, without clothing, so that they are wet with the showers of the mountains, and, for want of a better shelter, embrace the rock, and are glad of a cave or den in it to preserve them from the injuries of the weather. Eliphaz had charged Job with such inhumanity as this, concluding that Providence would not thus have stripped him if he had not first stripped the naked of their clothing, ch. xxii. 6. Job here tells him there were those that were really guilty of those crimes with which he was unjustly charged and yet prospered and had success in their villanies, the curse they laid themselves under working invisibly; and Job thinks it more just to argue as he did, from an open notorious course of wickedness inferring a secret and future punishment, than to argue as Eliphaz did, who from nothing but present trouble inferred a course of past secret iniquity. The impunity of these oppressors and spoilers is expressed in one word (v. 12): Yet God layeth not folly to them, that is, he does not immediately prosecute them with his judgments for these crimes, nor make them examples, and so evince their folly to all the world. He that gets riches, and not by right, at his end shall be a fool, Jer. xvii. 11. But while he prospers he passes for a wise man, and God lays not folly to him until he saith, Thou fool, this night thy soul shall be required of thee, Luke xii. 20.
Adam Clarke: Commentary on the Bible - 1831
24:1: Why, seeing times are not hidden from the Almighty - Mr. Good translates: "Wherefore are not doomsdays kept by the Almighty, so that his offenders may eye their periods?" Doomsdays are here used in the same sense as term times; and the wish is, that God would appoint such times that the falsely accused might look forward to them with comfort; knowing that, on their arrival, they should have a fair hearing, and their innocence be publicly declared; and their detractors, and the unjust in general, meet with their deserts. But God reserves the knowledge of these things to himself. "The holy patriarch," says Mr. Good, "has uniformly admitted that in the aggregate scale of Providence the just are rewarded and the wicked punished for their respective deeds, in some period or other of their lives. But he has contended in various places, and especially in13, that the exceptions to this general rule are numerous: so numerous, as to be sufficient to render the whole scheme of providential interposition perfectly mysterious and incomprehensible,12; so in the passage before us: if the retribution ye speak of be universal, and which I am ready to admit to a certain extent to be true and unquestionable, I not only ask, Why do the just ever suffer in the midst of their righteousness? but, Why do not the wicked see such retribution displayed before their eyes by stated judgments, so that they may at one and the same time know and tremble?"
Albert Barnes: Notes on the Bible - 1834
24:1: Why, seeing times are not hidden froth the Almighty - Dr. Good renders this,
"Wherefore are not doomdays kept by the Almighty.
So that his offenders may eye his periods?"
Dr. Noyes:
"Why are not times of punishment reserved by the Almighty.
And why do not they, who regard him, see his judgments?"
Jerome, "Times are not hidden from the Almighty; but they who know him are ignorant of his days." The Septuagint, "But why have set times - ὧραι hō rai, escaped the notice - ἔλαθον elathon - of the Almighty, and the wicked transgressed all bounds? The word עתים ‛ ê thı̂ ym, here translated "times," is rendered by the Chaldee (עדניא), "set times," times appointed for an assembly or a trial, beforehand designated for any purpose. The Hebrew word properly means, set time, fit and proper times; and in the plural, as used here, means "seasons," Est 1:13; Ch1 12:32; and then vicissitudes of things, fortunes, destinies; Psa 31:16; Ch1 29:30. Here it means, probably, the vicissitudes of things, or what actually occurs. All changes are known to God. He sees good and bad times; he sees the changes that take place among people. And since he sees all this, Job asks, with concern, Why is it that God does not come forth to deal with people according to their true character? That this was the fact, he proceeds to show further in illustration of the position which he had maintained in Job 21 by specifying a number of additional cases where the wicked undeniably prospered. It was this which perplexed him so much, for he did not doubt that their conduct was clearly known to God. If their conduct had been unknown to God, it would not have been a matter of surprise that they should go unpunished. But since all their ways were clearly seen by him, it might well excite inquiry why they were permitted thus to prosper. "He" believed that they were reserved to a future day of wrath, ; -24. They would be punished in due time, but it was not a fact as his friends alleged, that they were punished in this life according to their deeds.
Do they that know him? - His true friends; the pious.
Not see his days - The days of his wrath, or the day when he punishes the wicked. Why are they not permitted to see him come forth to take vengeance on his foes? The phrase "his days" means the days when God would come forth to punish his enemies. They are called "his days," because at that time God would be the prominent object that would excite attention. They would be days when he would manifest himself in a manner so remarkable as to characterize the period. Thus, the day of judgment is called the day "of the Son of Man," or "his day" Luk 17:24, because at that time the Lord Jesus will be the prominent and glorious object that shall give character to the day. The "question" here seems to have been asked by Job mainly to call attention to "the fact" which he proceeds to illustrate. The fact was undeniable. Job did "not" maintain, as Eliphaz had charged on him -14, that the reason why God did not punish them was, that he could not see their deeds. He admitted most fully that God did see them, and understood all that they did. In this they were agreed. Since this was so, the question was why the wicked were spared, and lived in prosperity. The fact that it was so, Job affirms. The "reason" why it was so, was the subject of inquiry now. This was perplexing, and Job could solve it only by referring to what was to come hereafter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:1: seeing: Psa 31:15; Ecc 3:17, Ecc 8:6, Ecc 8:7, Ecc 9:11, Ecc 9:12; Isa 60:22; Dan 2:21; Luk 21:22-24; Act 1:7, Act 17:26; Th1 5:1; Ti1 4:1, Ti1 6:15; Pe2 2:3, Pe2 3:7, Pe2 3:8
they that know: Psa 9:10, Psa 36:10; Joh 17:3
not see: Gen 7:4, Gen 18:17, Gen 18:20, Gen 18:21; Psa 73:16-19; Jer 12:1-3; Mat 24:38; Rom 2:5
Job 24:2
Carl Friedrich Keil and Franz Delitzsch
24:1
1 Wherefore are not bounds reserved by the Almighty,
And they who honour Him see not His days?
2 They remove the landmarks,
They steal flocks and shepherd them.
3 They carry away the ass of the orphan,
And distrain the ox of the widow.
4 They thrust the needy out of the way,
The poor of the land are obliged to slink away together.
The supposition that the text originally stood מדּוּע לרשׁעים משּׁדּי is natural; but it is at once destroyed by the fact that Job 24:1 becomes thereby disproportionately long, and yet cannot be divided into two lines of comparatively independent contents. In fact, לרשׁעים is by no means absolutely necessary. The usage of the language assumes it, according to which את followed by the genitive signifies the point of time at which any one's fate is decided. Is 13:22; Jer 27:7; Ezek 22:3; Ezek 30:3; the period when reckoning is made, or even the terminus ad quem, Eccles 9:12; and ywm followed by the gen. of a man, the day of his end, Job 15:32; Job 18:20; Ezek 21:30, and freq.; or with יהוה, the day when God's judgment is revealed, Joel 1:15, and freq. The boldness of poetic language goes beyond this usage, by using עתּים directly of the period of punishment, as is almost universally acknowledged since Schultens' day, and ימיו dna ,y of God's days of judgment or of vengeance;
(Note: On עתים, in the sense of times of retribution, Wetzstein compares the Arab. ‛idât, which signifies predetermined reward or punishment; moreover, עת is derived from עדת (from ועד), and עתּים is equivalent to עדתּים, according to the same law of assimilation, by which now-a-days they say לתּי instead of לדתּי (one who is born on the same day with me, from Arab. lidat, lida), and רתּי instead of רדתּי (my drinking-time), since the assimilation of the ד takes place everywhere where ת is pronounced. The ת of the feminine termination in עתים, as in שׁקתות and the like, perhaps also in בתים (bâttim), is amalgamated with the root.)
and it is the less ambiguous, since צפן, in the sense of the divine predetermination of what is future, Job 15:20, especially of God's storing up merited punishment, Job 21:19, is an acknowledged word of our poet. On מן with the passive, vid., Ew. 295, c (where, however, Job 28:4 is erroneously cited in its favour); it is never more than equivalent to ἀπό, for to use מן directly as ὑπό with the passive is admissible neither in Hebrew nor in Arabic. ידעו (Keri ידעיו, for which the Targ. unsuitably reads ידעי) are, as in Ps 36:11; Ps 87:4, comp. supra, Job 18:21, those who know God, not merely superficially, but from experience of His ways, consequently those who are in fellowship with Him. לא חזוּ is to be written with Zinnorith over the לא, and Mercha by the first syllable of חזו. The Zinnorith necessitates the retreat of the tone of חזו to its first syllable, as in כי־חרה, Ps 18:8 (Br's Pslaterium, p. xiii.); for if חזו remained Milra, לא ought to be connected with it by Makkeph, and consequently remain toneless (Psalter, ii. 507).
Next follows the description of the moral, abhorrence which, while the friends (Job 22:19) maintain a divine retribution everywhere manifest, is painfully conscious of the absence of any determination of the periods and days of judicial punishment. Fearlessly and unpunished, the oppression of the helpless and defenceless, though deserving of a curse, rages in every form. They remove the landmarks; comp. Deut 27:17, "Cursed is he who removeth his neighbour's landmark" (מסּיג, here once written with שׂ, while otherwise השּׂיג from נשׂג signifies assequi, on the other hand הסּיג from סוּג signifies dimovere). They steal flocks, ויּרעוּ, i.e., they are so barefaced, that after they have stolen them they pasture them openly. The ass of the orphans, the one that is their whole possession, and their only beast for labour, they carry away as prey (נהג, as e.g., Is 20:4); they distrain, i.e., take away with them as a pledge (on חבל, to bind by a pledge, obstringere, and also to take as a pledge, vid., on Job 22:6, and Khler on Zech 11:7), the yoke-ox of the widow (this is the exact meaning of שׁור, as of the Arab. thôr). They turn the needy aside from the way which they are going, so that they are obliged to wander hither and thither without home or right: the poor of the land are obliged to hide themselves altogether. The Hiph. הטּה, with אביונים as its obj., is used as in Amos 5:12; there it is used of turning away from a right that belongs to them, here of turning out of the way into trackless regions. אביון (vid., on Job 29:16) here, as frequently, is the parallel word with ענו, the humble one, the patient sufferer; instead of which the Keri is עני, the humbled, bowed down with suffering (vid., on Ps 9:13). ענוי־ארץ without any Keri in Ps 76:10; Zeph 2:3, and might less suitably appear here, where it is not so much the moral attribute as the outward condition that is intended to be described. The Pual חכּאוּ describes that which they are forced to do.
The description of these unfortunate ones is now continued; and by a comparison with Job 30:1-8, it is probable that aborigines who are turned out of their original possessions and dwellings are intended (comp. Job 15:19, according to which the poet takes his stand in an age in which the original relations of the races had been already disturbed by the calamities of war and the incursions of aliens). If the central point of the narrative lies in Haurn, or, more exactly, in the Nukra, it is natural, with Wetzstein, to think of the Arab. 'hl 'l-wukr or ‛rb 'l-ḥujr, i.e., the (perhaps Ituraean) "races of the caves" in Trachonitis.
Geneva 1599
24:1 Why, seeing times (a) are not hidden from the Almighty, do they that know him not see his (b) days?
(a) Thus Job speaks in his passions, and after the judgment of the flesh: that is, that he does not see the things that are done at times, nor yet has a peculiar care over all, because he does not punish the wicked or avenge the godly.
(b) When he punishes the wicked and rewards the good.
John Gill
24:1 Why, seeing times are not hidden from the Almighty,.... Which seems to be an inference deduced from what he had said in Job 23:14; that since all things are appointed by God, and his appointments are punctually performed by him, the times of his carrying his purposes and decrees into execution cannot be hidden from him; for, as he has determined what shall be done, he has determined the time before appointed for the doing of them; as there is a purpose for everything under the heavens, there is a time set for the execution of that purpose, which must be known unto God that has fixed it; for as all his works are known to him from the beginning, or from eternity, the times when those works should be wrought must also be known to him. The Vulgate Latin, version reduces the words to a categorical proposition, "times are not hidden from the Almighty"; either temporal things, as Sephorno interprets it, things done in time, or the times of doing those things; no sort of time is hid from God; time respecting the world in general, its beginning, duration, and end; all seasons in it, day and night, summer and winter, seedtime and harvest, which are all fixed and settled by him; the several distinct ages and periods of time, into which it has been divided; the old and new world, the legal and Gospel dispensation, the various generations in it; the four great monarchies of the world, their rise, and duration, and end, with all other lesser kingdoms and states; time respecting the inhabitants of the world, their coming into and passing out of it in successive generations, the time of their birth, and of their death, and of adversity and prosperity, which interchangeably take place during their abode in it; and particularly the people of God, the time of their redemption by Christ, of their conversion by the grace of God, and all their times of darkness, desertion, temptation, and afflictions, and of peace, joy, and comfort; time, past and future, respecting the church of God, and the state of it, and all things relative thereunto; and the times of Israel's affliction in a land not theirs, four hundred years, and of their seventy years' captivity in Babylon, were not hidden from the Almighty, but foretold by him; the suffering times of the church under the New Testament; the ten persecutions of it by the Roman emperors; the flight and nourishment of it in the wilderness for a time, and times, and half a time; the treading down of the holy city forty two months; the witnesses prophesying: in sackcloth 1260 days; the killing of them, and their bodies lying unburied three days and a half, and then rising; the reign of antichrist forty two months, at the end of which antichristian time will be no more; the time of Christ's coming to judgment, which is a day appointed, though unknown to men and angels, and the reign of Christ on earth for a thousand years; all these times are not hidden from, but known to the Almighty, even all time, past, present, and to come, and all things that have been, are, or shall be done therein. Several Jewish commentators (c) interpret these words as an expostulation or wish, "why are not times hidden?" &c. if they were, I should not wonder at it that those that knew him do not know what shall be; but he knows the times and days in which wicked men will do wickedness, why is he silent? Mr. Broughton, and others (d), render them, "why are not", or "why should not times be hidden by the Almighty?" that is, be hidden in his own breast from men, as they are; for the times and seasons it is not for man to know, which God has put in his own power, Acts 1:6; as the times of future troubles, of a man's death, and the day of judgment; it is but right and fit, on many accounts, that they should be hid by him from them; but others of later date translate the words perhaps much better, "why are not certain stated times laid up", or "reserved by the Almighty" (e)? that is, for punishing wicked men in this, life, as would be the case, Job suggests, if it was true what his friends had asserted, that wicked men are always punished here: and then upon this another question follows, why
do they that know him not see his days? that know him not merely by the light of nature, but as revealed in Christ; and that have not a mere knowledge of him, but a spiritual and experimental one; who know him so as to love him, believe in him, fear, serve, and worship him; and who have a greater knowledge of him than others may have, and have an intimate acquaintance and familiarity with him, are his bosom friends; and if there are fixed times for punishing the wicked in this life, how comes it to pass that these friends of God, to whom he reveals his secrets, cannot see and observe any such days and times of his as these? but, on the contrary, observe, even to the stumbling of the greatest saints, that the wicked prosper and increase in riches. Job seems to refer to what Eliphaz had said, Job 22:19; which he here tacitly denies, and proves the contrary by various instances, as follows.
(c) Aben Ezra, Nachmanides, & Simeon Bar Tzemach. (d) "quinam ab omnipotente", Beza; so Junius & Tremellius. (e) "Quare ab omnipotente non sunt recondita in poenam stata tempora", Schultens.
John Wesley
24:1 Why - Why (how comes it to pass) seeing times, (the fittest seasons for every, action, and particularly for the punishment of wicked men,) are not hidden from, or unknown to the Almighty God, (seeing all times, and men that live, and things that are done, or to be done in their times and seasons, are exactly known to God) do they that know him, (who love and obey him) not see (whence is it that they cannot discern) his (that is, God's) days? His times and seasons which he takes for the punishment of ungodly men; which if they were constant and fixed in this life, they would not be unknown to good men, to whom God uses to reveal his secrets.
Robert Jamieson, A. R. Fausset and David Brown
24:1 (Job 24:1-25)
Why is it that, seeing that the times of punishment (Ezek 30:3; "time" in the same sense) are not hidden from the Almighty, they who know Him (His true worshippers, Job 18:21) do not see His days (of vengeance; Joel 1:15; 2Pet 3:10)? Or, with UMBREIT less simply, making the parallel clauses more nicely balanced, Why are not times of punishment hoarded up ("laid up"; Job 21:19; appointed) by the Almighty? that is, Why are they not so appointed as that man may now see them? as the second clause shows. Job does not doubt that they are appointed: nay, he asserts it (Job 21:30); what he wishes is that God would let all now see that it is so.
24:224:2: եւ ամպարիշտք անցին ըստ սահման։ Զհօտ հանդերձ հովուօք յափշտակեցին.
2 Հօտը հովուի հետ յափշտակեցին,
2 Չարերը սահմաններ կը փոխեն, Հօտեր կը յափշտակեն ու զանոնք կ’արածեն.
եւ ամպարիշտք անցին ըստ սահման. զհօտ հանդերձ հովուօք յափշտակեցին:

24:2: եւ ամպարիշտք անցին ըստ սահման։ Զհօտ հանդերձ հովուօք յափշտակեցին.
2 Հօտը հովուի հետ յափշտակեցին,
2 Չարերը սահմաններ կը փոխեն, Հօտեր կը յափշտակեն ու զանոնք կ’արածեն.
zohrab-1805▾ eastern-1994▾ western am▾
24:224:2 Межи передвигают, угоняют стада и пасут {у себя}.
24:2 ἀσεβεῖς ασεβης irreverent δὲ δε though; while ὅριον οριον frontier ὑπερέβησαν υπερβαινω overstep ποίμνιον ποιμνιον flock σὺν συν with; [definite object marker] ποιμένι ποιμην shepherd ἁρπάσαντες αρπαζω snatch
24:2 גְּבֻלֹ֥ות gᵊvulˌôṯ גְּבוּלָה boundary יַשִּׂ֑יגוּ yaśśˈîḡû סוג turn עֵ֥דֶר ʕˌēḏer עֵדֶר flock גָּ֝זְל֗וּ ˈgāzᵊlˈû גזל tear away וַ wa וְ and יִּרְעֽוּ׃ yyirʕˈû רעה pasture
24:2. alii terminos transtulerunt diripuerunt greges et paverunt eosSome have removed landmarks, have taken away flocks by force, and fed them.
2. There are that remove the landmarks; they violently take away flocks, and feed them.
Some remove the landmarks; they violently take away flocks, and feed:

24:2 Межи передвигают, угоняют стада и пасут {у себя}.
24:2
ἀσεβεῖς ασεβης irreverent
δὲ δε though; while
ὅριον οριον frontier
ὑπερέβησαν υπερβαινω overstep
ποίμνιον ποιμνιον flock
σὺν συν with; [definite object marker]
ποιμένι ποιμην shepherd
ἁρπάσαντες αρπαζω snatch
24:2
גְּבֻלֹ֥ות gᵊvulˌôṯ גְּבוּלָה boundary
יַשִּׂ֑יגוּ yaśśˈîḡû סוג turn
עֵ֥דֶר ʕˌēḏer עֵדֶר flock
גָּ֝זְל֗וּ ˈgāzᵊlˈû גזל tear away
וַ wa וְ and
יִּרְעֽוּ׃ yyirʕˈû רעה pasture
24:2. alii terminos transtulerunt diripuerunt greges et paverunt eos
Some have removed landmarks, have taken away flocks by force, and fed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. Первый ряд примеров, доказывающих, что на земле царит достойное проклятия, но тем не менее не караемое притеснение слабых сильными.

2. Наказанию подлежат прежде всего "передвигающие межи", - отнимающие у других земельную собственность путем передвижения границ, отделявших владения одного лица от владений другого (Втop XIX:14; XXVII:17; Притч XXII:28; XXIII:10-11; Oc V:10). Безнаказанными остаются и грабители (ср. XX:19), настолько в силу этого смелые и беззастенчивые, что безбоязненно пасут на глазах у всех угнанный ими скот.
Adam Clarke: Commentary on the Bible - 1831
24:2: Some remove the landmarks - Stones or posts were originally set up to ascertain the bounds of particular estates: and this was necessary in open countries, before hedges and fences were formed. Wicked and covetous men often removed the landmarks or termini, and set them in on their neighbors' ground, that, by contracting their boundaries, they might enlarge their own. The law of Moses denounces curses on those who remove their neighbors' landmarks. See Deu 19:14; Deu 27:17, and the note on the former place, where the subject is considered at large.
They violently take away flocks, and feed thereof - Mr. Good translates ירעו yiru, they destroy, deriving the word, not from רעה raah, to feed, but from רע ra, to rend, to destroy. The Septuagint had read רעה roch, a shepherd; and therefore have translated ποιμνιον συν ποιμενι ἁρπασαντες, "violently carrying off both the flock and the shepherd."
Albert Barnes: Notes on the Bible - 1834
24:2: Some remove the land-marks - Landmarks are pillars or stones set up to mark the boundaries of a farm. To remove them, by carrying them on to the land of another, was an act of dishonesty and robbery - since it was only by marks that the extent of a man's property could be known. Fences were uncommon; the art of surveying was not well understood, and deeds describing land were probably unknown also, and their whole dependence, therefore, was on the stones that were erected to mark the boundaries of a lot or farm. As it was not difficult to remove them, it became a matter of special importance to guard against it, and to make it a crime of magnitude. Accordingly, it was forbidden in the strictest manner in the law of Moses. "Cursed be he that removeth his neighbor's land-mark;" Deu 27:17; compare Deu 19:14; Pro 22:28; Pro 23:10.
And feed thereof - Margin, "or, them." The margin is correct. The meaning is, that they drive off the flocks of others, and "pasture" them; that is, they are at no pains to conceal what they do, but mingle them with their own herds, and feed them as if they were their own. If they drove them away to kill, and removed them wholly from view, it would be less shameful than to keep and claim them as their own, and to make the robbery so public.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:2: landmarks: Deu 19:14, Deu 27:17; Pro 22:28, Pro 23:10; Hos 5:10
violently: Job 1:15, Job 1:17, Job 5:5
feed thereof: or, feed them
Job 24:3
John Gill
24:2 Some remove the landmarks,.... Anciently set to distinguish one man's land from another, to secure property, and preserve from encroachments; but some were so wicked as either secretly in the night to remove them, or openly to do it, having power on their side, pretending they were wrongly located; this was not only prohibited by the law of God, and pronounced an accursed thing, Deut 19:14; but was reckoned so before the law was given, being known to be such by the light of nature, as what was now, and here condemned, was before that law was in being; and so we find that this was accounted an execrable thing among the Heathens, who had a deity they called Jupiter Terminalis, who was appointed over bounds and landmarks; so Numa Pompilius appointed stones to be set as bounds to everyone's lands, and dedicated them to Jupiter Terminalis, and ordered that those that removed them should be slain as sacrilegious persons, and they and their oxen devoted to destruction (f): some render it, "they touch the landmarks" (g), as if to touch them was unlawful, and therefore much more to remove them:
they violently take away flocks, and feed thereof; not content with a sheep or a lamb, they took away whole flocks, and that by force and violence, openly and publicly, and slew them, and fed on them; or else took them and put them into their own grounds, or such as they had got by encroachments from others, where they fed them without any fear of men; which shows the effrontery and impudence of them.
(f) Dion. Halicarnass. & Festus apud Sanctium in loc. Vid. Rycquium de Capitol. Roman. c. 14. Ovid. Fasti, l. 2. (g) "attigerunt", Pagninus, Bolducius; "attingunt", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
24:2 Instances of the wicked doing the worst deeds with seeming impunity (Job 24:2-24).
Some--the wicked.
landmarks--boundaries between different pastures (Deut 19:14; Prov 22:28).
24:324:3: զէշ որբոյն վարեցին, եւ զեզն այրւոյն գրաւեցին։
3 որբուկի էշը քշեցին տարան ու իւրացրին այրու եզն անգամ:
3 Որբերուն էշերը կ’առնեն կը տանին, Որբեւայրիին եզը գրաւ կ’առնեն.
զէշ որբոյն վարեցին, եւ զեզն այրւոյն գրաւեցին:

24:3: զէշ որբոյն վարեցին, եւ զեզն այրւոյն գրաւեցին։
3 որբուկի էշը քշեցին տարան ու իւրացրին այրու եզն անգամ:
3 Որբերուն էշերը կ’առնեն կը տանին, Որբեւայրիին եզը գրաւ կ’առնեն.
zohrab-1805▾ eastern-1994▾ western am▾
24:324:3 У сирот уводят осла, у вдовы берут в залог вола;
24:3 ὑποζύγιον υποζυγιον beast of burden ὀρφανῶν ορφανος orphaned ἀπήγαγον απαγω lead off; lead away καὶ και and; even βοῦν βους ox χήρας χηρα widow ἠνεχύρασαν ενεχυραζω take a pledge from
24:3 חֲמֹ֣ור ḥᵃmˈôr חֲמֹור he-ass יְתֹומִ֣ים yᵊṯômˈîm יָתֹום orphan יִנְהָ֑גוּ yinhˈāḡû נהג drive יַ֝חְבְּל֗וּ ˈyaḥbᵊlˈû חבל take a pledge שֹׁ֣ור šˈôr שֹׁור bullock אַלְמָנָֽה׃ ʔalmānˈā אַלְמָנָה widow
24:3. asinum pupillorum abigerunt et abstulerunt pro pignore bovem viduaeThey have driven away the ass of the fatherless, and have taken away the widow's ox for a pledge.
3. They drive away the ass of the fatherless, they take the widow’s ox for a pledge.
They drive away the ass of the fatherless, they take the widow' s ox for a pledge:

24:3 У сирот уводят осла, у вдовы берут в залог вола;
24:3
ὑποζύγιον υποζυγιον beast of burden
ὀρφανῶν ορφανος orphaned
ἀπήγαγον απαγω lead off; lead away
καὶ και and; even
βοῦν βους ox
χήρας χηρα widow
ἠνεχύρασαν ενεχυραζω take a pledge from
24:3
חֲמֹ֣ור ḥᵃmˈôr חֲמֹור he-ass
יְתֹומִ֣ים yᵊṯômˈîm יָתֹום orphan
יִנְהָ֑גוּ yinhˈāḡû נהג drive
יַ֝חְבְּל֗וּ ˈyaḥbᵊlˈû חבל take a pledge
שֹׁ֣ור šˈôr שֹׁור bullock
אַלְמָנָֽה׃ ʔalmānˈā אַלְמָנָה widow
24:3. asinum pupillorum abigerunt et abstulerunt pro pignore bovem viduae
They have driven away the ass of the fatherless, and have taken away the widow's ox for a pledge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Даже обидчики вдов и сирот, несмотря на обещание Божие защищать этих последних (Исх XXII:22-24; Пс LXVII:6), не получают возмездия.
Albert Barnes: Notes on the Bible - 1834
24:3: They drive away the ass of the fatherless - Of the orphan, who cannot protect himself, and whose only property may consist in this useful animal. Injury done to an orphan is always regarded as a crime of special magnitude, for they are unable to protect themselves; see the notes at .
They take the widow's ox for a pledge - See the notes at . The widow was dependent on her ox to till the ground, and hence, the crime of taking it away in pledge for the payment of a debt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:3: drive: Job 22:6-9, Job 31:16, Job 31:17; Deu 24:6, Deu 24:10-13, Deu 24:17-21; Sa1 12:3
Job 24:4
John Gill
24:3 They drive away the ass of the fatherless,.... Who are left destitute of friends, and have none to take care of them, and provide for them; and who having one ass to carry their goods for them from place to place, or to ride upon, which though a creature of no great worth, yet of some usefulness, this they drove away from its pasture, or however from its right owner; and who having but one, it was the more cruel and inhuman to take it from him, see, 2Kings 12:3;
they take the widow's ox for a pledge; or oxen, the singular for the plural, with which her lands were ploughed, for a single ox could be but of little service: some render it "a cow" (h), by the milk of which she and her family were chiefly supported, as many poor country families are by the means of a good milch cow; and to take this, on which her livelihood depended, and retain for a pledge, was very barbarous; when the law concerning pledges took place among the Jews, in the times of Moses, which it seems was in being before with others, whatsoever was useful to persons, either to keep them warm, or by which they got their bread, were not to be taken, at least not detained for a pledge, see Ex 22:26.
(h) "pro bove foemina, vacca", Bolducius.
John Wesley
24:3 Pledge - Contrary to God's law, first written in mens hearts, and afterwards in holy scripture, Ex 22:26-27.
Robert Jamieson, A. R. Fausset and David Brown
24:3 pledge--alluding to Job 22:6. Others really do, and with impunity, that which Eliphaz falsely charges the afflicted Job with.
24:424:4: Խոտորեցուցին զտկարս ՚ի ճանապարհէ արդարութեան. առ հասարա՛կ ղօղեցուցին զհեզս երկրի.
4 Շեղեցին խեղճին ուղիղ շաւիղից. երկրի հեզերին, բոլորին մէկտեղ, ընկճեցին նրանք, ու սրանք դարձան մի-մի վայրի էշ դաշտերի վրայ:
4 Աղքատները ճամբայէն կը մոլորեցնեն Ու երկրի տնանկները ինքզինքնին կը ծածկեն։
Խոտորեցուցին զտկարս ի ճանապարհէ արդարութեան, առ հասարակ ղօղեցուցին զհեզս երկրի, դիպեցան իբրեւ զցիռս ի վայրի:

24:4: Խոտորեցուցին զտկարս ՚ի ճանապարհէ արդարութեան. առ հասարա՛կ ղօղեցուցին զհեզս երկրի.
4 Շեղեցին խեղճին ուղիղ շաւիղից. երկրի հեզերին, բոլորին մէկտեղ, ընկճեցին նրանք, ու սրանք դարձան մի-մի վայրի էշ դաշտերի վրայ:
4 Աղքատները ճամբայէն կը մոլորեցնեն Ու երկրի տնանկները ինքզինքնին կը ծածկեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:424:4 бедных сталкивают с дороги, все уничиженные земли принуждены скрываться.
24:4 ἐξέκλιναν εκκλινω deviate; avoid ἀδυνάτους αδυνατος impossible; disabled ἐξ εκ from; out of ὁδοῦ οδος way; journey δικαίας δικαιος right; just ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord ἐκρύβησαν κρυπτω hide πραεῖς πραυς gentle γῆς γη earth; land
24:4 יַטּ֣וּ yaṭṭˈû נטה extend אֶבְיֹונִ֣ים ʔevyônˈîm אֶבְיֹון poor מִ mi מִן from דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way יַ֥חַד yˌaḥaḏ יַחַד gathering חֻ֝בְּא֗וּ ˈḥubbᵊʔˈû חבא hide עֲנִיֵּי־ ʕᵃniyyê- עָנִי humble אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:4. subverterunt pauperum viam et oppresserunt pariter mansuetos terraeThey have overturned the way of the poor, and have oppressed together the meek of the earth.
4. They turn the needy out of the way: the poor of the earth hide themselves together.
They turn the needy out of the way: the poor of the earth hide themselves together:

24:4 бедных сталкивают с дороги, все уничиженные земли принуждены скрываться.
24:4
ἐξέκλιναν εκκλινω deviate; avoid
ἀδυνάτους αδυνατος impossible; disabled
ἐξ εκ from; out of
ὁδοῦ οδος way; journey
δικαίας δικαιος right; just
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
ἐκρύβησαν κρυπτω hide
πραεῖς πραυς gentle
γῆς γη earth; land
24:4
יַטּ֣וּ yaṭṭˈû נטה extend
אֶבְיֹונִ֣ים ʔevyônˈîm אֶבְיֹון poor
מִ mi מִן from
דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way
יַ֥חַד yˌaḥaḏ יַחַד gathering
חֻ֝בְּא֗וּ ˈḥubbᵊʔˈû חבא hide
עֲנִיֵּי־ ʕᵃniyyê- עָנִי humble
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:4. subverterunt pauperum viam et oppresserunt pariter mansuetos terrae
They have overturned the way of the poor, and have oppressed together the meek of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Притеснения доходят до того, что бедные лишаются возможности ходить по дорогам и принуждены скрываться. По свидетельству кн. Судей, подобное состояние испытывали евреи во время Самегара от вторжения филистимлян (Суд V:6; ср. III:31). Это обстоятельство делает довольно правдоподобным предположение некоторых экзегетов (Делима и др. ), что в настоящем и дальнейших стихах идет речь о тех первобытных племенах, населявших землю Уц, владения которых были отняты вторгнувшимися в их страну завоевателями. Что касается вторжения, то оно известно друзьям Иова (XV:19).
Adam Clarke: Commentary on the Bible - 1831
24:4: They turn the needy out of the way - They will not permit them to go by the accustomed paths; they oblige them to take circuitous routes. When the Marquis of H. was made ranger of Richmond Park, he thought it his duty to shut up a pathway which had existed for a long time; and those who presumed, after this shutting up, to break the fence, and take that path as formerly, were prosecuted. A cobbler near the place entered an action against the marquis: the cause was tried, the marquis cast, and the path ordered to be opened, on the ground that it had, time out of mind, been a public undisputed path. When one asked the cobbler, "How he could have the boldness to go to law with the Marquis of H.?" he answered, "Because I did not like to leave the world worse than I found it." All tolerated oppression and voluntary forfeiture of ancient rights, are injurious to society at large, and they who wink at them leave the world worse than they found it.
Albert Barnes: Notes on the Bible - 1834
24:4: They turn the needy out of the way - They crowd the poor out of the path, and thus oppress and injure them. They do not allow them the advantages of the highway.
The poor of the earth hide themselves together - For fear of the rich and mighty man. Driven from the society of the rich, without their patronage and friendship, they are obliged to associate together, and find in the wicked man neither protector nor friend. And yet the proud oppressor is not punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:4: turn: Job 24:14, Job 31:16; Psa 109:16; Pro 22:16, Pro 30:14; Isa 10:2; Eze 18:12, Eze 18:18, Eze 22:29; Amo 2:7, Amo 8:4-6; Mic 2:1, Mic 2:2
hide: Pro 28:12, Pro 28:28; Jam 5:4-6
Job 24:5
Geneva 1599
24:4 They turn the needy out of the way: the poor of the earth hide themselves (c) together.
(c) And for cruelty and oppression dare not show their faces.
John Gill
24:4 They turn the needy out of the way,.... Either, in a moral sense, out of the right way, the way of righteousness and truth, by their bad examples, or by their threatenings or flatteries; or, in a civil sense, out of the way of their livelihood, by taking that from them by which they got it; or, in a literal sense, obliging them to turn out of the way from them, in a supercilious and haughty manner, or causing them, through fear of them, to get out of the way, that they might not meet them, lest they should insult them, beat and abuse them, or take that little from them they had, as follows:
the poor of the earth hide themselves together; who are not only poor in purse, but poor in spirit, meek, humble, and lowly, and have not spirit and courage to stand against such oppressors, but are easily crushed by them; these through fear of them hide themselves in holes and corners in a body, in a large company together, lest they should fall into their cruel hands, and be used by them in a barbarous manner, see Prov 28:28.
John Wesley
24:4 Way - Out of the path or place in which these oppressors walk and range. They labour to keep out of their way for fear of their farther injuries. Hide - For fear of these tyrants.
Robert Jamieson, A. R. Fausset and David Brown
24:4 Literally, they push the poor out of their road in meeting them. Figuratively, they take advantage of them by force and injustice (alluding to the charge of Eliphaz, Job 22:8; 1Kings 8:3).
poor--in spirit and in circumstances (Mt 5:3).
hide--from the injustice of their oppressors, who have robbed them of their all and driven them into unfrequented places (Job 20:19; Job 30:3-6; Prov 28:28).
24:524:5: դիպեցան իբրեւ զցիռս ՚ի վայրի։ ※ Վասն իմ ծախեցին զգործ իւրեանց. քաղցրացաւ նոցա հաց ընդ լկտիս[9313]։ [9313] Ոմանք. Զգործս իւրեանց։
5 Վատնեցին իրենց գործերն ինձ համար. քաղցր եղաւ հացը լկտի մանկանց հետ:
5 Ահա անոնք անապատի վայրենի էշերուն պէս իրենց գործին կ’ելլեն, Կանուխ որս փնտռելու կ’երթան. Անապատը անոնց տղոցը հաց կու տայ։
Վասն իմ ծախեցին զգործ իւրեանց, քաղցրացաւ նոցա հաց ընդ լկտիս:

