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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914Окончание ответной речи Иова на речь Софара. 1-17. Надежда Иова на божественное милосердие, дающее ему возможность оправдаться. 18-22. Ослабляющие ее соображения.Matthew Henry: Concise Commentary on the Whole Bible - 1706Job had turned from speaking to his friends, finding it to no purpose to reason with them, and here he goes on to speak to God and himself. He had reminded his friends of their frailty and mortality (ch. xiii. 12); here he reminds himself of his own, and pleads it with God for some mitigation of his miseries. We have here an account, I. Of man's life, that it is, 1. Short, ver. 1. 2. Sorrowful, ver. 1. 3. Sinful, ver. 4. 4. Stinted, ver. 5, 14. II. Of man's death, that it puts a final period to our present life, to which we shall not again return (ver. 7-12), that it hides us from the calamities of life (ver. 13), destroys the hopes of life (ver. 18, 19), sends us away from the business of life (ver. 20), and keeps us in the dark concerning our relations in this life, how much soever we have formerly been in care about them ver. 21, 22. III. The use Job makes of all this. 1. He pleads it with God, who, he thought, was too strict and severe with him (ver. 16, 17), begging that, in consideration of his frailty, he would not contend with him (ver. 3), but grant him some respite, ver. 6. 2. He engages himself to prepare for death (ver. 14), and encourages himself to hope that it would be comfortable to him, ver. 15. This chapter is proper for funeral solemnities; and serious meditations on it will help us both to get good by the death of others and to get ready for our own.Adam Clarke: Commentary on the Bible - 1831The shortness, misery, and sinfulness of man's life,4. The unavoidable necessity of death; and the hope of a general resurrection,15. Job deplores his own state, and the general wretchedness of man,22.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Job 14:1, Job entreats God for favour, by the shortness of life, and certainty of death; Job 14:7, He waits for his change; Job 14:16, By sin the creature is subject to corruption.Job 14:1 John GillINTRODUCTION TO JOB 14Job, having turned himself from his friends to God, continues his address to him in this chapter; wherein he discourses of the frailty of man, the shortness of his life, the troubles that are in it, the sinfulness of it, and its limited duration, beyond which it cannot continue; all which he makes use of with God, that he would not therefore deal rigorously with him, but have pity on him, and cease from severely afflicting him, till he came to the end of his days, which could not be long, Job 14:1; he observes of a tree, when it is cut down to the root, yea, when the root is become old, and the stock dies, it will, by means of being watered, bud and sprout again, and produce boughs and branches; but man, like the failing waters of the sea, and the decayed and dried up flood, when he dies, rises not, till the heavens be no more, Job 14:7; and then he wishes to be hid in the grave till that time, and expresses hope and belief of the resurrection of the dead, Job 14:13; and goes on to complain of the strict notice God took of his sins, of his severe dealings with men, destroying their hope in life, and removing them by death; so that they see and know not the case and circumstances of their children they leave behind, and while they live have continual pain and sorrow, Job 14:16. |
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14:114:1: Զի այր կանանցածին սակաւակեա՛ց է՝ եւ լի՛ բարկութեամբ։ Զի այր կանանցածին սակաւակեաց է եւ լի [142]բարկութեամբ:1 «Կնոջածին մարդն է սակաւակեաց ու լի դառնութեամբ: 14 «Կնոջմէ ծնած մարդը կարճ կեանք ունի, Որ թշուառութիւնով լեցուն է։ 14:1: Զի այր կանանցածին սակաւակեա՛ց է՝ եւ լի՛ բարկութեամբ։ 1 «Կնոջածին մարդն է սակաւակեաց ու լի դառնութեամբ: 14 «Կնոջմէ ծնած մարդը կարճ կեանք ունի, Որ թշուառութիւնով լեցուն է։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:114:1 Человек, рожденный женою, краткодневен и пресыщен печалями: 14:1 βροτὸς βροτος for γεννητὸς γεννητος fathered; born γυναικὸς γυνη woman; wife ὀλιγόβιος ολιγοβιος and; even πλήρης πληρης full ὀργῆς οργη passion; temperament 14:1 אָ֭דָם ˈʔāḏām אָדָם human, mankind יְל֣וּד yᵊlˈûḏ ילד bear אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman קְצַ֥ר qᵊṣˌar קָצֵר short יָ֝מִ֗ים ˈyāmˈîm יֹום day וּֽ ˈû וְ and שְׂבַֽע־ śᵊvˈaʕ- שָׂבֵעַ sated רֹֽגֶז׃ rˈōḡez רֹגֶז excitement 14:1. homo natus de muliere brevi vivens tempore repletus multis miseriisMan born of a woman, living for a short time, is filled with many miseries. 14:1. Man, born of woman, living for a short time, is filled with many miseries. 14:1. Man [that is] born of a woman [is] of few days, and full of trouble. 14:1 Man [that is] born of a woman [is] of few days, and full of trouble: 14:1 Человек, рожденный женою, краткодневен и пресыщен печалями: 14:1 βροτὸς βροτος for γεννητὸς γεννητος fathered; born γυναικὸς γυνη woman; wife ὀλιγόβιος ολιγοβιος and; even πλήρης πληρης full ὀργῆς οργη passion; temperament 14:1 אָ֭דָם ˈʔāḏām אָדָם human, mankind יְל֣וּד yᵊlˈûḏ ילד bear אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman קְצַ֥ר qᵊṣˌar קָצֵר short יָ֝מִ֗ים ˈyāmˈîm יֹום day וּֽ ˈû וְ and שְׂבַֽע־ śᵊvˈaʕ- שָׂבֵעַ sated רֹֽגֶז׃ rˈōḡez רֹגֶז excitement 14:1. homo natus de muliere brevi vivens tempore repletus multis miseriis Man born of a woman, living for a short time, is filled with many miseries. 14:1. Man, born of woman, living for a short time, is filled with many miseries. 14:1. Man [that is] born of a woman [is] of few days, and full of trouble. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
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 - 1903-19141-3. Бог слишком строг по отношению к Иову (XIII:23-36), а между тем он возбуждает сострадание, заслуживает милосердия. Жизнь человека, рожденного слабою женою (Быт III:16; Иер LI:30) и потому по природе бессильного, непродолжительна, как существование цветка (Пс XXXVI:2; LXXXIX:6; Ис XL:6-8), стояние тени (Пс CI:12; CXLIII:4; Еккл VIII:13; Прем II:5), и печальна сама по себе. Поэтому нет нужды внимательно смотреть за ним и затем наказывать за малейшие проступки ("отверзать очи", ст. 3; ср. Зах XII:4).Matthew Henry: Concise Commentary on the Whole Bible - 17061 Man that is born of a woman is of few days, and full of trouble. 2 He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. 3 And dost thou open thine eyes upon such an one, and bringest me into judgment with thee? 4 Who can bring a clean thing out of an unclean? not one. 5 Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass; 6 Turn from him, that he may rest, till he shall accomplish, as a hireling, his day.We are here led to think, I. Of the original of human life. God is indeed its great original, for he breathed into man the breath of life and in him we live; but we date it from our birth, and thence we must date both its frailty and its pollution. 1. Its frailty: Man, that is born of a woman, is therefore of few days, v. 1. This may refer to the first woman, who was called Eve, because she was the mother of all living. Of her, who being deceived by the tempter was first in the transgression, we are all born, and consequently derive from her that sin and corruption which both shorten our days and sadden them. Or it may refer to every man's immediate mother. The woman is the weaker vessel, and we know that partus sequitur ventrem--the child takes after the mother. Let not the strong man therefore glory in his strength, or in the strength of his father, but remember that he is born of a woman, and that, when God pleases, the mighty men become as women, Jer. li. 30. 2. Its pollution (v. 4): Who can bring a clean thing out of an unclean? If man be born of a woman that is a sinner, how can it be otherwise than that he should be a sinner? See ch. xxv. 4. How can he be clean that is born of a woman? Clean children cannot come from unclean parents any more than pure streams from an impure spring or grapes from thorns. Our habitual corruption is derived with our nature from our parents, and is therefore bred in the bone. Our blood is not only attainted by a legal conviction, but tainted with an hereditary disease. Our Lord Jesus, being made sin for us, is said to be made of a woman, Gal. iv. 4. II. Of the nature of human life: it is a flower, it is a shadow, v. 2. The flower is fading, and all its beauty soon withers and is gone. The shadow is fleeting, and its very being will soon be lost and drowned in the shadows of the night. Of neither do we make any account; in neither do we put any confidence. III. Of the shortness and uncertainty of human life: Man is of few days. Life is here computed, not by months or years, but by days, for we cannot be sure of any day but that it may be our last. These days are few, fewer than we think of, few at the most, in comparison with the days of the first patriarchs, much more in comparison with the days of eternity, but much fewer to most, who come short of what we call the age of man. Man sometimes no sooner comes forth than he is cut down--comes forth out of the womb than he dies in the cradle--comes forth into the world and enters into the business of it than he is hurried away as soon as he has laid his hand to the plough. If not cut down immediately, yet he flees as a shadow, and never continues in one stay, in one shape, but the fashion of it passes away; so does this world, and our life in it, 1 Cor. vii. 31. IV. Of the calamitous state of human life. Man, as he is short-lived, so he is sad-lived. Though he had but a few days to spend here, yet, if he might rejoice in those few, it were well (a short life and a merry one is the boast of some); but it is not so. During these few days he is full of trouble, not only troubled, but full of trouble, either toiling or fretting, grieving or fearing. No day passes without some vexation, some hurry, some disorder or other. Those that are fond of the world shall have enough of it. He is satur tremore--full of commotion. The fewness of his days creates him a continual trouble and uneasiness in expectation of the period of them, and he always hangs in doubt of his life. Yet, since man's days are so full of trouble, it is well that they are few, that the soul's imprisonment in the body, and banishment from the Lord, are not perpetual, are not long. When we come to heaven our days will be many, and perfectly free from trouble, and in the mean time faith, hope, and love, balance the present grievances. V. Of the sinfulness of human life, arising from the sinfulness of the human nature. So some understand that question (v. 4), Who can bring a clean thing out of an unclean?--a clean performance from an unclean principle? Note, Actual transgressions are the natural product of habitual corruption, which is therefore called original sin, because it is the original of all our sins. This holy Job here laments, as all that are sanctified do, running up the streams to the fountain (Ps. li. 5); and some think he intends it as a plea with God for compassion: "Lord, be not extreme to mark my sins of human frailty and infirmity, for thou knowest my weakness. O remember that I am flesh!" The Chaldee paraphrase has an observable reading of this verse: Who can make a man clean that is polluted with sin? Cannot one? that is, God. Or who but God, who is one, and will spare him? God, by his almighty grace, can change the skin of the Ethiopian, the skin of Job, though clothed with worms. VI. Of the settled period of human life, v. 5. 1. Three things we are here assured of:-- (1.) That our life will come to an end; our days upon earth are not numberless, are not endless, no, they are numbered, and will soon be finished, Dan. v. 26. (2.) That it is determined, in the counsel and decree of God, how long we shall live and when we shall die. The number of our months is with God, at the disposal of his power, which cannot be controlled, and under the view of his omniscience, which cannot be deceived. It is certain that God's providence has the ordering of the period of our lives; our times are in his hand. The powers of nature depend upon him, and act under him. In him we live and move. Diseases are his servants; he kills and makes alive. Nothing comes to pass by chance, no, not the execution done by a bow drawn at a venture. It is therefore certain that God's prescience has determined it before; for known unto God are all his works. Whatever he does he determined, yet with a regard partly to the settled course of nature (the end and the means are determined together) and to the settled rules of moral government, punishing evil and rewarding good in this life. We are no more governed by the Stoic's blind fate than by the Epicurean's blind fortune. (3.) That the bounds God has fixed we cannot pass; for his counsels are unalterable, his foresight being infallible. 2. These considerations Job here urges as reasons, (1.) Why God should not be so strict in taking cognizance of him and of his slips and failings (v. 3): "Since I have such a corrupt nature within, and am liable to so much trouble, which is a constant temptation from without, dost thou open thy eyes and fasten them upon such a one, extremely to mark what I do amiss? ch. xiii. 27. And dost thou bring me, such a worthless worm as I am, into judgment with thee who art so quick sighted to discover the least failing, so holy to hate it, so just to condemn it, and so mighty to punish it?" The consideration of our own inability to contend with God, of our own sinfulness and weakness, should engage us to pray, Lord, enter not into judgment with thy servant. (2.) Why he should not be so severe in his dealings with him: "Lord, I have but a little time to live. I must certainly and shortly go hence, and the few days I have to spend here are, at the best, full of trouble. O let me have a little respite! v. 6. Turn from afflicting a poor creature thus, and let him rest awhile; allow him some breathing time, until he shall accomplish as a hireling his day. It is appointed to me once to die; let that one day suffice me, and let me not thus be continually dying, dying a thousand deaths. Let it suffice that my life, at best, is as the day of a hireling, a day of toil and labour. I am content to accomplish that, and will make the best of the common hardships of human life, the burden and heat of the day; but let me not feel those uncommon tortures, let not my life be as the day of a malefactor, all execution-day." Thus may we find some relief under great troubles by recommending ourselves to the compassion of that God who knows our frame and will consider it, and our being out of frame too. Adam Clarke: Commentary on the Bible - 183114:1: Man - born of a woman - There is a delicacy in the original, not often observed: אדם ילוד אשה Adam yelud ishah, "Adam born of a woman, few of days, and full of tremor." Adam, who did not spring from woman, but was immediately formed by God, had many days, for he lived nine hundred and thirty years; during which time neither sin nor death had multiplied in the earth, as they were found in the days of Job. But the Adam who springs now from woman, in the way of ordinary generation, has very few years. Seventy, on an average, being the highest term, may be well said to be few in days; and all matter of fact shows that they are full of fears and apprehensions, רגז rogez, cares, anxieties, and tremors. He seems born, not indeed to live, but to die; and, by living, he forfeits the title to life.Albert Barnes: Notes on the Bible - 183414:1: Man that is born of a woman - See the notes at . The object of Job in these verses, is to show the frailty and feebleness of man. He, therefore, dwells on many circumstances adapted to this, and this is one of the most stirring and beautiful. He alludes to the delicacy and feebleness, of the female sex, and says that the offspring of one so frail must himself be frail; the child of one so feeble must himself be feeble. Possibly also there may be an allusion here to the pRev_ailing opinion in the Oriental world of the inferiority of the female sex. The following forcible lines by Lord Bacon, express a similar sentiment:The world's a bubble, and the life of man Less than a span, In his conception wretched, from the womb So to the tomb. Curst from the cradle, and brought up to years With cares and fears. Who then to frail mortality shall trust. But limns the water, or but writes in dust. Of few days - Hebrew "Brief of days;" compare Psa 90:10; Gen 47:9. And full of trouble - Compare the notes at . Who cannot bear witness to this? How expressive a description is it of life! And even too where life seems most happy; where the sun of prosperity seems to shine on our way, and where blessings like drops of dew seem to descend on us, how true is it still theft life is full of trouble, and that the way of man is a weary way! Despite all that he can do - all his care, and skill, and learning and wealth, life is a weary pilgrimage, and is burdened with many woes. "Few and evil have the days of the years of my pilgrimage been, ' said the patriarch Jacob, and they who have advanced near the same number of years with him can utter with deep emotion the same beautiful language. Goethe, the celebrated German, said of himself in advanced age, "They have called me a child of fortune, nor have I any wish to complain of the course of my life. Yet it has been nothing but labor and sorrow, and I may truly say that in seventy-five years I have not had four weeks of true comfort. It was the constant rolling of a stone that was always to be lifted anew. When I look back upon my earlier and middle life, and consider how few are left of those that were young with me, I am reminded of a summer visit to a watering-place. On arriving one makes the acquaintance of those who have been already some time there, and leave the week following. This loss is painful. Now one becomes attached to the second generation, with which one lives for a time and becomes intimately connected. But this also passes away and leaves us solitary with the third, which arrives shortly before our own departure, and with which we have no desire to have much contact." - Rauch's Psychology, p. 343. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:1: born: Job 15:14, Job 25:4; Psa 51:5; Mat 11:11of few days: Heb. short of days, Job 7:1, Job 7:6, Job 9:25; Gen 47:9; Psa 39:5 full: Job 5:7; Ecc 2:17, Ecc 2:23 Job 14:2 Carl Friedrich Keil and Franz Delitzsch14:11 Man that is born of a woman, Short of days and full of unrest, 2 Cometh forth as a flower and is cut down; He fleeth as a shadow, and continueth not. 3 Moreover, Thou openest Thine eyes upon him, And Thou drawest me before Thy tribunal. Even if he yields to the restraint which his suffering imposes on him, to regard himself as a sinner undergoing punishment, he is not able to satisfy himself by thus persuading himself to this view of God's conduct towards him. How can God pass so strict a judgment on man, whose life is so short and full of sorrow, and which cannot possibly be pure from sin? - Job 14:1. אדם is followed by three clauses in apposition, or rather two, for אשּׁה ילוּד (lxx γεννητὸς γυναικός, as Mt 11:11; comp. γέννημα γυν. Sir. 10:18) belongs to the subject as an adjectival clause: woman-born man, short-lived, and full of unrest, opens out as a flower. Woman is weak, with pain she brings forth children; she is impure during her lying-in, therefore weakness, suffering, and impurity is the portion of man even from the birth (Job 15:14; Job 25:4). As קצר is the constr. of קצר, so (רגז) שׂבע is from שׂבע, which here, as Job 10:15, has the strong signification: endowed (with adversity). It is questionable whether ויּמּל, Job 14:2, signifies et marcescit or et succiditur. We have decided here as elsewhere (vid., on Ps 37:2; Ps 90:6, Genesis, S. 383) in favour of the latter meaning, and as the Targ. (אתמולל), translated "he is mown down." For this meaning (prop. to cut off from above or before, to lop off), - in which the verb מלל (מוּל נמל) is become technical for the περιτομή, - is most probably favoured by its application in Job 24:24; where Jerome however translates, sicut summitates spicarum conterentur, since he derives ימלו from מלל in the signification not found in the Bible (unless perhaps retained in מלילה ni , Deut 23:25), fricare (Arab. mll, frigere, to parch). At the same time, the signification marcescere, which certainly cannot be combined with praecidere, but may be with fricare (conterere), is not unnatural; it is more appropriate to a flower (comp. נבל ציץ, Is 40:7); it accords with the parallelism Ps 37:2, and must be considered etymologically possible in comparison with ק־מל א־מל. But it is not supported by any dialect, and none of the old translations furnish any certain evidence in its favour; ימולל, Ps 90:6, which is to be understood impersonally rather than intransitively, does not favour it; and none of the passages in which ימּל occurs demand it: least of all Job 24:24, where praeciduntur is more suitable than, and Job 18:16, praeciditur, quite as suitable as, marcescit. For these reasons we also take ויּמּל here, not as fut. Kal from מלל, or, as Hahn, from נמל = נבל, to wither, but as fut. Niph. from מלל, to cut down. At the same time, we do not deny the possibility of the notion of withering having been connected with ימל, whether it be that it belonged originally and independently to the root מל, or has branched off from some other radical notion, as "to fall in pieces" (lxx here ἐξέπεσεν, and similarly also Job 18:16; Job 24:24; comp. מלחים, rags, נמלח, to come to pieces, to be dissolved) or "to become soft" (with which the significations in the dialects, to grind and to parch, may be connected). As a flower, which having opened out is soon cut or withered, is man: אף, accedit quod, insuper. This particle, related to ἐπὶ, adds an enhancing cumulat. More than this, God keeps His eye open (not: His eyes, for the correct reading, expressly noted by the Masora, is עינך without Jod plur.), על־זה, super hoc s. tali, over this poor child of man, who is a perishable flower, and not a "walking light, but a fleeting shadow" (Gregory the Great), to watch for and punish his sins, and brings Job to judgment before himself, His tribunal which puts down every justification. Elsewhere the word is pointed במשׁפט, Job 9:32; Job 22:4; here it is במשׁפט, because the idea is rendered determinate by the addition of עמך. Geneva 159914:1 Man (a) [that is] born of a woman [is] of few days, and full of trouble.(a) Taking the opportunity of his adversaries words he describes the state of man's life from his birth to his death. John Gill14:1 Man that is born of a woman,.... Man, Adam; not the first man, so called, for he was made and created out of the dust of the earth, and not born of a woman; the woman was made out of him, and not he of her; "earthly man", as Mr. Broughton translates it, as every descendant of Adam is; as is the earth, such are they that are earthy, everyone of which is born of a woman; yet not as opposed unto and distinguished from the heavenly One, or the Lord from heaven, for he also as man was made and born of a woman: this, though a proper description of all mankind, there being none but what are born of a woman, see Mt 11:11; yet Job chiefly designs himself; for having spoken of his wasting circumstances in which he was, in Job 13:28, goes on in this to treat of his frailty and mortality, and to improve it into an argument with God for pity and mercy, as appears from Job 14:3; where he speaks of himself in the first person, as here in the third, and all along: he may have respect in this clause to Eve, the mother of all living, from whom all descend, and of whom, in a sense, they may be said to be born; or else to his immediate parent, he and every man being born of a woman; no man, but the first, ever came into the world in any other way; there is one that came into the world without an earthly father, and that is our Lord Jesus Christ, but none without a mother; nor lie, who indeed was born of a virgin, and so in an extraordinary and miraculous manner; and this is observed, not so much on account of natural descent, or to denote that, as being reckoned from the mother, she having so great a concern in the production of man, conceiving, bearing, and bringing him forth; nor to remark the sinfulness of nature, though one born of a sinful woman must needs be so too, since this is expressed clearly in Job 14:4; but the weakness and frailty of man; as is the creature that generates, such is that that is generated; creatures born of strong ones are strong, and of weak ones weak; a creature born of a lion is a strong one; and man, born of a woman, must be weak and feeble, and no wonder he is short lived, as follows:is of few days; or "short of days" (c); comes short of the days he might have lived, if man had never sinned, and comes short of the days the first man did live, and which those before the flood generally lived, who most of them lived upwards of nine hundred years; whereas now, and ever since the times of Moses, and about which Job lived, the days of the years of man are but threescore and ten; and such are shorter of days still, who live not more than half this time, who are cut off in the bloom and prime of life, the days of whose youth are shortened, who die in their youth, or in their childhood and infancy; and such especially are short of days who are carried from the womb to the grave, or die as soon as born; and those that live the longest, their days are but few, when compared with the days of eternity, or with those men shall live in another world, either good men in heaven, or wicked men in hell, which will be for ever; and especially with respect to God, with whom one day is as a thousand years, and a thousand years as one day, and therefore the days and age of man are as nothing before him. Job has here also a respect to himself, whose days in his own apprehension were very few, and just at an end, and therefore craves pity and compassion, see Job 10:20; and what aggravates the shortness of man's days is, as it follows: and full of trouble; man is born to it, being born in sin; sin and trouble go together, where there is sin there is trouble; sin entered into the world, and death by it, with the numerous train of afflictions and miseries which issue in it: all men have their troubles, some of one sort, and some of another; wicked men are not indeed in trouble as other men, as good men are; they have not the same sort of trouble, yet are not exempt from all; they are "full of commotion" (d) disquietude and uneasiness, as the word signifies; they are restless, and ever in motion; they are like the troubled sea, that cannot rest, but is continually casting up mire and dirt; some are of such tempers and dispositions, that they cannot sleep unless they do mischief; and though they are many of them prosperous in their worldly circumstances, there are others that are reduced to poverty and distress, are attended with diseases and disorders, pains and sores, and blaspheme that God that has power over them; and these are of all men the most miserable, having no interest in God, in his loving kindness, nor any enjoyment of his presence, and so nothing to support them in, and carry them through their troubles; and though they are generally without any sense of sin or danger, have no remorse of conscience, and their hearts are hardened; yet at times they are "full of trembling" (e), as some render the words; are seized with a panic through the judgments of God that are upon them, or are coming upon them, or when death is made the king of terrors to them: and good men they have their troubles; besides those in common with others, they have inward troubles arising from the vanity of their minds and thoughts, the impurity of their hearts, and the power of indwelling sin in them, and especially from the breaking forth of it in words and deeds; from the weakness of their graces, from the hidings of God's face, and the temptations of Satan: in short, Job's meaning is, that men in the ordinary course of things meet with so much trouble, that there is no need of any extraordinary afflictions to be laid on them, such as his were. (c) "brevis dierum", Montanus, Schmidt, Michaelis, Schultens; so Beza, Vatablus, Drusius, Mercerus. (d) "satur commotione", Junius & Tremellius, Piscator, Cocceius, Schmidt, Michaelis. (e) "Saturus tremore", Montanus; "satur trepidi tumultus", Schultens. John Wesley14:1 Man - A weak creature, and withal corrupt and sinful, and of that sex by which sin and all other calamity was brought into the world.Robert Jamieson, A. R. Fausset and David Brown14:1 JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)woman--feeble, and in the East looked down upon (Gen 2:21). Man being born of one so frail must be frail himself (Mt 11:11). few days-- (Gen 47:9; Ps 90:10). Literally, "short of days." Man is the reverse of full of days and short of trouble. |
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14:214:2: Որ իբրեւ զծաղիկ ծաղկեալ թօթափեցաւ. խո՛յս ետ իբրեւ ստուեր եւ մի՛ կացցէ։ որ իբրեւ զծաղիկ ծաղկեալ` թօթափեցաւ, խոյս ետ իբրեւ ստուեր, եւ մի՛ կացցէ:2 Ով որ ծաղկել էր որպէս մի ծաղիկ՝ թափուեց ու ընկաւ, փախաւ իբր ստուեր. հաստատ չի մնայ: 2 Ծաղիկի պէս կ’ելլէ ու կը կտրուի Ու շուքի պէս կը փախչի ու չի կենար։ 14:2: Որ իբրեւ զծաղիկ ծաղկեալ թօթափեցաւ. խո՛յս ետ իբրեւ ստուեր եւ մի՛ կացցէ։ 2 Ով որ ծաղկել էր որպէս մի ծաղիկ՝ թափուեց ու ընկաւ, փախաւ իբր ստուեր. հաստատ չի մնայ: 2 Ծաղիկի պէս կ’ելլէ ու կը կտրուի Ու շուքի պէս կը փախչի ու չի կենար։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:214:2 как цветок, он выходит и опадает; убегает, как тень, и не останавливается. 14:2 ἢ η or; than ὥσπερ ωσπερ just as ἄνθος ανθος flower ἀνθῆσαν ανθεω fall out; fall off ἀπέδρα αποδιδρασκω though; while ὥσπερ ωσπερ just as σκιὰ σκια shadow; shade καὶ και and; even οὐ ου not μὴ μη not στῇ ιστημι stand; establish 14:2 כְּ kᵊ כְּ as צִ֣יץ ṣˈîṣ צִיץ blossom יָ֭צָא ˈyāṣā יצא go out וַ wa וְ and יִּמָּ֑ל yyimmˈāl מלל circumcise וַ wa וְ and יִּבְרַ֥ח yyivrˌaḥ ברח run away כַּ֝ ˈka כְּ as † הַ the צֵּ֗ל ṣṣˈēl צֵל shadow וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲמֹֽוד׃ yaʕᵃmˈôḏ עמד stand 14:2. quasi flos egreditur et conteritur et fugit velut umbra et numquam in eodem statu permanetWho cometh forth like a flower, and is destroyed, and fleeth as a shadow, and never continueth in the same state. 14:2. He comes forth like a flower, and is crushed, and he flees, as if a shadow, and never remains in the same state. 14:2. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. 14:2 He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not: 14:2 как цветок, он выходит и опадает; убегает, как тень, и не останавливается. 14:2 ἢ η or; than ὥσπερ ωσπερ just as ἄνθος ανθος flower ἀνθῆσαν ανθεω fall out; fall off ἀπέδρα αποδιδρασκω though; while ὥσπερ ωσπερ just as σκιὰ σκια shadow; shade καὶ και and; even οὐ ου not μὴ μη not στῇ ιστημι stand; establish 14:2 כְּ kᵊ כְּ as צִ֣יץ ṣˈîṣ צִיץ blossom יָ֭צָא ˈyāṣā יצא go out וַ wa וְ and יִּמָּ֑ל yyimmˈāl מלל circumcise וַ wa וְ and יִּבְרַ֥ח yyivrˌaḥ ברח run away כַּ֝ ˈka כְּ as † הַ the צֵּ֗ל ṣṣˈēl צֵל shadow וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲמֹֽוד׃ yaʕᵃmˈôḏ עמד stand 14:2. quasi flos egreditur et conteritur et fugit velut umbra et numquam in eodem statu permanet Who cometh forth like a flower, and is destroyed, and fleeth as a shadow, and never continueth in the same state. 14:2. He comes forth like a flower, and is crushed, and he flees, as if a shadow, and never remains in the same state. 14:2. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:2: He cometh forth like a flower - This is a frequent image both in the Old and New Testament writers; I need not quote the places here, as the readers will find them all in the margin.He fleeth also as a shadow - Himself, as he appears among men, is only the shadow of his real, substantial, and eternal being. He is here compared to a vegetable; he springs up, bears his flower is often nipped by disease, blasted by afflictions and at last cut down by death. The bloom of youth, even in the most prosperous state, is only the forerunner of hoary hairs, enfeebled muscles, impaired senses, general debility, anility, and dissolution. All these images are finely embodied, and happily expressed, in the beautiful lines of a very nervous and correct poet, too little known, but whose compositions deserve the first place among what may be called the minor poets of Britain. See at the end of the chapter,(note). Albert Barnes: Notes on the Bible - 183414:2: He cometh forth like a flower, and is cut down - Nothing can be more obvious and more beautiful than this, and the image has been employed by writers in all ages, but nowhere with more beauty, or with more frequency than in the Bible; see Isa 40:6; Psa 37:2; Psa 90:6; Psa 103:15. Next to the Bible, it is probable that Shakespeare has employed the image with the most exquisite beauty of any poet:This is the state of man; today he puts forth The tender leaves of hope, tomorrow blossoms, And bears his blushing honors thick upon him; The third day comes a frost a killing frost, And - when he thinks, good easy man, full surely His greatness is a ripening - nips his root, And then he falls. Henry viii. Act iii. Sc. 2. He fleeth also as a shadow - Another exquisite figure, and as true as it is beautiful. So the Psalmist: My days are like a shadow that declineth. Psa 102:11. Man is like to vanity; His days are as a shadowy that passeth away. Psa 144:4. The idea of Job is, that there is no substance, nothing that is permanent. A shadow moves on gently and silently, and is soon gone. It leaves no trace of its being, and returns no more. They who have watched the beautiful shadow of a cloud on a landscape, and have seen how rapidly it passes ever meadows and fields of grain, and rolls up the mountain side and disappears, will have a vivid conception of this figure. How gently yet how rapidly it moves. How soon it is gone. How void of impression is its course. Who can track its way; who can reach it? So man moves on. Soon he is gone; he leaves no trace of his being, and returns no more. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:2: like: Psa 90:5-9, Psa 92:7, Psa 92:12, Psa 103:15, Psa 103:16; Isa 40:6-8; Jam 1:10, Jam 1:11, Jam 4:14; Pe1 1:24fleeth: Job 8:9, Job 9:25, Job 9:26; Ch1 29:15; Psa 102:11, Psa 144:4; Ecc 8:13 Job 14:3 John Gill14:2 He cometh forth like a flower, and is cut down,.... As the flower comes from the earth, so does man; as it comes out of the stalk, so man out of his mother's womb; as the flower flourishes for a while, and looks gay and beautiful, so man while in youth, in health and prosperity. Job, doubtless, has respect to his own case before his troubles came upon him, when he was possessed of all that substance, which made him the greatest man of the east; when his children were like olive plants around his table, and his servants at his command, and he in perfect health of body: and as a flower flourishes for a little while, and then withers; no sooner is it come to its full blow, but presently decays; such is the goodliness of man, it fades away whenever God blows a blast upon it; yea, he is easily and quickly cut down by death, like a beautiful flower cut with the knife, or cropped by the hand, or trampled upon by the foot, see Ps 103:15;he fleeth also as a shadow, and continueth not; either as the shadow of the evening, which is lost when night comes on; or the shadow on a dial plate, which is continually moving on; or, as the Jewish Rabbins say, as the shadow of a bird flying, which stays not, whereas the shadow of a wall, or of a tree, continues: a shadow is an empty thing, without substance, dark and obscure, variable and uncertain, declining, fleeting, and passing away; and so fitly resembles the life of a man, which is but a vapour, a bubble, yea, as nothing with God; is full of darkness, of ignorance, and of adversity, very fickle, changeable, and inconstant, and at most but of a short continuance. John Wesley14:2 Flower - The flower is fading, and all its beauty soon withers and is gone. The shadow is fleeting, and its very being will soon be lost in the shadows of night. Of neither do we make any account, in neither do we put any confidence.Robert Jamieson, A. R. Fausset and David Brown14:2 (Ps 90:6; see on Job 8:9). |
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14:314:3: Ո՛չ ապաքէն եւ ա՛յնմ համա՛ր առնիցես, եւ նմա արարեր մտանե՛լ ՚ի դատաստան առաջի քո։ [143]Ո՞չ ապաքէն եւ այնմ համար առնիցես, եւ նմա`` արարեր մտանել ի դատաստան [144]առաջի քո:3 Մի՞թէ նրան ես հաշուի առնելու եւ ներս տանելու Քո դատաստանին: 3 Բայց անո՞ր վրայ ալ աչքերդ կը բանաս Ու զիս քեզի հետ դատաստանի՞ կը տանիս։ 14:3: Ո՛չ ապաքէն եւ ա՛յնմ համա՛ր առնիցես, եւ նմա արարեր մտանե՛լ ՚ի դատաստան առաջի քո։ 3 Մի՞թէ նրան ես հաշուի առնելու եւ ներս տանելու Քո դատաստանին: 3 Բայց անո՞ր վրայ ալ աչքերդ կը բանաս Ու զիս քեզի հետ դատաստանի՞ կը տանիս։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:314:3 И на него-то Ты отверзаешь очи Твои, и меня ведешь на суд с Тобою? 14:3 οὐχὶ ουχι not; not actually καὶ και and; even τούτου ουτος this; he λόγον λογος word; log ἐποιήσω ποιεω do; make καὶ και and; even τοῦτον ουτος this; he ἐποίησας ποιεω do; make εἰσελθεῖν εισερχομαι enter; go in ἐν εν in κρίματι κριμα judgment ἐνώπιόν ενωπιος in the face; facing σου σου of you; your 14:3 אַף־ ʔaf- אַף even עַל־ ʕal- עַל upon זֶ֭ה ˈzeh זֶה this פָּקַ֣חְתָּ pāqˈaḥtā פקח open עֵינֶ֑ךָ ʕênˈeḵā עַיִן eye וְ wᵊ וְ and אֹ֘תִ֤י ʔˈōṯˈî אֵת [object marker] תָבִ֖יא ṯāvˌî בוא come בְ vᵊ בְּ in מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice עִמָּֽךְ׃ ʕimmˈāḵ עִם with 14:3. et dignum ducis super huiuscemodi aperire oculos tuos et adducere eum tecum in iudiciumAnd dost thou think it meet to open thy eyes upon such an one, and to bring him into judgment with thee? 14:3. And do you consider it fitting to look down with your eyes on someone in this way and to lead him into judgment with you? 14:3. And dost thou open thine eyes upon such an one, and bringest me into judgment with thee? 14:3 And dost thou open thine eyes upon such an one, and bringest me into judgment with thee: 14:3 И на него-то Ты отверзаешь очи Твои, и меня ведешь на суд с Тобою? 14:3 οὐχὶ ουχι not; not actually καὶ και and; even τούτου ουτος this; he λόγον λογος word; log ἐποιήσω ποιεω do; make καὶ και and; even τοῦτον ουτος this; he ἐποίησας ποιεω do; make εἰσελθεῖν εισερχομαι enter; go in ἐν εν in κρίματι κριμα judgment ἐνώπιόν ενωπιος in the face; facing σου σου of you; your 14:3 אַף־ ʔaf- אַף even עַל־ ʕal- עַל upon זֶ֭ה ˈzeh זֶה this פָּקַ֣חְתָּ pāqˈaḥtā פקח open עֵינֶ֑ךָ ʕênˈeḵā עַיִן eye וְ wᵊ וְ and אֹ֘תִ֤י ʔˈōṯˈî אֵת [object marker] תָבִ֖יא ṯāvˌî בוא come בְ vᵊ בְּ in מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice עִמָּֽךְ׃ ʕimmˈāḵ עִם with 14:3. et dignum ducis super huiuscemodi aperire oculos tuos et adducere eum tecum in iudicium And dost thou think it meet to open thy eyes upon such an one, and to bring him into judgment with thee? 14:3. And do you consider it fitting to look down with your eyes on someone in this way and to lead him into judgment with you? 14:3. And dost thou open thine eyes upon such an one, and bringest me into judgment with thee? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:3: Dost thou open thine eyes upon such a one - The whole of this chapter is directed to God alone; in no part of it does he take any notice of his friends.Albert Barnes: Notes on the Bible - 183414:3: And dost thou open thine eyes upon such an one? - Is one so weak, so frail, so short-lived, worthy the constant vigilance of the infinite God? In Zac 12:4, the expression "to open the eyes" upon one, means to look angrily upon him. Here it means to observe or watch closely.And bringest me into judgment with thee - Is it equal or proper that one so frail and feeble should be called to a trial with one so mighty as the infinite God? Does God seek a trial with one so much his inferior, and so unable to stand before him? This is language taken from courts of justice, and the meaning is, that the parties were wholly unequal, and that it was unworthy of God to maintain a controversy in this manner with feeble man. This is a favorite idea with Job, that there was no equality between him and God, and that the whole controversy was, therefore, conducted on his part with great disadvantage; compare the notes at -35. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:3: And dost: Job 7:17, Job 7:18, Job 13:25; Psa 144:3bringest: Job 9:19, Job 9:20, Job 9:32, Job 13:27; Psa 143:2; Rom 3:19 Job 14:4 Geneva 159914:3 And dost thou open thine eyes upon such an (b) one, and bringest me into judgment with thee?(b) His meaning is, that seeing that man is so frail a creature, God should not handle him so extremely, in which Job shows the wickedness of the flesh, when it is not subject to the Spirit. John Gill14:3 And dost thou open thine eyes on such an one,.... So frail and feeble, so short lived and sorrowful, so soon and easily cut down and destroyed: and by opening of his eyes is not meant his providential care of men; whose eyes indeed are everywhere, run to and fro throughout the earth, and are careful of and provident for all sorts of men, which is very wonderful, Ps 8:4; nor the displays of his special grace and favour towards his own peculiar people, on whom his eyes of love, grace, and mercy, are opened, and are never withdrawn from them, which is marvellous lovingkindness; but the exercise of rigorous justice in punishing, afflicting, and chastising with so much severity, as Job thought to be his own case; the eyes of God, as he thought, were set on him for evil, and not for good; he looked wistly on him, and in a very frowning manner; he sharpened his eye upon him, as the phrase is, Job 16:9; and as some render the word (f) here, looked narrowly into all his ways, and watched every motion and every step he took, and pursued him with great eagerness, and used him with great strictness in a way of justice, which he, a poor, weak creature, was not able to bear; which sense is confirmed by what follows:and bringeth me into judgment with thee? by this it appears Job has a view to himself all along, and to the procedure of God against him, which he took to be in strict justice, and that was what he was not able to bear; he was not a match for God, being such a frail, weak, sinful, mortal creature; nor was God a man as he was, that they should come together in judgment, or be fit persons to contend together upon the foot of strict justice; sinful man can never be just with God upon this bottom, or be able to answer to one objection or charge of a thousand brought against him; and therefore, as every sensible man will deprecate God's entering into judgment with him, so Job here expostulates with God why he should bring him into judgment with him; when, as he fled to his grace and mercy, he should rather show that to him than in a rigorous manner deal with him. (f) "super illo acuis oculos tuos", Cocceius; "super hune apertos vibras oculos", Schultens. Robert Jamieson, A. R. Fausset and David Brown14:3 open . . . eyes upon--Not in graciousness; but, "Dost Thou sharply fix Thine eyes upon?" (See on Job 7:20; also see on Job 1:7). Is one so frail as man worthy of such constant watching on the part of God? (Zech 12:4).me--so frail. thee--so almighty. |
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14:414:4: Իսկ արդ ո՞վ իցէ սուրբ յաղտոյ, այլ եւ ո՛չ ոք. թէպէտ եւ միոյ աւուր իցեն կեանք նորա ՚ի վերայ երկրի։ Իսկ արդ ո՞վ [145]իցէ սուրբ յաղտոյ``, այլ եւ ոչ ոք:4 Իսկ այն ո՞վ է, որ մաքուր է աղտից. ո՛չ ոք. թէկուզ եւ կեանքն երկրի վրայ մէկօրեայ լինի: 4 Անմաքուրէն ո՞վ կրնայ մաքուր հանել։Բնաւ մէկը չի կրնար։ 14:4: Իսկ արդ ո՞վ իցէ սուրբ յաղտոյ, այլ եւ ո՛չ ոք. թէպէտ եւ միոյ աւուր իցեն կեանք նորա ՚ի վերայ երկրի։ 4 Իսկ այն ո՞վ է, որ մաքուր է աղտից. ո՛չ ոք. թէկուզ եւ կեանքն երկրի վրայ մէկօրեայ լինի: 4 Անմաքուրէն ո՞վ կրնայ մաքուր հանել։Բնաւ մէկը չի կրնար։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:414:4 Кто родится чистым от нечистого? Ни один. 14:4 τίς τις.1 who?; what? γὰρ γαρ for καθαρὸς καθαρος clean; clear ἔσται ειμι be ἀπὸ απο from; away ῥύπου ρυπος filth ἀλλ᾿ αλλα but οὐθείς ουδεις no one; not one 14:4 מִֽי־ mˈî- מִי who יִתֵּ֣ן yittˈēn נתן give טָ֭הֹור ˈṭāhôr טָהֹר pure מִ mi מִן from טָּמֵ֗א ṭṭāmˈē טָמֵא unclean לֹ֣א lˈō לֹא not אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one 14:4. quis potest facere mundum de inmundo conceptum semine nonne tu qui solus esWho can make him clean that is conceived of unclean seed? is it not thou who only art? 14:4. Who can make him clean who is conceived of unclean seed? Are you not the only one who can? 14:4. Who can bring a clean [thing] out of an unclean? not one. 14:4 Who can bring a clean [thing] out of an unclean? not one: 14:4 Кто родится чистым от нечистого? Ни один. 14:4 τίς τις.1 who?; what? γὰρ γαρ for καθαρὸς καθαρος clean; clear ἔσται ειμι be ἀπὸ απο from; away ῥύπου ρυπος filth ἀλλ᾿ αλλα but οὐθείς ουδεις no one; not one 14:4 מִֽי־ mˈî- מִי who יִתֵּ֣ן yittˈēn נתן give טָ֭הֹור ˈṭāhôr טָהֹר pure מִ mi מִן from טָּמֵ֗א ṭṭāmˈē טָמֵא unclean לֹ֣א lˈō לֹא not אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one 14:4. quis potest facere mundum de inmundo conceptum semine nonne tu qui solus es Who can make him clean that is conceived of unclean seed? is it not thou who only art? 14:4. Who can make him clean who is conceived of unclean seed? Are you not the only one who can? 14:4. Who can bring a clean [thing] out of an unclean? not one. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144. Рожденный от зараженных грехом родителей (Пс L:7), человек по своей природе склонен к греху (XV:14; XXV:4). Он грешит непроизвольно (XV:16), в некоторых грехах совершенно не виноват. Достойно ли ввиду этого наказывать его?Adam Clarke: Commentary on the Bible - 183114:4: Who can bring a clean thing - This verse is thus rendered by the Chaldee: "Who will produce a clean thing from man, who is polluted with sins, except God, who is one?" By Coverdale thus: Who can make it cleane, that commeth of an uncleane thinge? No body. The text refers to man's original and corrupt nature. Every man that is born into the world comes into it in a corrupt or sinful state. This is called original sin; and is derived from fallen Adam, who is the stock, to the utmost ramifications of the human family. Not one human spirit is born into the world without this corruption of nature. All are impure and unholy; and from this principle of depravity all transgression is produced; and from this corruption of nature God alone can save. The Septuagint, in the Codex Alexandrinus, reads the verse thus: Τις γαρ εσται καθαρο· απο ῥυπου; ουδε εἱς, εαν και μιας ἡμερας γενηται ὁ βιος αυτου επι της γης; "Who is pure from corruption? Not one, although he had lived but one day upon the earth."Albert Barnes: Notes on the Bible - 183414:4: Who can bring a clean - thing "out of an unclean?" This is evidently a proverb or an adage; but its connection here is not very apparent. Probably, however, it is designed as a plea of mitigation for his conscious frailties and infirmities. He could not but admit that he had faults. But he asks, how could it be expected to be otherwise? He belonged to a race that was sinful and depraved. Connected with such a race, how could it be otherwise than that he should be prone to evil? Why then did God follow him with so much severity, and hold him with a grasp so close and so unrelenting? Why did he treat him as if he ought to be expected to be perfectly pure, or as if it were reasonable to suppose he would be otherwise than unholy? This passage is of great value as showing the early opinion of the world in regard to the native character of man. The sentiment was undoubtedly common - so common as to have passed into a proverb - that man was a sinner; and that it could not be expected that anyone of the race should be pure and holy.The sentiment is as true as it is obvious - like will beget like all over the world. The nature of the lion, the tiger, the hyaena, the serpent is propagated, and so the same thing is true of man. It is a great law, that the offspring will resemble the parentage; and as the offspring of the lion is not a lamb but a young lion; of a wolf is not a kid but a young wolf, so the offspring of man is not an angel, but is a man with the same nature, the same moral character, the same proneness to evil with the parent. The Chaldee renders this: "Who will give one pure from a man polluted in sin, except God, who is one, and who forgiveth him?" But this is manifestly a departure from the sense of the passage. Jerome, however, has adopted nearly the same translation. As a historical record, this passage proves that the doctrine of original sin was early held in the world. Still it is true that the same great law pRev_ails, that the off-spring of woman is a sinner - no matter where he may be born, or in what circumstances he may be placed. No art, no philosophy, no system of religion can pRev_ent the operation of this great law under which we live, and by which we die; compare the notes at Rom 5:19. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:4: Who can bring: Heb. Who will give, Job 15:14, Job 25:4-6; Gen 5:3; Psa 51:5, Psa 90:5; Joh 3:6; Rom 5:12, Rom 8:8, Rom 8:9; Eph 2:3a clean: Luk 1:35 Job 14:5 Carl Friedrich Keil and Franz Delitzsch14:44 Would that a pure one could come from an impure! Not a single one - - 5 His days then are determined, The number of his months is known to Thee, Thou hast appointed bounds for him that he may not pass over: 6 Look away from him then, and let him rest, Until he shall accomplish as a hireling his day. Would that perfect sinlessness were possible to man; but since (to use a New Testament expression) that which is born of the flesh is flesh, there is not a single one pure. The optative מי־יתּן seems to be used here with an acc. of the object, according to its literal meaning, quis det s. afferat, as Job 31:31; Deut 28:67; Ps 14:7. Ewald remarks (and refers to 358, b, of his Grammar) that לא, Job 14:4, must be the same as לוּ; but although in 1Kings 20:14; 2Kings 13:26; 4Kings 5:17, לא might be equivalent to the optative לו, which is questionable, still אחד לא here, as an echo of אין גם־אחד, Ps 14:3, is Job's own answer to his wish, that cannot be fulfilled: not one, i.e., is in existence. Like the friends, he acknowledges an hereditary proneness to sin; but this proneness to sin affords him no satisfactory explanation of so unmerciful a visitation of punishment as his seems to him to be. It appears to him that man must the rather be an object of divine forbearance and compassion, since absolute purity is impossible to him. If, as is really the case, man's days are חרוּצים, cut off, i.e., ἀποτόμως, determined (distinct from חרוצים with an unchangeable Kametz: sharp, i.e., quick, eager, diligent), - if the number of his months is with God, i.e., known by God, because fixed beforehand by Him, - if He has set fixed bounds (Keri חקּיו) for him, and he cannot go beyond them, may God then look away from him, i.e., turn from him His strict watch (מן שׁעה, as Job 7:19; מן שׁית, Job 10:20), that he may have rest (יחדּל, cesset), so that he may at least as a hireling enjoy his day. Thus ירצה is interpreted by all modern expositors, and most of them consider the object or reason of his rejoicing to be the rest of evening when his work is done, and thereby miss the meaning. Hahn appropriately says, "He desires that God would grant man the comparative rest of the hireling, who must toil in sorrow and eat his bread in the sweat of his brow, but still is free from any special suffering, by not laying extraordinary affliction on him in addition to the common infirmities beneath which he sighs. Since the context treats of freedom from special suffering in life, not of the hope of being set free from it, comp. Job 13:25-27; Job 14:3, the explanation of Umbreit, Ew., Hirz., and others, is to be entirely rejected, viz., that God would at least permit man the rest of a hireling, who, though he be vexed with heavy toil, cheerfully reconciles himself to it in prospect of the reward he hopes to obtain at evening time. Job does not claim for man the toil which the hireling gladly undergoes in expectation of complete rest, but the toil of the hireling, which seems to him to be rest in comparison with the possibility of having still greater toil to undergo." Such is the true connection. (Note: In honour of our departed friend, whose Commentary on Job abounds in observations manifesting a delicate appreciation of the writer's purpose and thought, we have quoted his own words.) Man's life - this life which is as a hand-breadth (Ps 39:6), and in Job 7:1. is compared to a hireling's day, which is sorrowful enough - is not to be overburdened with still more and extraordinary suffering. Tit must be asked, however, whether ריה seq. acc. here signifies εὐδοκεῖν (τὸν βίον, lxx), or not rather persolvere; for it is undeniable that it has this meaning in Lev 26:34 (vid., however Keil [Pent., en loc.]) and elsewhere (prop. to satisfy, remove, discharge what is due). The Hiphil is used in this sense in post-biblical Hebrew, and most Jewish expositors explain ירצה by ישלים. If it signifies to enjoy, עד ought to be interpreted: that (he at least may, like as a hireling, enjoy his day). But this signification of עד (ut in the final sense) is strange, and the signification dum (Job 1:18; Job 8:21) or adeo ut (Is 47:7) is not, however, suitable, if ירצה is to be explained in the sense of persolvere, and therefore translate donec persolvat (persolverit). We have translated "until he accomplish," and wish "accomplish" to be understood in the sense of "making complete," as Col 1:24, Luther ("vollzhlig machen") = ἀνταναπληροῦν. John Gill14:4 Who can bring a clean thing out of an clean?.... Either produce a clean person from an unclean one: it is not to be expected that one, perfectly free from sin, should be generated by, or brought out of, one that is defiled with it; which is the case of all men; the first man, though made upright, sinned, and by sinning defiled himself, and all human nature in him: and so those that immediately descended from him were polluted likewise, and so on in all generations, every man being conceived and shaped in iniquity; so that it is not possible that man that is born of a woman, sinful and unclean, should be clean himself, or be free from sin; by which it is manifest, that the sinfulness of human nature is unavoidable; it is natural and necessary, and cannot be otherwise, such being the case and circumstances of immediate parents, from whom men descend; and that this is the case of all men that come into the world by ordinary and natural generation; there is none righteous or pure from sin: no,not one; and things being so, Job thought it hard that he should be singled out, and so severely chastised, when the sinfulness of nature was from and by his birth, and was natural and unavoidable, and when there was not a single person on earth free from it. There never was but one instance of one clean being brought out of an unclean person, and that was our Lord Jesus Christ of the Virgin Mary; which was not in the ordinary way of generation, but by a supernatural and extraordinary production of his human nature, through the power of the Holy Ghost, whereby it escaped the original contagion and pollution of mankind: or else, in consequence of this, the sense is, who can bring forth or produce a good work from an impure person? or how can it be expected that a man that is defiled with sin should do a good work perfectly pure? for there is not even a just and good man that doth good and sinneth not; and much less is it to be looked for, that men in a mere state of nature, that are as they come into the world, sinful and impure, should ever be able to perform good works; it may as well be thought that grapes are to be gathered of thorns, or figs of thistles; men must be born again, created in Christ Jesus, have faith in him, and the Spirit of God in them, before they can do that which is truly good from right principles, and with right views; and man at most and best must be an imperfect creature, and deficient in his duty, and cannot bear to be strictly examined, and rigorously prosecuted: or the meaning is, "who can make" (g) an unclean man a clean one? "no, not one"; a man cannot make himself clean by anything he can do, by his repentance and humiliation, by his good works, duties, and services; none can do this but God; and to this sense some render the words, "who can--is there one" (h)? there is, that is, God, he can do it, and he only: though men are exhorted to cleanse themselves, this does not suppose a power in them to do it; this is only designed to convince them of the necessity of being cleansed, and to awaken a concern for it; and such as are made sensible thereof will apply to God to purge them, and make them clean, and create a clean heart within them: and this God has promised to do, and does do; he sprinkles the clean water of his grace, and purifies the heart by faith in the blood of Jesus, which cleanses from all sin, and is the fountain opened to wash in for sin and uncleanness; the Targum is, "who can give a clean thing out of a man that is defiled with sins, except God who is one, and can forgive him?'' none can pardon sin but God, or justify a sinner besides him; and he can do both in a way of justice, upon the foot of the blood and righteousness of Christ. (g) "quis potest facere?" V. L. "dabit", i.e. "faciet", Vatablus; "sistet aut efficiet", Michaelis; "quis efficiet?" Cocceius. (h) "nonne tu qui solus est?" V. L. "annon unus?" sc. Mediator, Cocceius. John Wesley14:4 Not one - No man. This is the prerogative of thy grace, which therefore I humbly implore.Robert Jamieson, A. R. Fausset and David Brown14:4 A plea in mitigation. The doctrine of original sin was held from the first. "Man is unclean from his birth, how then can God expect perfect cleanness from such a one and deal so severely with me?" |
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14:514:5: Համարեալ են ամիսք նորա առ ՚ի նմանէ. ժամանակ եդիր՝ եւ ո՛չ անցցէ[9201]։ [9201] Ոմանք. ՚Ի ժամանակ եդիր՝ եւ ոչ։ [146]թէպէտ եւ միոյ աւուր իցեն կեանք նորա ի վերայ երկրի. համարեալ են ամիսք նորա առ ի նմանէ``. ժամանակ եդիր` եւ ոչ անցցէ:5 Արդ, հաշուուած են օրերը նրա. ժամ ես դրել Դու, խոյս չի տայ երբեք: 5 Անոր օրերը որոշուած են, Անոր ամիսներուն թիւը քու քովդ է. Դուն անոր սահման դրիր Ու անիկա չի կրնար անդին անցնիլ։ 14:5: Համարեալ են ամիսք նորա առ ՚ի նմանէ. ժամանակ եդիր՝ եւ ո՛չ անցցէ[9201]։ [9201] Ոմանք. ՚Ի ժամանակ եդիր՝ եւ ոչ։ 5 Արդ, հաշուուած են օրերը նրա. ժամ ես դրել Դու, խոյս չի տայ երբեք: 5 Անոր օրերը որոշուած են, Անոր ամիսներուն թիւը քու քովդ է. Դուն անոր սահման դրիր Ու անիկա չի կրնար անդին անցնիլ։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:514:5 Если дни ему определены, и число месяцев его у Тебя, если Ты положил ему предел, которого он не перейдет, 14:5 ἐὰν εαν and if; unless καὶ και and; even μία εις.1 one; unit ἡμέρα ημερα day ὁ ο the βίος βιος livelihood; lifestyle αὐτοῦ αυτος he; him ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἀριθμητοὶ αριθμητος though; while μῆνες μην.1 month αὐτοῦ αυτος he; him παρὰ παρα from; by σοί σοι you εἰς εις into; for χρόνον χρονος time; while ἔθου τιθημι put; make καὶ και and; even οὐ ου not μὴ μη not ὑπερβῇ υπερβαινω overstep 14:5 אִ֥ם ʔˌim אִם if חֲרוּצִ֨ים׀ ḥᵃrûṣˌîm חרץ cut off יָמָ֗יו yāmˈāʸw יֹום day מִֽסְפַּר־ mˈispar- מִסְפָּר number חֳדָשָׁ֥יו ḥᵒḏāšˌāʸw חֹדֶשׁ month אִתָּ֑ךְ ʔittˈāḵ אֵת together with חֻקָּ֥יוחקו *ḥuqqˌāʸw חֹק portion עָ֝שִׂ֗יתָ ˈʕāśˈîṯā עשׂה make וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲבֹֽור׃ yaʕᵃvˈôr עבר pass 14:5. breves dies hominis sunt numerus mensuum eius apud te est constituisti terminos eius qui praeterire non poteruntThe days of man are short, and the number of his months is with thee: thou hast appointed his bounds which cannot be passed. 14:5. The days of man are short, and the number of his months is with you; you have determined his limits, which cannot be surpassed. 14:5. Seeing his days [are] determined, the number of his months [are] with thee, thou hast appointed his bounds that he cannot pass; 5. Seeing his days are determined, the number of his months is with thee, and thou hast appointed his bounds that he cannot pass;
14:5 Seeing his days [are] determined, the number of his months [are] with thee, thou hast appointed his bounds that he cannot pass: 14:5 Если дни ему определены, и число месяцев его у Тебя, если Ты положил ему предел, которого он не перейдет, 14:5 ἐὰν εαν and if; unless καὶ και and; even μία εις.1 one; unit ἡμέρα ημερα day ὁ ο the βίος βιος livelihood; lifestyle αὐτοῦ αυτος he; him ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἀριθμητοὶ αριθμητος though; while μῆνες μην.1 month αὐτοῦ αυτος he; him παρὰ παρα from; by σοί σοι you εἰς εις into; for χρόνον χρονος time; while ἔθου τιθημι put; make καὶ και and; even οὐ ου not μὴ μη not ὑπερβῇ υπερβαινω overstep 14:5 אִ֥ם ʔˌim אִם if חֲרוּצִ֨ים׀ ḥᵃrûṣˌîm חרץ cut off יָמָ֗יו yāmˈāʸw יֹום day מִֽסְפַּר־ mˈispar- מִסְפָּר number חֳדָשָׁ֥יו ḥᵒḏāšˌāʸw חֹדֶשׁ month אִתָּ֑ךְ ʔittˈāḵ אֵת together with עָ֝שִׂ֗יתָ ˈʕāśˈîṯā עשׂה make וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲבֹֽור׃ yaʕᵃvˈôr עבר pass 14:5. breves dies hominis sunt numerus mensuum eius apud te est constituisti terminos eius qui praeterire non poterunt The days of man are short, and the number of his months is with thee: thou hast appointed his bounds which cannot be passed. 14:5. The days of man are short, and the number of his months is with you; you have determined his limits, which cannot be surpassed. 14:5. Seeing his days [are] determined, the number of his months [are] with thee, thou hast appointed his bounds that he cannot pass; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145-6. Земная жизнь человека есть единственное время для пользования благами счастья (VII:7; XIV:22), в тех пределах, границах, которые указаны им Богом (ст. 5; ср. Пс XXXVIII:5-6). И если теперь, по воле Господа, существование Иова подходит к концу, то Он должен "уклониться от него" (с евр. "отвратить взоры свои", ср. VII:19; X:20), "доколе не возрадуется своему дню, как наемник", т. е. должен прекратить наказания, чтобы Иов мог испытать в последние минуты своей жизни чувство радости (ср. X:20-22).Adam Clarke: Commentary on the Bible - 183114:5: Seeing his days are determined - The general term of human life is fixed by God himself; in vain are all attempts to prolong it beyond this term. Several attempts have been made in all nations to find an elixir that would expel all the seeds of disease, and keep men in continual health; but all these attempts have failed. Basil, Valentine, Norton, Dastin, Ripley, Sandivogius, Artephius, Geber, Van Helmont, Paracelsus, Philalethes, and several others, both in Europe and Asia, have written copiously on the subject, and have endeavored to prove that a tincture might be produced, by which all imperfect metals may be transmuted into perfect; and an elixir by which the human body may be kept in a state of endless repair and health. And these profess to teach the method by which this tincture and this elixir may be made! Yet all these are dead; and dead, for aught we know, comparatively young! Artephius is, indeed, said to have lived ninety years, which is probable; but some of his foolish disciples, to give credit to their thriftless craft, added another cipher, and made his age nine hundred! Man may endeavor to pass the bound; and God may, here and there, produce a Thomas Parr, who died in 1635, aged one hundred and fifty-two; and a Henry Jenkins, who died in 1670, aged one hundred and sixty-nine; but these are rare instances, and do not affect the general term. Nor can death be avoided. Dust thou art, and unto dust thou shalt return, is the law, and that will ever render nugatory all such pretended tinctures and elixirs. But, although man cannot pass his appointed bounds, yet he may so live as never to reach them; for folly and wickedness abridge the term of human life; and therefore the psalmist says, Bloody and deceitful men shall not live out Half their days, Psa 55:23, for by indolence, intemperance, and disorderly passions, the life of man is shortened in cases innumerable. We are not to understand the bounds as applying to individuals, but to the race in general. Perhaps there is no case in which God has determined absolutely that man's age shall be so long, and shall neither be more nor less. The contrary supposition involves innumerable absurdities.Albert Barnes: Notes on the Bible - 183414:5: Seeing his days - are "determined" Since man is so frail, and so short-lived, let him alone, that he may pass his little time with some degree of comfort and then die; see the notes at -21. The word "determined" here means "fixed, settled." God has fixed the number of his days, so that they cannot be exceeded; compare the notes at Isa 10:23, and notes at Psa 90:10.The number of his months are with thee - Thou hast the ordering of them, or they are determined by thee. Thou hast appointed his bounds - Thou hast fixed a limit, or hast determined the time which he is to live, and he cannot go beyond it. There is no elixir of life that can prolong our days beyond that period. Soon we shall come to that outer limit of life, and then we must die. When that is we know not, and it is not desirable to know. It is better that it should be concealed. If we knew that it was near, it would fill us with gloom, and deter us from the efforts and the plans of life altogether. If it were remote, we should be careless and secure, and should think there was time enough yet to prepare to die. As it is, we know that the period is not very far distant; we know not but that it may be very near at hand, and we would be always ready. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:5: his days: Job 14:14, Job 7:1, Job 12:10; Psa 39:4; Dan 5:26, Dan 5:30, Dan 9:24, Dan 11:36; Luk 12:20; Act 17:26; Heb 9:27the number: Job 21:21 thou hast: Job 23:13, Job 23:14; Psa 104:9, Psa 104:29; Dan 4:35; Rev 1:18, Rev 3:7 Job 14:6 John Gill14:5 Seeing his days are determined,.... Or "cut out" (i), exactly and precisely, how many he shall live, and what shall befall him every day of his life; whose life, because of the shortness of it, is rather measured by days than vents:the number of his months are with thee; before him, in his sight, in his account, and fixed and settled by him: thou hast appointed his bounds that he cannot pass; the boundaries of his life the period of his days, beyond which he cannot go; the term of man's life is so peremptorily fixed by God, that he cannot die sooner, nor live longer, than he has determined he should; as the time of a man's birth, so the time of his death is according to the purpose of God; and all intervening moments and articles of time, and all things that befall a man throughout the whole course of his life, all fall under the appointment of God, and are according to his determinate will; and when God requires of man his soul, no one has power over his spirit to retain it one moment; yet this hinders not the use of means for the preservation and comfort of life, since these are settled as well as the end, and are under the divine direction: the word for bounds signifies sometimes "statutes" (k): though not to be understood of laws appointed by God, either of a moral or ceremonial nature; but here it signifies set, stated, appointed times (l) Seneca (m) says the same thing; "there is a boundary fixed for every man, which always remains where it is set, nor can any move it forward by any means whatsoever.'' (i) "exacte praefiniti sunt", Tigurine version. (k) "statuta ejus", V. L. Mercerus, Schmidt. (l) "Stata tempora", Beza. (m) Consolat. ad Marciam, c. 20. John Wesley14:5 Determined - Limited to a certain period. With thee - In thy power and disposal. Thou hast appointed a certain end of his days, beyond which he cannot prolong his life.Robert Jamieson, A. R. Fausset and David Brown14:5 determined-- (Job 7:1; Is 10:23; Dan 9:27; Dan 11:36). |
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14:614:6: ՚Ի բա՛ց լեր ՚ի նմանէ՝ զի դադարեսցէ եւ ամոքեսցէ զկեանս իբրեւ զվարձկան։ Ի բաց լեր ի նմանէ` զի դադարեսցէ [147]եւ ամոքեսցէ զկեանս`` իբրեւ զվարձկան:6 Հեռո՛ւ նրանից, որ հանգչի մի քիչ, հաճոյք ստանայ իր կեանքից գէթ իբր մի վարձկան: 6 Երեսդ մէկդի դարձուր անկէ, Որպէս զի անիկա հանգչի, Մինչեւ որ վարձկանի պէս իր օրը լմնցնէ։ 14:6: ՚Ի բա՛ց լեր ՚ի նմանէ՝ զի դադարեսցէ եւ ամոքեսցէ զկեանս իբրեւ զվարձկան։ 6 Հեռո՛ւ նրանից, որ հանգչի մի քիչ, հաճոյք ստանայ իր կեանքից գէթ իբր մի վարձկան: 6 Երեսդ մէկդի դարձուր անկէ, Որպէս զի անիկա հանգչի, Մինչեւ որ վարձկանի պէս իր օրը լմնցնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:614:6 то уклонись от него: пусть он отдохнет, доколе не окончит, как наемник, дня своего. 14:6 ἀπόστα αφιστημι distance; keep distance ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἵνα ινα so; that ἡσυχάσῃ ησυχαζω tranquil; keep quiet καὶ και and; even εὐδοκήσῃ ευδοκεω satisfied τὸν ο the βίον βιος livelihood; lifestyle ὥσπερ ωσπερ just as ὁ ο the μισθωτός μισθωτος hired hand 14:6 שְׁעֵ֣ה šᵊʕˈē שׁעה look מֵ mē מִן from עָלָ֣יו ʕālˈāʸw עַל upon וְ wᵊ וְ and יֶחְדָּ֑ל yeḥdˈāl חדל cease עַד־ ʕaḏ- עַד unto יִ֝רְצֶ֗ה ˈyirṣˈeh רצה like כְּ kᵊ כְּ as שָׂכִ֥יר śāḵˌîr שָׂכִיר hired יֹומֹֽו׃ yômˈô יֹום day 14:6. recede paululum ab eo ut quiescat donec optata veniat sicut mercennarii dies eiusDepart a little from him, that he may rest until his wished for day come, as that of the hireling. 14:6. Withdraw a little from him, so that he may rest, until his awaited day arrives, like that of the hired hand. 14:6. Turn from him, that he may rest, till he shall accomplish, as an hireling, his day. 14:6 Turn from him, that he may rest, till he shall accomplish, as an hireling, his day: 14:6 то уклонись от него: пусть он отдохнет, доколе не окончит, как наемник, дня своего. 14:6 ἀπόστα αφιστημι distance; keep distance ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἵνα ινα so; that ἡσυχάσῃ ησυχαζω tranquil; keep quiet καὶ και and; even εὐδοκήσῃ ευδοκεω satisfied τὸν ο the βίον βιος livelihood; lifestyle ὥσπερ ωσπερ just as ὁ ο the μισθωτός μισθωτος hired hand 14:6 שְׁעֵ֣ה šᵊʕˈē שׁעה look מֵ mē מִן from עָלָ֣יו ʕālˈāʸw עַל upon וְ wᵊ וְ and יֶחְדָּ֑ל yeḥdˈāl חדל cease עַד־ ʕaḏ- עַד unto יִ֝רְצֶ֗ה ˈyirṣˈeh רצה like כְּ kᵊ כְּ as שָׂכִ֥יר śāḵˌîr שָׂכִיר hired יֹומֹֽו׃ yômˈô יֹום day 14:6. recede paululum ab eo ut quiescat donec optata veniat sicut mercennarii dies eius Depart a little from him, that he may rest until his wished for day come, as that of the hireling. 14:6. Withdraw a little from him, so that he may rest, until his awaited day arrives, like that of the hired hand. 14:6. Turn from him, that he may rest, till he shall accomplish, as an hireling, his day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:6: Turn from him, that he may rest - Cease to try him by afflictions and distresses, that he may enjoy some of the comforts of life, before he be removed from it: and thus, like a hireling, who is permitted by his master to take a little repose in the heat of the day, from severe labor, I shall also have a breathing time from affliction, before I come to that bound over which I cannot pass. See(note), where there is a similar request.Albert Barnes: Notes on the Bible - 183414:6: Turn from him - - שׁעה shâ‛ â h. Look away from; or turn away the eyes; Isa 22:4. Job had represented the Lord as looking intently upon him, and narrowly watching all his ways. He now asks him that he would look away and suffer him to be alone, and to spend the little time he had in comfort and peace.That he may rest - Margin, "Cease." "Let him be ceased from" - ויחדל veychâ dal. The idea is not that of rest, but it is that of having God cease to afflict him; or, in other words, leaving him to himself. Job wished the hand of God to be withdrawn, and prayed that he might be left to himself. Till he shall accomplish - - עד־ירצה ‛ ad-yı̂ rtseh. Septuagint, είδοκήσῃ τὸν βίον eidokē sē ton bion - "and comfort his life," or make his life pleasant. Jerome renders it, "until his desired day - "optata dies" - shall come like that of an hireling." Dr. Good, "that he may fill up his day." Noyes, "that he may enjoy his day." The word used here (רצה râ tsâ h) means properly to delight in, to take pleasure in, to satisfy, to pay off; and there can be no doubt that there was couched under the use of this word the notion of "enjoyment," or "pleasure." Job wished to be spared, that he might have comfort yet in this world. The comparison of himself with a hireling, is not that he might have comfort like a hireling - for such an image would not be pertinent or appropriate - but that his life was like that of an hireling, and he wished to be let alone until the time was completed. On this sentiment, see the notes at . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:6: Turn: Job 7:16, Job 7:19, Job 10:20; Psa 39:13rest: Heb. cease as an hireling: Job 7:1, Job 7:2; Mat 20:1-8 Job 14:7 Geneva 159914:6 Turn from him, that he may rest, till he shall accomplish, (c) as an hireling, his day.(c) Until the time you have appointed him to die, which he desires as the hireling waits for the end of his labour to receive his wages. John Gill14:6 Turn from him, that he may rest,.... From this short lived afflicted man, whose days are limited, and will soon be at an end, meaning himself; not that he desires he would withdraw his gracious presence, nothing is more agreeable than this to a good man, and there is nothing he more deprecates than the withdrawing of it; besides, this was Job's case, and one part of his complaint, Job 13:24; nor to withhold his supporting presence, or his providential care of him, without which he could not subsist, but must die and drop into the dust; though some think this is the sense, and render the words, "turn from him, that he may cease" (n); to be, or to live, and so a wish for death, that he might have rest in the grave from all his labours, pains, and sorrows; but rather the meaning is, that he would turn away from afflicting him in this extraordinary, manner; since, according to the ordinary course of things, he would meet with many troubles and afflictions, and had but a little time to live, and therefore entreats he would take off his hand which pressed him sorely, and grant him a little respite; or "look off from him" (o); not turn away his eye of love, grace, and mercy, that is not reasonable to suppose; that was what he wanted, that God would look upon him, and have compassion on him under his affliction, and abate it; but that he would turn away his angry frowning countenance from him, which he could not bear; he had opened his eyes upon him, Job 14:3; and looked very sternly, and with great severity in his countenance, on him, and it was very distressing, and even intolerable to him; and therefore begs that he would take off his eye from him, that he might have rest from his adversity, that he might have some ease of body and mind, some intervals of peace and pleasure: or "that he might cease" (p) from murmuring, as Aben Ezra; or rather from affliction and trouble; not that he expected to be wholly free from it in this life, for man is born to it, as he full well knew; and the people of God have always their share of it, and which abides and waits for them while in this world; but he desires he might be rid of that very sore and heavy affliction now upon him; or "that it might cease" (q), the affliction he laboured under, which would be the case if God would turn himself, remove his hand, or look another way, and not so sharply upon him:till he shall accomplish as an hireling his day; an hireling, as if he should say, that is hired for any certain time, for a year, or more or less, he has some relaxation from his labours, time for eating and sleeping to refresh nature; or he has some time allowed him as a respite from them, commonly called holy days; or if he is hired only for a day, he has time for his meals; and if his master's eye is off of him, he slackens his hand, and gets some intermission from his labour; wherefore at least Job begs that God would let him have the advantage of an hireling. Moreover, to "accomplish his day", is either to do the work of it, or to get to the end of it; every man has work to do while in this world, in things natural, civil, and religious, and is the work of his day or generation, and what must be done while it is day; and a good man is desirous of finishing it; to which the recompence of reward, though it is not of debt, but of grace, is a great encouragement, as it is to the hireling: or "till as an hireling he shall will", or "desire with delight and pleasure (r) his day"; that is, his day to be at an end, which he wishes and longs for; and when it comes is very acceptable to him, because he then enjoys his rest, and receives his hire; so as there is a fixed time for the hireling, there is for man on earth; and as that time is short and laborious, so is the life of man; and at the close of it, the good and faithful servant of the Lord, like the hireling, in some sense rests from his labours, and receives the reward of the inheritance, having served the Lord Christ; which makes this day a grateful and acceptable one to him, what he desires, and with pleasure waits for, being better than the day of his birth; and especially when his life is worn out with trouble, and he is weary of it through old age, and the infirmities thereof, those days being come in which he has no pleasure. Job therefore entreats that God would give him some intermission from his extraordinary troubles, till his appointed time came, which then would be as welcome to him as the close of the day is to an hireling, see Job 7:1. (n) "donec desinat, sc. esse vel vivere", Piscator, Cocceius. (o) "respice aliorsum ab eo", Junius & Tremellius, Piscator, Cocceius, Schmidt, Michaelis; so De Dieu, Schultens. (p) "Et cesset", Mercerus; "et desinat a malo suo", Pagninus. (q) "Et cesset afflictio", Drusius; so the Targum. (r) "grato animo excipiet", Tigurine version; "velit", Montanus, Bolducius; "acceptum habeat", Piscator; De Dieu, Michaelis. John Wesley14:6 Turn - Withdraw thine afflicting hand from him, that he may have some present ease. 'Till - He come to the period of his life, which thou hast allotted to him, as a man appoints a set time to an hired servant.Robert Jamieson, A. R. Fausset and David Brown14:6 Turn--namely, Thine eyes from watching him so jealously (Job 14:3).hireling-- (Job 7:1). accomplish--rather, "enjoy." That he may at least enjoy the measure of rest of the hireling who though hard worked reconciles himself to his lot by the hope of his rest and reward [UMBREIT]. |
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14:714:7: Զի գոյ յոյս ծառոյ անդրէն. զի թէպէտ եւ կտրեսցի՝ մի՛ւսանգամ ծաղկեսցէ, եւ շառաւիղ նորա մի՛ պակասեսցէ[9202]։ [9202] ՚Ի բազումս պակասի. Յոյս ծառոյ անդրէն։ Զի գոյ յոյս ծառոյ անդրէն. զի թէպէտ եւ կտրեսցի` միւսանգամ ծաղկեսցէ, եւ շառաւիղ նորա մի՛ պակասեսցէ:7 Ծառի համար իսկ գտնւում է յոյս. թէեւ կտրում են, նորից է ծաղկում: Ճիւղերը նրա դեռ չեն պակասում: 7 Վասն զի եթէ ծառը կտրուի, դեռ յոյս կայ, Որ վերստին ծլի ու ճիւղը պակաս չըլլայ։ 14:7: Զի գոյ յոյս ծառոյ անդրէն. զի թէպէտ եւ կտրեսցի՝ մի՛ւսանգամ ծաղկեսցէ, եւ շառաւիղ նորա մի՛ պակասեսցէ[9202]։ [9202] ՚Ի բազումս պակասի. Յոյս ծառոյ անդրէն։ 7 Ծառի համար իսկ գտնւում է յոյս. թէեւ կտրում են, նորից է ծաղկում: Ճիւղերը նրա դեռ չեն պակասում: 7 Վասն զի եթէ ծառը կտրուի, դեռ յոյս կայ, Որ վերստին ծլի ու ճիւղը պակաս չըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:714:7 Для дерева есть надежда, что оно, если и будет срублено, снова оживет, и отрасли от него {выходить} не перестанут: 14:7 ἔστιν ειμι be γὰρ γαρ for δένδρῳ δενδρον tree ἐλπίς ελπις hope ἐὰν εαν and if; unless γὰρ γαρ for ἐκκοπῇ εκκοπτω cut out; cut off ἔτι ετι yet; still ἐπανθήσει επανθεω and; even ὁ ο the ῥάδαμνος ραδαμνος he; him οὐ ου not μὴ μη not ἐκλίπῃ εκλειπω leave off; cease 14:7 כִּ֤י kˈî כִּי that יֵ֥שׁ yˌēš יֵשׁ existence לָ lā לְ to † הַ the עֵ֗ץ ʕˈēṣ עֵץ tree תִּ֫קְוָ֥ה tˈiqwˌā תִּקְוָה hope אִֽם־ ʔˈim- אִם if יִ֭כָּרֵת ˈyikkārēṯ כרת cut וְ wᵊ וְ and עֹ֣וד ʕˈôḏ עֹוד duration יַחֲלִ֑יף yaḥᵃlˈîf חלף come after וְ֝ ˈw וְ and יֹֽנַקְתֹּ֗ו yˈōnaqtˈô יֹונֶקֶת shoot לֹ֣א lˈō לֹא not תֶחְדָּֽל׃ ṯeḥdˈāl חדל cease 14:7. lignum habet spem si praecisum fuerit rursum virescit et rami eius pullulantA tree hath hope: if it be cut, it growth green again, and the boughs thereof sprout. 14:7. A tree has hope: if it has been cut, it turns green again, and its branches spring forth. 14:7. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. 7. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.