24:5: դիպեցան իբրեւ զցիռս ՚ի վայրի։ ※ Վասն իմ ծախեցին զգործ իւրեանց. քաղցրացաւ նոցա հաց ընդ լկտիս[9313]։
[9313] Ոմանք. Զգործս իւրեանց։
5 Վատնեցին իրենց գործերն ինձ համար. քաղցր եղաւ հացը լկտի մանկանց հետ:
5 Ահա անոնք անապատի վայրենի էշերուն պէս իրենց գործին կ’ելլեն, Կանուխ որս փնտռելու կ’երթան. Անապատը անոնց տղոցը հաց կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:524:5 Вот они, {как} дикие ослы в пустыне, выходят на дело свое, вставая рано на добычу; степь {дает} хлеб для них и для детей их;
24:5 ἀπέβησαν αποβαινω step off; step away δὲ δε though; while ὥσπερ ωσπερ just as ὄνοι ονος donkey ἐν εν in ἀγρῷ αγρος field ὑπὲρ υπερ over; for ἐμοῦ εμου my ἐξελθόντες εξερχομαι come out; go out τὴν ο the ἑαυτῶν εαυτου of himself; his own πρᾶξιν πραξις action ἡδύνθη ηδυνω he; him ἄρτος αρτος bread; loaves εἰς εις into; for νεωτέρους νεος new; young
24:5 הֵ֤ן hˈēn הֵן behold פְּרָאִ֨ים׀ pᵊrāʔˌîm פֶּרֶא zebra בַּֽ bˈa בְּ in † הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert יָצְא֣וּ yāṣᵊʔˈû יצא go out בְּ֭ ˈbᵊ בְּ in פָעֳלָם foʕᵒlˌām פֹּעַל doing מְשַׁחֲרֵ֣י mᵊšaḥᵃrˈê שׁחר look for לַ la לְ to † הַ the טָּ֑רֶף ṭṭˈāref טֶרֶף food עֲרָבָ֥ה ʕᵃrāvˌā עֲרָבָה desert לֹ֥ו lˌô לְ to לֶ֝֗חֶם ˈlˈeḥem לֶחֶם bread לַ la לְ to † הַ the נְּעָרִֽים׃ nnᵊʕārˈîm נַעַר boy
24:5. alii quasi onagri in deserto egrediuntur ad opus suum vigilantesque ad praedam praeparant panem liberisOthers like wild asses in the desert go forth to their work: by watching for a prey they get bread for their children.
5. Behold, as wild asses in the desert they go forth to their work, seeking diligently for meat; the wilderness them food for their children.
Behold, [as] wild asses in the desert, go they forth to their work; rising betimes for a prey: the wilderness [yieldeth] food for them [and] for [their] children:

24:5 Вот они, {как} дикие ослы в пустыне, выходят на дело свое, вставая рано на добычу; степь {дает} хлеб для них и для детей их;
24:5
ἀπέβησαν αποβαινω step off; step away
δὲ δε though; while
ὥσπερ ωσπερ just as
ὄνοι ονος donkey
ἐν εν in
ἀγρῷ αγρος field
ὑπὲρ υπερ over; for
ἐμοῦ εμου my
ἐξελθόντες εξερχομαι come out; go out
τὴν ο the
ἑαυτῶν εαυτου of himself; his own
πρᾶξιν πραξις action
ἡδύνθη ηδυνω he; him
ἄρτος αρτος bread; loaves
εἰς εις into; for
νεωτέρους νεος new; young
24:5
הֵ֤ן hˈēn הֵן behold
פְּרָאִ֨ים׀ pᵊrāʔˌîm פֶּרֶא zebra
בַּֽ bˈa בְּ in
הַ the
מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert
יָצְא֣וּ yāṣᵊʔˈû יצא go out
בְּ֭ ˈbᵊ בְּ in
פָעֳלָם foʕᵒlˌām פֹּעַל doing
מְשַׁחֲרֵ֣י mᵊšaḥᵃrˈê שׁחר look for
לַ la לְ to
הַ the
טָּ֑רֶף ṭṭˈāref טֶרֶף food
עֲרָבָ֥ה ʕᵃrāvˌā עֲרָבָה desert
לֹ֥ו lˌô לְ to
לֶ֝֗חֶם ˈlˈeḥem לֶחֶם bread
לַ la לְ to
הַ the
נְּעָרִֽים׃ nnᵊʕārˈîm נַעַר boy
24:5. alii quasi onagri in deserto egrediuntur ad opus suum vigilantesque ad praedam praeparant panem liberis
Others like wild asses in the desert go forth to their work: by watching for a prey they get bread for their children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
5-12. Описание состояния порабощенных племен.

5. Их жизнь напоминает жизнь животных и по месту ("как дикие ослы в пустыне", - VI:5; XI:12; XXXIX:5: и д. ) и по пище. Ею служат степные травы, корни и ягоды растений (ср. XXX:4), которые собираются ими для рано чувствующих голод детей, почему они и выходят на дело свое" (ср. Пс CIII:23) ранним утром.
Adam Clarke: Commentary on the Bible - 1831
24:5: Rising betimes for a prey - The general sense here seems plain enough. There are some who live a lawless roaming life: make a predatory life their employment; for this purpose, frequent the wilderness, where they seize on and appropriate whatsoever they find, and by this method they and their families are supported. Mr. Good says: "The sense has never yet been understood by any commentator;" and hence he proposes a different division of the words, placing ערבה arabah, the desert or wilderness, in the first hemistich, thus: -
"Rising early for the pillage of the wilderness;
The bread of themselves and of their children."
Others think that the words are spoken solely of the poor under the hand of oppression, who are driven away from their homes, and obliged to seek such support as the wilderness can afford. Such was originally the state of the Bedouins, and of the wandering Arab hordes in general: the oppression of the tyrannous governors obliged them to seek refuge in the deserts, where they still live in a roaming predatory life.
Albert Barnes: Notes on the Bible - 1834
24:5: Behold, as wild asses in the desert - In regard to the wild ass, see the notes at . Schultens, Good, Noyes, and Wemyss, understand this, not as referring to the haughty tyrants themselves, but to the oppressed and needy wretches whom they had driven from society, and compelled to seek a precarious subsistence, like the wild ass, in the desert. They suppose that the meaning is, that these outcasts go to their daily toil seeking roots and vegetables in the desert for a subsistence, like wild animals. But it seems to me that the reference is rather to another class of wicked people: to the wandering tribes that live by plunder - who roam through the deserts, and live an unrestrained and a lawless life, like wild animals. The wild ass is distinguished for its fleetness, and the comparison here turns principally on this fact. These marauders move rapidly from place to place, make their assault suddenly and unexpectedly, and, having plundered the traveler, or the caravan, as suddenly disappear. They have no home, cultivate no land, and keep no flocks. The only objection to this interpretation is, that the wild ass is not a beast of prey. But, in reply to this, it may be said, that the comparison does not depend on that, but on the fact that they resemble those animals in their lawless habits of life; see , note; , note.
Go they forth to their work - To their employment - to wit, plunder.
Rising betimes - Rising early. It is a custom of the Orientals everywhere to rise by break of day. In journeys, they usually rise long before day, and travel much in the night, and during the heat of the day they rest. As caravans often traveled early, plunderers would rise early, also, to meet them.
For a prey - For plunder - the business of their lives.
The wilderness - The desert, for so the word wilderness is used in the Scriptures; see Isa 35:1, note; Mat 3:1, note.
Yieldeth food - To wit, by plunder. They obtain subsistence for themselves and their families by plundering the caravans of the desert. The idea of Job is, that they are seen by God, and yet that they are suffered to roam at large.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:5: wild asses: Job 39:5-7; Jer 2:24; Hos 8:9
rising: Job 24:14; Pro 4:16; Hos 7:6; Mic 2:1; Zep 3:3; Joh 18:28; Act 23:12
the wilderness: Job 5:5, Job 12:6; Gen 16:12, Gen 27:40
Job 24:6
Carl Friedrich Keil and Franz Delitzsch
24:5
5 Behold, as wild asses in the desert,
They go forth in their work seeking for prey,
The steppe is food to them for the children.
6 In the field they reap the fodder for his cattle,
And they glean the vineyard of the evil-doer.
7 They pass the night in nakedness without a garment,
And have no covering in the cold.
8 They are wet with the torrents of rain upon the mountains,
And they hug the rocks for want of shelter.
The poet could only draw such a picture as this, after having himself seen the home of his hero, and the calamitous fate of such as were driven forth from their original abodes to live a vagrant, poverty-stricken gipsy life. By Job 24:5, one is reminded of Ps 104:21-23, especially since in Job 24:11 of this Psalm the פּראים, onagri (Kulans), are mentioned, - those beautiful animals
(Note: Layard, New Discoveries, p. 270, describes these wild asses' colts. The Arabic name is like the Hebrew, el-ferâ, or also himâr el-wahsh, i.e., wild ass, as we have translated, whose home is on the steppe. For fuller particulars, vid., Wetzstein's note on Job 39:5.)
which, while young, as difficult to be broken in, and when grown up are difficult to be caught; which in their love of freedom are an image of the Beduin, Gen 16:12; their untractableness an image of that which cannot be bound, Job 11:12; and from their roaming about in herds in waste regions, are here an image of a gregarious, vagrant, and freebooter kind of life. The old expositors, as also Rosenm., Umbr., Arnh., and Vaih., are mistaken in thinking that aliud hominum sceleratorum genus is described in Job 24:5. Ewald and Hirz. were the first to perceive that Job 24:5 is the further development of Job 24:4, and that here, as in Job 30:1, those who are driven back into the wastes and caves, and a remnant of the ejected and oppressed aborigines who drag out a miserable existence, are described.
The accentuation rightly connects פראים במדבר; by the omission of the Caph similit., as e.g., Is 51:12, the comparison (like a wild ass) becomes an equalization (as a wild ass). The perf. יצאוּ is a general uncoloured expression of that which is usual: they go forth בפעלם, in their work (not: to their work, as the Psalmist, in Ps 104:23, expresses himself, exchanging ב for ל). משׁחרי לטּרף, searching after prey, i.e., to satisfy their hunger (Ps 104:21), from טרף, in the primary signification decerpere (vid., Hupfeld on Ps 7:3), describes that which in general forms their daily occupation as they roam about; the constructivus is used here, without any proper genitive relation, as a form of connection, according to Ges. 116, 1. The idea of waylaying is not to be connected with the expression. Job describes those who are perishing in want and misery, not so much as those who themselves are guilty of evil practices, as those who have been brought down to poverty by the wrongdoing of others. As is implied in משׁחרי (comp. the morning Ps 63:2; Is 26:9), Job describes their going forth in the early morning; the children (נערים, as Job 1:19; Job 29:5) are those who first feel the pangs of hunger. לו refers individually to the father in the company: the steppe (with its scant supply of roots and herbs) is to him food for the children; he snatches it from it, it must furnish it for him. The idea is not: for himself and his family (Hirz., Hahn, and others); for v. 6, which has been much misunderstood, describes how they, particularly the adults, obtain their necessary subsistence. There is no MS authority for reading בּלי־לו instead of בּלילו; the translation "what is not to him" (lxx, Targ., and partially also the Syriac version) is therefore to be rejected. Raschi correctly interprets יבולו as a general explanation, and Ralbag תבואתו: it is, as in Job 6:5, mixed fodder for cattle, farrago, consisting of oats or barley sown among vetches and beans, that is intended. The meaning is not, however, as most expositors explain it, that they seek to satisfy their hunger with food for cattle grown in the fields of the rich evil-doer; for קצר does not signify to sweep together, but to reap in an orderly manner; and if they meant to steal, why did they not seize the better portion of the produce? It is correct to take the suff. as referring to the רשׁע which is mentioned in the next clause, but it is not to be understood that they plunder his fields per nefas; on the contrary, that he hires them to cut the fodder for his cattle, but does not like to entrust the reaping of the better kinds of corn to them. It is impracticable to press the Hiph. יקצירו of the Chethib to favour this rendering; on the contrary, הקציר stands to קצר in like (not causative) signification as הנחה to נחה (vid., on Job 31:18). In like manner, Job 24:6 is to be understood of hired labour. The rich man prudently hesitates to employ these poor people as vintagers; but he makes use of their labour (whilst his own men are fully employed at the wine-vats) to gather the straggling grapes which ripen late, and were therefore left at the vintage season. the older expositors are reminded of לקשׁ, late hay, and explain ילקּשׁוּ as denom. by יכרתו לקשׁו (Aben-Ezra, Immanuel, and others) or יאכלו לקשׁו (Parchon); but how unnatural to think of the second mowing, or even of eating the after-growth of grass, where the vineyard is the subject referred to! On the contrary, לקּשׁ signifies, as it were, serotinare, i.e., serotinos fructus colligere (Rosenm.):
(Note: In the idiom of Hauran, לקשׂ, fut. i, signifies to be late, to come late; in Piel, to delay, e.g., the evening meal, return, etc.; in Hithpa. telaqqas, to arrive too late. Hence laqı̂s לקישׂ and loqsı̂ לקשׂי, delayed, of any matter, e.g., לקישׁ and זרע לקשׂי, late seed (= לקשׁ, Amos 7:1, in connection with which the late rain in April, which often fails, is reckoned on), ולד לקשׂי, a child born late (i.e., in old age); bakı̂r בכיר and bekrı̂ בכרי are the opposites in every signification. - Wetzst.)
this is the work which the rich man assigns to them, because he gains by it, and even in the worst case can lose but little.
Job 30:7 tell how miserably they are obliged to shift for themselves during this autumnal season of labour, and also at other times. Naked (ערום, whether an adverbial form or not, is conceived of after the manner of an accusative: in a naked, stripped condition, Arabic ‛urjânan) they pass the night, without having anything on the body (on לבוּשׁ, vid., on Ps 22:19), and they have no (אין supply להם) covering or veil (corresponding to the notion of בּגד) in the cold.
(Note: All the Beduins sleep naked at night. I once asked why they do this, since they are often disturbed by attacks at night, and I was told that it is a very ancient custom. Their clothing (kiswe, כסוה), both of the nomads of the steppe (bedû) and of the caves (wa‛r), is the same, summer and winter; many perish on the pastures when overtaken by snow-storms, or by cold and want, when their tents and stores are taken from them in the winter time by an enemy. - Wetzst.)
They become thoroughly drenched by the frequent and continuous storms that visit the mountains, and for want of other shelter are obliged to shelter themselves under the overhanging rocks, lying close up to them, and clinging to them, - an idea which is expressed here by חבּקוּ, as in Lam 4:5, where, of those who were luxuriously brought up on purple cushions, it is said that they "embrace dunghills;" for in Palestine and Syria, the forlorn one, who, being afflicted with some loathsome disease, is not allowed to enter the habitations of men, lies on the dunghill (mezâbil), asking alms by day of the passers-by, and at night hiding himself among the ashes which the sun has warmed.
(Note: Wetzstein observes on this passage: In the mind of the speaker, מחסה is the house made of stone, from which localities not unfrequently derive their names, as El-hasa, on the east of the Dead Sea; the well-known commercial town El-has, on the east of the Arabian peninsula, which is generally called Lahs; the two of El-hasja (אלחסיה), north-east of Damascus, etc.: so that חבקו צור forms the antithesis to the comfortable dwellings of the Arab. ḥaḍarı̂, hadarı̂, i.e., one who is firmly settled. The roots חבק, חבך, seem, in the desert, to be only dialectically distinct, and like the root עבק, to signify to be pressed close upon one another. Thus חבקה (pronounced hibtsha), a crowd = zahme, and asâbi‛ mahbûke (מחבוּכה), the closed fingers, etc. The locality, hibikke (Beduin pronunciation for habka, חבכה with the Beduin Dag. euphonicum), described in my Reisebericht, has its name from this circumstance alone, that the houses have been attached to (fastened into) the rocks. Hence חבּק in this passage signifies to press into the fissure of a rock, to seek out a corner which may defend one (dherwe) against the cold winds and rain-torrents (which are far heavier among the mountains than on the plain). The dherwe (from Arab. ḏarâ, to afford protection, shelter, a word frequently used in the desert) plays a prominent part among the nomads; and in the month of March, as it is proverbially said the dherwe is better than the ferwe (the skin), they seek to place their tents for protection under the rocks or high banks of the wadys, on account of the cold strong winds, for the sake of the young of the flocks, to which the cold storms are often very destructive. When the sudden storms come on, it is a general thing for the shepherds and flocks to hasten to take shelter under overhanging rocks, and the caverns (mughr, Arab. mugr) which belong to the troglodyte age, and are e.g., common in the mountains of Hauran; so that, therefore, Job 24:8 can as well refer to concealing themselves only for a time (from rain and storm) in the clefts as to troglodytes, who constantly dwell in caverns, or to those dwelling in tents who, during the storms, seek the dherwe of rock sides.)
The usual accentuation, מזרם with Dech, הרים with Munach, after which it should be translated ab inundatione montes humectantur, is false; in correct Codd. זרם has also Munach; the other Munach is, as in Job 23:5, Job 23:9, Job 24:6, and freq., a substitute for Dech. Having sketched this special class of the oppressed, and those who are abandoned to the bitterest want, Job proceeds with his description of the many forms of wrong which prevail unpunished on the earth:
Geneva 1599
24:5 Behold, [as] wild asses in the desert, go they forth to their work; (d) rising betimes for a prey: the wilderness (e) [yieldeth] food for them [and] for [their] children.
(d) That is, spares diligence.
(e) He and his live by robbing and murdering.
John Gill
24:5 Behold, as wild asses in the desert,.... The word "as" is a supplement, and may be omitted, and the words be interpreted literally of wild asses, as they are by Sephorno, whose proper place is in the wilderness, to which they are used, and where their food is provided for them, and which they diligently seek for, for them and their young; and so the words may be descriptive of the place where the poor hide themselves, and of the company they are obliged to keep; but the Targum supplies the note of similitude as we do; and others (i) observe it to be wanting, and so it may respect wicked men before described, who may be compared to the wild asses of the wilderness for their folly and stupidity, man being born like a wild ass's colt, Job 11:12; and for their lust and wantonness, and for their rebellion against God and his laws, and their unteachableness. Perhaps some regard may be had to the wild Arabs that were in Job's neighbourhood, the descendants of Ishmael, called the wild man, as he is in Gen 16:12; who lived by plunder and robbery, as these here:
they go forth to their work: of thieving and stealing, robbing and plundering, as their trade, and business, and occupation of life, and as naturally and constantly as men go to their lawful employment, and as if it was one:
rising betimes for a prey; getting up early in a morning to meet the industrious traveller on the road, and make a prey of him, rob him of what he has about him; for they cannot sleep unless they do mischief:
the wilderness yieldeth food for them, and for their children; though they are lurking in a wilderness where no sustenance is to be had, yet, by robbing everyone that passes by, they get enough for them and their families: though some understand all this of the poor, who are obliged to hide themselves from their oppressors, and go into the wilderness in droves like wild asses, and as timorous and as swift as they in fleeing; and are forced to hard service, and to rise early to earn their bread, and get sustenance for their families; and who in the main are obliged to live on berries and roots, and what a wild desert will afford; but the, word "prey" is not applicable to the pains and labours of such industrious people, wherefore the former sense is best; and besides, there seems to be one continued account of wicked men.
(i) Aben Ezra, Ben Gersom, Bar Tzemach.
John Wesley
24:5 Wild asses - Which are lawless, and fierce, and greedy of prey. Desert - Which is the proper habitation of wild asses. They - The oppressors. Go - To spoil and rob.
Robert Jamieson, A. R. Fausset and David Brown
24:5 wild asses-- (Job 11:12). So Ishmael is called a "wild ass-man"; Hebrew (Gen 16:12). These Bedouin robbers, with the unbridled wildness of the ass of the desert, go forth thither. Robbery is their lawless "work." The desert, which yields no food to other men, yields food for the robber and his children by the plunder of caravans.
rising betimes--In the East travelling is begun very early, before the heat comes on.
24:624:6: Զանդ տհաս որ ո՛չ իւրեանց էր՝ հնձեցին. տկարք զայգիս ամպարշտաց անհա՛ց եւ անվարձ գործեցին։
6 Չհասած արտը, որ իրենցը չէր, հնձեցին նրանք. ամբարիշտների այգին խեղճերը մշակեցին, բայց չստացան հաց, վարձ:
6 Իրենցը չեղած արտը կը հնձեն Ու անիրաւութեամբ այգի կը կթեն։
Զանդ տհաս որ ոչ իւրեանց էր` հնձեցին, տկարք զայգիս ամպարշտաց անհաց եւ անվարձ գործեցին:

24:6: Զանդ տհաս որ ո՛չ իւրեանց էր՝ հնձեցին. տկարք զայգիս ամպարշտաց անհա՛ց եւ անվարձ գործեցին։
6 Չհասած արտը, որ իրենցը չէր, հնձեցին նրանք. ամբարիշտների այգին խեղճերը մշակեցին, բայց չստացան հաց, վարձ:
6 Իրենցը չեղած արտը կը հնձեն Ու անիրաւութեամբ այգի կը կթեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:624:6 жнут они на поле не своем и собирают виноград у нечестивца;
24:6 ἀγρὸν αγρος field πρὸ προ before; ahead of ὥρας ωρα hour οὐκ ου not αὐτῶν αυτος he; him ὄντα ειμι be ἐθέρισαν θεριζω harvest; reap ἀδύνατοι αδυνατος impossible; disabled δὲ δε though; while ἀμπελῶνας αμπελων vineyard ἀσεβῶν ασεβης irreverent ἀμισθὶ αμισθι and; even ἀσιτὶ ασιτι work; perform
24:6 בַּ֭ ˈba בְּ in † הַ the שָּׂדֶה śśāḏˌeh שָׂדֶה open field בְּלִילֹ֣ו bᵊlîlˈô בְּלִיל mash יִקְצֹ֑ורוּיקצירו *yiqṣˈôrû קצר harvest וְ wᵊ וְ and כֶ֖רֶם ḵˌerem כֶּרֶם vineyard רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty יְלַקֵּֽשׁוּ׃ yᵊlaqqˈēšû לקשׁ despoil
24:6. agrum non suum demetunt et vineam eius quem vi oppresserunt vindemiantThey reap the field that is not their own, and gather the vintage of his vineyard whom by violence they have oppressed.
6. They cut their provender in the field; and they glean the vintage of the wicked.
They reap [every one] his corn in the field: and they gather the vintage of the wicked:

24:6 жнут они на поле не своем и собирают виноград у нечестивца;
24:6
ἀγρὸν αγρος field
πρὸ προ before; ahead of
ὥρας ωρα hour
οὐκ ου not
αὐτῶν αυτος he; him
ὄντα ειμι be
ἐθέρισαν θεριζω harvest; reap
ἀδύνατοι αδυνατος impossible; disabled
δὲ δε though; while
ἀμπελῶνας αμπελων vineyard
ἀσεβῶν ασεβης irreverent
ἀμισθὶ αμισθι and; even
ἀσιτὶ ασιτι work; perform
24:6
בַּ֭ ˈba בְּ in
הַ the
שָּׂדֶה śśāḏˌeh שָׂדֶה open field
בְּלִילֹ֣ו bᵊlîlˈô בְּלִיל mash
יִקְצֹ֑ורוּיקצירו
*yiqṣˈôrû קצר harvest
וְ wᵊ וְ and
כֶ֖רֶם ḵˌerem כֶּרֶם vineyard
רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty
יְלַקֵּֽשׁוּ׃ yᵊlaqqˈēšû לקשׁ despoil
24:6. agrum non suum demetunt et vineam eius quem vi oppresserunt vindemiant
They reap the field that is not their own, and gather the vintage of his vineyard whom by violence they have oppressed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
6. Приготовив пищу для детей, они отправляются для добывания собственного пропитания на поля своих поработителей богачей. Им является предназначенный для скота корм ("белило", ср. VI:5) и уцелевшие после настоящего сбора виноградные ягоды.
Adam Clarke: Commentary on the Bible - 1831
24:6: They reap every one his corn in the field - This is perfectly characteristic. These wandering hordes often make sudden irruptions, and carry off the harvest of grain, olives, vines, etc., and plunge with it into the wilderness, where none can follow them. The Chaldee gives the same sense: "They reap in a field that is not their own, and cut off the vineyard of the wicked."
Albert Barnes: Notes on the Bible - 1834
24:6: They reap every one his corn - Margin, "mingled corn," or "dredge." The word used here (בליל belı̂ yl) denotes, properly, "meslin," mixed provender, made up of various kinds of grain, as of barley, vetches, etc., prepared for cattle; see the notes at Isa 30:24.
In the field - They break in upon the fields of others, and rob them of their grain, instead of cultivating the earth themselves. So it is rendered by Jerome - Agrum non suum deme-runt; et vineam ejus, quem vi. oppresserint vindemiant. The Septuagint renders it, "A field, not their own, they reap down before the time - πρὸ ὥρας pro hō ras.
They gather the vintage of the wicked - Margin, "the wicked gather the vintage." Rather, they gather the vintage of the oppressor. It is not the vintage of honest industry; not a harvest which is the result of their own labor, but of plunder. They live by depredations on others. This is descriptive of those who support themselves by robbery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:6: They reap: Deu 28:33, Deu 28:51; Jdg 6:3-6; Mic 6:15
corn: Heb. mingled corn, or, dredge
they gather: etc. Heb. the wicked gather the vintage.
Job 24:7
Geneva 1599
24:6 They reap [every one] (f) his corn in the field: and they gather the (g) vintage of the wicked.
(f) Meaning the poor man's.
(g) Signifying that one wicked man will not spoil another, but for necessity.
John Gill
24:6 They reap everyone his corn in the field,.... Not the poor, who are obliged to reap the corn of the wicked for them without any wages, as some; but rather the wicked reap the corn of the poor; they are so insolent and impudent, that they do not take the corn out of their barns by stealth, but while it is standing in the field; they come openly and reap it down, as if it was their own, without any fear of God or men: it is observed, that the word (k) signifies a mixture of the poorer sorts of corn, which is scarce anything better than food for cattle; yet this they cut down and carry off, as forage for their horses and asses at least. Some of the ancient versions, taking it to be two words, render them, "which is not their own" (l); they go into a field that is not theirs, and reap corn that do not belong to them, that they have no right unto, and so are guilty of great injustice, and of doing injury to others:
and they gather the vintage of the wicked; gather the grapes off of the vines of wicked men, which are gathered, as the word signifies, at the latter end of the year, in autumn; and though they belong to wicked men like themselves, yet they spare them not, but seize on all that come to hand, whether the property of good men or bad men; and thus sometimes one wicked man is an instrument of punishing another: or "the wicked gather the vintage" (m); that is, of the poor; as they reap where they have not sown, they gather of that they have not planted.
(k) "migma suum", Bolducius; "farraginem ejus vel suam", Tigurine version, Junius & Tremellius, Piscator, Cocceius, Michaelis. (l) Sept. "non suum", V. L. so the Targum, and Aben Ezra, Grotius, Codurcus. (m) "et in vinea (aliena) vindemiant impii", Tigurine version; "vineasque vindemiant impii", Castalio.
John Wesley
24:6 They - The oppressors. Wicked - Of such as themselves: so they promiscuously robbed all, even their brethren in iniquity.
Robert Jamieson, A. R. Fausset and David Brown
24:6 Like the wild asses (Job 24:5) they (these Bedouin robbers) reap (metaphorically) their various grain (so the Hebrew for "corn" means). The wild ass does not let man pile his mixed provender up in a stable (Is 30:24); so these robbers find their food in the open air, at one time in the desert (Job 24:5), at another in the fields.
the vintage of the wicked--Hebrew, "the wicked gather the vintage"; the vintage of robbery, not of honest industry. If we translate "belonging to the wicked," then it will imply that the wicked alone have vineyards, the "pious poor" (Job 24:4) have none. "Gather" in Hebrew, is "gather late." As the first clause refers to the early harvest of corn, so the second to the vintage late in autumn.
24:724:7: Զմերկս բազումս ննջեցուցի՛ն առանց հանդերձից. զզգեստ անձանց նոցա զերծին։
7 Բազում մերկերի քնեցրին նրանք առանց հագուստի, զգեստն հանեցին նրանց վրայից:
7 Գիշերը առանց հանդերձի կը պառկեցնեն մերկը Ու պաղ ատեն առանց ծածկոցի կը թողուն։
Զմերկս բազումս ննջեցուցին առանց հանդերձից, զզգեստ անձանց նոցա զերծին:

24:7: Զմերկս բազումս ննջեցուցի՛ն առանց հանդերձից. զզգեստ անձանց նոցա զերծին։
7 Բազում մերկերի քնեցրին նրանք առանց հագուստի, զգեստն հանեցին նրանց վրայից:
7 Գիշերը առանց հանդերձի կը պառկեցնեն մերկը Ու պաղ ատեն առանց ծածկոցի կը թողուն։
zohrab-1805▾ eastern-1994▾ western am▾
24:724:7 нагие ночуют без покрова и без одеяния на стуже;
24:7 γυμνοὺς γυμνος naked πολλοὺς πολυς much; many ἐκοίμισαν κοιμιζω without ἱματίων ιματιον clothing; clothes ἀμφίασιν αμφιασις though; while ψυχῆς ψυχη soul αὐτῶν αυτος he; him ἀφείλαντο αφαιρεω take away
24:7 עָרֹ֣ום ʕārˈôm עָרֹום naked יָ֭לִינוּ ˈyālînû לין lodge מִ mi מִן from בְּלִ֣י bbᵊlˈî בְּלִי destruction לְב֑וּשׁ lᵊvˈûš לְבוּשׁ clothing וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] כְּ֝ס֗וּת ˈkᵊsˈûṯ כְּסוּת covering בַּ ba בְּ in † הַ the קָּרָֽה׃ qqārˈā קָרָה cold
24:7. nudos dimittunt homines indumenta tollentes quibus non est operimentum in frigoreThey send men away naked, taking away their clothes who have no covering in the cold:
7. They lie all night naked without clothing, and have no covering in the cold.
They cause the naked to lodge without clothing, that [they have] no covering in the cold:

24:7 нагие ночуют без покрова и без одеяния на стуже;
24:7
γυμνοὺς γυμνος naked
πολλοὺς πολυς much; many
ἐκοίμισαν κοιμιζω without
ἱματίων ιματιον clothing; clothes
ἀμφίασιν αμφιασις though; while
ψυχῆς ψυχη soul
αὐτῶν αυτος he; him
ἀφείλαντο αφαιρεω take away
24:7
עָרֹ֣ום ʕārˈôm עָרֹום naked
יָ֭לִינוּ ˈyālînû לין lodge
מִ mi מִן from
בְּלִ֣י bbᵊlˈî בְּלִי destruction
לְב֑וּשׁ lᵊvˈûš לְבוּשׁ clothing
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
כְּ֝ס֗וּת ˈkᵊsˈûṯ כְּסוּת covering
בַּ ba בְּ in
הַ the
קָּרָֽה׃ qqārˈā קָרָה cold
24:7. nudos dimittunt homines indumenta tollentes quibus non est operimentum in frigore
They send men away naked, taking away their clothes who have no covering in the cold:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
7-8. Сходство с животными восполняется отсутствием одежд и жилищ (ср. XXX:6) и беззащитностью от вредных действий атмосферы.
Adam Clarke: Commentary on the Bible - 1831
24:7: They cause the naked to lodge without clothing - Or rather, They spend the night naked, without clothing; and without a covering from the cold: another characteristic of the wandering Arabs. They are ill-fed, ill-clothed. and often miserable off, even for tents. They can have little household stuff: as they are plunderers, they are often obliged to fly for their lives, and cannot encumber themselves with what is not absolutely needful.
Albert Barnes: Notes on the Bible - 1834
24:7: They cause the naked to lodge without clothing - They strip others of their clothing, and leave them destitute.
That they have no covering in the cold - All travelers tell us, that though the day is intensely hot in the deserts of Arabia, yet the nights are often intensely cold. Hence, the sufferings of those who are plundered, and who have nothing to defend themselves from the cold air of the night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:7: the naked: Job 24:10, Job 22:6, Job 31:19, Job 31:20; Exo 22:26, Exo 22:27; Deu 24:11-13; Isa 58:7; Act 9:31
no covering: Gen 31:40; Pro 31:21 *marg.
Job 24:8
John Gill
24:7 They cause the naked to lodge without clothing,.... That is, such as are poorly clothed, thinly arrayed, have scarce anything but rags, and yet so cruel the wicked men above described, that they take these away from the poor, and even their bed clothes, which seem chiefly designed; so that they are obliged to lodge or lie all night without anything upon them:
that they have no covering in the cold; neither in the daytime, nor in the night, and especially the latter; and having no house to go to, and obliged to lay themselves down upon the bare ground, had nothing to cover them from the inclemency of the weather; for even in hot countries nights are sometimes cold, and large dews fall, yea, sometimes it is a frost, see Gen 31:40.
John Wesley
24:7 Naked - Those whom they stripped of their garments and coverings.
Robert Jamieson, A. R. Fausset and David Brown
24:7 UMBREIT understands it of the Bedouin robbers, who are quite regardless of the comforts of life, "They pass the night naked, and uncovered," &c. But the allusion to Job 22:6, makes the English Version preferable (see on Job 24:10). Frost is not uncommon at night in those regions (Gen 31:40).
24:824:8: ՚Ի ցօղոյ լերանց տամկանան. քանզի ո՛չ գոյր նոցա յարկ. արկին զինքեանց ընդ վիմաւ[9314]։ [9314] Ոմանք. Արկին զինքեանս ընդ վի՛՛։
8 Նրանք թրջւում են լեռների ցօղից. քանի որ չունեն բնակուելու տեղ՝ ժայռերի տակ են ապաստան գտնում:
8 Անոնք լեռներուն սաստիկ անձրեւներէն կը թրջուին Ու ապաստանարան մը չունենալնուն համար ժայռերը կը գրկեն։
Ի ցօղոյ լերանց տամկանան. քանզի ոչ գոյր նոցա յարկ. արկին զինքեանս ընդ վիմաւ:

24:8: ՚Ի ցօղոյ լերանց տամկանան. քանզի ո՛չ գոյր նոցա յարկ. արկին զինքեանց ընդ վիմաւ[9314]։
[9314] Ոմանք. Արկին զինքեանս ընդ վի՛՛։
8 Նրանք թրջւում են լեռների ցօղից. քանի որ չունեն բնակուելու տեղ՝ ժայռերի տակ են ապաստան գտնում:
8 Անոնք լեռներուն սաստիկ անձրեւներէն կը թրջուին Ու ապաստանարան մը չունենալնուն համար ժայռերը կը գրկեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:824:8 мокнут от горных дождей и, не имея убежища, жмутся к скале;
24:8 ἀπὸ απο from; away ψεκάδων ψεκας mountain; mount ὑγραίνονται υγραινω from; by τὸ ο the μὴ μη not ἔχειν εχω have; hold αὐτοὺς αυτος he; him σκέπην σκεπη cliff; bedrock περιεβάλοντο περιβαλλω drape; clothe
24:8 מִ mi מִן from זֶּ֣רֶם zzˈerem זֶרֶם rain הָרִ֣ים hārˈîm הַר mountain יִרְטָ֑בוּ yirṭˈāvû רטב be moist וּֽ ˈû וְ and מִ mi מִן from בְּלִ֥י bbᵊlˌî בְּלִי destruction מַ֝חְסֶ֗ה ˈmaḥsˈeh מַחְסֶה refuge חִבְּקוּ־ ḥibbᵊqû- חבק embrace צֽוּר׃ ṣˈûr צוּר rock
24:8. quos imbres montium rigant et non habentes velamen amplexantur lapidesWho are wet, with the showers of the mountains, and having no covering embrace the stones.
8. They are wet with the showers of the mountains, and embrace the rock for want of a shelter.
They are wet with the showers of the mountains, and embrace the rock for want of a shelter:

24:8 мокнут от горных дождей и, не имея убежища, жмутся к скале;
24:8
ἀπὸ απο from; away
ψεκάδων ψεκας mountain; mount
ὑγραίνονται υγραινω from; by
τὸ ο the
μὴ μη not
ἔχειν εχω have; hold
αὐτοὺς αυτος he; him
σκέπην σκεπη cliff; bedrock
περιεβάλοντο περιβαλλω drape; clothe
24:8
מִ mi מִן from
זֶּ֣רֶם zzˈerem זֶרֶם rain
הָרִ֣ים hārˈîm הַר mountain
יִרְטָ֑בוּ yirṭˈāvû רטב be moist
וּֽ ˈû וְ and
מִ mi מִן from
בְּלִ֥י bbᵊlˌî בְּלִי destruction
מַ֝חְסֶ֗ה ˈmaḥsˈeh מַחְסֶה refuge
חִבְּקוּ־ ḥibbᵊqû- חבק embrace
צֽוּר׃ ṣˈûr צוּר rock
24:8. quos imbres montium rigant et non habentes velamen amplexantur lapides
Who are wet, with the showers of the mountains, and having no covering embrace the stones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:8: They are wet with the showers of the mountains - Mr. Good thinks that torrents, not showers, is the proper translation of the original זרם zerem; but I think showers of the mountain strictly proper. I have seen many of these in mountainous countries, where the tails of water-spouts have been intercepted and broken, and the outpouring of them would be incredible to those who have never witnessed similar phenomena. The rain fell in torrents, and produced torrents on the land, carrying away earth and stones and every thing before them, scooping out great gullies in the sides of the mountains. Mountain torrents are not produced but by such extraordinary outpourings of rain, formed either by water-spouts, or by vast masses of clouds intercepted and broken to pieces by the mountain tops.
And embrace the rock for want of a shelter - In such cases as that related above, the firm rock is the only shelter which can be found, or safely trusted.
Albert Barnes: Notes on the Bible - 1834
24:8: They are wet with the showers of the mountains - That is, the poor persons, or the travelers whom they have robbed. Hills collect the clouds, and showers seem to pour down from the mountains. These showers often collect and pour down so suddenly that there is scarcely time to seek a shelter.
And embrace the rock for want of a shelter - Take refuge beneath a projecting rock. The robbers drive them away from their homes, or plunder them of their tents, and leave them to find a shelter from the storm, or at night, beneath a rock. This agrees exactly with what Niebuhr says of the wandering Arabs near mount Sinai: "Those who cannot afford a tent, spread out a cloth upon four or six stakes; and others spread their cloth near a tree, or endeavor to shelter themselves from the heat and the rain in the cavities of the rocks. Reisebeschreib. i. Thes s. 233.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:8: wet: Sol 5:2
embrace: Lam 4:5; Heb 11:38
Job 24:9
Geneva 1599
24:8 They are wet with the showers of the mountains, (h) and embrace the rock for want of a shelter.
(h) The poor are driven by the wicked into the rock and holes where they cannot lie dry for the rain.
John Gill
24:8 They are wet with the showers of the mountains,.... They that are without any clothes to cover them, lying down at the bottom of a hill or mountain, where the clouds often gather, and there break, or the snow at the top of them melts through the heat of the day; and whether by the one or by the other, large streams of water run down the mountains, and the naked poor, or such who are thinly clothed, are all over wet therewith, as Nebuchadnezzar's body was with the dew of heaven, when he was driven from men, and lived among beasts, Dan 4:33,
and embrace the rock for want of a shelter; or habitation, as the Targum; having no house to dwell in, nor any raiment to cover them, they were glad to get into the hole of a rock, in a cave or den there, and where some good men in former times were obliged to wander, Heb 11:38; and whither mean persons, in the time and country in which Job lived, were driven to dwell in, see Job 30:6.
John Wesley
24:8 Wet - With the rain - water, which runs down the rocks or mountains into the caves, to which they fled for shelter. Rock - Are glad when they can find a cleft of a rock in which they may have some protection against the weather.
Robert Jamieson, A. R. Fausset and David Brown
24:8 They--the plundered travellers.
embrace the rock--take refuge under it (Lam 4:5).
24:924:9: Յափշտակեցին զորբն ՚ի ստենէ, եւ զանկածն տառապեցուցին[9315]։ [9315] Ոմանք. Եւ զակածն տառապե՛՛։
9 Յափշտակեցին ստինքից որբին եւ տնանկներին տառապեցրին:
9 Որբը ծիծէն կը հեռացնեն Ու աղքատէն պզտիկ զաւակը գրաւ կ’առնեն։
Յափշտակեցին զորբն ի ստենէ, եւ զանկածն տառապեցուցին:

24:9: Յափշտակեցին զորբն ՚ի ստենէ, եւ զանկածն տառապեցուցին[9315]։
[9315] Ոմանք. Եւ զակածն տառապե՛՛։
9 Յափշտակեցին ստինքից որբին եւ տնանկներին տառապեցրին:
9 Որբը ծիծէն կը հեռացնեն Ու աղքատէն պզտիկ զաւակը գրաւ կ’առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:924:9 отторгают от сосцов сироту и с нищего берут залог;
24:9 ἥρπασαν αρπαζω snatch ὀρφανὸν ορφανος orphaned ἀπὸ απο from; away μαστοῦ μαστος breast ἐκπεπτωκότα εκπιπτω fall out; fall off δὲ δε though; while ἐταπείνωσαν ταπεινοω humble; bring low
24:9 יִ֭גְזְלוּ ˈyiḡzᵊlû גזל tear away מִ mi מִן from שֹּׁ֣ד ššˈōḏ שֹׁד breast יָתֹ֑ום yāṯˈôm יָתֹום orphan וְֽ wᵊˈ וְ and עַל־ ʕal- עַל upon עָנִ֥י ʕānˌî עָנִי humble יַחְבֹּֽלוּ׃ yaḥbˈōlû חבל take a pledge
24:9. vim fecerunt depraedantes pupillos et vulgum pauperem spoliaveruntThey have violently robbed the fatherless, and stripped the poor common people.
9. There are that pluck the fatherless from the breast, and take a pledge of the poor:
They pluck the fatherless from the breast, and take a pledge of the poor:

24:9 отторгают от сосцов сироту и с нищего берут залог;
24:9
ἥρπασαν αρπαζω snatch
ὀρφανὸν ορφανος orphaned
ἀπὸ απο from; away
μαστοῦ μαστος breast
ἐκπεπτωκότα εκπιπτω fall out; fall off
δὲ δε though; while
ἐταπείνωσαν ταπεινοω humble; bring low
24:9
יִ֭גְזְלוּ ˈyiḡzᵊlû גזל tear away
מִ mi מִן from
שֹּׁ֣ד ššˈōḏ שֹׁד breast
יָתֹ֑ום yāṯˈôm יָתֹום orphan
וְֽ wᵊˈ וְ and
עַל־ ʕal- עַל upon
עָנִ֥י ʕānˌî עָנִי humble
יַחְבֹּֽלוּ׃ yaḥbˈōlû חבל take a pledge
24:9. vim fecerunt depraedantes pupillos et vulgum pauperem spoliaverunt
They have violently robbed the fatherless, and stripped the poor common people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
9-11. После описания участи порабощенных племен, Иов возвращается от перечислений остающихся без наказания злодеяний. Они состоят в том, что сильные отнимают у слабых грудных детей для обращения их в рабство (ср. XXXI:17-18), берут залоги с нищих и, пользуясь их несостоятельностью, заставляют работать на своих полях, причем даже не кормят, - лишают того, в чем нельзя отказывать животным (Втор XXV:4; 1: Тим V:18). - "Голодных кормят колосьями", буквально: "они голодны и носят снопы". Равным образом, когда даровые рабочие притеснителей "между стенами выжимают", т. е. под строгим надзором, оливковое масло и "топчут" виноград, то им не позволяется утолить жажду.
Adam Clarke: Commentary on the Bible - 1831
24:9: They pluck the fatherless from the breast - They forcibly take young children in order that they may bring them up in a state of slavery. This verse is the commencement of a new paragraph, and points out the arbitrary dealings of oppressors, under despotic governors.
Take a pledge of the poor - Oppressive landlords who let out their grounds at an exorbitant rent, which the poor laborers, though using the utmost diligence, are unable at all times to pay; and then the unfeeling wretch sells then up, as the phrase here is, or takes their cow, their horse, their cart, or their bed, in pledge, that the money shall be paid in such a time. This is one of the crying sins of some countries of Europe.
Albert Barnes: Notes on the Bible - 1834
24:9: They pluck the fatherless from the breast - That is, they steal away unprotected children, and sell them, or make slaves of them for their own use. If this is the correct interpretation, then there existed at that time, what has existed since, so much to the disgrace of mankind, the custom of kidnapping children, and bearing them away to be sold as slaves. Slavery existed in early ages; and it must have been in some such way that slaves were procured. The wonder of Job is, that such people were permitted to live - that God did not come forth and punish them. The fact still exists, and the ground of wonder is not diminished. Africa bleeds under wrongs of this kind; and the vengeance of heaven seems to sleep, though the child is torn away from its mother, and conveyed, amid many horrors, to a distant land, to wear out life in hopeless servitude.
And take a pledge of the poor - Take that, therefore, which is necessary for the comfort of the poor, and retain it, so that they cannot enjoy its use; see the notes at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:9: Kg2 4:1; Neh 5:5
Job 24:10
Carl Friedrich Keil and Franz Delitzsch
24:9
9 They tear the fatherless from the breast,
And defraud the poor.
10 Naked, they slink away without clothes,
And hungering they bear the sheaves.
11 Between their walls they squeeze out the oil;
They tread the wine-presses, and suffer thirst.
12 In the city vassals groan, And the soul of the oppressed crieth out -
And Eloah heedeth not the anomaly.
The accentuation of Job 24:9 (יגזלו with Dech, משׁד with Munach) makes the relation of שׁד יתום genitival. Heidenheim (in a MS annotation to Kimchi's Lex.) accordingly badly interprets: they plunder from the spoil of the orphan; Ramban better: from the ruin, i.e., the shattered patrimony; both appeal to the Targum, which translates מביזת יתום, like the Syriac version, men bezto de-jatme (comp. Jerome: vim fecerunt depraedantes pupillos). The original reading, however, is perhaps (vid., Buxtorf, Lex. col. 295) מבּיזא, ἀπὸ βυζίου, from the mother's breast, as it is also, the lxx (ἀπὸ μαστοῦ), to be translated contrary to the accentuation. Inhuman creditors take the fatherless and still tender orphan away from its mother, in order to bring it up as a slave, and so to obtain payment. If this is the meaning of the passage, it is natural to understand יחבּלוּ, Job 24:9, of distraining; but (1) the poet would then repeat himself tautologically, vid., Job 24:3, where the same thing is far more evidently said; (2) חבל, to distrain, would be construed with על, contrary to the logic of the word. Certainly the phrase חבל על may be in some degree explained by the interpretation, "to impose a fine" (Ew., Hahn), or "to distrain" (Hirz., Welte), or "to oppress with fines" (Schlottm.); but violence is thus done to the usage of the language, which is better satisfied by the explanation of Ralbag (among modern expositors, Ges., Arnh., Vaih., Stick., Hlgst.): and what the unfortunate one possesses they seize; but this על = אשׁר על directly as object is impossible. The passage, Deut 7:25, cited by Schultens in its favour, is of a totally different kind.
But throughout the Semitic dialects the verb חבל also signifies "to destroy, to treat injuriously" (e.g., Arab. el-châbil, a by-name of Satan); it occurs in this signification in Job 34:31, and according to the analogy of הרע על, 3Kings 17:20, can be construed with על as well as with ל. The poet, therefore, by this construction will have intended to distinguish the one חבל from the other, Job 22:6; Job 24:3; and it is with Umbreit to be translated: they bring destruction upon the poor; or better: they take undue advantage of those who otherwise are placed in trying circumstances.
The subjects of Job 24:10 are these עניים, who are made serfs, and become objects of merciless oppression, and the poet here in Job 24:10 indeed repeats what he has already said almost word for word in Job 24:7 (comp. Job 31:19); but there the nakedness was the general calamity of a race oppressed by subjugation, here it is the consequence of the sin of merces retenta laborum, which cries aloud to heaven, practised on those of their own race: they slink away (הלּך, as Job 30:28) naked (nude), without (בּלי = מבּלי, as perhaps sine = absque) clothing, and while suffering hunger they carry the sheaves (since their masters deny them what, according to Deut 25:4, shall not be withheld even from the beasts). Between their walls (שׁוּרת like שׁרות, Jer 5:10, Chaldee שׁוּריּא), i.e., the walls of their masters who have made them slaves, therefore under strict oversight, they press out the oil (יצהירוּ, ἅπ. γεγρ.), they tread the wine-vats (יקבים, lacus), and suffer thirst withal (fut. consec. according to Ew. 342, a), without being allowed to quench their thirst from the must which runs out of the presses (נּתּות, torcularia, from which the verb דּרך is here transferred to the vats). Bttch. translates: between their rows of trees, without being able to reach out right or left; but that is least of all suitable with the olives. Carey correctly explains: "the factories or the garden enclosures of these cruel slaveholders." This reference of the word to the wall of the enclosure is more suitable than to walls of the press-house in particular. From tyrannical oppression in the country,
(Note: Brentius here remarks: Quantum igitur judicium in eos futurum est, qui in homines ejusdem carnis, ejusdem patriae, ejusdem fidei, ejusdem Christi committunt quod nec in bruta animalia committendum est, quod malum in Germania frequentissimum est. Vae igitur Germaniae!)
Job now passes over to the abominations of discord and was in the cities.
Job 24:12
Tit is natural, with Umbr., Ew., Hirz., and others, to read מתים like the Peschito; but as mı̂te in Syriac, so also מתים in Hebrew as a noun everywhere signifies the dead (Arab. mauta), not the dying, mortals (Arab. matna); wherefore Ephrem interprets the praes. "they groan" by the perf. "they have groaned." The pointing מתים, therefore, is quite correct; but the accentuation which, by giving Mehupach Zinnorith to מעיר, and Asla legarmeh to מתים, places the two words in a genitival relation, is hardly correct: in the city of men, i.e., the inhabited, thickly-populated city, they groan; not: men (as Rosenm. explains, according to Gen 9:6; Prov 11:6) groan; for just because מתים appeared to be too inexpressive as a subject, this accentuation seems to have been preferred. It is also possible that the signification fierce anger (Hos 11:9), or anguish (Jer 15:8), was combined with עיר, comp. Arab. gayrt, jealousy, fury (= קנאה), of which, however, no trace is anywhere visible.
(Note: Wetzstein translates Hos 11:9 : I will not come as a raging foe, with ב of the attribute = Arab. b-ṣifat 'l-‛ayyûr (comp. Jer 15:8, עיר, parall. שׁדד) after the form קים, to which, if not this עיר, certainly the עיר, ἐγρήγορος, occurring in Dan 4:10, and freq., corresponds. What we remarked above, p. 483, on the form קים, is cleared up by the following observation of Wetzstein: "The form קים belongs to the numerous class of segolate forms of the form פעל, which, as belonging to the earliest period of the formation of the Semitic languages, take neither plural nor feminine terminations; they have often a collective meaning, and are not originally abstracta, but concreta in the sense of the Arabic part. act. mufâ‛l. This inflexible primitive formation is frequently found in the present day in the idiom of the steppe, which shows that the Hebrew is essentially of primeval antiquity (uralt). Thus the Beduin says: hû qitlı̂ (הוּא קטלי), he is my opponent in a hand-to-hand combat; nithı̂ (נטחי), my opponent in the tournament with lances; chı̂lfı̂ (חלפי) and diddı̂ (צדּי), my adversary; thus a step-mother is called dı̂r (ציר), as the oppressor of the step-children, and a concubine dirr (צרר), as the oppressor of her rival. The Kamus also furnishes several words which belong here, as tilb (טלב), a persecutor." Accordingly, קים is derived from קום, as also עיר, a city, from עור (whence, according to a prevalent law of the change of letters, we have עיר first of all, plur. עירים, Judg 10:4), and signifies the rebelling one, i.e., the enemy (who is now in the idiom of the steppe called qômâni, from qôm, a state of war, a feud), as עיר, a keeper and ציר, a messenger; עיר (קיר) is also originally concrete, a wall (enclosure).)
With Jer., Symm., and Theod., we take מתים as the sighing ones themselves; the feebleness of the subject disappears if we explain the passage according to such passages as Deut 2:34; Deut 3:6, comp. Judg 20:48 : it is the male inhabitants that are intended, whom any conqueror would put to the sword; we have therefore translated men (men of war), although "people" (Job 11:3) also would not have been unsuitable according to the ancient use of the word. נאק is intended of the groans of the dying, as Jer 51:52; Ezek 30:24, as Job 24:12 also shows: the soul of those that are mortally wounded cries out. חללים signifies not merely the slain and already dead, but, according to its etymon, those who are pierced through those who have received their death-blow; their soul cries out, since it does not leave the body without a struggle. Such things happen without God preventing them. לא־ישׂים תּפלה, He observeth not the abomination, either = לא ישׂים בלבו, Job 22:22 (He layeth it not to heart), or, since the phrase occurs nowhere elliptically, = לא ישׂים לבו על, Job 1:8; Job 34:23) He does not direct His heart, His attention to it), here as elliptical, as in Job 4:20; Is 41:20. True, the latter phrase is never joined with the acc. of the object; but if we translate after שׂים בּ, Job 4:18 : non imputat, He does not reckon such תפלה, i.e., does not punish it, בּם (בּהם) ought to be supplied, which is still somewhat liable to misconstruction, since the preceding subject is not the oppressors, but those who suffer oppression. תּפלה is properly insipidity (comp. Arab. tafila, to stink), absurdity, self-contradiction, here the immorality which sets at nought the moral order of the world, and remains nevertheless unpunished. The Syriac version reads תּפלּה, and translates, like Louis Bridel (1818): et Dieu ne fait aucune attention leur prire.
Geneva 1599
24:9 They pluck the fatherless (i) from the breast, and take a pledge of (k) the poor.
(i) That is, they so pillage and plunder the poor widow that she cannot sustain herself that she may be able to nurse her baby.
John Gill
24:9 They pluck the fatherless from the breast,.... Either on purpose to starve it, which must be extremely barbarous; or to sell it to be brought up a slave; or by obliging the mother to wean it before the due time, that she might be the better able to do work for them they obliged her to. Mr. Broughton renders the words, "of mischievousness they rob the fatherless"; that is, through the greatness of the mischief they do, as Ben Gersom interprets it; or through the exceeding mischievous disposition they are of; of which this is a flagrant instance; or
"they rob the fatherless of what remains for him after spoiling (n),''
or devastation, through the plunder of his father's substance now dead, which was exceeding cruel:
and take a pledge of the poor; either the poor himself, or his poor fatherless children, see 4Kings 4:1; or what is "upon the poor" (o), as it may be rendered; that is, his raiment, which was commonly taken for a pledge; and, by a law afterwards established in Israel, was obliged to be restored before sunset, that he might have a covering to sleep in, Ex 22:26; See Gill on Job 22:6.
(n) "per devastationem", some in Munster; "post vastationem", Tigurine version; so Nachmanides & Bar Tzemach. (o) "super inopem", Cocceius, Schultens; so Ben Gersom.
John Wesley
24:9 They - The oppressors. Pluck - Out of covetousness; they will not allow the mother time for the suckling of her infant.
Robert Jamieson, A. R. Fausset and David Brown
24:9 from the breast--of the widowed mother. Kidnapping children for slaves. Here Job passes from wrongs in the desert to those done among the habitations of men.
pledge--namely, the garment of the poor debtor, as Job 24:10 shows.
24:1024:10: Զմերկն ննջեցուցին առանց հանդերձի տարապարտուց. հատին զհաց քաղցելոց[9316]։ [9316] Ոմանք. Ննջեցուցին տարապար՛՛։
10 Իզուր քնեցրին մերկին անհագուստ, սովահարի էլ հացը կտրեցին:
10 Մերկերը առանց հանդերձի կը պտըտցնեն Ու անօթիները անոնց ցորենի խուրձերը կը կրեն։
Զմերկն ննջեցուցին առանց հանդերձի տարապարտուց, հատին զհաց քաղցելոց:

24:10: Զմերկն ննջեցուցին առանց հանդերձի տարապարտուց. հատին զհաց քաղցելոց[9316]։
[9316] Ոմանք. Ննջեցուցին տարապար՛՛։
10 Իզուր քնեցրին մերկին անհագուստ, սովահարի էլ հացը կտրեցին:
10 Մերկերը առանց հանդերձի կը պտըտցնեն Ու անօթիները անոնց ցորենի խուրձերը կը կրեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:1024:10 заставляют ходить нагими, без одеяния, и голодных кормят колосьями;
24:10 γυμνοὺς γυμνος naked δὲ δε though; while ἐκοίμισαν κοιμιζω injuriously; unjustly πεινώντων πειναω hungry δὲ δε though; while τὸν ο the ψωμὸν ψωμος take away
24:10 עָרֹ֣ום ʕārˈôm עָרֹום naked הִ֭לְּכוּ ˈhillᵊḵû הלך walk בְּלִ֣י bᵊlˈî בְּלִי destruction לְב֑וּשׁ lᵊvˈûš לְבוּשׁ clothing וּ֝ ˈû וְ and רְעֵבִ֗ים rᵊʕēvˈîm רָעֵב hungry נָ֣שְׂאוּ nˈāśᵊʔû נשׂא lift עֹֽמֶר׃ ʕˈōmer עֹמֶר cut grain
24:10. nudis et incedentibus absque vestitu et esurientibus tulerunt spicasFrom the naked and them that go without clothing, and from the hungry they have taken away the ears of corn.
10. they go about naked without clothing, and being an-hungred they carry the sheaves;
They cause [him] to go naked without clothing, and they take away the sheaf [from] the hungry:

24:10 заставляют ходить нагими, без одеяния, и голодных кормят колосьями;
24:10
γυμνοὺς γυμνος naked
δὲ δε though; while
ἐκοίμισαν κοιμιζω injuriously; unjustly
πεινώντων πειναω hungry
δὲ δε though; while
τὸν ο the
ψωμὸν ψωμος take away
24:10
עָרֹ֣ום ʕārˈôm עָרֹום naked
הִ֭לְּכוּ ˈhillᵊḵû הלך walk
בְּלִ֣י bᵊlˈî בְּלִי destruction
לְב֑וּשׁ lᵊvˈûš לְבוּשׁ clothing
וּ֝ ˈû וְ and
רְעֵבִ֗ים rᵊʕēvˈîm רָעֵב hungry
נָ֣שְׂאוּ nˈāśᵊʔû נשׂא lift
עֹֽמֶר׃ ʕˈōmer עֹמֶר cut grain
24:10. nudis et incedentibus absque vestitu et esurientibus tulerunt spicas
From the naked and them that go without clothing, and from the hungry they have taken away the ears of corn.
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Adam Clarke: Commentary on the Bible - 1831
24:10: They cause him to go naked - These cruel, hard-hearted oppressors seize the cloth made for the family wear, or the wool and flax out of which such clothes should be made.
And they take away the sheaf - Seize the grain as soon as it is reaped, that they may pay themselves the exorbitant rent at which they have leased out their land: and thus the sheaf - the thraves and ricks, by which they should have been supported, are taken away from the hungry.
Albert Barnes: Notes on the Bible - 1834
24:10: And they take away the sheaf from the hungry - The meaning of this is, that the hungry are compelled to bear the sheaf for the rich without being allowed to satisfy their hunger from it. Moses commanded that even the ox should not be muzzled that trod out the grain Deu 25:4; but here was more aggravated cruelty than that would be, in compelling men to bear the sheaf of the harvest without allowing them even to satisfy their hunger. This is an instance of the cruelty which Job says was actually practiced on the earth, and yet God did not interpose to punish it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:10: they take away: Deu 24:19; Amo 2:7, Amo 2:8, Amo 5:11, Amo 5:12
Job 24:11
John Gill
24:10 They cause him to go naked without clothing,.... Having taken his raiment from him for a pledge, or refusing to give him his wages for his work, whereby he might procure clothes to cover him, but that being withheld, is obliged to go naked, or next to it:
and they take away the sheaf from the hungry; the Vulgate Latin version renders it, "ears of corn", such as the poor man plucked as he walked through a corn field, in order to rub them in his hand, and eat of, as the disciples of Christ, with which the Pharisees were offended, Lk 6:1; and which, according to a law in Israel, was allowed to be done, Deut 23:25; but now so severe were these wicked men to these poor persons, that they took away from them such ears of corn: but it is more likely that this sheaf was what the poor had gleaned, and what they had been picking up ear by ear, and had bound up into a sheaf, in order to carry home and beat it out, and then grind the corn of it, and make a loaf of it to satisfy their hunger; but so cruel and hardhearted were these men, that they took it away from them, which they had been all, or the greatest part of the day, picking up; unless it can be thought there was a custom in Job's country, which was afterwards a law among the Jews, that if a sheaf was forgotten by the owner, and left in the field when he gathered in his corn, he was not to go back for it, and fetch it, but leave it to the poor, Deut 24:19; but these men would not suffer them to have it, but took it away from them; or the words may be rendered, as they are by some, "the hungry carry the sheaf" (p) that is, of their rich oppressive masters, who having reaped their fields for them, and bound up the corn in sheaves, carry it home for them; and yet they do not so much as give them food for their labour, or wages to purchase food to satisfy their; hunger, and so dealt with them worse than the oxen were, according to the Jewish law, which were not to be muzzled when they trod out the corn, but might eat of it, Deut 25:4.
(p) "et famelici gestant manipulum", Tigurine version, Mercerus; so Schultens, Michaelis.
John Wesley
24:10 The sheaf - That single sheaf which the poor man had got with the sweat of his brow to satisfy his hunger.
Robert Jamieson, A. R. Fausset and David Brown
24:10 (See on Job 22:6). In Job 24:7 a like sin is alluded to: but there he implies open robbery of garments in the desert; here, the more refined robbery in civilized life, under the name of a "pledge." Having stripped the poor, they make them besides labor in their harvest-fields and do not allow them to satisfy their hunger with any of the very corn which they carry to the heap. Worse treatment than that of the ox, according to Deut 25:4. Translate: "they (the poor laborers) hungering carry the sheaves" [UMBREIT].
24:1124:11: Յանձուկս դարանակալ եղեն ՚ի տարապարտուց. զճանապարհս արդարութեան ո՛չ գիտացին։
11 Դարան սարքեցին կիրճերում իզուր. ճանապարհն ուղիղ՝ չիմացան երբեք:
11 Իրենց պատերուն մէջ իւղ հանողները Ու հնձաններուն մէջ գինի կոխողները ծարաւ կը մնան։
Յանձուկս դարանակալ եղեն ի տարապարտուց, զճանապարհս արդարութեան ոչ գիտացին:

24:11: Յանձուկս դարանակալ եղեն ՚ի տարապարտուց. զճանապարհս արդարութեան ո՛չ գիտացին։
11 Դարան սարքեցին կիրճերում իզուր. ճանապարհն ուղիղ՝ չիմացան երբեք:
11 Իրենց պատերուն մէջ իւղ հանողները Ու հնձաններուն մէջ գինի կոխողները ծարաւ կը մնան։
zohrab-1805▾ eastern-1994▾ western am▾
24:1124:11 между стенами выжимают масло оливковое, топчут в точилах и жаждут.
24:11 ἐν εν in στενοῖς στενος narrow; strait ἀδίκως αδικως injuriously; unjustly ἐνήδρευσαν ενεδρευω ambush ὁδὸν οδος way; journey δὲ δε though; while δικαίαν δικαιος right; just οὐκ ου not ᾔδεισαν οιδα aware
24:11 בֵּין־ bên- בַּיִן interval שׁוּרֹתָ֥ם šûrōṯˌām שׁוּרָה wall יַצְהִ֑ירוּ yaṣhˈîrû צהר press out יְקָבִ֥ים yᵊqāvˌîm יֶקֶב pit דָּ֝רְכ֗וּ ˈdārᵊḵˈû דרך tread וַ wa וְ and יִּצְמָֽאוּ׃ yyiṣmˈāʔû צמא be thirsty
24:11. inter acervos eorum meridiati sunt qui calcatis torcularibus sitiuntThey have taken their rest at noon among the stores of them, who after having trodden the winepresses suffer thirst.
11. They make oil within the walls of these men; they tread winepresses, and suffer thirst.
Which make oil within their walls, [and] tread [their] winepresses, and suffer thirst:

24:11 между стенами выжимают масло оливковое, топчут в точилах и жаждут.
24:11
ἐν εν in
στενοῖς στενος narrow; strait
ἀδίκως αδικως injuriously; unjustly
ἐνήδρευσαν ενεδρευω ambush
ὁδὸν οδος way; journey
δὲ δε though; while
δικαίαν δικαιος right; just
οὐκ ου not
ᾔδεισαν οιδα aware
24:11
בֵּין־ bên- בַּיִן interval
שׁוּרֹתָ֥ם šûrōṯˌām שׁוּרָה wall
יַצְהִ֑ירוּ yaṣhˈîrû צהר press out
יְקָבִ֥ים yᵊqāvˌîm יֶקֶב pit
דָּ֝רְכ֗וּ ˈdārᵊḵˈû דרך tread
וַ wa וְ and
יִּצְמָֽאוּ׃ yyiṣmˈāʔû צמא be thirsty
24:11. inter acervos eorum meridiati sunt qui calcatis torcularibus sitiunt
They have taken their rest at noon among the stores of them, who after having trodden the winepresses suffer thirst.
11. They make oil within the walls of these men; they tread winepresses, and suffer thirst.
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Adam Clarke: Commentary on the Bible - 1831
24:11: Make oil within their walls - Thus stripped of all that on which they depended for clothing and food, they are obliged to become vassals to their lord, labor in the fields on scanty fare, or tread their wine-presses, from the produce of which they are not permitted to quench their thirst.
Albert Barnes: Notes on the Bible - 1834
24:11: Which made oil within their walls - Or rather, they compel them to express oil within their walls. The word יצהירו yatshı̂ yrû, rendered "made oil," is from צחר tsachar, to shine, to give light; and hence, the derivatives of the word are used to denote light, and then oil, and thence the word comes to denote to press out oil for the purpose of light. Oil was obtained for this purpose from olives by pressing them, and the idea here is, that the poor were compelled to engage in this service for others without compensation. The expression "within their walls," means probably within the walls of the rich; that is, within the enclosures where such presses were erected. They were taken away from their homes; compelled to toil for others; and confined for this purpose within enclosures erected for the purpose of expressing oil. Some have proposed to read this passage, "Between their walls they make them toil at noonday;" as if it referred to the cruelty of causing them to labor in the sweltering heat of the sun. But the former interpretation is the most common, and best agrees with the usual meaning of the word, and with the connection.
And tread their wine-presses and suffer thirst - They compel them to tread out their grapes without allowing them to slake their thirst from the wine. Such a treatment would, of course, be cruel oppression. A similar description is given by Addison in his letter from Italy:
Il povreo Abitante mira indarno
Il roseggiante Arancio e'l pingue grano,
Crescer dolente ei mira ed oli, e vini,
E de mirti odorar l' ombra ei sdegna.
In mezzo alla Bonta della Natura
Maledetto languisce, e deatro a cariche
Di vino vigne muore per la sete.
"The poor inhabitant beholds in vain
The reddening orange and the swelling grain;
Joyless he sees the growing oils and wines
And in the myrtle's fragrant shade repines;
Starves, in the midst of nature's bounty curst,
And in the loaden vineyard dies for thirst."
Addison's works, vol. i. pp. 51-53. Ed. Lond. 1721.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:11: Deu 25:4; Jer 22:13; Jam 5:4
Job 24:12
Geneva 1599
24:11 [Which] make oil (l) within their walls, [and] tread [their] winepresses, and suffer thirst.
(l) In such places which are appointed for that purpose; meaning, that those who labour for the wicked, are pined for hunger.
John Gill
24:11 Which make oil within their walls,.... Not the poor within their own walls; as if the sense was, that they made their oil in a private manner within the walls of their houses, or in their cellars, lest it should be known and taken away from them; for such cannot be thought to have had oliveyards to make oil of; rather within the walls of their rich masters, where they were kept closely confined to their work, as if in a prison; or within the walls and fences of their oliveyards, where their olive presses stood; or best of all "within the rows (q) of their olive trees", as the word signifies, where having gathered the olives, they pressed out the oil in the presses and this they did at noon, in the heat of the day, as the word (r) for making oil is observed by some to signify, and yet had nothing given them to quench their thirst, as follows:
and tread their winepresses, and suffer thirst; after having gathered their grapes from their vines for them, they trod them in the winepresses, and made their wine, and yet would not allow them to drink of it to allay their thirst.
(q) "inter ordines", Mercerus, Piscator, Cocceius; so Sephorno, and some in Eliae Tishbi, p. 241. (r) "meridiati sunt", V. L. so Bolducius, Schultens.
John Wesley
24:11 Walls - Within the walls of the oppressors for their use. Suffer - Because they are not permitted to quench their thirst out of the wine which they make.
Robert Jamieson, A. R. Fausset and David Brown
24:11 Which--"They," the poor, "press the oil within their wall"; namely, not only in the open fields (Job 24:10), but also in the wall-enclosed vineyards and olive gardens of the oppressor (Is 5:5). Yet they are not allowed to quench their "thirst" with the grapes and olives. Here, thirsty; Job 24:10, hungry.
24:1224:12: Որք ՚ի քաղաքաց եւ ՚ի տանց իւրեանց զրկեցան, անձինք տղայոց մեծամե՛ծս հեծեծեցին. եւ նա ա՛յնմ այցելութիւն ընդէ՞ր ո՛չ առնիցէ[9317]։ [9317] Ոմանք. Մեծամեծս հեծեծին։
12 Մարդիկ զրկուեցին քաղաքից, տնից. հոգիներն մանկանց խիստ հեծեծեցին: Իսկ Նա ինչո՞ւ չի այցելում սրանց:
12 Քաղաքին մէջ մարդիկ կը հեծեն Ու վիրաւորուածներուն հոգին կ’աղաղակէ։Բայց Աստուած անոնց ըրածը անզգամութիւն չի համարեր։
Որք ի քաղաքաց եւ ի տանց իւրեանց զրկեցան, անձինք տղայոց մեծամեծս հեծեծեցին. եւ նա այնմ այցելութիւն ընդէ՞ր ոչ առնիցէ:

24:12: Որք ՚ի քաղաքաց եւ ՚ի տանց իւրեանց զրկեցան, անձինք տղայոց մեծամե՛ծս հեծեծեցին. եւ նա ա՛յնմ այցելութիւն ընդէ՞ր ո՛չ առնիցէ[9317]։
[9317] Ոմանք. Մեծամեծս հեծեծին։
12 Մարդիկ զրկուեցին քաղաքից, տնից. հոգիներն մանկանց խիստ հեծեծեցին: Իսկ Նա ինչո՞ւ չի այցելում սրանց:
12 Քաղաքին մէջ մարդիկ կը հեծեն Ու վիրաւորուածներուն հոգին կ’աղաղակէ։Բայց Աստուած անոնց ըրածը անզգամութիւն չի համարեր։
zohrab-1805▾ eastern-1994▾ western am▾
24:1224:12 В городе люди стонут, и душа убиваемых вопит, и Бог не воспрещает того.
24:12 οἳ ος who; what ἐκ εκ from; out of πόλεως πολις city καὶ και and; even οἴκων οικος home; household ἰδίων ιδιος his own; private ἐξεβάλλοντο εκβαλλω expel; cast out ψυχὴ ψυχη soul δὲ δε though; while νηπίων νηπιος minor ἐστέναξεν στεναζω groan μέγα μεγας great; loud αὐτὸς αυτος he; him δὲ δε though; while διὰ δια through; because of τί τις.1 who?; what? τούτων ουτος this; he ἐπισκοπὴν επισκοπη supervision; visitation οὐ ου not πεποίηται ποιεω do; make
24:12 מֵ֘ mˈē מִן from עִ֤יר ʕˈîr עִיר town מְתִ֨ים׀ mᵊṯˌîm מַת man יִנְאָ֗קוּ yinʔˈāqû נאק groan וְ wᵊ וְ and נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul חֲלָלִ֥ים ḥᵃlālˌîm חָלָל pierced תְּשַׁוֵּ֑עַ tᵊšawwˈēₐʕ שׁוע cry וֶ֝ ˈwe וְ and אֱלֹ֗והַּ ʔᵉlˈôₐh אֱלֹוהַּ god לֹא־ lō- לֹא not יָשִׂ֥ים yāśˌîm שׂים put תִּפְלָֽה׃ tiflˈā תִּפְלָה unseemliness
24:12. de civitatibus fecerunt viros gemere et anima vulneratorum clamavit et Deus inultum abire non patiturOut of the cities they have made men to groan, and the soul of the wounded hath cried out, and God doth not suffer it to pass unrevenged.
12. From out of the populous city men groan, and the soul of the wounded crieth out: yet God imputeth it not for folly.
Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly:

24:12 В городе люди стонут, и душа убиваемых вопит, и Бог не воспрещает того.
24:12
οἳ ος who; what
ἐκ εκ from; out of
πόλεως πολις city
καὶ και and; even
οἴκων οικος home; household
ἰδίων ιδιος his own; private
ἐξεβάλλοντο εκβαλλω expel; cast out
ψυχὴ ψυχη soul
δὲ δε though; while
νηπίων νηπιος minor
ἐστέναξεν στεναζω groan
μέγα μεγας great; loud
αὐτὸς αυτος he; him
δὲ δε though; while
διὰ δια through; because of
τί τις.1 who?; what?
τούτων ουτος this; he
ἐπισκοπὴν επισκοπη supervision; visitation
οὐ ου not
πεποίηται ποιεω do; make
24:12
מֵ֘ mˈē מִן from
עִ֤יר ʕˈîr עִיר town
מְתִ֨ים׀ mᵊṯˌîm מַת man
יִנְאָ֗קוּ yinʔˈāqû נאק groan
וְ wᵊ וְ and
נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul
חֲלָלִ֥ים ḥᵃlālˌîm חָלָל pierced
תְּשַׁוֵּ֑עַ tᵊšawwˈēₐʕ שׁוע cry
וֶ֝ ˈwe וְ and
אֱלֹ֗והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
לֹא־ lō- לֹא not
יָשִׂ֥ים yāśˌîm שׂים put
תִּפְלָֽה׃ tiflˈā תִּפְלָה unseemliness
24:12. de civitatibus fecerunt viros gemere et anima vulneratorum clamavit et Deus inultum abire non patitur
Out of the cities they have made men to groan, and the soul of the wounded hath cried out, and God doth not suffer it to pass unrevenged.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
12. Превратив одну часть коренного населения в рабство, другую поработители избили. Кровь убитых требует отмщения, но Бог не обращает на это внимания.
Adam Clarke: Commentary on the Bible - 1831
24:12: Men groan from out of the city - This is a new paragraph. After having shown the oppressions carried on in the country, he takes a view of those carried on in the town. Here the miseries are too numerous to be detailed. The poor in such places are often in the most wretched state; they are not only badly fed, and miserably clothed, but also most unwholesomely lodged. I was once appointed with a benevolent gentleman, J. S., Esq., to visit a district in St. Giles's London, to know the real state of the poor. We took the district in House Row, and found each dwelling full of people, dirt, and wretchedness. Neither old nor young had the appearance of health: some were sick, and others lying dead, in the same place! Several beds, if they might be called such, on the floor in the same apartment; and, in one single house, sixty souls! These were groaning under various evils; and the soul of the wounded, wounded in spirit, and afflicted in body, cried out to God and man for help! It would have required no subtle investigation to have traced all these miseries to the doors, the hands, the lips, and the hearts, of ruthless landlords; or to oppressive systems of public expenditure in the support of ruinous wars, and the stagnation of trade and destruction of commerce occasioned by them: to which must be added the enormous taxation to meet this expenditure.
Yet God layeth not folly to them - He does not impute their calamities to their own folly. Or, according to the Vulgate, Et Deus inultum abire non patitur; "And God will not leave (these disorders) unpunished." But the Hebrew may be translated And God doth not attend to their prayers. Job's object was to show, in opposition to the mistaken doctrine of his friends, that God did not hastily punish every evil work, nor reward every good one. That vice often went long unpunished, and virtue unrewarded; and that we must not judge of a man's state either by his prosperity or adversity. Therefore, there might be cases in which the innocent oppressed poor were crying to God for a redress of their grievances, and were not immediately heard; and in which their oppressors were faring sumptuously every day, without any apparent mark of the Divine displeasure. These sentiments occur frequently.
Albert Barnes: Notes on the Bible - 1834
24:12: Men groan from out of the city - The evident meaning of this is, that the sorrows caused by oppression were not confined to the deserts and to solitary places; were not seen only where the wandering freebooter seized upon the traveler, or in the comparatively unfrequented places in the country where the poor were compelled to labor in the wine presses and the olive presses of others, but that they extended to cities also. In what way this oppression in cities was practiced, Job does not specify. It might be by the sudden descent upon an unsuspecting city, of hordes of freebooters, who robbed and murdered the inhabitants, and then fled, or it might be by internal oppression, as of the rich ever the poor, or of masters over their slaves. The idea which Job seems to wish to convey is, that oppression abounded. The earth was full of violence. It was in every place, in the city and the country, and yet God did not in fact come forth to meet and punish the oppressor as he deserved. There would be instances of oppression and cruelty enough occurring in all cities to justify all that Job here says, especially in ancient times, when cities were under the control of tyrants. The word which is translated "men" here is מתים mathı̂ ym, which is not the usual term to denote men. This word is derived from מוּת mû th, "to die"; and hence, there may be here the notion of "mortals," or of the "dying," who utter these groans.
And the soul of the wounded crieth out - This expression appears as if Job referred to some acts of violence done by robbers, and perhaps the whole description is intended to apply to the sufferings caused by the sudden descent of a band of marauders upon the unsuspection and slumbering inhabitants of a city.
Yet God layeth not folly to them - The word rendered "folly" תפלה tı̂ phlâ h means "folly"; and thence also wickedness. If this reading is to be retained, the passage means that God does not lay to heart, that is, does not regard their folly or wickedness. He suffers it to pass without punishing it; compare Act 17:30. But the same word, by a change of the points, תפלה tephı̂ llâ h, means "prayer;" and many have supposed that it means, that God does not regard the prayer or cry of those who are thus oppressed. This, in itself, would make good sense, but the former rendering agrees better with the connection. The object of Job is not to show that God does not regard the cry of the afflicted, but that he does not interpose to punish those who are tyrants and oppressors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:12: groan: Exo 1:13, Exo 1:14, Exo 2:23, Exo 2:24, Exo 22:27; Jdg 10:16; Psa 12:5; Ecc 4:1; Isa 52:5
wounded: Psa 69:26, Psa 109:22
yet God: Psa 50:21; Ecc 8:11, Ecc 8:12; Mal 2:17, Mal 3:15; Rom 2:4, Rom 2:5; Pe2 3:15
Job 24:13
Geneva 1599
24:12 Men (m) groan from out of the city, and the soul of the wounded crieth out: yet God (n) layeth not folly [to them].
(m) For the great oppression and extortion.
(n) Cry out and call for vengeance.
John Gill
24:12 Men groan from out of the city,.... Because of the oppressions and injuries done to them, so that not only the poor in the country that were employed in the fields, and oliveyards, and vineyards, were used exceeding ill; but even in cities, where not only are an abundance of people, and so the outrages committed upon them, which made them groan, were done openly and publicly, with great insolence and impudence, but where also courts of judicature were held, and yet in defiance of law and justice were those evils done, see Eccles 3:16;
and the soul of the wounded crieth out; that is, the persons wounded with the sword, or any other instrument of vengeance, stabbed as they went along the public streets of the city, where they fell, these cried out vehemently as such persons do; so audacious, as well as barbarous, were these wicked men, that insulted and abused them:
yet God layeth not folly to them; it is for the sake of this observation that the whole above account is given of wicked men, as well as what follows; that though they are guilty of such atrocious crimes, such inhumanity, cruelty, and oppression in town and country, unheard of, unparalleled, iniquities, sins to be punished by a judge, yet are suffered of God to pass with impunity. By "folly" is meant sin, not lesser sins only, little, foolish, trifling things, but greater and grosser ones, such as before expressed; all sin is folly, being the breach of a law which is holy, just, and good, and exposes to its penalty and curse; and against God the lawgiver, who is able to save and to destroy; and as it is harmful and prejudicial, either to the characters, bodies, or estates of men, and especially to their immortal souls; and yet God that charges his angels with folly did not charge these men with it; that is, he seemed, in the outward dealings of his providence towards them, as if he took no notice of their sins, but connived at them, or took no account of them, and did not take any methods in his providence to show their folly, and convince them of it, nor discover it to others, and make them public examples, did not punish them, but let them go on in them without control; and this Job observes, in order to prove his point, that wicked men are not always punished in this life.
John Wesley
24:12 Groan - Under grievous oppressions. Soul - The life or blood of those who are wounded to death, as this word properly signifies, crieth aloud to God for vengeance. Yet - Yet God doth not punish them.
Robert Jamieson, A. R. Fausset and David Brown
24:12 Men--rather, "mortals" (not the common Hebrew for "men"); so the Masoretic vowel points read as English Version. But the vowel points are modern. The true reading is, "The dying," answering to "the wounded" in the next clause, so Syriac. Not merely in the country (Job 24:11), but also in the city there are oppressed sufferers, who cry for help in vain. "From out of the city"; that is, they long to get forth and be free outside of it (Ex 1:11; Job 2:23).
wounded--by the oppressor (Ezek 30:24).
layeth not folly--takes no account of (by punishing) their sin ("folly" in Scripture; Job 1:22). This is the gist of the whole previous list of sins (Acts 17:30). UMBREIT with Syriac reads by changing a vowel point, "Regards not their supplication."
24:1324:13: Յերկրի էին նոքա՝ եւ ո՛չ ծանեան. զճանապարհս արդարութեան ո՛չ գիտացին, եւ ընդ շաւիղս նորա ո՛չ գնացին։
13 Երկրում ապրեցին, սակայն չիմացան. ճանապարհն արդար չճանաչեցին. Աստծու շաւիղով երբեք չընթացան:
13 Անոնք լոյսին դէմ կեցողներէն են, Անոր ճամբաները չեն գիտեր Ու անոր շաւիղներուն մէջ չեն կենար։
Յերկրի էին նոքա` եւ ոչ ծանեան. զճանապարհս արդարութեան ոչ գիտացին, եւ ընդ շաւիղս նորա ոչ գնացին:

24:13: Յերկրի էին նոքա՝ եւ ո՛չ ծանեան. զճանապարհս արդարութեան ո՛չ գիտացին, եւ ընդ շաւիղս նորա ո՛չ գնացին։
13 Երկրում ապրեցին, սակայն չիմացան. ճանապարհն արդար չճանաչեցին. Աստծու շաւիղով երբեք չընթացան:
13 Անոնք լոյսին դէմ կեցողներէն են, Անոր ճամբաները չեն գիտեր Ու անոր շաւիղներուն մէջ չեն կենար։
zohrab-1805▾ eastern-1994▾ western am▾
24:1324:13 Есть из них враги света, не знают путей его и не ходят по стезям его.
24:13 ἐπὶ επι in; on γῆς γη earth; land ὄντων ειμι be αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not ἐπέγνωσαν επιγινωσκω recognize; find out ὁδὸν οδος way; journey δὲ δε though; while δικαιοσύνης δικαιοσυνη rightness; right standing οὐκ ου not ᾔδεισαν οιδα aware οὐδὲ ουδε not even; neither ἀτραποὺς ατραπος he; him ἐπορεύθησαν πορευομαι travel; go
24:13 הֵ֤מָּה׀ hˈēmmā הֵמָּה they הָיוּ֮ hāyˈû היה be בְּֽ bᵊˈ בְּ in מֹרְדֵ֫י־ mōrᵊḏˈê- מרד rebel אֹ֥ור ʔˌôr אֹור light לֹֽא־ lˈō- לֹא not הִכִּ֥ירוּ hikkˌîrû נכר recognise דְרָכָ֑יו ḏᵊrāḵˈāʸw דֶּרֶךְ way וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָ֝שְׁב֗וּ ˈyāšᵊvˈû ישׁב sit בִּ bi בְּ in נְתִיבֹתָֽיו׃ nᵊṯîvōṯˈāʸw נְתִיבָה path
24:13. ipsi fuerunt rebelles luminis nescierunt vias eius nec reversi sunt per semitas illiusThey have been rebellious to the light, they have not known his ways, neither have they returned by his paths.
13. These are of them that rebel against the light; they know not the ways thereof, nor abide in the paths thereof.
They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof:

24:13 Есть из них враги света, не знают путей его и не ходят по стезям его.
24:13
ἐπὶ επι in; on
γῆς γη earth; land
ὄντων ειμι be
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
ἐπέγνωσαν επιγινωσκω recognize; find out
ὁδὸν οδος way; journey
δὲ δε though; while
δικαιοσύνης δικαιοσυνη rightness; right standing
οὐκ ου not
ᾔδεισαν οιδα aware
οὐδὲ ουδε not even; neither
ἀτραποὺς ατραπος he; him
ἐπορεύθησαν πορευομαι travel; go
24:13
הֵ֤מָּה׀ hˈēmmā הֵמָּה they
הָיוּ֮ hāyˈû היה be
בְּֽ bᵊˈ בְּ in
מֹרְדֵ֫י־ mōrᵊḏˈê- מרד rebel
אֹ֥ור ʔˌôr אֹור light
לֹֽא־ lˈō- לֹא not
הִכִּ֥ירוּ hikkˌîrû נכר recognise
דְרָכָ֑יו ḏᵊrāḵˈāʸw דֶּרֶךְ way
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָ֝שְׁב֗וּ ˈyāšᵊvˈû ישׁב sit
בִּ bi בְּ in
נְתִיבֹתָֽיו׃ nᵊṯîvōṯˈāʸw נְתִיבָה path
24:13. ipsi fuerunt rebelles luminis nescierunt vias eius nec reversi sunt per semitas illius
They have been rebellious to the light, they have not known his ways, neither have they returned by his paths.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16. Особого рода преступники, совершающие свои дела под покровом ночи, дети ее, враги света (ср. Рим XIII:12). К ним относятся, во-первых, убийцы, встающие "с рассветом", точнее "пред рассветом" (евр. "лайор"), когда преступлению благоприятствует полумрак; во-вторых, прелюбодеи, ждущие темноты вечера (Притч VII:8-9) и для большей безопасности закрывающие свое лицо, и, наконец, воры, легко подкапывающиеся под стены восточных домов, благодаря отсутствию у них фундамента.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof. 14 The murderer rising with the light killeth the poor and needy, and in the night is as a thief. 15 The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth his face. 16 In the dark they dig through houses, which they had marked for themselves in the daytime: they know not the light. 17 For the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death.
These verses describe another sort of sinners who therefore go unpunished, because they go undiscovered. They rebel against the light, v. 13. Some understand it figuratively: they sin against the light of nature, the light of God's law, and that of their own consciences; they profess to know God, but they rebel against the knowledge they have of him, and will not be guided and governed, commanded and controlled, by it. Others understand it literally: they have the day-light and choose the night as the most advantageous season for their wickedness. Sinful works are therefore called works of darkness, because he that does evil hates the light (John iii. 20), knows not the ways thereof, that is, keeps out of the way of it, or, if he happen to be seen, abides not where he thinks he is known. So that he here describes the worst of sinners,--those that sin wilfully, and against the convictions of their own consciences, whereby they add rebellion to their sin,--those that sin deliberately, and with a great deal of plot and contrivance, using a thousand arts to conceal their villanies, fondly imagining that, if they can but hide them from the eye of men, they are safe, but forgetting that there is no darkness or shadow of death in which the workers of iniquity can hide themselves from God's eye, ch. xxxiv. 22. In this paragraph Job specifies three sorts of sinners that shun the light:-- 1. Murderers, v. 14. They rise with the light, as soon as ever the day breaks, to kill the poor travellers that are up early and abroad about their business, going to market with a little money or goods; and though it is so little that they are really to be called poor and needy, who with much ado get a sorry livelihood by their marketings, yet, to get it, the murderer will both take his neighbour's life and venture his own, will rather play at such small game than not play at all; nay, he kills for killing sake, thirsting more for blood than for booty. See what care and pains wicked men take to compass their wicked designs, and let the sight shame us out of our negligence and slothfulness in doing good.
Ut jugulent homines, surgunt de nocte latrones,
Tuque ut te serves non expergisceris?--
Rogues nightly rise to murder men for pelf;
Will you not rouse you to preserve yourself?
2. Adulterers. The eyes that are full of adultery (2 Pet. ii. 14), the unclean and wanton eyes, wait for the twilight, v. 15. The eye of the adulteress did so, Prov. vii. 9. Adultery hides its head for shame. The sinners themselves, even the most impudent, do what they can to hide their sin: si non caste, tamen caute--if not chastely, yet cautiously; and after all the wretched endeavours of the factors for hell to take away the reproach of it, it is and ever will be a shame even to speak of those things which are done of them in secret, Eph. v. 12. It hides its head also for fear, knowing that jealousy is the rage of a husband, who will not spare in the day of vengeance, Prov. vi. 24, 25. See what pains those take that make provision for the flesh to fulfil the lusts of it, pains to compass, and then to conceal, that provision which, after all, will be death and hell at last. Less pains would serve to mortify and crucify the flesh, which would be life and heaven at last. Let the sinner change his heart, and then he needs not disguise his face, but may lift it up without spot. 3. House-breakers, v. 16. These mark houses in the day-time, mark the avenues of a house, and on which side they can most easily force their entrance, and then, in the night, dig through them, either to kill, or steal, or commit adultery. The night favours the assault, and makes the defence the more difficult; for the good man of the house knows not what hour the thief will come and therefore is asleep (Luke xii. 39) and he and his lie exposed. For this reason our law makes burglary, which is the breaking and entering of a dwelling-house in the night time with a felonious intent, to be felony without benefit of clergy.
And, lastly, Job observes (and perhaps observes it as part of the present, though secret, punishment of such sinners as these) that they are in a continual terror for fear of being discovered (v. 17): The morning is to them even as the shadow of death. The light of the day, which is welcome to honest people, is a terror to bad people. They curse the sun, not as the Moors, because it scorches them, but because it discovers them. If one know them, their consciences fly in their faces, and they are ready to become their own accusers; for they are in the terrors of the shadow of death. Shame came in with sin, and everlasting shame is at the end of it. See the misery of sinners--they are exposed to continual frights; and yet see their folly--they are afraid of coming under the eye of men, but have no dread of God's eye, which is always upon them: they are not afraid of doing that which yet they are so terribly afraid of being known to do.
Adam Clarke: Commentary on the Bible - 1831
24:13: They - rebel against the light - Speaking of wicked men. They rebel against the light of God in their consciences, and his light in his word. They are tyrants in grain, and care neither for God nor the poor. They know not the ways thereof - they will not learn their duty to God or man. Nor abide in the paths thereof - if brought at any time to a better mind, they speedily relapse; and are steady only in cruelty and mischief. This is the character of the oppressors of suffering humanity, and of sinners audacious and hardened. This whole verse Mr. Good translates in the following manner: -
They are indignant of the light;
They respect not its progress;
And will not return to its paths.
They hate good; they regard not its operation; they go out of the way of righteousness, and refuse to return.
Albert Barnes: Notes on the Bible - 1834
24:13: They are of those that rebel against the light - That is, they hate the light: compare Joh 3:20. It is unpleasant to them, and they perform their deeds in the night. Job here commences a reference to another class of wicked persons - those who perform their deeds in the darkness of the night; and he shows that the same thing is true of them as of those who commit crimes in open day, that God does not interpose directly to punish them. They are suffered to live in prosperity. This should be rendered, "Others hate the light;" or, "There are those also who are rebellious against the light." There is great force in the declaration, that those who perform deeds of wickedness in the night are "rebels" against the light of day.
They know not the ways thereof - They do not see it. They work in the night.
Nor abide in the paths thereof - In the paths that the light makes. They seek out paths on which the light does not shine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:13: rebel: Luk 12:47, Luk 12:48; Joh 3:19, Joh 3:20, Joh 9:39-41, Joh 15:22-24; Rom 1:32, Rom 2:17-24; Jam 4:17
they know: Pro 4:19; Joh 12:35, Joh 12:40; Rom 3:11-17; Th2 2:10-12
nor abide: Job 23:11, Job 23:12; Joh 8:31, Joh 8:44, Joh 15:6; Pe2 2:20-22; Jo1 2:19; Jde 1:6
Job 24:14
Carl Friedrich Keil and Franz Delitzsch
24:13
13 Others are those that rebel against the light,
They will know nothing of its ways,
And abide not in its paths.
14 The murderer riseth up at dawn,
He slayeth the sufferer and the poor,
And in the night he acteth like a thief.
15 And the eye of the adulterer watcheth for the twilight;
He thinks: "no eye shall recognise me,"
And he putteth a veil before his face.
With המּה begins a new turn in the description of the moral confusion which has escaped God's observation; it is to be translated neither as retrospective, "since they" (Ewald), nor as distinctive, "they even" (Bttch.), i.e., the powerful in distinction from the oppressed, but "those" (for המה corresponds to our use of "those," אלּה to "these"), by which Job passes on to another class of evil-disposed and wicked men. Their general characteristic is, that they shun the light. Those who are described in Job 24:14 are described according to their general characteristic in Job 24:13; accordingly it is not to be interpreted: those belong to the enemies of the light, but: those are, according to their very nature, enemies of the light. The Beth is the so-called Beth essent.; היוּ (comp. Prov 3:26) affirms what they are become by their own inclination, or as what they are fashioned, viz., as ἀποστάται φωτός (Symm.); מרד (on the root מר, vid., on Job 23:2) signifies properly to push one's self against anything, to lean upon, to rebel; מרד therefore signifies one who strives against another, one who is obstinate (like the Arabic mârid, merı̂d, comp. mumâri, not conformable to the will of another). The improvement מרדי אור (not with Makkeph, but with Mahpach of mercha mahpach. placed between the two words, vid., Br's Psalterium, p. x.) assumes the possibility of the construction with the acc., which occurs at least once, Josh 22:19. They are hostile to the light, they have no familiarity with its ways (הכּיר, as Josh 22:17, Ps 142:5; Ruth 2:19, to take knowledge of anything, to interest one's self in its favour), and do not dwell (ישׁבוּ, Jer. reversi sunt, according to the false reading ישׁבוּ) in its paths, i.e., they neither make nor feel themselves at home there, they have no peace therein. The light is the light of day, which, however, stands in deeper, closer relation to the higher light, for the vicious man hateth τὸ φῶς, Jn 3:20, in every sense; and the works which are concealed in the darkness of the night are also ἔργα τοῦ σκότους, Rom 13:12 (comp. Is 29:15), in the sense in which light and darkness are two opposite principles of the spiritual world. It need not seem strange that the more minute description of the conduct of these enemies of the light now begins with לאור. It is impossible that this should mean: still in the darkness of the night (Stick.), prop. towards the light, when it is not yet light. Moreover, in biblical Hebrew, אור does not signify evening, in which sense it occurs in Talmudic Hebrew (Pesachim 1a, Seder olam rabba, c. 5, אור שׁביעי, vespera septima), like אורתּא (= נשׁף) in Talmudic Aramaic. The meaning, on the contrary, is that towards daybreak (comp. הבקר אור, Gen 44:3), therefore with early morning, the murderer rises up, to go about his work, which veils itself in darkness (Ps 10:8-10) by day, viz., to slay (comp. on יקטל...יקוּם, Ges. 142, 3, c) the unfortunate and the poor, who pass by defenceless and alone. One has to supply the idea of the ambush in which the waylayer lies in wait; and it is certainly inconvenient that it is not expressed.
The antithesis וּבלּילה, Job 24:14, shows that nothing but primo mane is meant by לאור. He who in the day-time goes forth to murder and plunder, at night commits petty thefts, where no one whom he could attack passes by. Stickel translates: to slay the poor and wretched, and in the night to play the thief; but then the subjunctivus ויהי ought to precede (vid., e.g., Job 13:5), and in general it cannot be proved without straining it, that the voluntative form of the future everywhere has a modal signification. Moreover, here יהי does not differ from Job 18:12; Job 20:23, but is only a poetic shorter form for יהיה: in the night he is like a thief, i.e., plays the part of the thief. And the adulterer's eye observes the darkness of evening (vid., Prov 7:9), i.e., watches closely for its coming on (שׁמר, in the usual signification observare, to be on the watch, to take care, observe anxiously), since he hopes to render himself invisible; and that he may not be recognised even if seen, he puts on a mask. סתר פּנים is something by which his countenance is rendered unrecognisable (lxx ἀποκρυβὴ προσώπου), like the Arab. sitr, sitâreh, a curtain, veil, therefore a veil for the face, or, as we say in one word borrowed from the Arabic mascharat, a farce (masquerade): the mask, but not in the proper sense.
(Note: The mask was perhaps never known in Palestine and Syria; סתר פנים is the mendı̂l or women's veil, which in the present day (in Hauran exclusively) is called sitr, and is worn over the face by all married women in the towns, while in the country it is worn hanging down the back, and is only drawn over the face in the presence of a stranger. If this explanation is correct the poet means to say that the adulterer, in order to remain undiscovered, wears women's clothes comp. Deut 22:5; and, in fact, in the Syrian towns (the figure is taken from town-life) women's clothing is always chosen for that kind of forbidden nocturnal undertaking, i.e., the man disguises himself in an ı̂zâr, which covers him from head to foot, takes the mendı̂l, and goes with a lantern (without which at night every person is seized by the street watchman as a suspicious person) unhindered into a strange house. - Wetzst.)
Geneva 1599
24:13 They are of those that rebel against the (p) light; they know not the ways thereof, nor abide in the paths thereof.
(p) That is, God's word, because they are reproved by it.
John Gill
24:13 They are of those that rebel against the light,.... The light of nature, acting contrary to the dictates of their own consciences, in being guilty of the inhumanity, barbarity, and cruelty they were chargeable with in the above instances; or the light of the law, as the Targum; though as yet the law of the ten commandments was not in being; or however was not known to these persons; or against God himself, who is light, and in him no darkness at all, is clothed with it, and is the Father of lights unto his creatures, the Light of lights, and the Light of the world, from whom all light, natural, spiritual, and eternal, springs, 1Jn 1:5; which is the sense of most of the Jewish commentators (s); and every sin is a rebellion against God, and betrays the enmity of the carnal mind to him, is an act of hostility against him, and shows men to be enemies in their minds to him:
they know not the ways thereof; the ways of light, but prefer the ways of darkness to them; or the ways of God, the ways of his commandments, which he has prescribed for men, and directed them to walk in; these they know not, are wilfully ignorant of, desire not the knowledge of them, and will be at no pains to get any acquaintance with them; or they approve not of them, they are not pleasing to them, and they choose not to walk in them:
nor abide in the paths thereof; if at any time they are got into the paths of light, truth, and righteousness, or in the ways of God's commandments, and do a few good actions, they do not continue therein, but quickly go out of the way again, leave the paths of righteousness to walk in the ways of darkness, Prov 2:13. Some interpreters understand these words entirely of natural light, and of men who are like owls and bats that flee from the light, who are authors of the works of darkness, and do what they do in the dark secretly, and hate the light, and do not choose to come unto it, that their deeds may not be reproved; and so now Job enters upon the account of another set of men different from the former, who did what they did openly, in the face of the sun, and before all men; but these he is now about to describe are such who commit iniquity secretly and privately, and instances in the murderer adulterer, and thief, in Job 24:14.
(s) Aben Ezra, Ben Gersom, Sephorno, Bar Tzemach.
John Wesley
24:13 Light - As well the light of reason and conscience, as the light of Divine revelation, which was then in good measure imparted to the people of God, and shortly after committed to writing. Know not - They do not approve, nor love, or chuse them.
Robert Jamieson, A. R. Fausset and David Brown
24:13 So far as to openly committed sins; now, those done in the dark. Translate: "There are those among them (the wicked) who rebel," &c.
light--both literal and figurative (Jn 3:19-20; Prov 2:13).
paths thereof--places where the light shines.
24:1424:14: Ծանուցեալ զգործս նոցա մատնեաց զնոսա ՚ի խաւար. եւ զցա՛յգ եղիցին իբրեւ զգողս[9318]։ [9318] Ոմանք. Եղիցի իբրեւ գող։
14 Տեղեկանալով նրանց գործերին՝ խաւարի մատնեց Տէր Աստուած նրանց. ու կը նմանուեն գիշերուայ գողի:
14 Մարդասպանը լուսնալուն պէս կ’ելլէ, Աղքատն ու տնանկը կը սպաննէ Ու գիշերը գողի պէս կ’ըլլայ։
Ծանուցեալ զգործս նոցա` մատնեաց զնոսա ի խաւար, եւ զցայգ եղիցին իբրեւ զգողս:

24:14: Ծանուցեալ զգործս նոցա մատնեաց զնոսա ՚ի խաւար. եւ զցա՛յգ եղիցին իբրեւ զգողս[9318]։
[9318] Ոմանք. Եղիցի իբրեւ գող։
14 Տեղեկանալով նրանց գործերին՝ խաւարի մատնեց Տէր Աստուած նրանց. ու կը նմանուեն գիշերուայ գողի:
14 Մարդասպանը լուսնալուն պէս կ’ելլէ, Աղքատն ու տնանկը կը սպաննէ Ու գիշերը գողի պէս կ’ըլլայ։
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24:1424:14 С рассветом встает убийца, умерщвляет бедного и нищего, а ночью бывает вором.
24:14 γνοὺς γινωσκω know δὲ δε though; while αὐτῶν αυτος he; him τὰ ο the ἔργα εργον work παρέδωκεν παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for σκότος σκοτος dark καὶ και and; even νυκτὸς νυξ night ἔσται ειμι be ὡς ως.1 as; how κλέπτης κλεπτης thief
24:14 לָ lā לְ to † הַ the אֹ֡ור ʔˈôr אֹור light יָ֘ק֤וּם yˈāqˈûm קום arise רֹוצֵ֗חַ rôṣˈēₐḥ רצח kill יִֽקְטָל־ yˈiqṭol- קטל kill עָנִ֥י ʕānˌî עָנִי humble וְ wᵊ וְ and אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor וּ֝ ˈû וְ and בַ va בְּ in † הַ the לַּ֗יְלָה llˈaylā לַיְלָה night יְהִ֣י yᵊhˈî היה be כַ ḵa כְּ as † הַ the גַּנָּֽב׃ ggannˈāv גַּנָּב thief
24:14. mane primo consurgit homicida interficit egenum et pauperem per noctem vero erit quasi furThe murderer riseth at the very break of day, he killeth the needy, and the poor man: but in the night he will be as a thief.
14. The murderer riseth with the light, he killeth the poor and needy; and in the night he is as a thief.
The murderer rising with the light killeth the poor and needy, and in the night is as a thief:

24:14 С рассветом встает убийца, умерщвляет бедного и нищего, а ночью бывает вором.
24:14
γνοὺς γινωσκω know
δὲ δε though; while
αὐτῶν αυτος he; him
τὰ ο the
ἔργα εργον work
παρέδωκεν παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
εἰς εις into; for
σκότος σκοτος dark
καὶ και and; even
νυκτὸς νυξ night
ἔσται ειμι be
ὡς ως.1 as; how
κλέπτης κλεπτης thief
24:14
לָ לְ to
הַ the
אֹ֡ור ʔˈôr אֹור light
יָ֘ק֤וּם yˈāqˈûm קום arise
רֹוצֵ֗חַ rôṣˈēₐḥ רצח kill
יִֽקְטָל־ yˈiqṭol- קטל kill
עָנִ֥י ʕānˌî עָנִי humble
וְ wᵊ וְ and
אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor
וּ֝ ˈû וְ and
בַ va בְּ in
הַ the
לַּ֗יְלָה llˈaylā לַיְלָה night
יְהִ֣י yᵊhˈî היה be
כַ ḵa כְּ as
הַ the
גַּנָּֽב׃ ggannˈāv גַּנָּב thief
24:14. mane primo consurgit homicida interficit egenum et pauperem per noctem vero erit quasi fur
The murderer riseth at the very break of day, he killeth the needy, and the poor man: but in the night he will be as a thief.
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Adam Clarke: Commentary on the Bible - 1831
24:14: The murderer rising with the light - Perhaps the words should be read as Mr. Good has done: -
With the daylight ariseth the murderer;
Poor and needy, he sheddeth blood.
This description is suitable to a highwayman; one who robs in daylight, and who has been impelled by poverty and distress to use this most unlawful and perilous mode to get bread; and for fear of being discovered or taken, commits murder, and thus adds crime to crime.
In the night is as a thief - Having been a highwayman in the daytime, he turns footpad or housebreaker by night; and thus goes on from sin to sin. There have been several instances like the case above, where poverty and distress have induced a man to go to the highway and rob, to repair the ruin of himself and family. I shall introduce an authentic story of this kind, which the reader may find at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
24:14: The murderer - One of the instances, referred to in the pRev_ious verse, of those who perform their deeds in darkness.
Rising with the light - Hebrew לאור lā'ô r. Vulgate "Mane primo - in the earliest twilight." The meaning is, that he does it very early; by daybreak. It is not in open day, but at the earliest dawn.
Killeth the poor and needy - Those who are so poor and needy that they are obliged to rise early and go forth to their toil. There is a double aggravation - the crime of murder itself, and the fact that it is committed on those who are under a necessity of going forth at that early hour to their labor.
And in the night is as a thief - The same man. Theft is usually committed under cover of the night. The idea of Job is, that though these crimes cannot escape the notice of God, yet that he does not interpose to punish those who committed them. A striking incidental illustration of the fact stated here, occurred in the journey of Messrs. Robinson and Smith, on their way from Akabah to Jerusalem. After retiring to rest one night, they were aroused by a sudden noise; and they apprehended attack by robbers. "Our Arabs," says Dr. R. "were evidently alarmed. They said, if thieves, "they would steal upon us at midnight; if robbers they would come down upon towards morning." Bibl. Research. i. 270. It would seem, therefore, that there was some settled time or order in which they are accustomed to commit their various depredations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:14: murderer: Sa2 11:14-17; Psa 10:8-10; Mic 2:1, Mic 2:2; Eph 5:7-11
in the night: Luk 12:39; Th1 5:2; Rev 3:3
Job 24:15
John Gill
24:14 The murderer rising with the light,.... The light of the morning, before the sun is risen, about the time the early traveller is set out on his journey, and men go to distant markets to buy and sell goods, and the poor labourer goes forth to his work; then is the time for one that is used to commit robbery and murder to rise from his bed, or from his lurking place, in a cave or a thicket, where he has lain all night, in order to meet with the above persons: and so
killeth the poor and needy; takes away from them the little they have, whether money or provisions, and kills them because they have no more, and that they may not be evidence against him; it may be meant of the poor saints and people of God, whom the wicked slay out of hatred to them:
and in the night is as a thief; kills privately, secretly, at an unawares, as the thief does his work; or the "as" here is not a note of similitude or likeness, but of reality and truth; and so Mr. Broughton renders the words, "and in the night he will be as a thief"; in the morning he is a robber on the highway, and a murderer; all the day he is in his lurking place, in some haunt or another, sleeping or carousing; and when the night comes on, then he acts the part of a thief; in the morning he not only robs, but murders, that he may not be detected; at night he only steals, and not kills, because men are asleep, and see him not.
John Wesley
24:14 Poor - Where he finds nothing to satisfy his covetousness, he exercises his cruelty.
Robert Jamieson, A. R. Fausset and David Brown
24:14 with the light--at early dawn, while still dark, when the traveller in the East usually sets out, and the poor laborer to his work; the murderous robber lies in wait then (Ps 10:8).
is as a thief--Thieves in the East steal while men sleep at night; robbers murder at early dawn. The same man who steals at night, when light dawns not only robs, but murders to escape detection.
24:1524:15: Եւ աչք շնացելոյն պահեսցեն զխաւար. ※ եւ ասիցէ թէ ո՛չ զականիցէ զիս ակն. եւ քօղ արկ զերեսօք իւրովք[9319]։ [9319] Ոմանք. Եւ աչք շնացելոցն պարհեսցեն զխաւար, եթէ ո՛չ զականեսցէ զիս։
15 Շնացողն աչքը խաւարին է լոկ յառում-սեւեռում: Եւ կ’ասի՝ “Թող ոչ մէկի աչքը չտեսնի իրեն. քօղ է գցել նա հիմա երեսին”:
15 Շնացողին աչքն ալ իրիկուան մութին կը սպասէ՝ ըսելով.‘Զիս աչք չտեսնէ’, ուստի երեսին ծածկոց կը դնէ։
Եւ աչք շնացելոյն պահեսցեն զխաւար, եւ ասիցէ`` թէ` Ոչ զականիցէ զիս ակն. եւ քօղ արկ զերեսօք իւրովք:

24:15: Եւ աչք շնացելոյն պահեսցեն զխաւար. ※ եւ ասիցէ թէ ո՛չ զականիցէ զիս ակն. եւ քօղ արկ զերեսօք իւրովք[9319]։
[9319] Ոմանք. Եւ աչք շնացելոցն պարհեսցեն զխաւար, եթէ ո՛չ զականեսցէ զիս։
15 Շնացողն աչքը խաւարին է լոկ յառում-սեւեռում: Եւ կ’ասի՝ “Թող ոչ մէկի աչքը չտեսնի իրեն. քօղ է գցել նա հիմա երեսին”:
15 Շնացողին աչքն ալ իրիկուան մութին կը սպասէ՝ ըսելով.‘Զիս աչք չտեսնէ’, ուստի երեսին ծածկոց կը դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1524:15 И око прелюбодея ждет сумерков, говоря: ничей глаз не увидит меня, и закрывает лице.
24:15 καὶ και and; even ὀφθαλμὸς οφθαλμος eye; sight μοιχοῦ μοιχος adulterer ἐφύλαξεν φυλασσω guard; keep σκότος σκοτος dark λέγων λεγω tell; declare οὐ ου not προσνοήσει προσνοεω me ὀφθαλμός οφθαλμος eye; sight καὶ και and; even ἀποκρυβὴν αποκρυβη face; ahead of ἔθετο τιθημι put; make
24:15 וְ wᵊ וְ and עֵ֤ין ʕˈên עַיִן eye נֹאֵ֨ף׀ nōʔˌēf נאף commit adultery שָׁ֤מְרָֽה šˈāmᵊrˈā שׁמר keep נֶ֣שֶׁף nˈešef נֶשֶׁף breeze לֵ֭ ˈlē לְ to אמֹר ʔmˌōr אמר say לֹא־ lō- לֹא not תְשׁוּרֵ֣נִי ṯᵊšûrˈēnî שׁור regard עָ֑יִן ʕˈāyin עַיִן eye וְ wᵊ וְ and סֵ֖תֶר sˌēṯer סֵתֶר hiding place פָּנִ֣ים pānˈîm פָּנֶה face יָשִֽׂים׃ yāśˈîm שׂים put
24:15. oculus adulteri observat caliginem dicens non me videbit oculus et operiet vultum suumThe eye of the adulterer observeth darkness, saying: No eye shall see me: and he will cover his face.
15. The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and he disguiseth his face.
The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth [his] face:

24:15 И око прелюбодея ждет сумерков, говоря: ничей глаз не увидит меня, и закрывает лице.
24:15
καὶ και and; even
ὀφθαλμὸς οφθαλμος eye; sight
μοιχοῦ μοιχος adulterer
ἐφύλαξεν φυλασσω guard; keep
σκότος σκοτος dark
λέγων λεγω tell; declare
οὐ ου not
προσνοήσει προσνοεω me
ὀφθαλμός οφθαλμος eye; sight
καὶ και and; even
ἀποκρυβὴν αποκρυβη face; ahead of
ἔθετο τιθημι put; make
24:15
וְ wᵊ וְ and
עֵ֤ין ʕˈên עַיִן eye
נֹאֵ֨ף׀ nōʔˌēf נאף commit adultery
שָׁ֤מְרָֽה šˈāmᵊrˈā שׁמר keep
נֶ֣שֶׁף nˈešef נֶשֶׁף breeze
לֵ֭ ˈlē לְ to
אמֹר ʔmˌōr אמר say
לֹא־ lō- לֹא not
תְשׁוּרֵ֣נִי ṯᵊšûrˈēnî שׁור regard
עָ֑יִן ʕˈāyin עַיִן eye
וְ wᵊ וְ and
סֵ֖תֶר sˌēṯer סֵתֶר hiding place
פָּנִ֣ים pānˈîm פָּנֶה face
יָשִֽׂים׃ yāśˈîm שׂים put
24:15. oculus adulteri observat caliginem dicens non me videbit oculus et operiet vultum suum
The eye of the adulterer observeth darkness, saying: No eye shall see me: and he will cover his face.
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jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:15: The eye also of the adulterer - This is another sin particularly of the city. The adulterer has made his assignation; he has marked the house of her into whose good graces he has insinuated himself, called digging through the house; he waits impatiently for the dusk; and then goes forth, having muffled or disguised his face, and spends a criminal night with the faithless wife of another man. The morning dawns: but it is to him as the shadow of death, lest he should be detected before he can reach his own home. And if one know him - if he happen to be recognized in coming out of the forbidden house; the terrors of death seize upon him, being afraid that the thing shall be brought to light, or that he shall be called to account, a sanguinary account, by the injured husband. This seems to be the general sense of the very natural picture which Job draws in the and
Albert Barnes: Notes on the Bible - 1834
24:15: The eye also of the adulterer waiteth for the twilight; - compare the description in Pro 7:8-9, "He went the way to her house; in the twilight, in the evening, in the black and dark night."
And disguiseth his face - Margin, "setteth his face in secret." The meaning is, that he put a mask on his face, lest he should be recognized. So Juvenal, Sat. viii. 144, as quoted by Noyes:
- si nocturnus adulter
Tempora Santonico velas adoperta cucullo.
These deeds of wickedness were then performed in the night, as they are still; and yet, though the eye of God beheld them, he did not punish them. The meaning of Job is, that people were allowed to commit the blackest crimes, but that God did not come forth to cut them off.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:15: eye: Exo 20:14; Sa2 11:4-13, Sa2 12:12; Psa 50:18; Pro 6:32-35, Pro 7:9, Pro 7:10
No eye: Job 22:13, Job 22:14; Psa 10:11, Psa 73:11, Psa 94:7; Eze 8:12, Eze 9:9
disguiseth his face: Heb. setteth his face in secret, Or, "putteth a covering on his face;" probably the hood of the burnoose, or cloak, which the Arabs sometimes throw over their other garments. Gen 38:14, Gen 38:15
Job 24:16
Geneva 1599
24:15 The eye also of the (q) adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth [his] face.
(q) By these particular vices and the licence of it, he would prove that God did not punish the wicked and reward the just.
John Gill
24:15 The eye also of the adulterer waiteth for the twilight,.... Not of the morning, which would not give him time enough to satiate his lust, but of the evening, that he may have the whole night before him to gratify his impure desires, and that these may be indulged in the most private and secret manner; and having fixed the time in the evening with his adulteress, he waits with impatience, and earnestly wishes and longs for its coming, and diligently looks out for the close of day, and takes the first opportunity of the darkness of the evening to set out on his adventure, see Prov 7:7; and the "eye" is particularly observed, not only because that is the instrument by which the twilight is discerned, and is industriously employed in looking out for it, but is full of adultery, as the Apostle Peter expresses it, 2Pet 2:14; it is what is the inlet to this sin, the leader on to it, the caterer for it, and the nourisher, and cherisher of it, see Job 30:1;
saying, no eye shall see me; no eye of man, which such an one is careful to guard against; and especially the eye of the husband of the adulteress, whose raging jealousy will not spare the adulterer, but take revenge on him by an immediate dispatch of him. And few care to have it known by any that they are guilty of this sin, because it brings dishonour and reproach upon them, which cannot be wiped off: the fact of Absalom going in to his father's concubines in the sight of all Israel, 2Kings 16:21, and lying with them in the face of the sun, is the most notorious instance of this kind to be read; usually both sexes choose the utmost secrecy. Potiphar's wife took the opportunity to tempt Joseph when none of the men of the house were within, Gen 35:10; and when Amnon intended to force his sister, he ordered all the men to be had out of the room, 2Kings 13:9, and moreover, the adulterer foolishly fancies that God sees him not, or at least is not concerned about that; though there is no darkness where such workers of iniquity can hide themselves from his all seeing eye, the darkness and the light are both alike to him. These men are like the ostrich, which thrusting its head into a thicket, as Tertullian (t) observes, fancies it is not seen; so children cover their faces, and, because they see none, think that nobody sees them; and as weak and childish a part do such act, who imagine that their evil deeds, done in the dark, are not seen by him, before whom every creature is made manifest, and all things are naked and open:
and disguiseth his face; puts a mask upon it, that he may not be known by any he meets, when upon his amorous adventure, as harlots used to cover themselves with a vail, Gen 38:14.
(t) De Virgin, Veland. c. 17.
Robert Jamieson, A. R. Fausset and David Brown
24:15 (Prov 7:9; Ps 10:11).
disguiseth--puts a veil on.
24:1624:16: Փորեա՛ց ընդ մութ զտուն իւր. ※ ՚ի տուէ կնքեցին զանձինս, եւ ո՛չ ծանեան զլոյս։
16 Մութի միջով է փորել իր տունը. ցերեկի դիմաց փակել են իրենց ու չեն իմացել՝ ի՛նչ բան է լոյսը:
16 Մութ ատեն կը ծակեն այն տուները, Որոնց վրայ ցորեկուընէ նշան դրած են. Անոնք լոյսը չեն ճանչնար
[237]Փորեաց ընդ մութ զտուն իւր. ի տուէ կնքեցին զանձինս, եւ ոչ ծանեան զլոյս:

24:16: Փորեա՛ց ընդ մութ զտուն իւր. ※ ՚ի տուէ կնքեցին զանձինս, եւ ո՛չ ծանեան զլոյս։
16 Մութի միջով է փորել իր տունը. ցերեկի դիմաց փակել են իրենց ու չեն իմացել՝ ի՛նչ բան է լոյսը:
16 Մութ ատեն կը ծակեն այն տուները, Որոնց վրայ ցորեկուընէ նշան դրած են. Անոնք լոյսը չեն ճանչնար
zohrab-1805▾ eastern-1994▾ western am▾
24:1624:16 В темноте подкапываются под домы, которые днем они заметили для себя; не знают света.
24:16 διώρυξεν διορυσσω dig through; undermine ἐν εν in σκότει σκοτος dark οἰκίας οικια house; household ἡμέρας ημερα day ἐσφράγισαν σφραγιζω seal; certify ἑαυτούς εαυτου of himself; his own οὐκ ου not ἐπέγνωσαν επιγινωσκω recognize; find out φῶς φως light
24:16 חָתַ֥ר ḥāṯˌar חתר dig בַּ ba בְּ in † הַ the חֹ֗שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness בָּ֫תִּ֥ים bˈāttˌîm בַּיִת house יֹומָ֥ם yômˌām יֹומָם by day חִתְּמוּ־ ḥittᵊmû- חתם seal לָ֗מֹו lˈāmô לְ to לֹא־ lō- לֹא not יָ֥דְעוּ yˌāḏᵊʕû ידע know אֹֽור׃ ʔˈôr אֹור light
24:16. perfodit in tenebris domos sicut in die condixerant sibi et ignoraverunt lucemHe diggeth through houses in the dark, as in the day they had appointed for themselves, and they have not known the light.
16. In the dark they dig through houses: they shut themselves up in the daytime; they know not the light.
In the dark they dig through houses, [which] they had marked for themselves in the daytime: they know not the light:

24:16 В темноте подкапываются под домы, которые днем они заметили для себя; не знают света.
24:16
διώρυξεν διορυσσω dig through; undermine
ἐν εν in
σκότει σκοτος dark
οἰκίας οικια house; household
ἡμέρας ημερα day
ἐσφράγισαν σφραγιζω seal; certify
ἑαυτούς εαυτου of himself; his own
οὐκ ου not
ἐπέγνωσαν επιγινωσκω recognize; find out
φῶς φως light
24:16
חָתַ֥ר ḥāṯˌar חתר dig
בַּ ba בְּ in
הַ the
חֹ֗שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
בָּ֫תִּ֥ים bˈāttˌîm בַּיִת house
יֹומָ֥ם yômˌām יֹומָם by day
חִתְּמוּ־ ḥittᵊmû- חתם seal
לָ֗מֹו lˈāmô לְ to
לֹא־ lō- לֹא not
יָ֥דְעוּ yˌāḏᵊʕû ידע know
אֹֽור׃ ʔˈôr אֹור light
24:16. perfodit in tenebris domos sicut in die condixerant sibi et ignoraverunt lucem
He diggeth through houses in the dark, as in the day they had appointed for themselves, and they have not known the light.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:16: In the dark they dig through houses - Thieves in Bengal very frequently dig through the mud wall and under the clay floors of houses, and, entering unperceived, plunder them while the inhabitants are asleep. Mr. Good's version of this paragraph I shall lay before the reader: - For the dark too watcheth the eye of the adulterer;Exclaiming, No eye shall behold me.Then putteth he the muffler on his face;He wormeth into houses amidst the darkness.In the daytime they seal themselves up,They know not the light:For, the dawn they reckon to themselves as the death-shade;The horrors of the death-shade as it returneth.
Albert Barnes: Notes on the Bible - 1834
24:16: In the dark they dig through houses - This refers, probably, to another class of wicked persons. The adulterer steals forth in the night, but it is not his way to "dig" into houses. But the persons here referred to are robbers, who conceal themselves by day, and who at night secretly enter houses for plunder. The phrase "dig through" probably has reference to the fact that houses were made of clay, or of bricks dried in the sun - a species of mud cottages, and whose walls, therefore, could be easily penetrated. In the East, nearly all the houses are made of unburned brick, and there is little difficulty in making a hole in the wall large enough to admit the human body; compare Eze 12:7. In Bengal, says Mr. Ward, it is common for thieves to dig through the walls of houses made of mud, or under the house floors, which are made merely of earth, and enter thus into the dwellings while the inmates are asleep. Rosenmuller's Alte u. neue Morgenland "in loc."
Which they had marked for themselves in the day-time - According to this translation the idea would be, that in the day-time they carefully observed houses, and saw where an entrance might be effected. But this interpretation seems contrary to the general sense of the passage. It is said that they avoid the light, and that the night is the time for accomplishing their purposes. Probably, therefore, the meaning of this passage is, "in the day time they shut themselves up." So it is rendered by Gesenius, Rosenmuller, Noyes, and others. The word here used, and rendered "marked" (חתם châ tham), means to seal, to seal up; and hence, the idea of shutting up, or making fast; see , note; Isa 8:17, note. Hence, it may mean to shut up close as if one was locked in; and the idea here is, that in the day-time they shut themselves up close in their places of concealment, and went forth to their depredations in the night.
They know not the light - They do not see the light. They do all their work in the dark.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:16: In the dark: Exo 22:2, Exo 22:3; Eze 12:5-7, Eze 12:12; Mat 24:43
they know: Job 24:13, Job 38:12, Job 38:13; Joh 3:20; Eph 5:11-13
Job 24:17
Carl Friedrich Keil and Franz Delitzsch
24:16
16 In the dark they dig through houses,
By day they shut themselves up,
They will know nothing of the light.
17 For the depth of night is to them even as the dawn of the morning,
For they know the terrors of the depth of night.
The handiwork of the thief, which is but slightly referred to in Job 24:14, is here more particularly described. The indefinite subj. of חתר, as is manifest from what follows, is the band of thieves. The בּ, which is elsewhere joined with chtr (to break into anything), is here followed by the acc. בּתּים (to be pronounced bâttim, not bottim),
(Note: Vid., Aben-Ezra on Ex 12:7. The main proof that it is to be pronounced bâttim is, that written exactly it is בּתּים, and that the Metheg according to circumstances, is changed into an accent, as Ex 8:7; Ex 12:7; Jer 18:22; Ezek 45:4, which can only happen by Kametz, not by Kometz (K. chatph); comp. Khler on Zech 14:2.)
as in the Talmudic, חתר שׁנּו, to pick one's teeth (and thereby to make them loose), b. Kidduschin, 24 b. According to the Talmud, Ralbag, and the ancient Jewish interpretation in general, Job 24:16 is closely connected to btym: houses which they have marked by day for breaking into, and the mode of its accomplishment; but חתם nowhere signifies designare, always obsignare, to seal up, to put under lock and key, Job 14:17; Job 9:7; Job 37:7; according to which the Piel, which occurs only here, is to be explained: by day they seal up, i.e., shut themselves up for their safety (למו is not to be accented with Athnach, but with Rebia mugrasch): they know not the light, i.e., as Schlottm. well explains: they have no fellowship with it; for the biblical ידע, γινώσκειν, mostly signifies a knowledge which enters into the subject, and intimately unites itself with it. In Job 24:17 one confirmation follows another. Umbr. and Hirz. explain: for the morning is to them at once the shadow of death; but יחדּו, in the signification at the same time, as we have taken יחד in Job 17:16 (nevertheless of simultaneousness of time), is unsupportable: it signifies together, Job 2:11; Job 9:32; and the arrangement of the words למו...יחדּו (to them together) is like Is 9:20; Is 31:3; Jer 46:12. Also, apart from the erroneous translation of the יחדו, which is easily set aside, Hirzel's rendering of Job 24:17 is forced: the morning, i.e., the bright day, is to them all as the shadow of death, for each and every one of them knows the terrors of the daylight, which is to them as the shadow of death, viz., the danger of being discovered and condemned. The interpretation, which is also preferred by Olshausen, is far more natural: the depth of night is to them as the dawn of the morning (on the precedence of the predicate, comp. Amos 4:13 and Amos 5:8 : walking in the darkness of the early morning), for they are acquainted with the terrors of the depth of night, i.e., they are not surprised by them, but know how to anticipate and to escape them. Job 38:15 also, where the night, which vanishes before the rising of the sun, is called the "light" of the evil-doer, favours this interpretation (not the other, as Olsh. thinks). The accentuation also favours it; for is בקר had been the subj., and were to be translated: the morning is to them the shadow of death, it ought to have been accented בקר למו צלמות, Dech, Mercha, Athnach. It is, however, accented Munach, Munach, Athnach, and the second Munach stands as the deputy of Dech, whose value in the interpunction it represents; therefore בקר למו is the predicate: the shadow of death is morning to them. From the plur. the description now, with יכּיר, passes into the sing., as individualizing it. בּלהות constr. of בּלּהות, is without a Dagesh in the second consonant. Mercier admirably remarks here: sunt ei familiares et noti nocturni terrores, neque eos timet aut curat, quasi sibi cum illis necessitudo et familiaritas intercederet et cum illis ne noceant foedus aut pactum inierit. Thus by their skill and contrivance they escape danger, and divine justice allows them to remain undiscovered and unpunished, - a fact which is most incomprehensible.
Tit is now time that this thought was once again definitely expressed, that one may not forget what these accumulated illustrations are designed to prove. But what now follows in Job 24:18 seems to express not Job's opinion, but that of his opponents. Ew., Hirz., and Hlgst. regard Job 24:18, Job 24:22, as thesis and antithesis. To the question, What is the lot that befalls all these evil-doers? Job is thought to give a twofold answer: first, to Job 24:21, an ironical answer in the sense of the friends, that those men are overtaken by the merited punishment; then from Job 24:22 is his own serious answer, which stands in direct contrast to the former. But (1) in Job 24:18 there is not the slightest trace observable that Job does not express his own view: a consideration which is also against Schlottman, who regards Job 24:18 as expressive of the view of an opponent. (2) There is no such decided contrast between Job 24:18 and Job 24:22, for Job 24:19 and Job 24:24 both affirm substantially the same thing concerning the end of the evil-doer. In like manner, it is also not to be supposed, with Stick., Lwenth., Bttch., Welte, and Hahn, that Job, outstripping the friends, as far as Job 24:21, describes how the evil-doer certainly often comes to a terrible end, and in Job 24:22 how the very opposite of this, however, is often witnessed; so that this consequently furnishes no evidence in support of the exclusive assertion of the friends. Moreover, Job 24:24 compared with Job 24:19, where there is nothing to indicate a direct contrast, is opposed to it; and Job 24:22, which has no appearance of referring to a direct contrast with what has been previously said, is opposed to such an antithetical rendering of the two final strophes. Job 24:22 might more readily be regarded as a transition to the antithesis, if Job 24:18 could, with Eichh., Schnurr., Dathe, Umbr., and Vaih., after the lxx, Syriac, and Jerome, be understood as optative: "Let such an one be light on the surface of the water, let ... be cursed, let him not turn towards," etc., but Job 24:18 is not of the optative form; and Job 24:18, where in that case אל־יפנה would be expected, instead of אל־יפנה, shows that Job 24:18, where, according to the syntax, the optative rendering is natural, is nevertheless not to be so rendered. The right interpretation is that which regards both Job 24:18 and Job 24:22 as Job's own view, without allowing him absolutely to contradict himself. Thus it is interpreted, e.g., by Rosenmller, who, however, as also Renan, errs in connecting Job 24:18 with the description of the thieves, and understands Job 24:18 of their slipping away, Job 24:18 of their dwelling in horrible places, and Job 24:18 of their avoidance of the vicinity of towns.
John Gill
24:16 In the dark they dig through houses, which they had marked for themselves in the daytime,.... Which some understand of adulterers last mentioned, who, having observed where beautiful women dwell, mark their houses, and the way to them, and the best way into them, and in the dark get in at windows, or by breaking open doors get to the persons they lust after; but as such steps would be neither safe nor prudent, so they are not necessary; such sort of persons get admittance in an easier way, either by bribing servants, or by a previous agreement with the adulteress herself: rather this is to be understood of the thief and his companions, before spoken of; or designs another sort of thieves, such as are guilty of burglary, housebreakers, who in the daytime go about and observe such houses as are full of money, plate, and rich goods, see Job 3:15; and take diligent notice of the way to them, and which is the best and easiest part to get into them, and, perhaps, set on them a private mark that they may know them; these they break up, the walls, or doors, or windows, and get in at them, and rob, and plunder, and carry off all they can; the same sins were committed, and the same methods of committing them were used, formerly as now; there was a law in Israel concerning housebreaking, Ex 22:2; and our Lord alludes to it, Mt 24:43. Some render the words, "they seal up" or "shut up themselves in the day" (u); in their caves, and dens, and lurking places, and do not appear, and scarce ever see the light, and therefore it follows:
they know not the light; it is seldom or ever seen by them, or they do not approve it, like it, and love it, being not for their purpose; while it is light they can do nothing, that manifestly discovers and betrays them, and therefore they hate it; and in a figurative sense they know not, or do not approve of the light of nature, which checks and controls such evil actions, and accuses them of them; nor the light of God's word, or holy law, which forbids them, and therefore they despise it, and cast it away from them, and will not be subject to it; nor God himself, who is light, and against whom their carnal minds are enmity; and whatever knowledge they have of him, or profess to have, in works they deny him, and live without him, as atheists in the world.
(u) , Sept. "includunt sese", some in Mercerus; so Drusius; "semet sigillant", Schultens.
John Wesley
24:16 They - The robber: having on that occasion inserted the mention of the adulterer as one who acted his sin in the same manner as the night - thief did, he now returns to him again.
Robert Jamieson, A. R. Fausset and David Brown
24:16 dig through--Houses in the East are generally built of sun-dried mud bricks (so Mt 6:19). "Thieves break through," literally, "dig through" (Ezek 12:7).
had marked--Rather, as in Job 9:7, "They shut themselves up" (in their houses); literally, "they seal up."
for themselves--for their own ends, namely, to escape detection.
know not--shun.
24:1724:17: ※ Եւ եթէ միանգամայն առաւօտ նոցա ՚ի ստուերս մահու է, ※ եւ եթէ ՚ի միտ առնուցու զխռովութիւն ստուերա՛ց մահու[9320]. [9320] Ոմանք. Եւ միանգամայն առաւօտ նորա ստուեր մահու է, եթէ ՚ի միտ առնու զխռո՛՛։
17 Այգն իրենց համար մահուան ստուեր է, եւ ըմբռնում են նրանք տագնապը մահուան ստուերի:
17 Վասն զի առտուան լոյսը մահուան շուքի պէս է անոնց, Որովհետեւ մահուան շուքին երկիւղներուն վարժուած են։
Եթէ միանգամայն առաւօտ նոցա ի ստուերս մահու է, եթէ ի միտ առնուցու զխռովութիւն ստուերաց մահու:

24:17: ※ Եւ եթէ միանգամայն առաւօտ նոցա ՚ի ստուերս մահու է, ※ եւ եթէ ՚ի միտ առնուցու զխռովութիւն ստուերա՛ց մահու[9320].
[9320] Ոմանք. Եւ միանգամայն առաւօտ նորա ստուեր մահու է, եթէ ՚ի միտ առնու զխռո՛՛։
17 Այգն իրենց համար մահուան ստուեր է, եւ ըմբռնում են նրանք տագնապը մահուան ստուերի:
17 Վասն զի առտուան լոյսը մահուան շուքի պէս է անոնց, Որովհետեւ մահուան շուքին երկիւղներուն վարժուած են։
zohrab-1805▾ eastern-1994▾ western am▾
24:1724:17 Ибо для них утро смертная тень, так как они знакомы с ужасами смертной тени.
24:17 ὅτι οτι since; that ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord τὸ ο the πρωὶ πρωι early αὐτοῖς αυτος he; him σκιὰ σκια shadow; shade θανάτου θανατος death ὅτι οτι since; that ἐπιγνώσεται επιγινωσκω recognize; find out ταραχὰς ταραχη stirring σκιᾶς σκια shadow; shade θανάτου θανατος death
24:17 כִּ֤י kˈî כִּי that יַחְדָּ֨ו׀ yaḥdˌāw יַחְדָּו together בֹּ֣קֶר bˈōqer בֹּקֶר morning לָ֣מֹו lˈāmô לְ to צַלְמָ֑וֶת ṣalmˈāweṯ צַלְמָוֶת darkness כִּֽי־ kˈî- כִּי that יַ֝כִּ֗יר ˈyakkˈîr נכר recognise בַּלְהֹ֥ות balhˌôṯ בַּלָּהָה terror צַלְמָֽוֶת׃ ṣalmˈāweṯ צַלְמָוֶת darkness
24:17. si subito apparuerit aurora arbitrantur umbram mortis et sic in tenebris quasi in luce ambulantIf the morning suddenly appear, it is to them the shadow of death: and they walk in darkness as if it were in light.
17. For the morning is to all of them as the shadow of death; for they know the terrors of the shadow of death.
For the morning [is] to them even as the shadow of death: if [one] know [them, they are in] the terrors of the shadow of death:

24:17 Ибо для них утро смертная тень, так как они знакомы с ужасами смертной тени.
24:17
ὅτι οτι since; that
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
τὸ ο the
πρωὶ πρωι early
αὐτοῖς αυτος he; him
σκιὰ σκια shadow; shade
θανάτου θανατος death
ὅτι οτι since; that
ἐπιγνώσεται επιγινωσκω recognize; find out
ταραχὰς ταραχη stirring
σκιᾶς σκια shadow; shade
θανάτου θανατος death
24:17
כִּ֤י kˈî כִּי that
יַחְדָּ֨ו׀ yaḥdˌāw יַחְדָּו together
בֹּ֣קֶר bˈōqer בֹּקֶר morning
לָ֣מֹו lˈāmô לְ to
צַלְמָ֑וֶת ṣalmˈāweṯ צַלְמָוֶת darkness
כִּֽי־ kˈî- כִּי that
יַ֝כִּ֗יר ˈyakkˈîr נכר recognise
בַּלְהֹ֥ות balhˌôṯ בַּלָּהָה terror
צַלְמָֽוֶת׃ ṣalmˈāweṯ צַלְמָוֶת darkness
24:17. si subito apparuerit aurora arbitrantur umbram mortis et sic in tenebris quasi in luce ambulant
If the morning suddenly appear, it is to them the shadow of death: and they walk in darkness as if it were in light.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Убийцы, прелюбодеи и воры избегают света, он для них ужасен, как ужасна сень смертная. Днем им грозит опасность быть открытыми и наказанными.
Albert Barnes: Notes on the Bible - 1834
24:17: For the morning is to them even as the shadow of death - They dread the light as one does usually the deepest darkness. The morning or light would Rev_eal their deeds of wickedness, and they therefore avoid it.
As the shadow of death - As the deepest darkness; see the notes at .
If one know them - If they are recognized. Or, more probably, this means "they," that is, each one of them, "are familiar with the terrors of the shadow of death," or with the deepest darkness. By this rendering the common signification of the word (יכיר yakı̂ yr) will be retained, and the translation will accord with the general sense of the passage. The meaning is, that they are familiar with the blackest night. They do not dread it. They dread only the light of day. To others the darkness is terrible; to them it is familiar. The word rendered "shadow of death" in the latter part of this verse, is the same as in the former. It may mean in both places the gloomy night that resembles the shadow, of death. Such a night is "terrible" to most people, to them it is familiar, and they feel secure only when its deep shades are round about them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:17: in the terrors: Job 3:5; Psa 73:18, Psa 73:19; Jer 2:26; Co2 5:10, Co2 5:11; Rev 6:16, Rev 6:17
Job 24:18
John Gill
24:17 For the morning is to them even as the shadow of death,.... It is as disagreeable, and as hateful, and as terrible to them as the grossest and thickest darkness can be to others. The word is to be rendered either "alike" or "altogether", and not "even", as in our version: "the morning is to them equally" or "together" (w); that is, to the murderer, robber, thief, adulterer, and housebreaker, "as the shadow of death"; alike disagreeable to them all; or "the shadow of death is to them together" or "alike as the morning"; what the morning is to others, exceeding pleasant and delightful, that to them is the shadow of death, or the darkest night; they love darkness rather than light:
if one know them, they are in the terrors of the shadow of death; they are frightened unto death, they are in as great terror as a man is to whom death is the king of terrors; and who is sensible of the near approach of it, the plain and manifest symptoms of it being upon him: this is the case of the murderer, adulterer, and thief, when they are caught in the fact; or are known by such who are capable of giving notice of them, detecting them, and bearing witness against them: or "he", each and everyone of these, "knows the terrors of the shadow of death" (x); the darkest night, which strikes terrors into others, is known by them, is delighted in by them, is familiar with them, and friendly to them, and is as pleasing as the brightest day to others.
(w) Pariter, Pagninus, Montanus, &c. (x) "agnoscit terrores umbrae mortis", Mercerus, Cocceius; so Codurcus, Schmidt.
John Wesley
24:17 Is - Terrible and hateful.
Robert Jamieson, A. R. Fausset and David Brown
24:17 They shrink from the "morning" light, as much as other men do from the blackest darkness ("the shadow of death").
if one know--that is, recognize them. Rather, "They know well (are familiar with) the terrors of," &c. [UMBREIT]. Or, as MAURER, "They know the terrors of (this) darkness," namely, of morning, the light, which is as terrible to them as darkness ("the shadow of death") is to other men.
24:1824:18: Թեթեւագո՛յն է ՚ի վերայ ջուրցն երեսաց։ ※ Կործանեսցի մասն նոցա ՚ի վերայ երկրի. երեւեսցի տունկ նոցա ՚ի վերայ ցամաք երկրի։
18 Ամբարիշտները աւելի թեթեւ են ջրի երեսին: Նրանց մի մասը երկրի վրայ կը կործանուի. եւ նրանց տունկերը կը լինեն ցամաքած հողի վրայ.
18 Անիկա ջուրին երեսին վրայ թեթեւ է. Անոնց բաժինը երկրի վրայ անիծեալ է Ու այգիներուն ճամբան չի դառնար։
Թեթեւագոյն է ի վերայ ջուրցն երեսաց. [238]կործանեսցի մասն նոցա ի վերայ երկրի, [239]երեւեսցի տունկ նոցա ի վերայ ցամաք երկրի:

24:18: Թեթեւագո՛յն է ՚ի վերայ ջուրցն երեսաց։ ※ Կործանեսցի մասն նոցա ՚ի վերայ երկրի. երեւեսցի տունկ նոցա ՚ի վերայ ցամաք երկրի։
18 Ամբարիշտները աւելի թեթեւ են ջրի երեսին: Նրանց մի մասը երկրի վրայ կը կործանուի. եւ նրանց տունկերը կը լինեն ցամաքած հողի վրայ.
18 Անիկա ջուրին երեսին վրայ թեթեւ է. Անոնց բաժինը երկրի վրայ անիծեալ է Ու այգիներուն ճամբան չի դառնար։
zohrab-1805▾ eastern-1994▾ western am▾
24:1824:18 Легок такой на поверхности воды, проклята часть его на земле, и не смотрит он на дорогу садов виноградных.
24:18 ἐλαφρός ελαφρος light ἐστιν ειμι be ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of ὕδατος υδωρ water καταραθείη καταραομαι curse ἡ ο the μερὶς μερις portion αὐτῶν αυτος he; him ἐπὶ επι in; on γῆς γη earth; land
24:18 קַֽל־ qˈal- קַל light ה֤וּא׀ hˈû הוּא he עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face מַ֗יִם mˈayim מַיִם water תְּקֻלַּ֣ל tᵊqullˈal קלל be slight חֶלְקָתָ֣ם ḥelqāṯˈām חֶלְקָה plot of land בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לֹֽא־ lˈō- לֹא not יִ֝פְנֶה ˈyifneh פנה turn דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way כְּרָמִֽים׃ kᵊrāmˈîm כֶּרֶם vineyard
24:18. levis est super faciem aquae maledicta sit pars eius in terra nec ambulet per viam vinearumHe is light upon the face of the water: cursed be his portion on the earth, let him not walk by the way of the vineyards.
18. He is swift upon the face of the waters; their portion is cursed in the earth: he turneth not by the way of the vineyards.
He [is] swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards:

24:18 Легок такой на поверхности воды, проклята часть его на земле, и не смотрит он на дорогу садов виноградных.
24:18
ἐλαφρός ελαφρος light
ἐστιν ειμι be
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
ὕδατος υδωρ water
καταραθείη καταραομαι curse
ο the
μερὶς μερις portion
αὐτῶν αυτος he; him
ἐπὶ επι in; on
γῆς γη earth; land
24:18
קַֽל־ qˈal- קַל light
ה֤וּא׀ hˈû הוּא he
עַל־ ʕal- עַל upon
פְּנֵי־ pᵊnê- פָּנֶה face
מַ֗יִם mˈayim מַיִם water
תְּקֻלַּ֣ל tᵊqullˈal קלל be slight
חֶלְקָתָ֣ם ḥelqāṯˈām חֶלְקָה plot of land
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
לֹֽא־ lˈō- לֹא not
יִ֝פְנֶה ˈyifneh פנה turn
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
כְּרָמִֽים׃ kᵊrāmˈîm כֶּרֶם vineyard
24:18. levis est super faciem aquae maledicta sit pars eius in terra nec ambulet per viam vinearum
He is light upon the face of the water: cursed be his portion on the earth, let him not walk by the way of the vineyards.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-21. Данные стихи содержат описание гибели грешника, чего до сих пор не признавал Иов. Ввиду этого большинство экзегетов видит в них изложение взгляда друзей, к которому сам страдалец относится иронически. И действительно, в противном случае Иов впадает в странное самопротиворечие (ср. ст. 12). По тексту LXX, Вульгаты и Пешито гибель грешника представляется Иову только желательною.

18. Нечестивый "легок на поверхности воды", - его счастье не имеет постоянства, так же быстро проходит, как быстро уносится водою легкий предмет (ср. IX:26; Ос X:7); его имущество подвергается проклятию (V:3; XVIII:15, 20), и он не может наслаждаться миром и спокойствием: "не смотрит на дорогу садов виноградных" (ср. 3: Цар IV:25; Мих IV:4; Зах III:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 He is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards. 19 Drought and heat consume the snow waters: so doth the grave those which have sinned. 20 The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken as a tree. 21 He evil entreateth the barren that beareth not: and doeth not good to the widow. 22 He draweth also the mighty with his power: he riseth up, and no man is sure of life. 23 Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways. 24 They are exalted for a little while, but are gone and brought low; they are taken out of the way as all other, and cut off as the tops of the ears of corn. 25 And if it be not so now, who will make me a liar, and make my speech nothing worth?
Job here, in the conclusion of his discourse,
I. Gives some further instances of the wickedness of these cruel bloody men. 1. Some are pirates and robbers at sea. To this many learned interpreters apply those difficult expressions (v. 18), He is swift upon the waters. Privateers choose those ships that are the best sailors. In these swift ships they cruise from one channel to another, to pick up prizes; and this brings them in so much wealth that their portion is cursed in the earth, and they behold not the way of the vineyards, that is (as bishop Patrick explains it), they despise the employment of those who till the ground and plant vineyards as poor and unprofitable. But others make this a further description of the conduct of those sinners that are afraid of the light: if they be discovered, they get away as fast as they can, and choose to lurk, not in the vineyards, for fear of being discovered, but in some cursed portion, a lonely and desolate place, which nobody looks after. 2. Some are abusive to those that are in trouble, and add affliction to the afflicted. Barrenness was looked upon as a great reproach, and those that fall under that affliction they upbraid with it, as Peninnah did Hannah, on purpose to vex them and make them to fret, which is a barbarous thing. This is evil entreating the barren that beareth not (v. 21), or those that are childless, and so want the arrows others have in their quiver, which enable them to deal with their enemy in the gate, Ps. cxxvii. 5. They take that advantage against and are oppressive to them. As the fatherless, so the childless, are in some degree helpless. For the same reason it is a cruel thing to hurt the widow, to whom we ought to do good; and not doing good, when it is in our power, is doing hurt. 3. There are those who, by inuring themselves to cruelty, come at last to be so exceedingly boisterous that they are the terror of the mighty in the land of the living (v. 22): "He draws the mighty into a snare with his power; even the greatest are not able to stand before him when he is in his mad fits: he rises up in his passion, and lays about him with so much fury that no man is sure of his life; nor can he at the same time be sure of his own, for his hand is against every man and every man's hand against him," Gen. xvi. 12. One would wonder how any man can take pleasure in making all about him afraid of him, yet there are those that do.
II. He shows that these daring sinners prosper, and are at ease for a while, nay, and often end their days in peace, as Ishmael, who, though he was a man of such a character as is here given, yet both lived and died in the presence of all his brethren, as we are told, Gen. xvi. 12; xxv. 18: Of these sinners here it is said, 1. That it is given them to be in safety, v. 23. They seem to be under the special protection of the divine Providence; and one would wonder how they escape with life through so many dangers as they run themselves into. 2. That they rest upon this, that is, they rely upon this as sufficient to warrant all their violences. Because sentence against their evil works is not executed speedily they think that there is no great evil in them, and that God is not displeased with them, nor will ever call them to an account. Their prosperity is their security. 3. That they are exalted for a while. They seem to be the favourites of heaven, and value themselves as making the best figure on earth. They are set up in honour, set up (as they think) out of the reach of danger, and lifted up in the pride of their own spirits. 4. That, at length, they are carried out of the world very silently and gently, and without any remarkable disgrace or terror. "They go down to the grave as easily as snow-water sinks into the dry ground when it is melted by the sun;" so bishop Patrick explains v. 19. To the same purport he paraphrases v. 20, The womb shall forget him, &c. "God sets no such mark of his displeasure upon him but that his mother may soon forget him. The hand of justice does not hang him on a gibbet for the birds to feed on; but he is carried to his grave like other men, to be the sweet food of worms. There he lies quietly, and neither he nor his wickedness is any more remembered than a tree which is broken to shivers." And v. 24, They are taken out of the way as all others, that is, "they are shut up in their graves like all other men; nay, they die as easily (without those tedious pains which some endure) as an ear of corn is cropped with your hand." Compare this with Solomon's observation (Eccl. viii. 10), I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten.
III. He foresees their fall however, and that their death, though they die in ease and honour, will be their ruin. God's eyes are upon their ways, v. 23. Though he keep silence, and seem to connive at them, yet he takes notice, and keeps account of all their wickedness, and will make it to appear shortly that their most secret sins, which they thought no eye should see (v. 15), were under his eye and will be called over again. Here is no mention of the punishment of these sinners in the other world, but it is intimated in the particular notice taken of the consequences of their death. 1. The consumption of the body in the grave, though common to all, yet to them is in the nature of a punishment for their sin. The grave shall consume those that have sinned; that land of darkness will be the lot of those that love darkness rather than light. The bodies they pampered shall be a feast for worms, which shall feed as sweetly on them as ever they fed on the pleasures and gains of their sins. 2. Though they thought to make themselves a great name by their wealth, and power, and mighty achievements, yet their memorial perished with them, Ps. ix. 6. He that made himself so much talked of shall, when he is dead, be no more remembered with honour; his name shall rot, Prov. x. 7. Those that durst not give him his due character while he lived shall not spare him when he is dead; so that the womb that bore him, his own mother, shall forget him, that is, shall avoid making mention of him, and shall think that the greatest kindness she can do him, since no good can be said of him. That honour which is got by sin will soon turn into shame. 3. The wickedness they thought to establish in their families shall be broken as a tree; all their wicked projects shall be blasted, and all their wicked hopes dashed and buried with them. 4. Their pride shall be brought down and laid in the dust (v. 24); and, in mercy to the world, they shall be taken out of the way, and all their power and prosperity shall be cut off. You may seek them, and they shall not be found. Job owns that wicked people will be miserable at last, miserable on the other side death, but utterly denies what his friends asserted, that ordinarily they are miserable in this life.
IV. He concludes with a bold challenge to all that were present to disprove what he had said if they could (v. 25): "If it be not so now, as I have declared, and if it do not thence follow that I am unjustly condemned and censured, let those that can undertake to prove that my discourse is either, 1. False in itself, and then they prove me a liar; or, 2. Foreign, and nothing to the purpose, and then they prove my speech frivolous and nothing worth." That indeed which is false is nothing worth; where there is not truth, how can there be goodness? But those that speak the words of truth and soberness need not fear having what they say brought to the test, but can cheerfully submit it to a fair examination, as Job does here.
Adam Clarke: Commentary on the Bible - 1831
24:18: He is swift as the waters - Literally, Light is he on the face of the waters: and cursed shall be their portion on the earth, which Mr. Good translates: -
Miserable is this man on the waters:
Deeply miserable the lot of those on dry land.
He beholdeth not the way of the vineyards - These no longer flourish or bring forth fruit. The labor of the vintage fails.
Albert Barnes: Notes on the Bible - 1834
24:18: He is swift as the waters - Noyes renders this, "They are as swift as the skiff upon the waters." Dr. Good, "Miserable is this man upon the waters." Wemyss, "Such should be as foam upon the waters." Le Clerc says that there is scarcely any passage of the Scriptures more obscure than this, and the variety of rendering adopted will show at once the perplexity of expositors. Rosenmuller supposes that the particle of comparison (כ k) is to be understood, and that the meaning is, "he is as a light thing upon the waters;" and this probably expresses the true sense. It is a comparison of the thief with a light boat, or any other light thing that moves gently on the face of the water, and that glides along without noise. So gently and noiselessly does the thief glide along in the dark. He is rapid in his motion, but he is still. It is not uncommon to describe one who is about to commit crime in the night as moving noiselessly along, and as taking every precaution that the utmost silence should be preserved. So Macbeth, when about to commit murder, soliloquizes:
Now o'er the one half world
Nature seems dead -
And withered murder,
Alarm'd by his sentinel, the wolf,
Who's howl'd his watch, thus with his stealthy pace,
With Tarquin's ravishing strides, towards his design
Moves like a ghost.
Thou sure and firm-set earth,
Hear not my steps, which way they walk, for fear
The very stones prate of my whereabout.
I do not know, however, that this comparison of a thief, with a light object on the waters, is to be found any where else, but it is one of great beauty. The word rendered "swift" (קל qal) may denote either that which is swift, or that which is light. In Isa 30:16, it is applied to a fleet horse. Here it may be rendered, "He is as a light thing upon the face of the waters."
Their portion is cursed in the earth - That is, their manner of life, their way of obtaining a livelihood, is deserving of execration. The result of humble toil and honest labor may be said to be blessed; but not the property which they acquire. Rosenmuller and Noyes, however, suppose that the word "portion" here refers to their habitation, and that the idea is, they have their dwelling in wild and uncultivated places; they live in places that are cursed by sterility and barrenness. The Hebrew will bear either construction. The word lot, as it is commonly understood by us, may perhaps embrace both ideas. "Theirs is a cursed lot on earth."
He beholdeth not the way of the vineyards - That is, they do not spend their lives in cultivating them, nor do they derive a subsistence from them. They live by plunder, and their abodes are in wild retreats, far away from quiet and civilised society. The object seems to be to describe marauders, who make a sudden descent at night on the possessions of others, and who have their dwellings far away from fields that are covered with the fruits of cultivation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:18: swift: Psa 58:7, Psa 73:18-20; Isa 23:10
their portion: Deu 28:16-20; Psa 69:22; Pro 3:33; Mal 2:2
Job 24:19
Carl Friedrich Keil and Franz Delitzsch
24:18
18 For he is light upon the surface of the water;
Their heritage is cursed upon the earth;
He turneth no more in the way of the vineyard.
19 Drought, also heat, snatch away snow water -
So doth Shel those who have sinned.
20 The womb forgetteth him, worms shall feast on him,
He is no more remembered;
So the desire of the wicked is broken as a tree -
21 He who hath plundered the barren that bare not,
And did no good to the widow.
The point of comparison in Job 24:18 is the swiftness of the disappearing: he is carried swiftly past, as any light substance on the surface of the water is hurried along by the swiftness of the current, and can scarcely be seen; comp. Job 9:26 : "My days shoot by as ships of reeds, as an eagle which dasheth upon its prey," and Hos 10:7, "Samaria's king is destroyed like a bundle of brushwood (lxx, Theod., φρύγανον) on the face of the water," which is quickly drawn into the whirlpool, or buried by the approaching wave.
(Note: The translation: like foam (spuma or bulla), is also very suitable here. Thus Targ., Symm., Jerome, and others; but the signification to foam cannot be etymologically proved, whereas קצף in the signification confringere is established by קצפה, breaking, Joel 1:7, and Arab. qṣf; so that consequently קצף, as synon. of אף, signifies properly the breaking forth, and is then allied to אברה.)
But here the idea is not that of being swallowed up by the waters, as in the passage in Hosea, but, on the contrary, of vanishing from sight, by being carried rapidly past by the rush of the waters. If, then, the evil-doer dies a quick, easy death, his heritage (חלקה, from חלק, to divide) is cursed by men, since no one will dwell in it or use it, because it is appointed by God to desolation on account of the sin which is connected with it (vid., on Job 15:28); even he, the evil-doer, no more turns the way of the vineyard (פּנה, with דּרך, not an acc. of the obj., but as indicating the direction = אל־דּרך; comp. 1Kings 13:18 with 1Kings 13:17 of the same chapter), proudly to inspect his wide extended domain, and overlook the labourers. The curse therefore does not come upon him, nor can one any longer lie in wait for him to take vengeance on him; it is useless to think of venting upon him the rage which his conduct during life provoked; he is long since out of reach in Shel.
That which Job says figuratively in Job 24:18, and in Job 21:13 without a figure: "in a moment they go down to Shel," he expresses in Job 24:19 under a new figure, and, moreover, in the form of an emblematic proverb (vid., Herzog's Real-Encyklopdie, xiv. 696), according to the peculiarity of which, not כּן, but either only the copulative Waw (Prov 25:25) or nothing whatever (Prov 11:22), is to be supplied before שׁאול חטאו. חטאוּ is virtually an object: eos qui peccarunt. Job 24:19 is a model-example of extreme brevity of expression, Ges. 155, 4, b. Sandy ground (ציּה, arid land, without natural moisture), added to it (גּם, not: likewise) the heat of the sun - these two, working simultaneously from beneath and above, snatch away (גּזלוּ, cogn. גּזר, root גז, to cut, cut away, tear away; Arab. jzr, fut. i, used of sinking, decreasing water) מימי שׁלג, water of (melted) snow (which is fed from no fountain, and therefore is quickly absorbed), and Shel snatches away those who have sinned (= גּזלה את־אשׁר חטאוּ). The two incidents are alike: the death of those whose life has been a life of sin, follows as a consequence easily and unobserved, without any painful and protracted struggle. The sinner disappears suddenly; the womb, i.e., the mother that bare him, forgets him (רחם, matrix = mater; according to Ralbag: friendship, from רחם, to love tenderly; others: relationship, in which sense Arab. raḥimun = רחם is used), worms suck at him (מתקו for מתקתּוּ, according to Ges. 147, a, sugit eum, from which primary notion of sucking comes the signification to be sweet, Job 21:33 : Syriac, metkat ennun remto; Ar. imtasahum, from the synonymous Arab. maṣṣa = מצץ, מצה, מזה), he is no more thought of, and thus then is mischief (abstr. pro concr. as Job 5:16) broken like a tree (not: a staff, which עץ never, not even in Hos 4:12, directly, like the Arabic ‛asa, ‛asât, signifies). Since עולה is used personally, רעה וגו, Job 24:21, can be connected with it as an appositional permutative. His want of compassion (as is still too often seen in the present day in connection with the tyrannical conduct of the executive in Syria and Palestine, especially on the part of those who collected the taxes) goes the length of eating up, i.e., entirely plundering, the barren, childless (Gen 11:30; Is 54:1), and therefore helpless woman, who has no sons to protect and defend her, and never showing favour to the widow, but, on the contrary, thrusting her away from him. There is as little need for regarding the verb רעה here, with Rosenm. after the Targ., in the signification confringere, as cognate with רעע, רצץ, as conversely to change תּרעם, Ps 2:9, into תּרעם; it signifies depascere, as in Job 20:26, here in the sense of depopulari. On the form ייטיב for יימיב, vid., Ges. 70, 2, rem.; and on the transition from the part. to the v. fin., vid., Ges. 134, rem. 2. Certainly the memory of such an one is not affectionately cherished; this is equally true with what Job maintains in Job 21:32, that the memory of the evil-doer is immortalized by monuments. Here the allusion is to the remembrance of a mother's love and sympathetic feeling. The fundamental thought of the strophe is this, that neither in life nor in death had he suffered the punishment of his evil-doing. The figure of the broken tree (broken in its full vigour) also corresponds to this thought; comp. on the other hand what Bildad says, Job 18:16 : "his roots dry up beneath, and above his branch is lopped off" (or: withered). The severity of his oppression is not manifest till after his death.
In the next strophe Job goes somewhat further. But after having, in Job 24:22, Job 24:23, said that the life of the ungodly passes away as if they were the favoured of God, he returns to their death, which the friends, contrary to experience, have so fearfully described, whilst it is only now and then distinguished from the death of other men by coming on late and painlessly.
Geneva 1599
24:18 He [is] swift as the (r) waters; their (s) portion is cursed in the earth: he beholdeth not the way of the vineyards.
(r) He flees to the waters for his succour.
(s) They think that all the world is bent against them and dare not go by the highway.
John Gill
24:18 He is swift as the waters,.... Or "upon the face of the waters" (y); which some interpret of another set and sort of wicked men, guilty of like crimes, not on land, but upon the mighty waters; pirates, such that commit robberies upon the high seas; who generally choose the swiftest vessels to run from place to place for their prey, and to carry off their booty when pursued; whose manner of life is detestable to other persons; and especially they are cursed by those on land, who suffer by robbing the ships of their goods they send abroad; but these men best like such a manner of life, and prefer it to any thing by land, to agriculture or cultivation of vineyards, which they have no regard unto, as is supposed to be intimated by the following clauses; but it is greatly to be questioned whether there were any such persons, or that such practices obtained so early as the time of Job. Schultens thinks Sodomites are meant, who are most profuse to lust, and flow in it like water, plough the accursed field, by going after strange flesh, and have no regard to lawful marriage, or honest wives, comparable to vines and vineyards; but I should rather think those guilty of the sin of Onan are meant, who have no regard to the propagation of posterity. Others, as Ben Gersom are of opinion that this refers to the above persons, murderers, adulterers, and thieves, Job 24:14; who, being conscious of their crimes and due deserts, and in danger of being taken up, and brought to just punishment, flee to the sea with all the haste they can, take shipping, and go abroad into foreign parts; where they dwell in desolate and uncultivated places of the earth, which are cursed, or nigh unto cursing, and never more see pleasant fields, gardens, orchards, and vineyards: though others suppose that these words describe the temper and disposition of such wicked persons, who are unstable as water, carried about as any light thing upon the water with every wind of temptation, run swiftly into evil, and make haste to commit sin; though it seems best of all to interpret the words as respecting the state of wicked men at death, who then pass away swiftly and suddenly as gliding waters, and are "lighter" or swifter "than the waters", as Mr. Broughton renders the words:
their portion is cursed in the earth; that part and portion of the good things of this world they have is with a curse; their very blessings are cursed, and what they leave behind has a curse entailed on it, and in process of time is blasted, and comes to nothing; for, the curse of the Lord is in the house of the wicked, Prov 3:33;
he beholdeth not the way of the vineyards; as in their lifetime they had no regard to the way of good and righteous men, of whom Jarchi in a mystical sense, interprets the vineyards; so at death they are taken away from all their worldly enjoyments they set their hearts upon; their places know them no more, and they no more see their fields, and vineyards, and oliveyards, and take no more walks unto them nor in them.
(y) "super faciem aquarum", Mercerus, Bolducius, Beza, Drusius, Schultens.
John Wesley
24:18 Swift - That is, he quickly passeth away with all his glory, as the waters which never stay in one place, but are always hasting away. Portion - His habitation and estate which he left behind him. He - He shall never more see or enjoy his vineyards, or other pleasant places and things, which seem to be comprehended under this particular.
Robert Jamieson, A. R. Fausset and David Brown
24:18 In these verses Job quotes the opinions of his adversaries ironically; he quoted them so before (Job 21:7-21). In Job 24:22-24, he states his own observation as the opposite. You say, "The sinner is swift, that is, swiftly passes away (as a thing floating) on the surface of the waters" (Eccles 11:1; Hos 10:7).
is cursed--by those who witness their "swift" destruction.
beholdeth not--"turneth not to"; figuratively, for He cannot enjoy his pleasant possessions (Job 20:17; Job 15:33).
the way of the vineyards--including his fields, fertile as vineyards; opposite to "the way of the desert."
24:1924:19: Զի զանթանոցիկ որբոյն յափշտակեցին. ընդդէմ յիշատակեցան նմա մեղք։ Իբրեւ զմառախուղ ցօղոյ եղեւ անյայտ[9321]. [9321] Ոմանք վրիպակաւ գրեն. Զի զանդայնոցիկ զորբոյն։ Ոսկան. Ընդդէմ յափշտակեցան նմա մեղք։
19 խլեցին որբից խուրձը ցորենի: Նրանց մեղքերը երեսով տուին: Ու ցօղի մշուշի նման նա անյայտ էլ կը մնայ:
19 Չորութիւնն ու տաքութիւնը ձիւնին ջուրը կը հատցնեն Ու գերեզմանը՝ մեղք գործողները։
Զի զանթանոցիկ որբոյն յափշտակեցին. ընդդէմ յիշատակեցան նմա մեղք, իբրեւ զմառախուղ ցօղոյ եղեւ անյայտ:

24:19: Զի զանթանոցիկ որբոյն յափշտակեցին. ընդդէմ յիշատակեցան նմա մեղք։ Իբրեւ զմառախուղ ցօղոյ եղեւ անյայտ[9321].
[9321] Ոմանք վրիպակաւ գրեն. Զի զանդայնոցիկ զորբոյն։ Ոսկան. Ընդդէմ յափշտակեցան նմա մեղք։
19 խլեցին որբից խուրձը ցորենի: Նրանց մեղքերը երեսով տուին: Ու ցօղի մշուշի նման նա անյայտ էլ կը մնայ:
19 Չորութիւնն ու տաքութիւնը ձիւնին ջուրը կը հատցնեն Ու գերեզմանը՝ մեղք գործողները։
zohrab-1805▾ eastern-1994▾ western am▾
24:1924:19 Засуха и жара поглощают снежную воду: так преисподняя грешников.
24:19 ἀναφανείη αναφαινω shine up; sight δὲ δε though; while τὰ ο the φυτὰ φυτον he; him ἐπὶ επι in; on γῆς γη earth; land ξηρά ξηρος withered; dry ἀγκαλίδα αγκαλις for ὀρφανῶν ορφανος orphaned ἥρπασαν αρπαζω snatch
24:19 צִיָּ֤ה ṣiyyˈā צִיָּה dry country גַם־ ḡam- גַּם even חֹ֗ם ḥˈōm חֹם heat יִגְזְל֥וּ yiḡzᵊlˌû גזל tear away מֵֽימֵי־ mˈêmê- מַיִם water שֶׁ֗לֶג šˈeleḡ שֶׁלֶג snow שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world חָטָֽאוּ׃ ḥāṭˈāʔû חטא miss
24:19. ad nimium calorem transeat ab aquis nivium et usque ad inferos peccatum illiusLet him pass from the snow waters to excessive heat, and his sin even to hell.
19. Drought and heat consume the snow waters: Sheol have sinned.
Drought and heat consume the snow waters: [so doth] the grave [those which] have sinned:

24:19 Засуха и жара поглощают снежную воду: так преисподняя грешников.
24:19
ἀναφανείη αναφαινω shine up; sight
δὲ δε though; while
τὰ ο the
φυτὰ φυτον he; him
ἐπὶ επι in; on
γῆς γη earth; land
ξηρά ξηρος withered; dry
ἀγκαλίδα αγκαλις for
ὀρφανῶν ορφανος orphaned
ἥρπασαν αρπαζω snatch
24:19
צִיָּ֤ה ṣiyyˈā צִיָּה dry country
גַם־ ḡam- גַּם even
חֹ֗ם ḥˈōm חֹם heat
יִגְזְל֥וּ yiḡzᵊlˌû גזל tear away
מֵֽימֵי־ mˈêmê- מַיִם water
שֶׁ֗לֶג šˈeleḡ שֶׁלֶג snow
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
חָטָֽאוּ׃ ḥāṭˈāʔû חטא miss
24:19. ad nimium calorem transeat ab aquis nivium et usque ad inferos peccatum illius
Let him pass from the snow waters to excessive heat, and his sin even to hell.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Удел грешника - неотвратимая гибель, подобная неизбежному исчезновению снега под влиянием жары (ср. VI:16-17; Пс LXVII:3).
Adam Clarke: Commentary on the Bible - 1831
24:19: Drought and heat consume the snow-waters - The public cisterns or large tanks which had been filled with water by the melting of the snow on the mountains, and which water was stored for the irrigation of their lands, had been entirely exhausted by the intensity of the heat, and the long continuance of drought.
So doth the grave those which have sinned - For this whole paragraph we have only two words in the original; viz., שאול חטאו sheol chatau, "the pit, they have sinned;" which Mr. Good translates: - "They fall to their lowest depth." I believe the meaning to be, - even the deepest tanks, which held most water, and retained it longest, had become exhausted; so that expectation and succor were cut off from this as well as from every other quarter. I have elsewhere shown that שאול sheol signifies, not only hell and the grave, but any deep pit; and, also, that חטא chata signifies to miss the mark. Mr. Good, properly aware of these acceptations of the original words, has translated as above; and it is the only ground on which any consistent meaning can be given to the original.
Albert Barnes: Notes on the Bible - 1834
24:19: Drought and heat consume the snow-waters - Margin, "violently take;" see the notes at . The word rendered "consume," and in the margin "violently take" (יגזלו yı̂ gâ zelû#770;), means properly to strip off, as skin from the flesh; and then to pluck or tear away by force; to strip, to spoil, to rob. The meaning here is, that the heat seems to seize and carry away the snow waters - to bear them off, as a plunderer does spoil. There is much poetic beauty in this image. The "snow-waters" here mean the waters that are produced by the melting of the snow on the hills, and which swell the rivulets in the valleys below. Those waters, Job says, are borne along in rivulets over the burning sands, until the drought and heat absorb them all, and they vanish away; see the beautiful description of this which Job gives in -18. Those waters vanish away silently and gently. The stream becomes smaller and smaller as it winds along in the desert until it all disappears. So Job says it is with these wicked people whom he is describing. Instead of being violently cut off; instead of being hurried out of life by some sudden and dreadful judgment, as his friends maintained, they were suffered to linger on calmly and peaceably - as the stream glides on gently in the desert - until they quietly disappear by death - as the waters sink gently in the sands or evaporate in the air. The whole description is that of a peaceful death as contradistinguished from one of violence.
So doth the grave those who have sinned - There is a wonderful terseness and energy in the original words here, which is very feebly expressed by our translation. The Hebrew is (חטאו שׁאול she'ô l châ ṭ â'û) "the grave, they have sinned." The sense is correctly expressed in the common version. The meaning is, that they who have sinned die in the same quiet and gentle manner with which waters vanish in the desert. By those who have sinned, Job means those to whom he had just referred - robbers, adulterers, murderers, etc., and the sense of the whole is, that they died a calm and peaceful death; see the notes at , where he advances the same sentiment as here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:19: Drought: Job 6:15-17
consume: Heb. violently take
so doth: Job 21:23, Job 21:32-34; Psa 49:14, Psa 58:8, Psa 58:9, Psa 68:2; Pro 14:32; Ecc 9:4-6; Luk 12:20; Luk 16:22
Job 24:20
Geneva 1599
24:19 Drought and heat consume the snow waters: [so doth] the grave [those which] (t) have sinned.
(t) As the dry ground is never full with waters, so will they never cease sinning till they come to the grave.
John Gill
24:19 Drought and heat consume the snow waters,.... Melt the snow into water, and dry up that, which is done easily, quickly, and suddenly:
so doth the grave those which have sinned; all have sinned, but some are more notorious sinners than others, as those here meant; and all die and are laid in the grave, and are consumed; hence the grave is called the pit of corruption and destruction, because bodies are corrupted and destroyed in it, and which is the case of all, both good and bad men; but the metaphor here used to express it by, of the consumption of snow water by drought and heat, denotes either that the death of these persons is sudden and violent, and in such a manner are brought to the grave, consumed there; that they die a sudden death, and before their time, and do not live out half the days, which, according to the course of nature, they might have lived, or it was expected by them and others they would; whereas they are "snatched away", as the word signifies, as suddenly and violently as snow waters are by the drought and heat; or else that their death is quick, quiet, and easy, as snow is quickly dissolved, and the water as soon and as easily dried up by the drought and heat; they do not lie long under torturing diseases, but are at once taken away, and scarce feel any pain; they die in their full strength, wholly at ease and quiet; which sense well answers Job's scope and design, see Job 21:23. Some render the words, "in the drought and heat they rob, and in the snow waters" (z); that is, they rob at all times and seasons of the year, summer and winter; and this is their constant trade and employ; they are always at it, let the weather be what it will: and "they sin unto the grave", or "hell" (a); they continue in their wicked course of life as long as they live, until they are brought to the grave; they live and die in sin.
(z) "deficit"; so some in Simeon, Bar Tzemach. (a) "ad infernum usque peccarunt", Schmidt; "usque ad sepulchrum", Mercerus; some in Drusius.
Robert Jamieson, A. R. Fausset and David Brown
24:19 Arabian image; melted snow, as contrasted with the living fountain, quickly dries up in the sunburnt sand, not leaving a trace behind (Job 6:16-18). The Hebrew is terse and elliptical to express the swift and utter destruction of the godless; (so) "the grave--they have sinned!"
24:2024:20: հատուսցի նմա որ ինչ արարն։ Խորտակեսցի ամենայն անիրաւ հանգոյն փայտի անբժշկականի[9322]։ [9322] Ոսկան. Նմա զոր ինչ արարն։
20 Եւ թող նա ստանայ արածի համեմատ. անիրաւ ամէն մարդ թող ջարդուի քայքայուած ծառի պէս,
20 Որովայնը զանիկա պիտի մոռնայ. Որդերը պիտի ուտեն զանիկա անուշ բանի պէս. Ա՛լ անիկա պիտի չյիշուի։Ամբարշտութիւնը ծառի մը պէս պիտի կոտրուի։
Հատուսցի նմա որ ինչ արարն. խորտակեսցի ամենայն անիրաւ հանգոյն փայտի անբժշկականի:

24:20: հատուսցի նմա որ ինչ արարն։ Խորտակեսցի ամենայն անիրաւ հանգոյն փայտի անբժշկականի[9322]։
[9322] Ոսկան. Նմա զոր ինչ արարն։
20 Եւ թող նա ստանայ արածի համեմատ. անիրաւ ամէն մարդ թող ջարդուի քայքայուած ծառի պէս,
20 Որովայնը զանիկա պիտի մոռնայ. Որդերը պիտի ուտեն զանիկա անուշ բանի պէս. Ա՛լ անիկա պիտի չյիշուի։Ամբարշտութիւնը ծառի մը պէս պիտի կոտրուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:2024:20 Пусть забудет его утроба {матери}; пусть лакомится им червь; пусть не остается о нем память; как дерево, пусть сломится беззаконник,
24:20 εἶτ᾿ ειτα then ἀνεμνήσθη αναμιμνησκω remind; recall αὐτοῦ αυτος he; him ἡ ο the ἁμαρτία αμαρτια sin; fault ὥσπερ ωσπερ just as δὲ δε though; while ὁμίχλη ομιχλη fog δρόσου δροσος obscure ἐγένετο γινομαι happen; become ἀποδοθείη αποδιδωμι render; surrender δὲ δε though; while αὐτῷ αυτος he; him ἃ ος who; what ἔπραξεν πρασσω act; enact συντριβείη συντριβω fracture; smash δὲ δε though; while πᾶς πας all; every ἄδικος αδικος injurious; unjust ἴσα ισος equal ξύλῳ ξυλον wood; timber ἀνιάτῳ ανιατος incurable
24:20 יִשְׁכָּ֘חֵ֤הוּ yiškˈāḥˈēhû שׁכח forget רֶ֨חֶם׀ rˌeḥem רֶחֶם womb מְתָ֘קֹ֤ו mᵊṯˈāqˈô מתק be sweet רִמָּ֗ה rimmˈā רִמָּה maggot עֹ֥וד ʕˌôḏ עֹוד duration לֹֽא־ lˈō- לֹא not יִזָּכֵ֑ר yizzāḵˈēr זכר remember וַ wa וְ and תִּשָּׁבֵ֖ר ttiššāvˌēr שׁבר break כָּ kā כְּ as † הַ the עֵ֣ץ ʕˈēṣ עֵץ tree עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
24:20. obliviscatur eius misericordia dulcedo illius vermes non sit in recordatione sed conteratur quasi lignum infructuosumLet mercy forget him: may worms be his sweetness: let him be remembered no more, but be broken in pieces as an unfruitful tree.
20. The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered: and unrighteousness shall be broken as a tree.
The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken as a tree:

24:20 Пусть забудет его утроба {матери}; пусть лакомится им червь; пусть не остается о нем память; как дерево, пусть сломится беззаконник,
24:20
εἶτ᾿ ειτα then
ἀνεμνήσθη αναμιμνησκω remind; recall
αὐτοῦ αυτος he; him
ο the
ἁμαρτία αμαρτια sin; fault
ὥσπερ ωσπερ just as
δὲ δε though; while
ὁμίχλη ομιχλη fog
δρόσου δροσος obscure
ἐγένετο γινομαι happen; become
ἀποδοθείη αποδιδωμι render; surrender
δὲ δε though; while
αὐτῷ αυτος he; him
ος who; what
ἔπραξεν πρασσω act; enact
συντριβείη συντριβω fracture; smash
δὲ δε though; while
πᾶς πας all; every
ἄδικος αδικος injurious; unjust
ἴσα ισος equal
ξύλῳ ξυλον wood; timber
ἀνιάτῳ ανιατος incurable
24:20
יִשְׁכָּ֘חֵ֤הוּ yiškˈāḥˈēhû שׁכח forget
רֶ֨חֶם׀ rˌeḥem רֶחֶם womb
מְתָ֘קֹ֤ו mᵊṯˈāqˈô מתק be sweet
רִמָּ֗ה rimmˈā רִמָּה maggot
עֹ֥וד ʕˌôḏ עֹוד duration
לֹֽא־ lˈō- לֹא not
יִזָּכֵ֑ר yizzāḵˈēr זכר remember
וַ wa וְ and
תִּשָּׁבֵ֖ר ttiššāvˌēr שׁבר break
כָּ כְּ as
הַ the
עֵ֣ץ ʕˈēṣ עֵץ tree
עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
24:20. obliviscatur eius misericordia dulcedo illius vermes non sit in recordatione sed conteratur quasi lignum infructuosum
Let mercy forget him: may worms be his sweetness: let him be remembered no more, but be broken in pieces as an unfruitful tree.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
20-21. И подобною судьбою он ни в ком не вызывает сострадания: его забывают самые близкие ему люди, - мать, и память о нем совсем исчезает (ср. XVIII:17).
Adam Clarke: Commentary on the Bible - 1831
24:20: The womb shall forget him - The mother that bare him shall have no affection for him, nor be afflicted at his death. But the word רחם rechem signifies compassion, mercy. Mercy shall be unmindful of him. How dreadful such a state! When mercy itself forgets the sinner, his perdition slumbereth not. The worm shall feed sweetly on him - The Chaldee has, "The cruel, who have neglected to commiserate the poor, shall be sweet to the worms." He shall be brought into a state of the greatest degradation, and shall be no more remembered.
And wickedness shall be broken as a tree - He shall be as a rotten or decayed tree, easily broken to pieces. If it were clear that עולה avlah, here rendered wickedness, has the same sense as עלה aleh, a leaf, sucker, or shoot, then we might translate according to the ingenious version of Mr. Good; viz., But the shoot shall be broken off as a tree; which might, in this case, be supposed to refer to illicit commerce, the fruit of the womb becoming abortive.
Albert Barnes: Notes on the Bible - 1834
24:20: The womb shall forget him - His mother who bare him shall forget him. The idea here seems to be, that he shall fade out of the memory, just as other persons do. He shall not be overtaken with any disgraceful punishment, thus giving occasion to remember him by a death of ignominy. At first view it would seem to be a calamity to be soon forgotten by a mother; but if the above interpretation be correct, then it means that the condition of his death would be such that there would be no occasion for a mother to remember him with sorrow and shame, as she would one who was ignominiously executed for his crimes. This interpretation was proposed by Mercer, and has been adopted by Rosenmuller, Noyes, and others. It accords with the general scope of the passage, and is probably correct. Various other interpretations, however, have been proposed, which may be seen in Good, and in the Critici Sacri.
The worm shall feed sweetly on him - As on others. He shall die and be buried in the usual manner. He shall lie quietly in the grave, and there return to his native dust. He shall not be suspended on a gibbet, or torn and devoured by wild beasts; but his death and burial shall be peaceful and calm; see , note; , note.
He shall be no more remembered - As having been a man of eminent guilt, or as ignominiously punished. The meaning is, that there is nothing marked and distinguishing in his death. There is no special manifestation of the divine displeasure. There is some truth in this, that the wicked cease to be remembered. People hasten to forget them; and having done no good that makes them the objects of grateful reminiscence, their memory fades away. This, so far from being a calamity and a curse, Job regards as a favor. It would be a calamity to be remembered as a bad man, and as having died an ignominious death.
And wickedness shall be broken as a tree - Evil here or wickedness (עולה ‛ avlâ h) means an evil or wicked man. The idea seems to be, that such a man would die as a tree that is stripped of its leaves and branches is broken down. He is not like a green tree that is violently torn up by the roots in a storm, or twisted off in a tempest, but like a dry tree that begins to decay, and that falls down gently by its own weight. It lives to be old, and then quietly sinks on the ground and dies. So Job says it is with the wicked. They are not swept away by the divine judgments, as the trees of the forest are torn up by the roots or twisted off by the tornado.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:20: the worm: Job 17:14, Job 19:26
he shall be: Pro 10:7; Ecc 8:10; Isa 26:14
wickedness: Job 14:7-10, Job 18:16, Job 18:17; Dan 4:14; Mat 3:10
Job 24:21
Geneva 1599
24:20 (u) The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken as a tree.
(u) Though God tolerates the wicked for a time, yet their end will be vile destruction, and in this point Job commits to himself and shows his confidence.
John Gill
24:20 The womb shall forget him,.... His mother that bore him; or his wife, by whom he had many children; or his friend, as Gersom, who had a tender and affectionate respect for him; these all, and each of them, either because of his wicked life and infamous death, care not to speak of him, but bury him in oblivion; or because of his quiet and easy death, are not distressed with it, but soon forget him; unless this is to be understood of the womb of the earth, in which being buried, he lies forgotten, to which the next clause agrees; though some interpret it of God himself the word having the signification of mercy (b); who, though mercy itself, is rich and abundant in it, yet has no mercy for, nor shows any favour to, such men; but they lie in the grave among those whom he remembers no more in a way of grace and favour, Ps 85:5;
the worm shall feed sweetly on him; for being brought to the grave at once, without any wasting distemper, is a fine repast for worms, his breasts being full of milk, and his bones moistened with marrow, and full of flesh; or "the worm is sweet unto him" (c); he feels no pain by its feeding on him, and so the sense is just the same with that expression, "the clods of the valley shall be sweet unto him", Job 21:33;
he shall be no more remembered; with any mark of honour and respect; his memory shall rot with him, while the righteous are had in everlasting remembrance; or rather dying a common death, and not made a public example of:
and wickedness shall be broken as a tree; that is, wicked men, who are wickedness itself, extremely wicked, and are like to a tree, sometimes flourishing in external prosperity, having an affluence of the things of this world, and always like barren and unfruitful trees, with respect to grace and good works; these, when the axe of death is laid to the root of them, they are cut down, and their substance comes to nothing, and their families are destroyed, and so they become like trees struck with thunder and lightning, and broken into ten thousand shivers; or as the trees in Egypt were broken to pieces by the plague of hail, Ex 9:25.
(b) "misericordia", V. L. "miseratio", Montanus, Bolducius; so Tigurine version, Grotius. (c) "dulcescit ei", Beza, Piscator; "suavis", Cocceius; so Michaelis, Schultens.
John Wesley
24:20 Womb - His mother that bare him in her womb. Wickedness - The wicked man. Broken - Broken to pieces, or violently broken down, as the word signifies. Tree - Which being once broken down never grows again.
Robert Jamieson, A. R. Fausset and David Brown
24:20 The womb--The very mother that bare him, and who is the last to "forget" the child that sucked her (Is 49:15), shall dismiss him from her memory (Job 18:17; Prov 10:7). The worm shall suck, that is, "feed sweetly" on him as a delicate morsel (Job 21:33).
wickedness--that is, the wicked; abstract for concrete (as Job 5:16).
as a tree--utterly (Job 19:10); UMBREIT better, "as a staff." A broken staff is the emblem of irreparable ruin (Is 14:5; Hos 4:12).
24:2124:21: Զի ամլոյն բարի ո՛չ արար, եւ ամուրւոյն ո՛չ ողորմեցաւ.
21 քանի որ ամուլ կնոջ բարի բան չի արել,
21 Անիկա զաւակ չծնանող ամուլը կը չարչարէ Ու որբեւայրիին աղէկութիւն չ’ըներ։
Զի ամլոյն բարի ոչ արար, եւ ամուրւոյն ոչ ողորմեցաւ:

24:21: Զի ամլոյն բարի ո՛չ արար, եւ ամուրւոյն ո՛չ ողորմեցաւ.
21 քանի որ ամուլ կնոջ բարի բան չի արել,
21 Անիկա զաւակ չծնանող ամուլը կը չարչարէ Ու որբեւայրիին աղէկութիւն չ’ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
24:2124:21 который угнетает бездетную, не рождавшую, и вдове не делает добра.
24:21 στεῖραν στειρος barren γὰρ γαρ for οὐκ ου not εὖ ευ well ἐποίησεν ποιεω do; make καὶ και and; even γύναιον γυναιον not ἠλέησεν ελεεω show mercy; have mercy on
24:21 רֹעֶ֣ה rōʕˈeh רעה deal with עֲ֭קָרָה ˈʕᵃqārā עָקָר barren לֹ֣א lˈō לֹא not תֵלֵ֑ד ṯēlˈēḏ ילד bear וְ֝ ˈw וְ and אַלְמָנָ֗ה ʔalmānˈā אַלְמָנָה widow לֹ֣א lˈō לֹא not יְיֵטִֽיב׃ yᵊyēṭˈîv יטב be good
24:21. pavit enim sterilem et quae non parit et viduae bene non fecitFor he hath fed the barren that beareth not, and to the widow he hath done no good.
21. He devoureth the barren that beareth not; and doeth not good to the widow.
He evil entreateth the barren [that] beareth not: and doeth not good to the widow:

24:21 который угнетает бездетную, не рождавшую, и вдове не делает добра.
24:21
στεῖραν στειρος barren
γὰρ γαρ for
οὐκ ου not
εὖ ευ well
ἐποίησεν ποιεω do; make
καὶ και and; even
γύναιον γυναιον not
ἠλέησεν ελεεω show mercy; have mercy on
24:21
רֹעֶ֣ה rōʕˈeh רעה deal with
עֲ֭קָרָה ˈʕᵃqārā עָקָר barren
לֹ֣א lˈō לֹא not
תֵלֵ֑ד ṯēlˈēḏ ילד bear
וְ֝ ˈw וְ and
אַלְמָנָ֗ה ʔalmānˈā אַלְמָנָה widow
לֹ֣א lˈō לֹא not
יְיֵטִֽיב׃ yᵊyēṭˈîv יטב be good
24:21. pavit enim sterilem et quae non parit et viduae bene non fecit
For he hath fed the barren that beareth not, and to the widow he hath done no good.
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Adam Clarke: Commentary on the Bible - 1831
24:21: He evil entreateth the barren - I believe the original word ולה should be translated he feedeth, and so the Vulgate understood the word: Pavit enim sterilem. He has been kind to the barren woman; but he has done no good to the widow. He has shown no mercy to large families; he has been an enemy to the procreation of children. Though he may, for particular reasons, have provided for a barren woman; yet the widow he has not comforted, she being old or infirm, or such as might not suit his purpose.
Albert Barnes: Notes on the Bible - 1834
24:21: He evil entreateth the barren - The woman who has no children to comfort or support her. He increases her calamity by acts of cruelty and oppression. To be without children, as is well known, was regarded, in the patriarchal ages, as a great calamity.
And doeth not good to the widow - See the notes at . Notwithstanding all this, he is permitted to live in prosperity, and to die without any visible tokens of the divine displeasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:21: evil: Sa1 1:6, Sa1 1:7
doeth not: Job 24:3, Job 29:13, Job 31:16-18
Job 24:22
Geneva 1599
24:21 He (x) evil entreateth the barren [that] beareth not: and doeth not good to the widow.
(x) He shows why the wicked will not be lamented, because he did not pity others.
John Gill
24:21 He evil entreateth the barren, that beareth not,.... Here Job returns, to give some further account of the sins of some wicked men, who prosper in this world, and go through it with impunity; and speaks of such that use their wives ill because they are barren, upbraid them with it, and are churlish to them on account of it; or use them ill that they may be barren, and bear no children, having no pleasure in them, as not in vineyards, before, Job 24:18; and some interpret this of deflowering virgins, who never bore children, and of using methods to make them abortive, when with child; the word we translate "evil entreateth" sometimes signifies joining to, or being a companion of others, as in Prov 13:20; hence various senses are given; some, he joins himself to a barren woman, that he may have no children, being not desirous of any; others, he, joins himself to, and is a companion of harlots, who are commonly barren: and like the prodigal, spends his substance among them. Some interpreters take this verse and Job 24:22; as expressive of the punishment of wicked men: so Mr. Broughton renders the words, "he adjoineth the barren" (d), and gives the sense of them thus; God sends after him a barren wife, that he shall have no help by children; but, though a numerous offspring has been reckoned an outward happiness, and not to have any an infelicity, yet it has been the case of many good men and women to be childless; wherefore love and hatred are not known hereby: besides, such a sense is contrary to the scope and design of Job, which is to prove that wicked men often go unpunished in this life; wherefore, rather the meaning is, that a wicked man uses ill such, who having not only lost their husbands, but having been barren, and so childless, have none to take their part, and to protect and defend them from the abuses of such men; the Targum renders the word, "he breaketh", and so some understand it (e); he breaketh the barren, tears them to pieces, ruins and destroys them, as to their outward substance, because they have no children to help them; with which agrees what follows,
and doth not good to the widow; does not make her glad and cheerful, as Job did, who made the widow's heart to sing for joy, Job 29:13; does not relieve and assist her when in distress, either by counsel and advice, or by administering to her necessities; but, on the contrary, afflicts and oppresses her; takes her ox, or her raiment, for a pledge, and plunders her house, and devours the substance of it; for more is intended than is expressed.
(d) "consociat ei sterilem", Junius & Tremellius. (e) Pagninus, Montanus, Bolducius, Piscator, Mercerus, Drusius.
John Wesley
24:21 He - He here returns to the declaration of his farther wickednesses, the cause of these judgments. Barren - Barrenness was esteemed a curse and reproach; and so he added affliction to the afflicted.
Robert Jamieson, A. R. Fausset and David Brown
24:21 The reason given by the friends why the sinner deserves such a fate.
barren--without sons, who might have protected her.
widow--without a husband to support her.
24:2224:22: սրտմտութեամբ կործանեաց զտկարս։ Եւ թէպէտ եւ յարիցէ, մի՛ հաւատասցէ կենաց իւրոց։
22 որբեւայրուն չի ողորմել, աղքատին կործանել է բարկութեամբ: Ու անգամ թէ ոտքի կանգնի նա՝ հաւատ չի ունենայ իր կեանքի հանդէպ մարդ:
22 Անիկա իր ուժովը զօրաւորներուն կեանքը կ’երկարաձգէ, Իսկ երբ ելլէ, մէկո՛ւն կեանքի ապահովութիւն չկայ։
Սրտմտութեամբ կործանեաց զտկարս. եւ թէպէտ եւ յարիցէ, մի՛ հաւատասցէ կենաց իւրոց:

24:22: սրտմտութեամբ կործանեաց զտկարս։ Եւ թէպէտ եւ յարիցէ, մի՛ հաւատասցէ կենաց իւրոց։
22 որբեւայրուն չի ողորմել, աղքատին կործանել է բարկութեամբ: Ու անգամ թէ ոտքի կանգնի նա՝ հաւատ չի ունենայ իր կեանքի հանդէպ մարդ:
22 Անիկա իր ուժովը զօրաւորներուն կեանքը կ’երկարաձգէ, Իսկ երբ ելլէ, մէկո՛ւն կեանքի ապահովութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:2224:22 Он и сильных увлекает своею силою; он встает, и никто не уверен за жизнь свою.
24:22 θυμῷ θυμος provocation; temper δὲ δε though; while κατέστρεψεν καταστρεφω overturn ἀδυνάτους αδυνατος impossible; disabled ἀναστὰς ανιστημι stand up; resurrect τοιγαροῦν τοιγαρουν for then actually οὐ ου not μὴ μη not πιστεύσῃ πιστευω believe; entrust κατὰ κατα down; by τῆς ο the ἑαυτοῦ εαυτου of himself; his own ζωῆς ζωη life; vitality
24:22 וּ û וְ and מָשַׁ֣ךְ māšˈaḵ משׁך draw אַבִּירִ֣ים ʔabbîrˈîm אַבִּיר strong בְּ bᵊ בְּ in כֹחֹ֑ו ḵōḥˈô כֹּחַ strength יָ֝ק֗וּם ˈyāqˈûm קום arise וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יַאֲמִ֥ין yaʔᵃmˌîn אמן be firm בַּֽ bˈa בְּ in † הַ the חַיִּֽין׃ ḥayyˈîn חַיִּים life
24:22. detraxit fortes in fortitudine sua et cum steterit non credet vitae suaeHe hath pulled down the strong by his might: and when he standeth up, he shall not trust to his life.
22. He draweth away the mighty also by his power: he riseth up, and no man is sure of life.
He draweth also the mighty with his power: he riseth up, and no [man] is sure of life:

24:22 Он и сильных увлекает своею силою; он встает, и никто не уверен за жизнь свою.
24:22
θυμῷ θυμος provocation; temper
δὲ δε though; while
κατέστρεψεν καταστρεφω overturn
ἀδυνάτους αδυνατος impossible; disabled
ἀναστὰς ανιστημι stand up; resurrect
τοιγαροῦν τοιγαρουν for then actually
οὐ ου not
μὴ μη not
πιστεύσῃ πιστευω believe; entrust
κατὰ κατα down; by
τῆς ο the
ἑαυτοῦ εαυτου of himself; his own
ζωῆς ζωη life; vitality
24:22
וּ û וְ and
מָשַׁ֣ךְ māšˈaḵ משׁך draw
אַבִּירִ֣ים ʔabbîrˈîm אַבִּיר strong
בְּ bᵊ בְּ in
כֹחֹ֑ו ḵōḥˈô כֹּחַ strength
יָ֝ק֗וּם ˈyāqˈûm קום arise
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
יַאֲמִ֥ין yaʔᵃmˌîn אמן be firm
בַּֽ bˈa בְּ in
הַ the
חַיִּֽין׃ ḥayyˈîn חַיִּים life
24:22. detraxit fortes in fortitudine sua et cum steterit non credet vitae suae
He hath pulled down the strong by his might: and when he standeth up, he shall not trust to his life.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24. Взгляду друзей Иов противополагает свой собственный.

22. В течение своей жизни нечестивый проявляет такое могущество, что его страшатся даже сильные.
Adam Clarke: Commentary on the Bible - 1831
24:22: He draweth also the mighty - Calmet gives the following version of the original: "He draws with him guards for his defense; he raises himself up, and does not feel assured of his life." In the midst even of his guards he is afraid; and dares not put confidence in any person. This is an admirable delineation of the inquietudes and terrors of a tyrant.
Albert Barnes: Notes on the Bible - 1834
24:22: He draweth also the mighty with his power - The word here rendered draweth (משׁך mâ shak), means to draw; and then, to lay hold of, to take, to take away, and, hence, to remove, to destroy; Psa 28:3; Eze 22:20. The idea here seems to be, that his acts of oppression and cruelty were not confined to the poor and the defenseless. Even the great and the mighty were also exposed, and he spared none. No one was safe, and no rights could be regarded as secure. The character here described is one that pertains to a tyrant, or a conqueror, and Job probably meant to describe some such mighty man, who was regardless alike of the rights of the high and the low.
He riseth up - When he rises up; that is, when he enters on an enterprise, or goes forth to accomplish his wicked purposes.
And no man is sure of life - From the dread of him even the great and mighty have no security. This language will well describe the character of an Oriental despot. Having absolute power, no man, not even the highest in rank, can feel that his life is safe if the monarch becomes in any way offended. Yet, Job says that even such a despot was permitted to live in prosperity, and to die without any remarkable proof of the divine displeasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:22: draweth: Est 3:8-10; Dan 6:4-9; Joh 19:12-16; Rev 16:13, Rev 16:14, Rev 17:2
no man is sure of life: or, he trusteth not his own life
Job 24:23
Carl Friedrich Keil and Franz Delitzsch
24:22
22 And He preserveth the mighty by His strength;
Such an one riseth again, though he despaired of life.
23 He giveth him rest, and he is sustained,
And His eyes are over their ways.
24 They are exalted - a little while, - then they are no more,
And they are sunken away, snatched away like all others,
And as the top of the stalk they are cut off. -
25 And if it is not so, who will charge me with lying,
And make my assertion worthless?
Though it becomes manifest after their death how little the ungodly, who were only feared by men, were beloved, the form of their death itself is by no means such as to reveal the retributive justice of God. And does it become at all manifest during their life? The Waw, with which the strophe begins, is, according to our rendering, not adversative, but progressive. God is the subject. משׁך, to extend in length, used elsewhere of love, Ps 36:11; Ps 109:12, and anger, Ps 85:6, is here transferred to persons: to prolong, preserve long in life. אבּירים are the strong, who bid defiance not only to every danger (Ps 76:6), but also to all divine influences and noble impulses (Is 46:12). These, whose trust in their own strength God might smite down by His almighty power, He preserves alive even in critical positions by that very power: he (the אבּיר) stands up (again), whilst he does not trust to life, i.e., whilst he believes that he must succumb to death (האמין as Ps 27:13, comp. Genesis, S. 368; חיּין, Aramaic form, like מלּין, Job 4:2; Job 12:11; the whole is a contracted circumstantial clause for והוא לא וגו). He (God) grants him לבטח, in security, viz., to live, or even directly: a secure peaceful existence, since לבטח is virtually an object, and the ל is that of condition (comp. לרב, Job 26:3). Thus Hahn, who, however, here is only to be followed in this one particular, takes it correctly: and that he can support himself, which would only be possible if an inf. with ל had preceded. Therefore: and he is supported or he can support himself, i.e., be comforted, though this absolute use of נשׁען cannot be supported; in this instance we miss על־טוּבו, or some such expression (Job 8:15). God sustains him and raises him up again: His eyes (עיניחוּ = עיניו) are (rest) on the ways of these men, they stand as it were beneath His special protection, or, as it is expressed in Job 10:3 : He causes light to shine from above upon the doings of the wicked. "They are risen up, and are conscious of the height (of prosperity) - a little while, and they are no more." Thus Job 24:24 is to be explained. The accentuation רומו with Mahpach, מעט with Asla legarmeh (according to which it would have to be translated: they stand on high a short time), is erroneous. The verb רוּם signifies not merely to be high, but also to rise up, raise one's self, e.g., Prov 11:11, and to show one's self exalted, here extulerunt se in altum or exaltati sunt; according to the form of writing רומּוּ, רוּם is treated as an Ayin Waw verb med. O, and the Dagesh is a so-called Dag. affecuosum (Olsh. 83, b), while רמּוּ (like רבּוּ, Gen 49:23) appears to assume the form of a double Ayin verb med. O, consequently רמם (Ges. 67, rem. 1).
מעט, followed by Waw of the conclusion, forms a clause of itself, as more frequently עוד מעט ו (yet a little while, then ... ), as, e.g., in an exactly similar connection in Ps 37:10; here, however, not expressive of the sudden judgment of the ungodly, but of their easy death without a struggle (εὐθανασία): a little, then he is not (again a transition from the plur. to the distributive or individualizing sing.). They are, viz., as Job 24:24 further describes, bowed down all at once (an idea which is expressed by the perf.), are snatched off like all other men. המּכוּ is an Aramaizing Hophal-form, approaching the Hoph. of strong verbs, for הוּמכּוּ (Ges. 67, rem. 8), from מכך, to bow one's self (Ps 106:43), to be brought low (Eccles 10:18); comp. Arab. mkk, to cause to vanish, to annul. יקּפצוּן (for which it is unnecessary with Olsh. to read יקּבצוּן, after Ezek 29:5) signifies, according to the primary signification of קפץ, comprehendere, constringere, contrahere (cogn. קבץ, קמץ, קמט, comp. supra, p. 481): they are hurried together, or snatched off, i.e., deprived of life, like the Arabic qbḍh allâh (קפצו אלהים) and passive qubiḍa, equivalent to, he has died. There is no reference in the phrase to the componere artus, Gen 49:33; it is rather the figure of housing (gathering into the barn) that underlies it; the word, however, only implies seizing and drawing in. Thus the figure which follows is also naturally (comp. קמץ, Arab. qabḍat, manipulus) connected with what precedes, and, like the head of an ear of corn, i.e., the corn-bearing head of the wheat-stalk, they are cut off (by which one must bear in mind that the ears are reaped higher up than with us, and the standing stalk is usually burnt to make dressing for the field; vid., Ges. Thes. s.v. קשׁ).
(Note: Another figure is also presented here. It is a common thing for the Arabs (Beduins) in harvest-time to come down upon the fields of standing corn - especially barley, because during summer and autumn this grain is indispensable to them as food for their horses - of a district, chiefly at night, and not unfrequently hundreds of camels are laden at one time. As they have no sickles, they cut off the upper part of the stalk with the ‛aqfe (a knife very similar to the Roman sica) and with sabres, whence this theft is called qard קרץ, sabring off; and that which is cut off, as well as the uneven stubble that is left standing, is called qarid. - Wetzst.)).
On ימּלוּ (fut. Niph. = ימּלּוּ), vid., on Job 14:2; Job 18:16; the signification praedicuntur, as observed above, is more suitable here than marcescunt (in connection with which signification Job 5:26 ought to be compared, and the form regarded as fut. Kal). Assured of the truth, in conformity with experience, of that which has been said, he appeals finally to the friends: if it be not so (on אפו = אפוא in conditional clauses, vid., Job 9:24), who (by proving the opposite) is able to charge me with lying and bring to nought (לאל = לאין, Ew. 321, b, perhaps by אל being conceived of as originally infin. from אלל (comp. אליל), in the sense of non-existence, Arab. 'l-‛adam) my assertion?
The bold accusations in the speech of Eliphaz, in which the uncharitableness of the friends attains its height, must penetrate most deeply into Job's spirit. But Job does not answer like by like. Even in this speech in opposition to the friends, he maintains the passionless repose which has once been gained. Although the misjudgment of his character has attained its height in the speech of Eliphaz, his answer does not contain a single bitter personal word. In general, he does not address them, not as though he did not wish to show respect to them, but because he has nothing to say concerning their unjust and wrong conduct that he would not already have said, and because he has lost all hope of his reproof taking effect, all hope of sympathy with his entreaty that they would spare him, all hope of understanding and information on their part.
In the first part of the speech (Job 23) he occupies himself with the mystery of his own suffering lot, and in the second part (Job 24) with the reverse of this mystery, the evil-doers' prosperity and immunity from punishment. How is he to vindicate himself against Eliphaz, since his lament over his sufferings as unmerited as accounted by the friends more and more as defiant obstinacy (מרי), and consequently tends to bring him still deeper into that suspicion which he is trying to remove? His testimony concerning himself is of no avail; for it appears to the friends more self-delusive, hypocritical, and sinful, the more decidedly he maintains it; consequently the judgment of God can alone decide between him and his accusers. But while the friends accuse him by word of mouth, God himself is pronouncing sentence against him by His acts, - his affliction is a de facto accusation of God against him. Therefore, before the judgment of God can become a vindication of his affliction against the friends, he must first of all himself have defended and proved his innocence in opposition to the Author of his affliction. Hence the accusation of the friends, which in the speech of Eliphaz is become more direct and cutting than heretofore, must urge on anew with all its power the desire in Job of being able to bring his cause before God.
At the outset he is confident of victory, for his consciousness does not deceive him; and God, although He is both one party in the cause and judge, is influenced by the irresistible force of the truth. Herein the want of harmony in Job's conception of God, the elevation of which into a higher unity is the goal of the development of the drama, again shows itself. He is not able to think of the God who pursues him, the innocent one, at the present time with suffering, as the just God; on the other hand, the justice of the God who will permit him to approach His judgment throne, is to him indisputably sure: He will attend to him, and for ever acquit him. Now Job yields to the arbitrary power of God, but then he will rise by virtue of the justice and truth of God. His longing is, therefore, that the God who now afflicts him may condescend to hear him: this seems to him the only way of convincing God, and indirectly the friends, of his innocence, and himself of God's justice. The basis of this longing is the desire of being free from the painful conception of God which he is obliged to give way to. For it is not the darkness of affliction that enshrouds him which causes Job the intensest suffering, but the darkness in which it has enshrouded God to him, - the angry countenance of God which is turned to him. But if this is sin, that he is engaged in a conflict concerning the justice of the Author of his affliction, it is still greater that he indulges evil thoughts respecting the Judge towards whose throne of judgment he presses forward. He thinks that God designedly avoids him, because He is well aware of his innocence; now, however, he will admit no other thought but that of suffering him to endure to the end the affliction decreed. Job's suspicion against God is as dreadful as it is childish. This is a profoundly tragic stroke. It is not to be understood as the sarcasm of defiance; on the contrary, as one of the childish thoughts into which melancholy bordering on madness falls. From the bright height of faith to which Job soars in Job 19:25. he is here again drawn down into the most terrible depth of conflict, in which, like a blind man, he gropes after God, and because he cannot find Him thinks that He flees before him lest He should be overcome by him. The God of the present, Job accounts his enemy; and the God of the future, to whom his faith clings, who will and must vindicate him so soon as He only allows himself to be found and seen - this God is not to be found! He cannot get free either from his suffering or from his ignominy. The future for him is again veiled in a twofold darkness.
Thus Job does not so much answer Eliphaz as himself, concerning the cutting rebukes he has brought against him. He is not able to put them aside, for his consciousness does not help him; and God, whose judgment he desires to have, leaves him still in difficulty. But the mystery of his lot of affliction, which thereby becomes constantly more torturing, becomes still more mysterious from a consideration of the reverse side, which he is urged by Eliphaz more closely to consider, terrible as it may be to him. He, the innocent one, is being tortured to death by an angry God, while for the ungodly there come no times of punishment, no days of vengeance: greedy conquerors, merciless rulers, oppress the poor to the last drop of blood, who are obliged to yield to them, and must serve them without wrong being helped by the right; murderers, who shun the light, thieves, and adulterers, carry on their evil courses unpunished; and swiftly and easily, without punishment overtaking them, or being able to overtake them, Shel snatches them away, as heat does the melted snow; even God himself preserves the oppressors long in the midst of extreme danger, and after a long life, free from care and laden with honour, permits them to die a natural death, as a ripe ear of corn is cut off. Bold in the certainty of the truth of his assertion, Job meets the friends: if it is not so, who will convict me as a liar?! What answer will they give? They cannot long disown the mystery, for experience outstrips them. Will they therefore solve it? They might, had they but the key of the future state to do it with! But neither they nor Job were in possession of that, and we shall therefore see how the mystery, without a knowledge of the future state, struggled through towards solution; or even if this were impossible, how the doubts which it excites are changed to faith, and so are conquered.
Geneva 1599
24:22 He draweth also the (y) mighty with his power: he riseth up, and no [man] is sure of life.
(y) He declares that after the wicked have destroyed the weakest, they will do the same to the stranger, and therefore are justly punished by God's judgments.
John Gill
24:22 He draweth also the mighty with his power,.... Such a wicked man not only maltreats the weak, the helpless, and the defenceless, but even attacks the mighty and powerful; such as are in great power and authority, and abound in wealth and riches, only somewhat inferior in both to himself: wherefore, by his superior force, he draws them to be of his party, to join with him in acts of rapine and violence, oppression and cruelty; or he draws them by power or policy, or by both, as the wicked man does the poor with his net, Ps 10:9; and so makes a prey of him and his substance. Some understand this of the punishment of wicked men, and interpret it, as Jarchi does, of God's drawing him to punishment; God sometimes does indeed draw and hurl the mighty from their seats; though they are set in high, yet in slippery places, and are brought down to destruction in a moment; and he will draw them all to his judgment seat hereafter, whether they will or not, and send them into everlasting punishment; but the former sense is best:
he riseth up, and no man is sure of life; he rises up in the morning:, either from his bed, or from his lurking place, where he was all night with a murdering intention, and no man he meets with is safe, but in the utmost danger of his life, Job 24:14; or, he rises in the world to great power and dignity, and increases in wealth and riches, which he abuses to the hurt of others; so that they flee from him and hide themselves, not caring to trust their life with him, Prov 28:28; or he riseth up against a man in an hostile way, and against whomsoever he does, they are in the utmost jeopardy, and cannot be secure of their lives; though this also is by some interpreted as the punishment of a wicked man, who, when he rises in the morning, "trusteth not his own life" (f), as the words may be rendered, and as they are in the margin of our Bibles; but his life is in suspense, being surrounded with a thousand dangers, and has no assurance of it, and is in continual fear, and often fears where no fear is; see Deut 28:66; or, if a man rises up against him, the wicked tyrant and cruel oppressor, he the tyrant is not sure of his life but may be slain by him that rises up against him; but the former sense is best.
(f) "non fidit suae vitae", Tigurine version, Piscator; so V. L.
John Wesley
24:22 Draweth - Into his net.
Robert Jamieson, A. R. Fausset and David Brown
24:22 Reply of Job to the opinion of the friends. Experience proves the contrary. Translate: "But He (God) prolongeth the life of (literally, draweth out at length; Ps 36:10, Margin) the mighty with His (God's) power. He (the wicked) riseth up (from his sick bed) although he had given up hope of (literally, when he no longer believed in) life" (Deut 28:66).
24:2324:23: Հիւանդացեալ՝ եւ մի՛ ակնկալցի ողջանալոյ, այլ անկցի ախտիւ. զի զբազումս չարչարեաց բարձրութիւն նորա։
23 Հիւանդանալիս չի ակնկալի, որ կ’առողջանայ, այլ կը խրուի նա հիւանդութեան մէջ. իր յոխորտանքով շատ-շատերի է նա տառապեցրել:
23 Աստուած անոր ապահովութիւն կու տայ, որպէս զի իրեն վստահի, Բայց իր աչքերը անոնց ճամբաներուն վրայ են։
Հիւանդացեալ` եւ մի՛ ակն կալցի ողջանալոյ, այլ անկցի ախտիւ. զի զբազումս չարչարեաց բարձրութիւն նորա:

24:23: Հիւանդացեալ՝ եւ մի՛ ակնկալցի ողջանալոյ, այլ անկցի ախտիւ. զի զբազումս չարչարեաց բարձրութիւն նորա։
23 Հիւանդանալիս չի ակնկալի, որ կ’առողջանայ, այլ կը խրուի նա հիւանդութեան մէջ. իր յոխորտանքով շատ-շատերի է նա տառապեցրել:
23 Աստուած անոր ապահովութիւն կու տայ, որպէս զի իրեն վստահի, Բայց իր աչքերը անոնց ճամբաներուն վրայ են։
zohrab-1805▾ eastern-1994▾ western am▾
24:2324:23 А Он дает ему {все} для безопасности, и он {на то} опирается, и очи Его видят пути их.
24:23 μαλακισθεὶς μαλακιζομαι not ἐλπιζέτω ελπιζω hope ὑγιασθῆναι υγιαζω but πεσεῖται πιπτω fall νόσῳ νοσος disease
24:23 יִתֶּן־ yitten- נתן give לֹ֣ו lˈô לְ to לָ֭ ˈlā לְ to בֶטַח veṭˌaḥ בֶּטַח trust וְ wᵊ וְ and יִשָּׁעֵ֑ן yiššāʕˈēn שׁען lean וְ֝ ˈw וְ and עֵינֵ֗יהוּ ʕênˈêhû עַיִן eye עַל־ ʕal- עַל upon דַּרְכֵיהֶֽם׃ darᵊḵêhˈem דֶּרֶךְ way
24:23. dedit ei Deus locum paenitentiae et ille abutitur eo in superbiam oculi autem eius sunt in viis illiusGod hath given him place for penance, and he abuseth it unto pride: but his eyes are upon his ways.
23. giveth them to be in security, and they rest thereon; and his eyes are upon their ways.
Though it be given him [to be] in safety, whereon he resteth; yet his eyes [are] upon their ways:

24:23 А Он дает ему {все} для безопасности, и он {на то} опирается, и очи Его видят пути их.
24:23
μαλακισθεὶς μαλακιζομαι not
ἐλπιζέτω ελπιζω hope
ὑγιασθῆναι υγιαζω but
πεσεῖται πιπτω fall
νόσῳ νοσος disease
24:23
יִתֶּן־ yitten- נתן give
לֹ֣ו lˈô לְ to
לָ֭ ˈlā לְ to
בֶטַח veṭˌaḥ בֶּטַח trust
וְ wᵊ וְ and
יִשָּׁעֵ֑ן yiššāʕˈēn שׁען lean
וְ֝ ˈw וְ and
עֵינֵ֗יהוּ ʕênˈêhû עַיִן eye
עַל־ ʕal- עַל upon
דַּרְכֵיהֶֽם׃ darᵊḵêhˈem דֶּרֶךְ way
24:23. dedit ei Deus locum paenitentiae et ille abutitur eo in superbiam oculi autem eius sunt in viis illius
God hath given him place for penance, and he abuseth it unto pride: but his eyes are upon his ways.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Сам Бог помогает беззаконникам. Он видит их злодеяния и тем не менее дает все, служащее к безопасности.
Adam Clarke: Commentary on the Bible - 1831
24:23: Though it be given him to be in safety - The Vulgate gives this verse a singular turn: Dedit ei Deus locum paenitentiae, et ille abutitur eo in superbiam, "God gave him space for repentance, but he has abused it through pride." This is by no means conformable to the original. I think the words should be translated thus: "He gives them (i.e., the guards) to him for security, and he leans upon them; yet his eyes are upon their ways." Though he have taken the guards, mentioned in the preceding verse, for his personal defense, and for this purpose he uses them; yet he is full of diffidence, and he is continually watching them lest they should be plotting his destruction. The true picture of an Eastern tyrant. Without are fightings; within are fears.
Albert Barnes: Notes on the Bible - 1834
24:23: Though it be given him to be in safety - That is, God gives him safety. The name God is often understood, or not expressed. The meaning is, that God gives this wicked man, or oppressor, safety. He is permitted to live a life of security and tranquility.
Whereon he resteth - Or, rather, "And he is sustained, or upheld" - (וישׁען veyshâ‛ an). The meaning is, that he is sustained or upheld by God.
Yet his eyes are upon their ways - "And the eyes of God are upon the ways of such men." That is, God guards and defends them. He seems to smile upon them, and to prosper all their enterprises.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:23: it be given: Psa 73:3-12; Jer 12:1-3
whereon: Ecc 8:11; Isa 10:8-11, Isa 56:12; Luk 12:16-20, Luk 12:45; Th1 5:3
yet his eyes: Psa 10:13, Psa 10:14, Psa 11:4, Psa 11:5; Pro 5:21, Pro 15:3, Pro 25:21-23; Ecc 5:8; Amo 8:7, Amo 9:2; Hab 1:13; Rev 2:23
Job 24:24
John Gill
24:23 Though it be given him to be in safety,.... Or "he gives him" (g), that is, it is God gives the wicked man to be in safety, notwithstanding all his wickedness; for Job, having described the wicked man, now represents him as in the greatest prosperity: safety is of God in every respect, not only the safety of good men, both in a way of providence and in a way of grace, but even of bad men; those are often preserved from the incursions and depredations of others, and their goods are kept, and they possess them in peace, and they dwell secure and confidently without care. The Vulgate Latin version is widely different,
"God gives him place of repentance, and he abuses it to pride;''
though the Targum somewhat agrees with it,
"he gives to him repentance, that he may trust, or be confident and be supported:''
so God gave space to repent to the old world; to whose case some Jewish writers apply the context, see Gen 6:3;
whereon he resteth; being in prosperity and safety, he trusts to it, and depends upon it it will ever be the case; he has much goods laid up for many years, and therefore sings "requiem" to his soul, saying, "take thine ease"; tomorrow will be as this day, and much more abundant; things will always be as they are, or better:
yet his eyes are upon their ways; or, "and his eyes" (h), that is, the eyes of God, which are upon all men, good and bad, and upon all their ways and works; these are upon the wicked man and all his courses; not to punish him now for his sins; for, though he sees all his wicked actions, not one escapes his notice, yet he lays not folly to him, nor charges him with it, nor inflicts punishment on him for it; nay, his eyes are upon him to prosper and succeed him in all he does; which is the usual sense of the phrase, unless where there is an explanation, or anything said to show the contrary; see Deut 11:12. Some give a different sense of the words, as that such that fear the wicked man give him gifts, that they may be in safety, in which they trust; or he gives them his hand, or his word, or both, that they shall be, on which they rely; but his eyes are upon them, watching their ways and works, to take every opportunity and advantage against them; but the former is best.
(g) "dat ei", Piscator, Mercerus, i.e., Deus, Beza, Drusius, Michaelis. (h) "et ejus", Pagninus, Montanus, Bolducius, Beza, Cocceius, Schultens.
John Wesley
24:23 Yet - Yet his eyes are upon their ways: although God gives them such strange successes, yet he sees and observes them all, and will in due time punish them.
Robert Jamieson, A. R. Fausset and David Brown
24:23 Literally, "He (God omitted, as often; Job 3:20; Eccles 9:9; reverentially) giveth to him (the wicked, to be) in safety, or security."
yet--Job means, How strange that God should so favor them, and yet have His eyes all the time open to their wicked ways (Prov 15:3; Ps 73:4)!
24:2424:24: Թարշամեսցի՛ իբրեւ զբանջար ՚ի տօթի. կամ իբրեւ զհասկ ինքնին անկեալ ՚ի ցօղնոյ[9323]։ [9323] Ոմանք. Անկեալ ՚ի ցօղոյ։
24 Կը թառամի նա տօթ եղանակին, ինչպէս որ խոտը կամ ինչպէս հասկը՝ ընկած ցօղունից:
24 Քիչ մը բարձրացան ու ոչինչ եղան, Ամենուն պէս ընկղմելով կորսուեցան Ու հասկի պէս կտրուեցան։
Թարշամեսցի իբրեւ զբանջար ի տօթի, կամ իբրեւ զհասկ ինքնին անկեալ ի ցօղնոյ:

24:24: Թարշամեսցի՛ իբրեւ զբանջար ՚ի տօթի. կամ իբրեւ զհասկ ինքնին անկեալ ՚ի ցօղնոյ[9323]։
[9323] Ոմանք. Անկեալ ՚ի ցօղոյ։
24 Կը թառամի նա տօթ եղանակին, ինչպէս որ խոտը կամ ինչպէս հասկը՝ ընկած ցօղունից:
24 Քիչ մը բարձրացան ու ոչինչ եղան, Ամենուն պէս ընկղմելով կորսուեցան Ու հասկի պէս կտրուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
24:2424:24 Поднялись высоко, и вот, нет их; падают и умирают, как и все, и, как верхушки колосьев, срезываются.
24:24 πολλοὺς πολυς much; many γὰρ γαρ for ἐκάκωσεν κακοω do bad; turn bad τὸ ο the ὕψωμα υψωμα elevation αὐτοῦ αυτος he; him ἐμαράνθη μαραινω fade δὲ δε though; while ὥσπερ ωσπερ just as μολόχη μολοχη in καύματι καυμα heat ἢ η or; than ὥσπερ ωσπερ just as στάχυς σταχυς.1 head of grain ἀπὸ απο from; away καλάμης καλαμη cornstalk αὐτόματος αυτοματος automatically ἀποπεσών αποπιπτω fall from
24:24 רֹ֤ומּוּ rˈômmû רמם rise מְּעַ֨ט׀ mmᵊʕˌaṭ מְעַט little וְֽ wᵊˈ וְ and אֵינֶ֗נּוּ ʔênˈennû אַיִן [NEG] וְֽ wᵊˈ וְ and הֻמְּכ֗וּ hummᵊḵˈû מכך sink כַּ ka כְּ as † הַ the כֹּ֥ל kkˌōl כֹּל whole יִקָּפְצ֑וּן yiqqāfᵊṣˈûn קפץ draw together וּ û וְ and כְ ḵᵊ כְּ as רֹ֖אשׁ rˌōš רֹאשׁ head שִׁבֹּ֣לֶת šibbˈōleṯ שִׁבֹּלֶת grain יִמָּֽלוּ׃ yimmˈālû מלל circumcise
24:24. elevati sunt ad modicum et non subsistent et humiliabuntur sicut omnia et auferentur et sicut summitates spicarum conterenturThey are lifted up for a little while and shall not stand, and shall be brought down as all things, and shall be taken away, and as the tops of the ears of corn they shall be broken.
24. They are exalted; yet a little while, and they are gone; yea, they are brought low, they are taken out of the way as all other, and are cut off as the tops of the ears of corn.
They are exalted for a little while, but are gone and brought low; they are taken out of the way as all [other], and cut off as the tops of the ears of corn:

24:24 Поднялись высоко, и вот, нет их; падают и умирают, как и все, и, как верхушки колосьев, срезываются.
24:24
πολλοὺς πολυς much; many
γὰρ γαρ for
ἐκάκωσεν κακοω do bad; turn bad
τὸ ο the
ὕψωμα υψωμα elevation
αὐτοῦ αυτος he; him
ἐμαράνθη μαραινω fade
δὲ δε though; while
ὥσπερ ωσπερ just as
μολόχη μολοχη in
καύματι καυμα heat
η or; than
ὥσπερ ωσπερ just as
στάχυς σταχυς.1 head of grain
ἀπὸ απο from; away
καλάμης καλαμη cornstalk
αὐτόματος αυτοματος automatically
ἀποπεσών αποπιπτω fall from
24:24
רֹ֤ומּוּ rˈômmû רמם rise
מְּעַ֨ט׀ mmᵊʕˌaṭ מְעַט little
וְֽ wᵊˈ וְ and
אֵינֶ֗נּוּ ʔênˈennû אַיִן [NEG]
וְֽ wᵊˈ וְ and
הֻמְּכ֗וּ hummᵊḵˈû מכך sink
כַּ ka כְּ as
הַ the
כֹּ֥ל kkˌōl כֹּל whole
יִקָּפְצ֑וּן yiqqāfᵊṣˈûn קפץ draw together
וּ û וְ and
כְ ḵᵊ כְּ as
רֹ֖אשׁ rˌōš רֹאשׁ head
שִׁבֹּ֣לֶת šibbˈōleṯ שִׁבֹּלֶת grain
יִמָּֽלוּ׃ yimmˈālû מלל circumcise
24:24. elevati sunt ad modicum et non subsistent et humiliabuntur sicut omnia et auferentur et sicut summitates spicarum conterentur
They are lifted up for a little while and shall not stand, and shall be brought down as all things, and shall be taken away, and as the tops of the ears of corn they shall be broken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. Опираясь на свою силу (ст. 22), подкрепляемые божественною помощью, нечестивые достигают наивысшего могущества, а затем умирают такою же смертью, как и все остальные люди. - "Как верхушки колосьев срезываются". Намекая на восточный обычай срезывать при жатве верхушки стебля и оставлять солому на корне, Иов хочет сказать, что стебли и корень нечестивого - его потомство - продолжает существовать, не исчезает, как утверждают друзья (ср. XV:32; XVIII:19).
Adam Clarke: Commentary on the Bible - 1831
24:24: They are exalted for a little while - Such tyrants are exalted for a time, for God putteth down one and raiseth up another; but he turns his hand against them, and they are gone. They are removed by his justice as all of the same character have been and shall be; time and judgment shall mow them down as the grass, and crop them off as the ears of ripe corn. They may flourish for a time, and continue their oppressions; but they shall at last come to an untimely end. Few tyrants ever visit the eternal world sicca morte, but by a violent death. All Eastern history is full of this great fact.
Albert Barnes: Notes on the Bible - 1834
24:24: They are exalted for a little while - This was the proposition which Job was maintaining. His friends affirmed that the wicked were punished for their sins in this life, and that great crimes would soon meet with great calamities. This Job denies, and says that the fact was, that they were "exalted." Yet he knew that it was to be but for a little time, and he believed that they would, at no distant period, receive the proper reward of their deeds. He maintains, however, that their death might be tranquil and easy, and that no extraordinary proof of the divine displeasure would be perceived in the manner of their departure.
But are gone and brought low - Margin, "not." Hebrew ואיננו ve'ayı̂ nenû - "and are not;" compare Gen 42:13. "The youngest is this day with our father, and one is not;" Gen 37:30. "The child is not, and I, whither shall I go?" That is, the child is dead; compare the expression Troja fuit. The meaning here is, that they soon disappear, or vanish.
They are taken out of the way as all other - They die in the same manner as other people do, and without any extraordinary expressions of the divine displeasure in their death. This was directly contrary to what his friends had maintained. The Hebrew word here (קפץ qâ phats) means, "to gather", "to collect"; and is often used in the sense of "gathering to one's fathers," to denote death.
And cut off as the tops of the ears of corn - Of wheat, barley, or similar grain. Corn, in the sense in which the word is commonly used in this country, was not known in the time of Job. The allusion here is to the harvest. When the grain was ripe, it seems they were in the habit of cutting off the ears, and not of cutting it near the root, as we do. The body of the stalk was left, and, hence, there is so frequent allusion in the Scriptures to stubble that was burned. So, in Egypt, the children of Israel were directed to obtain the stubble left in the fields, in making brick, instead of having straw furnished them. The meaning of Job here is, that they would not be taken away by a violent death, or before their time, but that they would be like grain standing in the field to the time of harvest, and then peacefully gathered; compare Psa 73:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:24: are exalted: Job 20:5; Psa 37:10, Psa 37:35, Psa 37:36, Psa 73:19, Psa 92:7; Jam 1:11, Jam 5:1-3
gone: Heb. not, Job 8:22 *marg.
taken out: Heb. closed up
cut off: Isa 17:5, Isa 17:6; Rev 14:14-20
Job 24:25
John Gill
24:24 They are exalted for a little while,.... To seats of honour, to places of profit and trust, to great wealth and riches, to be highly esteemed among men, and to have a large affluence of the good things of life; see Mal 3:15; though this exaltation, dignity, and glory, wealth and riches, last but for a little time, this life at longest being but short, like a vapour that appears, and soon vanishes away; and then all a man's honours and glory, riches and substance, are at an end, who is soon cut down as the grass, and withers as the green herb, Ps 37:2; but as this pretty much falls in with the sentiment of Zophar, or seems to do so, Job 20:5; rather this phrase, "for a little while", may be joined with what follows, "a little while, and they are gone";
but are gone; out of the world, to their own place, and death puts an end to all their prosperity, to all their outward enjoyments, which yet they retain till death: or "they are not" (i); in the land of the living, in their houses and shops, and places of trade and commerce; they are no more about their business, and in their callings of life, nor in the possession of their worldly estates; the places which knew them know them no more; and this comes to pass in a very little time; their honour is short lived, and their earthly portion is not forever:
and brought low; not diminished in their substance in life, nor lessened in their honour and grandeur, nor are brought into poverty and disgrace; but are brought at last to death, and laid low in the grave, and are fed upon by worms, and reduced to rottenness and dust:
they are taken out of the way, as all others; out of the world, by death, and out of the way of others; who come in their room, and were hoping for their death, and waiting for their posts of honour, and places of profit, or for their worldly estates; and out of the way of doing more mischief, and especially to good men; or they are "closed" or "shut up" (k); that is, in the grave, where they lie imprisoned until the resurrection morn, and out of which prison none can release themselves; nor will they be released, until Christ, who has the keys of the grave, unlocks it, and sets the prisoners free; but then all this is no other than what befalls the rest of mankind; all die, and must die, and all are brought to the grave, and laid in that, and shut up in it, which is the house appointed for all living:
and cut off as the tops of the ears of corn; when they are fully ripe at harvest time; it being usual in some places, as I have somewhere read, when they gather their corn, only to cut off the ears of corn at the top, which is very easily and quickly done; and so this may denote the quiet and easy death of wicked men, and when they are come to a full age, and are like a shock of corn in its season, Job 5:26.
(i) "et non ipse", Montanus, Bolducius; "et non sunt", Schultens. (k) "claudentur", Pagninus, Montanus; "clauduntur", Piscator.
John Wesley
24:24 The way - Out of this world. Other - They can no more prevent or delay their death, than the meanest men in the world. Corn - In its greatest height and maturity.
Robert Jamieson, A. R. Fausset and David Brown
24:24 Job repeats what he said (Job 21:13), that sinners die in exalted positions, not the painful and lingering death we might expect, but a quick and easy death. Join "for a while" with "are gone," not as English Version. Translate: "A moment--and they are no more! They are brought low, as all (others) gather up their feet to die" (so the Hebrew of "are taken out of the way"). A natural death (Gen 49:33).
ears of corn--in a ripe and full age, not prematurely (Job 5:26).
24:2524:25: Ապա թէ իցէ ոք որ ասիցէ զինէն սո՛ւտ խօսել, դիցէ՛ զբանս իմ յոչինչ։
25 Թէ լինի մէկը, որ ասի, թէ ես ստե՛ր եմ խօսում, թող որ բանի տեղ չդնի նա էլ իմ ասածները»:
25 Եթէ այսպէս չէ, ո՞վ զիս սուտ պիտի հանէ Եւ իմ խօսքիս ոչինչ ըլլալը պիտի ցուցնէ»։
Ապա թէ իցէ ոք որ ասիցէ զինէն` սուտ խօսել, դիցէ զբանս իմ յոչինչ:

24:25: Ապա թէ իցէ ոք որ ասիցէ զինէն սո՛ւտ խօսել, դիցէ՛ զբանս իմ յոչինչ։
25 Թէ լինի մէկը, որ ասի, թէ ես ստե՛ր եմ խօսում, թող որ բանի տեղ չդնի նա էլ իմ ասածները»:
25 Եթէ այսպէս չէ, ո՞վ զիս սուտ պիտի հանէ Եւ իմ խօսքիս ոչինչ ըլլալը պիտի ցուցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2524:25 Если это не так, кто обличит меня во лжи и в ничто обратит речь мою?
24:25 εἰ ει if; whether δὲ δε though; while μή μη not τίς τις.1 who?; what? ἐστιν ειμι be ὁ ο the φάμενος φημι express; claim ψευδῆ ψευδης false με με me λέγειν λεγω tell; declare καὶ και and; even θήσει τιθημι put; make εἰς εις into; for οὐδὲν ουδεις no one; not one τὰ ο the ῥήματά ρημα statement; phrase μου μου of me; mine
24:25 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not אֵ֭פֹו ˈʔēfô אֵפֹו then מִ֣י mˈî מִי who יַכְזִיבֵ֑נִי yaḵzîvˈēnî כזב lie וְ wᵊ וְ and יָשֵׂ֥ם yāśˌēm שׂים put לְ֝ ˈl לְ to אַ֗ל ʔˈal אַל nothingness מִלָּתִֽי׃ ס millāṯˈî . s מִלָּה word
24:25. quod si non est ita quis me potest arguere esse mentitum et ponere ante Deum verba meaAnd if it be not so, who can convince me that I have lied, and set my words before God?
25. And if it be not so now, who will prove me a liar, and make my speech nothing worth?
And if [it be] not [so] now, who will make me a liar, and make my speech nothing worth:

24:25 Если это не так, кто обличит меня во лжи и в ничто обратит речь мою?
24:25
εἰ ει if; whether
δὲ δε though; while
μή μη not
τίς τις.1 who?; what?
ἐστιν ειμι be
ο the
φάμενος φημι express; claim
ψευδῆ ψευδης false
με με me
λέγειν λεγω tell; declare
καὶ και and; even
θήσει τιθημι put; make
εἰς εις into; for
οὐδὲν ουδεις no one; not one
τὰ ο the
ῥήματά ρημα statement; phrase
μου μου of me; mine
24:25
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
אֵ֭פֹו ˈʔēfô אֵפֹו then
מִ֣י mˈî מִי who
יַכְזִיבֵ֑נִי yaḵzîvˈēnî כזב lie
וְ wᵊ וְ and
יָשֵׂ֥ם yāśˌēm שׂים put
לְ֝ ˈl לְ to
אַ֗ל ʔˈal אַל nothingness
מִלָּתִֽי׃ ס millāṯˈî . s מִלָּה word
24:25. quod si non est ita quis me potest arguere esse mentitum et ponere ante Deum verba mea
And if it be not so, who can convince me that I have lied, and set my words before God?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Взгляд Иона не может быть опровергнут.
Adam Clarke: Commentary on the Bible - 1831
24:25: And if it be not so now - Job has proved by examples that the righteous are often oppressed; that the wicked often triumph over the just, that the impious are always wretched even in the midst of their greatest prosperity; and he defies his friends to show one flaw in his argument, or an error in his illustration of it; and that existing facts are farther proofs of what he has advanced.
In the preceding chapters we find Job's friends having continual recourse to this assertion, which it is the grand object of all their discourses to prove, viz., The righteous are so distinguished in the approbation of God, that they live always in prosperity, and die in peace. On the other hand, Job contends that the dispensations of Providence are by no means thus equal in this life; that experience shows that the righteous are often in adversity, and the wicked in power and prosperity. Job's friends had also endeavored to prove that if a reported good man fell into adversity, it was a proof that his character had been mistaken, that he was an internal sinner and hypocrite; and that God, by these manifest proofs of his disapprobation, unmasked him. Hence they charged Job with hypocrisy and secret sins, because he was now suffering adversity, and that his sins must be of the most heinous nature, because his afflictions were uncommonly great. This Job repels by appeals to numerous facts where there was nothing equivocal in the character; where the bad was demonstrably bad, and yet in prosperity; and the good demonstrably good, and yet in adversity. It is strange that none of these could hit on a middle way: viz., The wicked may be in prosperity, but he is ever miserable in his soul: the righteous may be in adversity, but he is ever happy in his God. In these respects, God's ways are always equal. On I have referred to the case of unfortunate men who, falling into adversity, madly have recourse to plunder to restore their ruined circumstances. The following anecdote is told of the justly celebrated Dr. Sharp, archbishop of York, the grandfather of that highly benevolent, useful, learned, and eminent man, Granville Sharp, Esq., with whom I had for several years the honor of a personal acquaintance. "Never was any man, as well by the tenderness of his nature as by the impulse of religion, better disposed to succor the distressed, and relieve the necessities of the poor; to which merciful offices he had so strong an inclination that no reasonable solicitations were ever in danger of meeting with a repulse. Nay, he was more prone to seek out proper objects of his bounty, than to reject them when recommended; and so far was his charity from any suspicion of being extorted by importunity, that it appeared rather a delight than uneasiness to him to extend his liberality upon all proper occasions." For the same reason, a singular anecdote of the archbishop, related in the London Chronicle of Aug. 13, 1785, and always credited by his family, may be thought worth preserving. "It was his lordship's custom to have a saddle-horse attend his carriage, that in case of fatigue from sitting, he might take the refreshment of a ride. As he was thus going to his episcopal residence, and was got a mile or two before his carriage, a decent, well-looking young man came up with him; and, with a trembling hand and a faltering tongue presented a pistol to his lordship's breast, and demanded his money. The archbishop, with great composure, turned about; and, looking steadfastly at him, desired he would remove that dangerous weapon, and tell him fairly his condition. 'Sir! sir!' with great agitation, cried the youth; 'no words, 'tis not a time; your money instantly.' 'Hear me, young man,' said the archbishop; 'you see I am an old man, and my life is of very little consequence: yours seems far otherwise. I am named Sharp, and am archbishop of York; my carriage and servants are behind. Tell me what money you want, and who you are, and I will not injure you, but prove a friend. Here, take this; and now ingenuously tell me how much you want to make you independent of so destructive a business as you are now engaged in.' 'O sir,' replied the man, 'I detest the business as much as you. I am-but-but-at home there are creditors who will not stay - fifty pounds, my lord, indeed would do what no tongue besides my own can tell.' 'Well, sir, I take it on your word; and, upon my honor, if you will, in a day or two, call on me at - , what I have now given you shall be made up that sum.' The highwayman looked at him, was silent, and went off; and, at the time appointed, actually waited on the archbishop, and assured his lordship his words had left impressions which nothing could ever destroy. "Nothing more transpired for a year and a half or more; when one morning a person knocked at his grace's gate, and with peculiar earnestness desired to see him. The archbishop ordered the stranger to be brought in. He entered the room where his lordship was, but had scarce advanced a few steps before his countenance changed, his knees tottered, and he sank almost breathless on the floor. On recovering, he requested an audience in private. The apartment being cleared, 'My lord,' said he, 'you cannot have forgotten the circumstances at such a time and place; gratitude will never suffer them to be obliterated from my mind. In me, my lord, you now behold that once most wretched of mankind; but now, by your inexpressible humanity, rendered equal, perhaps superior, in happiness to millions. O, my lord!' tears for a while preventing his utterance, ''tis you, 'tis you that have saved me, body and soul; 'tis you that have saved a dear and much-loved wife, and a little brood of children, whom I tendered dearer than my life. Here are the fifty pounds; but never shall I find language to testify what I feel. Your God is your witness; your deed itself is your glory; and may heaven and all its blessings be your present and everlasting reward! I was the younger son of a wealthy man; your lordship knows him; his name was - My marriage alienated his affection; and my brother withdrew his love, and left me to sorrow and penury. A month since my brother died a bachelor and intestate. What was his, is become mine; and by your astonishing goodness, I am now at once the most penitent, the most grateful, and happiest of my species.'" See Prince Hoar's life of Granville Sharp, Esq., page 13. I have no doubt there have been several cases of a similar kind, when the first step in delinquency was urged by necessity; but few of such wretched adventurers have met with an Archhishop Sharp. An early and pious education is the only means under God to prevent such dangerous steps, which generally lead to the most fearful catastrophe. Teach a child, that whom God loveth he chasteneth. Teach him, that God suffers men to hunger, and be in want, that he may try them if they will be faithful, and do them good in their latter end. Teach him, that he who patiently and meekly bears providential afflictions, shall be relieved and exalted in due time. Teach him, that it is no sin to die in the most abject poverty and affliction, brought on in the course of Divine providence, but that any attempts to alter his condition by robbery, knavery, cozening, and fraud, will be distinguished with heavy curses from the Almighty, and necessarily end in perdition and ruin. A child thus educated is not likely to abandon himself to unlawful courses.
Albert Barnes: Notes on the Bible - 1834
24:25: And if it be not so now, who will make me a liar? - A challenge to anyone to prove the contrary to what he had said. Job had now attacked their main position, and had appealed to facts in defense of what he held. He maintained that, as a matter of fact, the wicked were prospered, that they often lived to old age, and that they then died a peaceful death, without any direct demonstration of the divine displeasure. He boldly appeals, now, to anyone to deny this, or to prove the contrary. The appeal was decisive. The fact was undeniable, and the controversy was closed. Bildad -6 attempts a brief reply, but he does not touch the question about the facts to which Job had appealed, but utters a few vague and irrelevant proverbial maxims, about the greatness of God, and is silent. His proverbs appear to be exhausted, and the theory which he and his friends had so carefully built up, and in which they had been so confident, was now overthrown. Perhaps this was one design of the Holy Spirit, in recording the argument thus far conducted, to show that the theory of the divine administration, which had been built up with so much care, and which was sustained by so many proverbial maxims, was false. The overthrow of this theory was of sufficient importance to justify this protracted argument, because:
(1) it was and is of the highest importance that correct views should pRev_ail of the nature of the divine administration; and
(2) it is of special importance in comforting the afflicted people of God.
Job had experienced great aggravation, in his sufferings, from the position which his friends had maintained, and from the arguments which they had been able to adduce, to prove that his sufferings were proof that he was a hypocrite. But it is worth all which it has cost; all the experience of the afflicted friends of God, and all the pains taken to Rev_eal it, to show that affliction is no certain proof of the divine displeasure, and that important ends may be accomplished by means of trial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:25: who will make: Job 9:24, Job 11:2, Job 11:3, Job 15:2
Geneva 1599
24:25 And if [it be] not (z) [so] now, who will make me a liar, and make my speech nothing worth?
(z) That is, contrary to your reasoning no man can give perfect reasons for God's judgments, let me be reproved.
John Gill
24:25 And if it be not so now,.... If this is not the case of men of such wicked lives as above described, do not prosper in the world, and increase in riches, and do not pass through the world with impunity, and die quietly, in the full possession of their honour and wealth:
who will make me a liar? where is the man? let him stand forth and appear, and disprove what has been said, and make out the doctrine delivered to be false doctrine, and a lie; for no lie is of the truth:
and make my speech nothing worth; vain, useless, and unprofitable; truth is valuable, like gold, silver and precious stones; but error is as wood, hay, and stubble, and nothing worth, yea, to be detested and rejected: or let him make what I have said to stand "for nothing" (l); let him show, if he can, that it is impertinent, and not to the purpose, that it does not prove the point for which it is brought: thus Job was willing to have what he had said tried by every method that could be made use of, that it might appear whether what he had said was true or false, worthy to be regarded, or worthless; and he here bids defiance to his friends, or to any other, and triumphs over them, as having gained his point; and, as it appears by the sequel, he had, at least in a great measure, and however with respect to this matter, that good men are afflicted in this life, and wicked men prosper; of which there are many instances,
(l) "ad nihilum", Pagninus, Montanus; so Junius & Tremellius, Piscator, Mercerus, Cocceius, Michaelis, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
24:25 (So Job 9:24).
He tries to show Job's rashness (Job 23:3), by arguments borrowed from Eliphaz (Job 15:15, with which compare Job 11:17.