14:7 For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease: 14:7 Для дерева есть надежда, что оно, если и будет срублено, снова оживет, и отрасли от него {выходить} не перестанут: 14:7 ἔστιν ειμι be γὰρ γαρ for δένδρῳ δενδρον tree ἐλπίς ελπις hope ἐὰν εαν and if; unless γὰρ γαρ for ἐκκοπῇ εκκοπτω cut out; cut off ἔτι ετι yet; still ἐπανθήσει επανθεω and; even ὁ ο the ῥάδαμνος ραδαμνος he; him οὐ ου not μὴ μη not ἐκλίπῃ εκλειπω leave off; cease 14:7 כִּ֤י kˈî כִּי that יֵ֥שׁ yˌēš יֵשׁ existence לָ lā לְ to † הַ the עֵ֗ץ ʕˈēṣ עֵץ tree תִּ֫קְוָ֥ה tˈiqwˌā תִּקְוָה hope אִֽם־ ʔˈim- אִם if יִ֭כָּרֵת ˈyikkārēṯ כרת cut וְ wᵊ וְ and עֹ֣וד ʕˈôḏ עֹוד duration יַחֲלִ֑יף yaḥᵃlˈîf חלף come after וְ֝ ˈw וְ and יֹֽנַקְתֹּ֗ו yˈōnaqtˈô יֹונֶקֶת shoot לֹ֣א lˈō לֹא not תֶחְדָּֽל׃ ṯeḥdˈāl חדל cease 14:7. lignum habet spem si praecisum fuerit rursum virescit et rami eius pullulant A tree hath hope: if it be cut, it growth green again, and the boughs thereof sprout. 14:7. A tree has hope: if it has been cut, it turns green again, and its branches spring forth. 14:7. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147-12. Продолжение прежней мысли. Со стороны пользования жизнью участь человека печальнее участи дерева. Срубленное или посохшее, оно при благоприятных условиях (ст. 9) продолжает существовании в отпрысках, побегах. Умерший же человек не возвратится к жизни "до скончания неба" (ст. 12), т. е. никогда, так как небеса вечны (Пс LXXXVIII:30; CXLVIII:6; Иер XXXI:35), при конце мира они подлежат изменению, но не уничтожению (Ис LXV:17; LXVI:22; 2: Пет III:13). Безвозвратное исчезновение полного жизни человека напоминает бесследное исчезновение вод (ст. 11, ср. Ис XIX:5).Matthew Henry: Concise Commentary on the Whole Bible - 17067 For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. 8 Though the root thereof wax old in the earth, and the stock thereof die in the ground; 9 Yet through the scent of water it will bud, and bring forth boughs like a plant. 10 But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? 11 As the waters fail from the sea, and the flood decayeth and drieth up: 12 So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep. 13 O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! 14 If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. 15 Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.We have seen what Job has to say concerning life; let us now see what he has to say concerning death, which his thoughts were very much conversant with, now that he was sick and sore. It is not unseasonable, when we are in health, to think of dying; but it is an inexcusable incogitancy if, when we are already taken into the custody of death's messengers, we look upon it as a thing at a distance. Job had already shown that death will come, and that its hour is already fixed. Now here he shows, I. That death is a removal for ever out of this world. This he had spoken of before (ch. vii. 9, 10), and now he mentions it again; for, though it be a truth that needs not be proved, yet it needs to be much considered, that it may be duly improved. 1. A man cut down by death will not revive again, as a tree cut down will. What hope there is of a tree he shows very elegantly, v. 7-9. If the body of the tree be cut down, and only the stem or stump left in the ground, though it seem dead and dry, yet it will shoot out young boughs again, as if it were but newly planted. The moisture of the earth and the rain of heaven are, as it were, scented and perceived by the stump of a tree, and they have an influence upon it to revive it; but the dead body of a man would not perceive them, nor be in the least affected by them. In Nebuchadnezzar's dream, when his being deprived of the use of his reason was signified by the cutting down of a tree, his return to it again was signified by the leaving of the stump in the earth with a band of iron and brass to be wet with the dew of heaven, Dan. iv. 15. But man has no such prospect of a return to life. The vegetable life is a cheap and easy thing: the scent of water will recover it. The animal life, in some insects and fowls, is so: the heat of the sun retrieves it. But the rational soul, when once retired, is too great, too noble, a thing to be recalled by any of the powers of nature; it is out of the reach of sun or rain, and cannot be restored but by the immediate operations of Omnipotence itself; for (v. 10) man dieth and wasteth, away, yea, man giveth up the ghost, and where is he? Two words are here used for man:--Geber, a mighty man, though mighty, dies; Adam, a man of the earth, because earthy, gives up the ghost. Note, Man is a dying creature. He is here described by what occurs, (1.) Before death: he wastes away; he is continually wasting, dying daily, spending upon the quick stock of life. Sickness and old age are wasting things to the flesh, the strength, the beauty. (2.) In death: he gives up the ghost; the soul leaves the body, and returns to God who gave it, the Father of spirits. (3.) After death: Where is he? He is not where he was; his place knows him no more; but is he nowhere? So some read it. Yes, he is somewhere; and it is a very awful consideration to think where those are that have given up the ghost, and where we shall be when we give it up. It has gone to the world of spirits, gone into eternity, gone to return no more to this world. 2. A man laid down in the grave will not rise up again, v. 11, 12. Every night we lie down to sleep, and in the morning we awake and rise again; but at death we must lie down in the grave, not to awake or rise again to such a world, such a state, as we are now in, never to awake or arise until the heavens, the faithful measures of time, shall be no more, and consequently time itself shall come to an end and be swallowed up in eternity; so that the life of man may fitly be compared to the waters of a land-flood, which spread far and make a great show, but they are shallow, and when they are cut off from the sea or river, the swelling and overflowing of which was the cause of them, they soon decay and dry up, and their place knows them no more. The waters of life are soon exhaled and disappear. The body, like some of those waters, sinks and soaks into the earth, and is buried there; the soul, like others of them, is drawn upwards, to mingle with the waters above the firmament. The learned Sir Richard Blackmore makes this also to be a dissimilitude. If the waters decay and be dried up in the summer, yet they will return again in the winter; but it is not so with the life of man. Take part of his paraphrase in his own words:-- A flowing river, or a standing lake, May their dry banks and naked shores forsake; Their waters may exhale and upward move, Their channel leave to roll in clouds above; But the returning water will restore What in the summer they had lost before: But if, O man! thy vital streams desert Their purple channels and defraud the heart, With fresh recruits they ne'er will be supplied, Nor feel their leaping life's returning tide. II. That yet there will be a return of man to life again in another world, at the end of time, when the heavens are no more. Then they shall awake and be raised out of their sleep. The resurrection of the dead was doubtless an article of Job's creed, as appears, ch. xix. 26, and to that, it should seem, he has an eye here, where, in the belief of that, we have three things:-- 1. A humble petition for a hiding-place in the grave, v. 13. It was not only a passionate weariness of this life that he wished to die, but in a pious assurance of a better life, to which at length he should arise. O that thou wouldst hide me in the grave! The grave is not only a resting-place, but a hiding-place, to the people of God. God has the key of the grave, to let in now and to let out at the resurrection. He hides men in the grave, as we hide our treasure in a place of secresy and safety; and he who hides will find, and nothing shall be lost. "O that thou wouldst hide me, not only from the storms and troubles of this life, but for the bliss and glory of a better life! Let me lie in the grave, reserved for immortality, in secret from all the world, but not from thee, not from those eyes which saw my substance when first curiously wrought in the lowest parts of the earth," Ps. cxxxix. 15, 16. There let me lie, (1.) Until thy wrath be past. As long as the bodies of the saints lie in the grave, so long there are some remains of that wrath which they were by nature children of, so long they are under some of the effects of sin; but, when the body is raised, it is wholly past--death, the last enemy, will then be totally destroyed. (2.) Until the set time comes for my being remembered, as Noah was remembered in the ark (Gen. viii. 1), where God not only hid him from the destruction of the old world, but reserved him for the reparation of a new world. The bodies of the saints shall not be forgotten in the grave. There is a time appointed, a time set, for their being enquired after. We cannot be sure that we shall look through the darkness of our present troubles and see good days after them in this world; but, if we can but get well to the grave, we may with an eye of faith look through the darkness of that, as Job here, and see better days on the other side of it, in a better world. 2. A holy resolution patiently to attend the will of God both in his death and his resurrection (v. 14): If a man die, shall he live again? All the days of my appointed time will I wait until my change come. Job's friends proving miserable comforters, he set himself to be the more his own comforter. His case was now bad, but he pleases himself with the expectation of a change. I think it cannot be meant of his return to a prosperous condition in this world. His friends indeed flattered him with the hopes of that, but he himself all along despaired of it. Comforts founded upon uncertainties at best must needs be uncertain comforts; and therefore, no doubt, it is something more sure than that which he here bears up himself with the expectation of. The change he waits for must therefore be understood either, (1.) Of the change of the resurrection, when the vile body shall be changed (Phil. iii. 21), and a great and glorious change it will be; and then that question, If a man die, shall he live again? must be taken by way of admiration. "Strange! Shall these dry bones live! If so, all the time appointed for the continuance of the separation between soul and body my separate soul shall wait until that change comes, when it shall be united again to the body, and my flesh also shall rest in hope." Ps. xvi. 9. Or, (2.) Of the change at death. "If a man die, shall he live again? No, not such a life as he now lives; and therefore I will patiently wait until that change comes which will put a period to my calamities, and not impatiently wish for the anticipation of it, as I have done." Observe here, [1.] That it is a serious thing to die; it is a work by itself. It is a change; there is a visible change in the body, its appearance altered, its actions brought to an end, but a greater change with the soul, which quits the body, and removes to the world of spirits, finishes its state of probation and enters upon that of retribution. This change will come, and it will be a final change, not like the transmutations of the elements, which return to their former state. No, we must die, not thus to live again. It is but once to die, and that had need be well done that is to be done but once. An error here is fatal, conclusive, and not again to be rectified. [2.] That therefore it is the duty of every one of us to wait for that change, and to continue waiting all the days of our appointed time. The time of life is an appointed time; that time is to be reckoned by days; and those days are to be spent in waiting for our change. That is, First, We must expect that it will come, and think much of it. Secondly, We must desire that it would come, as those that long to be with Christ. Thirdly, We must be willing to tarry until it does come, as those that believe God's time to be the best. Fourthly, We must give diligence to get ready against it comes, that it may be a blessed change to us. 3. A joyful expectation of bliss and satisfaction in this (v. 15): Then thou shalt call, and I will answer thee. Now, he was under such a cloud that he could not, he durst not, answer (ch. ix. 15, 35; xiii. 22); but he comforted himself with this, that there would come a time when God would call and he should answer. Then, that is, (1.) At the resurrection, "Thou shalt call me out of the grave, by the voice of the archangel, and I will answer and come at the call." The body is the work of God's hands, and he will have a desire to that, having prepared a glory for it. Or, (2.) At death: "Thou shalt call my body to the grave, and my soul to thyself, and I will answer, Ready, Lord, ready--Coming, coming; here I am." Gracious souls can cheerfully answer death's summons, and appear to his writ. Their spirits are not forcibly required from them (as Luke xii. 20), but willingly resigned by them, and the earthly tabernacle not violently pulled down, but voluntarily laid down, with this assurance, "Thou wilt have a desire to the work of thy hands. Thou hast mercy in store for me, not only as made by thy providence, but new-made by thy grace;" otherwise he that made them will not save them. Note, Grace in the soul is the work of God's own hands, and therefore he will not forsake it in this world (Ps. cxxxviii. 8), but will have a desire to it, to perfect it in the other, and to crown it with endless glory. Adam Clarke: Commentary on the Bible - 183114:7: For there is hope of a tree - We must not, says Calmet, understand this of an old tree, the stem and roots of which are dried up and rotted: but there are some trees which grow from cuttings, and some which, though pulled out of the earth, and having had their roots dried and withered by long exposure to the sun and wind, will, on being replanted, take root and resume their verdure. There are also certain trees, the fibres of which are so solid, that if after several years they be steeped in water, they resume their vigor, the tubes dilate, and the blossoms or flowers which were attached to them expand; as I have often witnessed in what is called the rose of Jericho. There are few trees which will not send forth new shoots, when the stock is cut down level with the earth.Albert Barnes: Notes on the Bible - 183414:7: For there is hope of a tree - This passage to , is one of exquisite beauty. Its object is to state reasons why man should be permitted to enjoy this life. A tree, if cut down, might spring up again and flourish; but not man. He died to rise no more; he is cut down and lives not again. The passage is important as expressing the pRev_alent sentiment of the time in which Job lived about the future condition of man, and is one that deserves a close examination. The great question is, whether Job believed in the future state, or in the resurrection of the dead? On this question one or two things are clear at the outset.(1) He did not believe that man would spring up from the grave in any sense similar to the mode in which the sprout or germ of a tree grows up when the tree is cut down. (2) He did not believe in the doctrine of metempsychosis, or transmigration of souls; a doctrine that was so common among the ancients. In this respect the patriarchal religion stood aloof from the systems of paganism, and there is not to be found, that I know of, any expression that would lead us to suppose that they had ever embraced it, or had even heard of it. The general sentiment here is, that if a tree is cut down, it may be expected to shoot up again, and another tree will be found in its place - as is the case with the chestnut, the willow, the oak. But Job says that there was nothing like this to happen to man. There was no root, no germ, no seminal principle from which he would be made to live again on the earth. He was to be finally cut off, from all his pleasures and his friends here, and to go away to return no more. Still, that Job believed in his continued existence beyond the grave - his existence in the dark and gloomy world of shades, is apparent from the whole book, and indeed from the very passage before us; see - compare -22. The image here is one that is very beautiful, and one that is often employed by poets. Thus, Moschus, in his third Idyl, as translated by Gisborne: The meanest herb we trample in the field, Or in the garden nurture, when its leaf At winter's touch is blasted, and its place Forgotten, soon its vernal bud renews, And from short slumber wakes to life again. Man wakes no more! Man, valiant, glorious, wise, When death once chills him, sinks in sleep profound. A long, unconscious, never-ending sleep. See also Beattie's Hermit: 'Tis night, and the landscape is lovely no more; I mourn, but ye woodlands, I mourn not for you; For morn is approaching, your charms to restore, Perfumed with fresh fragrance, and glittering with dew. Nor yet for the ravage of winter I mourn; Kind nature the embryo blossom will save; But when shall spring visit the mouldering urn? O when shall it dawn on the night of the grave? The same image, also, has been beautifully employed by Dr. Dwight, though urged by him as an argument to prove the doctrine of the resurrection: In those lone, silent realms of night, Shall peace and hope no more arise? No future morning light the tomb, Nor day-star gild the darksome skies? Shall spring the faded world Rev_ive? Shall waning moons their light renew? Again shall setting suns ascend, And chase the darkness from our view? The feeling of Job here is, that when man was removed from the earth, he was removed finally; that there was no hope of his Rev_isiting it again, and that he could not be employed in the dark abode of departed spirits in the cheerful and happy manner in which he might be in this world of light. This idea is expressed, also, in a most tender manner by the Psalmist: Wilt thou show wonders to the dead? Shall the dead arise and praise thee? Shall thy loving-kindness be declared in the grave? Or thy faithfulness in destruction? Shall thy wonders be known in the dark? And thy righteousness in the land of forgetfulness? -Psa 88:10-12. And the same feelings were evinced by Hezekiah, the pious king of Israel: For Sheol cannot praise thee; Death cannot celebrate thee; They that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day; The father to the children shall make known thy faithfulness. Isa 38:18-19. All these gloomy and desponding views arose from the imperfect conception which they had of the future world. It was to them a world of dense and gloomy shades - a world of night - of conscious existence indeed - but still far away from light, and from the comforts which people enjoyed on the earth. We are to remember that the Rev_elations then made were very few and obscure; and we should deem it a matter of inestimable favor that we have a better hope, and have far more just and clear views of the employments of the future world. Yet probably our views of that world, with all the light which we have, are much further from the reality than the views of the patriarchs were from those which we are permitted to cherish. Such as they are, however, they are fitted to elevate and cheer the soul. We shall not, indeed, live again on the earth, but we shall enter a world of light and glory, compared with which all that is glorious here shall fade away. Not far distant is that blessed world; and in our trials we may look to it not with dread, as Job did to the land of shades, but with triumph and joy. Will not cease - Will not fail, or be missing. It will spring up and live. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:7: that it will sprout: Job 14:14, Job 19:10; Isa 11:1, Isa 27:6; Dan 4:15, Dan 4:23-25Job 14:8 Carl Friedrich Keil and Franz Delitzsch14:77 For there is hope for a tree: If it is hewn down, it sprouts again, And its shoot ceaseth not. 8 If its root becometh old in the ground, And its trunk dieth off in the dust: 9 At the scent of water it buddeth, And bringeth forth branches like a young plant. As the tree falleth so it lieth, says a cheerless proverb. Job, a true child of his age, has a still sadder conception of the destiny of man in death; and the conflict through which he is passing makes this sad conception still sadder than it otherwise is. The fate of the tree is far from being so hopeless as that of man; for (1) if a tree is hewn down, it (the stump left in the ground) puts forth new shoots (on החליף, vid., on Ps 90:6), and young branches (יונקת, the tender juicy sucker μόσχος) do not cease. This is a fact, which is used by Isaiah (Is 6:1-13) as an emblem of a fundamental law in operation in the history of Israel: the terebinth and oak there symbolize Israel; the stump (מצבת) is the remnant that survives the judgment, and this remnant becomes the seed from which a new sanctified Israel springs up after the old is destroyed. Carey is certainly not wrong when he remarks that Job thinks specially of the palm (the date), which is propagated by such suckers; Shaw's expression corresponds exactly to לא תחדל: "when the old trunk dies, there is never wanting one or other of these offsprings to succeed it." Then (2) if the root of a tree becomes old (חזקין inchoative Hiphil: senescere, Ew. 122, c) in the earth, and its trunk (גּזע also of the stem of an undecayed tree, Is 40:24) dies away in the dust, it can nevertheless regain its vitality which had succumbed to the weakness of old age: revived by the scent (ריח always of scent, which anything exhales, not, perhaps Song 1:3 only excepted, odor = odoratus) of water, it puts forth buds for both leaves and flowers, and brings forth branches (קציר, prop. cuttings, twigs) again, כמו נטע, like a plant, or a young plant (the form of נטע in pause), therefore, as if fresh planted, lxx ὥσπερ νεόφυτον. One is here at once reminded of the palm which, on the one hand, is pre-eminently a φιλυδρον φυτόν, (Note: When the English army landed in Egypt in 1801, Sir Sydney Smith gave the troops the sure sign, that wherever date-trees grew there must be water; and this is supported by the fact of people digging after it generally, within a certain range round the tree within which the roots of the tree could obtain moisture from the fluid. - Vid., R. Wilson's History of the Expedition to Egypt, p. 18.) on the other hand possesses a wonderful vitality, whence it is become a figure for youthful vigour. The palm and the phoenix have one name, and not without reason. The tree reviving as from the dead at the scent of water, which Job describes, is like that wondrous bird rising again from its own ashes (vid., on Job 29:18). Even when centuries have at last destroyed the palm - says Masius, in his beautiful and thoughtful studies of nature - thousands of inextricable fibres of parasites cling about the stem, and delude the traveller with an appearance of life. John Gill14:7 For there is hope of a tree, if it be cut down, that it will sprout again,.... That is, if it be cut down to the root, and only the stump of the root is left in the ground, as the tree in Nebuchadnezzar's dream, Dan 4:15, yet the owner of it may entertain a hope that it is not utterly destroyed, but will bud out again; or "change" (s) its state and condition, and become flourishing again: or "renew" (t) itself; and its strength, and put out new shoots and branches; either it will rise up into a new body, as the laurel, as Pliny (u) relates, or produce new sprouts as the willow, alder tree, and others; for this is not true of every tree, though it may be of many; for it is (w) reported of the cypress tree, when cut down, it never sprouts out any more, unless in one place, in Aenaria; but since this is the case of some, it is sufficient to Job's purpose:and that the tender branch thereof will not cease; from shooting out; or "its suckers will not cease" (x); which may be observed frequently to grow out of the roots of trees, even of those that are cut down, such as above mentioned. (s) "mutabit se", Drusius; "conditionem suam", Piscator. (t) "Renovat se", Schmidt. (u) Nat. Hist. apud Pinedam in loc. (w) Servius in Virgil. Aeneid. l. 3. p. 681. Plin. Nat. Hist. l. 16. c. 33. (x) "sugensque ejus surculus", Schultens. Robert Jamieson, A. R. Fausset and David Brown14:7 Man may the more claim a peaceful life, since, when separated from it by death, he never returns to it. This does not deny a future life, but a return to the present condition of life. Job plainly hopes for a future state (Job 14:13; Job 7:2). Still, it is but vague and trembling hope, not assurance; excepting the one bright glimpse in Job 19:25. The Gospel revelation was needed to change fears, hopes, and glimpses into clear and definite certainties. |
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14:814:8: Եթէ ծերասցի յերկրի արմատ նորա՝ եւ ՚ի քարի վախճանեսցի բո՛ւն նորա, Եթէ ծերասցի յերկրի արմատ նորա` եւ ի քարի վախճանեսցի բուն նորա:8 Անգամ արմատը թէ որ ծերանայ խորքի մէջ հողի, քարերի մէջ էլ խեղդուի բունը, - 8 Թէեւ անոր արմատը երկրին մէջ ծերացած ըլլայ Ու անոր կոճղը՝ հողին մէջ մեռած, 14:8: Եթէ ծերասցի յերկրի արմատ նորա՝ եւ ՚ի քարի վախճանեսցի բո՛ւն նորա, 8 Անգամ արմատը թէ որ ծերանայ խորքի մէջ հողի, քարերի մէջ էլ խեղդուի բունը, - 8 Թէեւ անոր արմատը երկրին մէջ ծերացած ըլլայ Ու անոր կոճղը՝ հողին մէջ մեռած, zohrab-1805▾ eastern-1994▾ western am▾ |
14:814:8 если и устарел в земле корень его, и пень его замер в пыли, 14:8 ἐὰν εαν and if; unless γὰρ γαρ for γηράσῃ γηρασκω get old ἐν εν in γῇ γη earth; land ἡ ο the ῥίζα ριζα root αὐτοῦ αυτος he; him ἐν εν in δὲ δε though; while πέτρᾳ πετρα.1 cliff; bedrock τελευτήσῃ τελευταω meet an end τὸ ο the στέλεχος στελεχος he; him 14:8 אִם־ ʔim- אִם if יַזְקִ֣ין yazqˈîn זקן be old בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth שָׁרְשֹׁ֑ו šoršˈô שֹׁרֶשׁ root וּ֝ ˈû וְ and בֶ ve בְּ in † הַ the עָפָ֗ר ʕāfˈār עָפָר dust יָמ֥וּת yāmˌûṯ מות die גִּזְעֹֽו׃ gizʕˈô גֶּזַע stump 14:8. si senuerit in terra radix eius et in pulvere emortuus fuerit truncus illiusIf its roots be old in the earth, and its stock be dead in the dust: 14:8. If its roots grow old in the earth, and its trunk passes into dust, 14:8. Though the root thereof wax old in the earth, and the stock thereof die in the ground; 14:8 Though the root thereof wax old in the earth, and the stock thereof die in the ground: 14:8 если и устарел в земле корень его, и пень его замер в пыли, 14:8 ἐὰν εαν and if; unless γὰρ γαρ for γηράσῃ γηρασκω get old ἐν εν in γῇ γη earth; land ἡ ο the ῥίζα ριζα root αὐτοῦ αυτος he; him ἐν εν in δὲ δε though; while πέτρᾳ πετρα.1 cliff; bedrock τελευτήσῃ τελευταω meet an end τὸ ο the στέλεχος στελεχος he; him 14:8 אִם־ ʔim- אִם if יַזְקִ֣ין yazqˈîn זקן be old בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth שָׁרְשֹׁ֑ו šoršˈô שֹׁרֶשׁ root וּ֝ ˈû וְ and בֶ ve בְּ in † הַ the עָפָ֗ר ʕāfˈār עָפָר dust יָמ֥וּת yāmˌûṯ מות die גִּזְעֹֽו׃ gizʕˈô גֶּזַע stump 14:8. si senuerit in terra radix eius et in pulvere emortuus fuerit truncus illius If its roots be old in the earth, and its stock be dead in the dust: 14:8. If its roots grow old in the earth, and its trunk passes into dust, 14:8. Though the root thereof wax old in the earth, and the stock thereof die in the ground; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183414:8: Though the root thereof wax old - Though life becomes almost extinct. The idea is, though the root of the tree be very old, yet it does not become wholly lifeless. It is not like an old man, when life goes out altogether. In the very aged root there will be vitality still; but not so in man.Though the stock thereof - The stump - literally that which is cut off - גזעוּ geza‛ ô. The meaning is, that when the trunk of the tree is cut down and dies altogether, life remains in the root; but when man fails, life is wholly extinct. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:8: die in the ground: Isa 26:19; Joh 12:24; Co1 15:36Job 14:9 John Gill14:8 Though the root thereof wax old in the earth,.... Lies long there, and is become dry, and seems to be consumed, on which account there may be the less hope of its flourishing:and the stock thereof die in the ground; which may make it still more improbable; for this is not to be understood with some interpreters (y) of the stock or trunk of the tree cut down, and lying along on the earth, and in the dust of it; though it may be observed, that even such a stock or trunk, separated from the root, and as it lies along, will sprout again, as particularly in elms: but it may rather mean, since it is said to be "in the ground", that part of the stock or stump left in the ground, from whence the roots part and spread in the earth; and even though this dies, or at least so seems, yet there being still life and vigour in the roots, they send forth suckers. (y) So Piscator and Cocceius. John Wesley14:8 Die - To outward appearance. |
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14:914:9: ՚ի հոտո՛յ ջրոյ ծաղկեսցի, եւ արասցէ հունձս իբրեւ զնորատունկ։ ի հոտոյ ջրոյ ծաղկեսցի, եւ արասցէ հունձս իբրեւ զնորատունկ:9 ջրի հոտից իսկ կը ծաղկի իսկոյն, նորատունկի պէս պտուղներ կը տայ: 9 Անիկա ջուրին հոտէն պիտի ծաղկի Ու նոր տնկուած ծառի պէս ճիւղեր պիտի արձակէ։ 14:9: ՚ի հոտո՛յ ջրոյ ծաղկեսցի, եւ արասցէ հունձս իբրեւ զնորատունկ։ 9 ջրի հոտից իսկ կը ծաղկի իսկոյն, նորատունկի պէս պտուղներ կը տայ: 9 Անիկա ջուրին հոտէն պիտի ծաղկի Ու նոր տնկուած ծառի պէս ճիւղեր պիտի արձակէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:914:9 но, лишь почуяло воду, оно дает отпрыски и пускает ветви, как бы вновь посаженное. 14:9 ἀπὸ απο from; away ὀσμῆς οσμη scent ὕδατος υδωρ water ἀνθήσει ανθεω do; make δὲ δε though; while θερισμὸν θερισμος harvest ὥσπερ ωσπερ just as νεόφυτον νεοφυτος newly sprouted; neophyte 14:9 מֵ mē מִן from רֵ֣יחַ rˈêₐḥ רֵיחַ scent מַ֣יִם mˈayim מַיִם water יַפְרִ֑חַ yafrˈiₐḥ פרח sprout וְ wᵊ וְ and עָשָׂ֖ה ʕāśˌā עשׂה make קָצִ֣יר qāṣˈîr קָצִיר bough כְּמֹו־ kᵊmô- כְּמֹו like נָֽטַע׃ nˈāṭaʕ נֶטַע plantation 14:9. ad odorem aquae germinabit et faciet comam quasi cum primum plantatum estAt the scent of water, it shall spring, and bring forth leaves, as when it was first planted. 14:9. at the scent of water, it will sprout and bring forth leaves, as when it had first been planted. 14:9. [Yet] through the scent of water it will bud, and bring forth boughs like a plant. 14:9 Yet through the scent of water it will bud, and bring forth boughs like a plant: 14:9 но, лишь почуяло воду, оно дает отпрыски и пускает ветви, как бы вновь посаженное. 14:9 ἀπὸ απο from; away ὀσμῆς οσμη scent ὕδατος υδωρ water ἀνθήσει ανθεω do; make δὲ δε though; while θερισμὸν θερισμος harvest ὥσπερ ωσπερ just as νεόφυτον νεοφυτος newly sprouted; neophyte 14:9 מֵ mē מִן from רֵ֣יחַ rˈêₐḥ רֵיחַ scent מַ֣יִם mˈayim מַיִם water יַפְרִ֑חַ yafrˈiₐḥ פרח sprout וְ wᵊ וְ and עָשָׂ֖ה ʕāśˌā עשׂה make קָצִ֣יר qāṣˈîr קָצִיר bough כְּמֹו־ kᵊmô- כְּמֹו like נָֽטַע׃ nˈāṭaʕ נֶטַע plantation 14:9. ad odorem aquae germinabit et faciet comam quasi cum primum plantatum est At the scent of water, it shall spring, and bring forth leaves, as when it was first planted. 14:9. at the scent of water, it will sprout and bring forth leaves, as when it had first been planted. 14:9. [Yet] through the scent of water it will bud, and bring forth boughs like a plant. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:9: Through the scent of water it will bud - A fine metaphor: the water acts upon the decaying and perishing tree, as strong and powerful odors from musk, otto of roses, ammonia, etc., act on a fainting or swooning person.Albert Barnes: Notes on the Bible - 183414:9: Yet through the scent of water - The word here rendered "scent" (ריח rê yach) means properly the odor or fragrance which anything exhales or emits; Sol 2:13; Sol 7:13; Gen 27:27. The idea is very delicate and poetic. It is designed to denote a gentle and pleasant contact - not a rush of water - by which the tree is made to live. It inhales, so to speak, the vital influence from the water - as we are refreshed and Rev_ived by grateful odorifles when we are ready to faint.It will bud - Or, rather, it will germinate, or spring up again - יפרח yapâ rach; see the notes at Isa 55:10. And bring forth boughs - קציר qâ tsı̂ yr. This word usually means a harvest; Gen 8:22; Gen 30:14; Gen 45:6. It also means, as here, a bough, or branch; compare Psa 80:11; ; . Like a plant - Like a young plant - as fresh and vigorous as a plant that is set out. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:9: and bring: Eze 17:3-10, Eze 17:22-24, Eze 19:10; Rom 11:17-24Job 14:10 John Gill14:9 Yet through the scent of water it will bud,.... As soon as it smells it, or perceives it, is sensible of it, or partakes of its efficacy; denoting both how speedily, and how easily, at once as it were, it buds forth through the virtue either of rain water that descends upon it, or river water by which it is planted, or by any means conveyed unto it; particularly this is true of the willow, which delights in watery places; and, when it is in the circumstances before described, will by the benefit of water bud out again, even when its stock has been seemingly dead:and bring forth boughs like a plant; as if it was a new plant, or just planted; so the Vulgate Latin version, as "when it was first planted"; or as a plant that sends forth many branches: the design of this simile is to show that man's case is worse than that of trees, which when cut down sprout out again, and are in the place where they were before; but man, when he is cut down by death, rises up no more in the same place; he is seen no more in it, and the place that knew him knows him no more; where he falls he lies until the general resurrection; he rises not before without a miracle, and such instances are very rare, and never either before or at the resurrection, but by the omnipotence of God; whereas a tree, in the above circumstances, sprouts out of itself, according to its nature, and in virtue of a natural power which God has put into it; not so man (y). (y) "Mutat terra vices-----nos ubi decidimus", Horat. Carmin. l. 4. Ode 7. John Wesley14:9 Scent - By means of water. Scent or smell, is figuratively ascribed to a tree.Robert Jamieson, A. R. Fausset and David Brown14:9 scent--exhalation, which, rather than the humidity of water, causes the tree to germinate. In the antithesis to man the tree is personified, and volition is poetically ascribed to it.like a plant--"as if newly planted" [UMBREIT]; not as if trees and plants were a different species. |
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14:1014:10: Բայց այր վախճանեալ գնա՛ց. անկեալ մարդ եւ ո՛չ եւս իցէ[9203]։ [9203] ՚Ի լուս՛՛. նշանակի հարցական ոլորակաւ. Վախճանեալ գնա՞ց. համաձայն ոմանց ՚ի բնաբ՛՛։ Բայց այր վախճանեալ գնաց, անկեալ մարդ` եւ ոչ եւս իցէ:10 Բայց մահկանացուն՝ վախճանուած մարդը գնում է եւ է՛լ գոյութիւն չունի: 10 Բայց մարդը կը մեռնի ու կ’երթայ*։Մարդը իր հոգին կ’աւանդէ ու ետքը ո՞ւր ըլլալը յայտնի չ’ըլլար։ 14:10: Բայց այր վախճանեալ գնա՛ց. անկեալ մարդ եւ ո՛չ եւս իցէ[9203]։ [9203] ՚Ի լուս՛՛. նշանակի հարցական ոլորակաւ. Վախճանեալ գնա՞ց. համաձայն ոմանց ՚ի բնաբ՛՛։ 10 Բայց մահկանացուն՝ վախճանուած մարդը գնում է եւ է՛լ գոյութիւն չունի: 10 Բայց մարդը կը մեռնի ու կ’երթայ*։Մարդը իր հոգին կ’աւանդէ ու ետքը ո՞ւր ըլլալը յայտնի չ’ըլլար։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:1014:10 А человек умирает и распадается; отошел, и где он? 14:10 ἀνὴρ ανηρ man; husband δὲ δε though; while τελευτήσας τελευταω meet an end ᾤχετο οιχομαι fall δὲ δε though; while βροτὸς βροτος no longer ἔστιν ειμι be 14:10 וְ wᵊ וְ and גֶ֣בֶר ḡˈever גֶּבֶר vigorous man יָ֭מוּת ˈyāmûṯ מות die וַֽ wˈa וְ and יֶּחֱלָ֑שׁ yyeḥᵉlˈāš חלשׁ defeat וַ wa וְ and יִּגְוַ֖ע yyiḡwˌaʕ גוע expire אָדָ֣ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and אַיֹּֽו׃ ʔayyˈô אֵי where 14:10. homo vero cum mortuus fuerit et nudatus atque consumptus ubi quaeso estBut man when he shall be dead, and stripped and consumed, I pray you where is he? 14:10. Truly, when a man dies, and has been left unprotected, and has decayed, I ask you where is he? 14:10. But man dieth, and wasteth away: yea, man giveth up the ghost, and where [is] he? 14:10 But man dieth, and wasteth away: yea, man giveth up the ghost, and where [is] he: 14:10 А человек умирает и распадается; отошел, и где он? 14:10 ἀνὴρ ανηρ man; husband δὲ δε though; while τελευτήσας τελευταω meet an end ᾤχετο οιχομαι fall δὲ δε though; while βροτὸς βροτος no longer ἔστιν ειμι be 14:10 וְ wᵊ וְ and גֶ֣בֶר ḡˈever גֶּבֶר vigorous man יָ֭מוּת ˈyāmûṯ מות die וַֽ wˈa וְ and יֶּחֱלָ֑שׁ yyeḥᵉlˈāš חלשׁ defeat וַ wa וְ and יִּגְוַ֖ע yyiḡwˌaʕ גוע expire אָדָ֣ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and אַיֹּֽו׃ ʔayyˈô אֵי where 14:10. homo vero cum mortuus fuerit et nudatus atque consumptus ubi quaeso est But man when he shall be dead, and stripped and consumed, I pray you where is he? 14:10. Truly, when a man dies, and has been left unprotected, and has decayed, I ask you where is he? 14:10. But man dieth, and wasteth away: yea, man giveth up the ghost, and where [is] he? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:10: But man dieth - No human being ever can spring from the dead body of man; that wasteth away, corrupts, and is dissolved; for the man dies; and when he breathes out his last breath, and his body is reduced to dust, then, where is he? There is a beautiful verse in the Persian poet Khosroo, that is not unlike this saying of Job: -"I went towards the burying ground, and wept To think of the departure of friends which were captives to death; I said, Where are they! and Fate Gave back this answer by Echo, Where are they? Thus paraphrased by a learned friend: - Beneath the cypress' solemn shade, As on surrounding tombs I gazed, I wept, and thought of friends there laid, Whose hearts with warmest love had blazed. Where are those friends my heart doth lack, Whose words, in grief, gave peace? Ah, where? And Fate, by Echo, gave me back This short but just reply, Ah, where? Albert Barnes: Notes on the Bible - 183414:10: But man dieth and wasteth away - Margin, "Is weakened, or cut off." The Hebrew word (חלשׁ châ lash) means to overthrow, prostrate, discomfit; and hence, to be weak, frail, or waste away. The Septuagint renders it Ἀνὴρ δὲ τελευτήσας ᾤχετο Anē r de teleutē sas ō cheto - "man dying goes away." Herder renders it," his power is gone." The idea is, he entirely vanishes. He leaves nothing to sprout up again. There is no germ; no shoot; no living root; no seminal principle. Of course, this refers wholly to his living again on the earth, and not to the question about his future existence. That is a different inquiry. The main idea with Job here is, that when man dies there is no germinating principle, as there is in a tree that is cut down. Of the truth of this there can be no doubt; and this comparison of man with the vegetable world, must have early occurred to mankind, and hence, led to the inquiry whether he would not live in a future state. Other flyings that are cut down, spring up again and live. But man is cut down, and does not spring up again. Will he not be likely, therefore, to have an existence in some future state, and to spring up and flourish there? "The Romans," says Rosenmuller, "made those trees to be the symbol of death, which, being cut down, do not live again, or from whose roots no germs arise, as the pine and cypress, which were planted in burial-places, or were accustomed to be placed at the doors of the houses of the dead."Man giveth up the ghost - Expires, or dies. This is all that the word (גוע gâ va‛) means. The notion of giving up the spirit or the ghost - an idea not improper in itself - is not found in the Hebrew word, nor is it in the corresponding Greek word in the New Testament; compare Act 5:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:10: wasteth away: Heb. is weakened, or, cut offman: Job 3:11, Job 10:18, Job 11:20, Job 17:13-16; Gen 49:33; Mat 27:50; Act 5:10 where is he: Job 14:12, Job 7:7-10, Job 19:26; Pro 14:32; Luk 16:22, Luk 16:23 Job 14:11 Carl Friedrich Keil and Franz Delitzsch14:1010 But man dieth, he lieth there stretched out, Man giveth up the ghost, and where is he? 11 The waters flow away from the sea, And a stream decayeth and dryeth up: 12 So man lieth down and riseth not again; Till the heavens pass away they wake not, And are not aroused from their sleep. How much less favoured is the final lot of man! He dies, and then lies there completely broken down and melted away (חלשׁ( yaw, in the neuter signification, confectum esse, rendered in the Targum by אתּבר and אתמקמק). The fut. consec. continues the description of the cheerless results of death: He who has thus once fallen together is gone without leaving a trace of life. In Job 14:11. this vanishing away without hope and beyond recovery is contemplated under the figure of running water, or of water that is dried up and never returns again to its channel. Instead of אזלוּ Isaiah uses נשּׁתוּ (Job 19:5) in the oracle on Egypt, a prophecy in which many passages borrowed from the book of Job are interwoven. The former means to flow away (related radically with נזל), the latter to dry up (transposed נתּשׁ, Jer 18:14). But he also uses יחרב, which signifies the drying in, and then ויבשׁ, which is the complete drying up which follows upon the drying in (vid., Genesis, S. 264). What is thus figuratively expressed is introduced by waw (Job 14:12), similar to the waw adaequationis of the emblematic proverbs mentioned at Job 5:7; Job 11:12 : so there is for man no rising (קוּם), no waking up (הקיץ), no ἐγείρεσθαι (נעור), and indeed not for ever; for what does not happen until the heavens are no more (comp. Ps 72:7, till the moon is no more), never happens; because God has called the heavens and the stars with their laws into existence, לעד לעולם (Ps 148:6), they never cease (Jer 31:35.), the days of heaven are eternal (Ps 89:30). This is not opposed to declarations like Ps 102:27, for the world's history, according to the teaching of Scripture, closes with a change in all these, but not their annihilation. What is affirmed in Job 14:10-12 of mankind in general, is, by the change to the plural in Job 14:12, affirmed of each individual of the race. Their sleep of death is עזלם שׁנת (Jer 51:39, Jer 51:57). What Sheôl summons away from the world, the world never sees again. Oh that it were otherwise! How would the brighter future have comforted him with respect to the sorrowful present and the dark night of the grave! Geneva 159914:10 (d) But man dieth, and wasteth away: yea, man giveth up the ghost, and where [is] he?(d) He speaks here not as though he had no hope of immortality but as a man in extreme pain, when reason is overcome by afflictions and torments. John Gill14:10 But man dieth, and wasteth away,.... All men, every man, "Geber", the mighty man, the strong man; some die in their full strength; the wise man, notwithstanding all his wisdom and knowledge, and even skill in the art of medicine; the rich man, with all his riches, with which he cannot bribe death, nor keep it off; the great and the honourable, emperors, kings, princes, nobles, all die, and their honour is laid in the dust; yea, good men die, though Christ has died for them; even those that are the most useful and beneficial to men, the prophets of the Lord, and the ministers of his word; and it is no wonder that wicked men should die, though they put the evil day far from them, make an agreement with death, or bid it defiance, their wickedness shall not deliver from it; all men have sinned, and death passes on them, it is appointed for them to die; not their souls, which are immortal, but their bodies, which return to dust, and are only the mortal part; death is a disunion or separation of soul and body: and now when this is made, the body "wasteth away" in the grave, and becomes rottenness, dust, and worms, and does not by the strength of nature spring up again, as a tree does; though some understand, by an inversion of the phrases, a wasting before death through diseases, as if the words were to be read, "but man wasteth away and dieth" (z); he is enervated by sickness, his strength is weakened in the way, and when he dies there is none left in him; he is cut off (a), as some choose to render it, or cut down as a tree is; but then there is no force or natural strength in him to rise again, as in a tree:yea, man giveth up the ghost, and where is he? not in the same place he was; not in his house and habitation where he lived; nor in his family, and among his friends, with whom he conversed, nor in the world, and on the earth where he did business; he is indeed somewhere, but where is he? his body is in the grave; his soul, where is that? if a good man, it is in the presence of God, where is fulness of joy; it is with Christ, which is far better than to be here; it is with the spirits of just men made perfect; it is in Abraham's bosom, feasting with him and other saints; it is in heaven, in paradise, in a state of endless joy and happiness: if a wicked man, his soul is in hell, in the lake which burns with fire and brimstone, with the devil and his angels, and other damned spirits; in a prison, from whence there is no release, and in the uttermost misery and distress, banished from the divine Presence, and under a continual sense of the wrath of God. (z) So the Tigurine version, Vatablus, and some in Drusius; and some Hebrews in Ramban and Bar Tzemach. (a) "exciditur", Beza, Piscator, Mercerus; so Kimchi & Ben Gersom. John Wesley14:10 Man - Two words are here used for man. Geber, a mighty man, tho' mighty, dies. Adam, a man of earth, returns to it. Before death, he is dying daily, continually wasting away. In death, he giveth up the ghost, the spirit returns to God that gave it. After death, where is he? Not where he was: his place knows him no more. But is he nowhere? Yes, he is gone to the world of spirits, gone into eternity, gone, never to return to this world!Robert Jamieson, A. R. Fausset and David Brown14:10 man . . . man--Two distinct Hebrew words are here used; Geber, a mighty man: though mighty, he dies. Adam, a man of earth: because earthly, he gives up the ghost.wasteth--is reduced to nothing: he cannot revive in the present state, as the tree does. The cypress and pine, which when cut down do not revive, were the symbols of death among the Romans. |
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14:1114:11: Զի ժամանակաւ անօսրի ծով, եւ գետք աւերեալ ցամաքեցա՛ն[9204]. [9204] Ոմանք. Եւ գետ... ցամաքեցաւ։ ՚Ի լուս՛՛. Աւերեալ ցամաքեցա՞ն։ Զի ժամանակաւ անօսրի ծով, եւ գետք աւերեալ ցամաքեցան:11 Ծանծաղում է ծովն իր ժամանակին. սպառած գետերը ցամաքում են. 11 Ինչպէս ջուրերը ծովէն կը շոգիանան Ու գետը կը ցամքի ու կը չորնայ 14:11: Զի ժամանակաւ անօսրի ծով, եւ գետք աւերեալ ցամաքեցա՛ն[9204]. [9204] Ոմանք. Եւ գետ... ցամաքեցաւ։ ՚Ի լուս՛՛. Աւերեալ ցամաքեցա՞ն։ 11 Ծանծաղում է ծովն իր ժամանակին. սպառած գետերը ցամաքում են. 11 Ինչպէս ջուրերը ծովէն կը շոգիանան Ու գետը կը ցամքի ու կը չորնայ zohrab-1805▾ eastern-1994▾ western am▾ |
14:1114:11 Уходят воды из озера, и река иссякает и высыхает: 14:11 χρόνῳ χρονος time; while γὰρ γαρ for σπανίζεται σπανιζω sea ποταμὸς ποταμος river δὲ δε though; while ἐρημωθεὶς ερημοω desolate; desert ἐξηράνθη ξηραινω wither; dry 14:11 אָֽזְלוּ־ ʔˈāzᵊlû- אזל go away מַ֭יִם ˈmayim מַיִם water מִנִּי־ minnî- מִן from יָ֑ם yˈom יָם sea וְ֝ ˈw וְ and נָהָ֗ר nāhˈār נָהָר stream יֶחֱרַ֥ב yeḥᵉrˌav חרב be dry וְ wᵊ וְ and יָבֵֽשׁ׃ yāvˈēš יבשׁ be dry 14:11. quomodo si recedant aquae de mari et fluvius vacuefactus arescatAs if the waters should depart out of the sea, and an emptied river should be dried up; 14:11. It is as if the waters had receded from the sea and an emptied river had dried up; 14:11. [As] the waters fail from the sea, and the flood decayeth and drieth up: 14:11 As the waters fail from the sea, and the flood decayeth and drieth up: 14:11 Уходят воды из озера, и река иссякает и высыхает: 14:11 χρόνῳ χρονος time; while γὰρ γαρ for σπανίζεται σπανιζω sea ποταμὸς ποταμος river δὲ δε though; while ἐρημωθεὶς ερημοω desolate; desert ἐξηράνθη ξηραινω wither; dry 14:11 אָֽזְלוּ־ ʔˈāzᵊlû- אזל go away מַ֭יִם ˈmayim מַיִם water מִנִּי־ minnî- מִן from יָ֑ם yˈom יָם sea וְ֝ ˈw וְ and נָהָ֗ר nāhˈār נָהָר stream יֶחֱרַ֥ב yeḥᵉrˌav חרב be dry וְ wᵊ וְ and יָבֵֽשׁ׃ yāvˈēš יבשׁ be dry 14:11. quomodo si recedant aquae de mari et fluvius vacuefactus arescat As if the waters should depart out of the sea, and an emptied river should be dried up; 14:11. It is as if the waters had receded from the sea and an emptied river had dried up; 14:11. [As] the waters fail from the sea, and the flood decayeth and drieth up: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:11: The waters fail from the sea - I believe this refers to evaporation, and nothing else. As the waters are evaporated from the sea, and the river in passing over the sandy desert is partly exsiccated, and partly absorbed; and yet the waters of the sea are not exhausted, as these vapors, being condensed, fall down in rain, and by means of rivers return again into the sea: so man is imperceptibly removed from his fellows by death and dissolution; yet the human race is still continued, the population of the earth being kept up by perpetual generations.Albert Barnes: Notes on the Bible - 183414:11: As the waters fail from the sea - As the waters evaporate wholly, and leave the bottom wholly dry, so it is with man, who passes entirely away, and leaves nothing. But to what fact Job refers here, is not known. The sea or ocean has never been dried up, so as to furnish a ground for this comparison. Noyes renders it, "the lake." Dr. Good, without the slightest authority, renders it, "as the billows pass away with the tides." Herder supposes it to mean that until the waters fail from the sea man will not rise again, but the Hebrew will not bear this interpretation. Probably the true interpretation is, that which makes the word rendered sea (ים yâ m) refer to a lake, or a stagnant pool; see Isa 11:15, note; Isa 19:5, note. The word is applied not unfrequently to a lake, as to the lake of Genesareth, Num 34:11; to the Dead Sea, Gen 14:3; Deu 4:49; Zac 14:8. It is used, also, to denote the Nile, Isa 19:5, and the Euphrates, Isa 27:1. It is also employed to denote the brass sea that was made by Solomon, and placed in front of the temple; Kg2 25:13. I see no reason to doubt, therefore, that it may be used here to denote the collections of water, which were made by torrents pouring down from the mountains, and which would after a little while wholly evaporate.And the flood decayeth - The river - נהר nâ hâ r. Such an occurrence would be common in the parched countries of the East; see the notes at ff. As such torrents vanish wholly away, so it was with man. Every vestige disappeared; compare Sa2 14:14. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:11: the flood: Job 6:15-18; Jer 15:18Job 14:12 John Gill14:11 As the waters fail from the sea,.... the words may be rendered either without the as, and denote dissimilitude, and the sense be, that the waters go from the sea and return again, as with the tide:and the flood decays and dries up; and yet is supplied again with water: "but man lieth down, and riseth not again", Job 14:12; or else with the as, and express likeness; as the waters when they fail from the sea, or get out of lakes, and into another channel, never return more; and as a flood, occasioned by the waters of a river overflowing its banks, never return into it more; so man, when he dies, never returns to this world any more. The Targum restrains this to the Red sea, and the parting of that and the river Jordan, and the drying up of that before the ark of the Lord, and the return of both to their places again. John Wesley14:11 As - So it is with man. Or thus, as when the waters fail from the sea, when the sea forsakes the place into which it used to flow, the river which was fed by it, decayeth and drieth up without all hopes of recovery.Robert Jamieson, A. R. Fausset and David Brown14:11 sea--that is, a lake, or pool formed from the outspreading of a river. Job lived near the Euphrates: and "sea" is applied to it (Jer 51:36; Is 27:1). So of the Nile (Is 19:5).fail--utterly disappeared by drying up. The rugged channel of the once flowing water answers to the outstretched corpse ("lieth down," Job 14:12) of the once living man. |
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14:1214:12: եւ մարդ ննջեաց՝ եւ ո՛չ յարիցէ։ Մինչեւ երկինք իցեն ո՛չ կարկատեսցին, եւ ո՛չ զարթիցեն ՚ի քնոյ իւրեանց։ եւ մարդ ննջեաց` եւ ոչ յարիցէ. մինչեւ երկինք չիցեն` ոչ կարկատեսցին, եւ ոչ զարթիցեն ի քնոյ իւրեանց:12 նոյնպէս մարդիկ թէ ննջեն՝ է՛լ վեր չեն կենայ: Մինչեւ երկինքը իսպառ չլուծուի՝ չեն զարթնի քնից: 12 Այսպէս ալ մարդը գետինը կը պառկի ու չ’ելլեր. Մինչեւ որ ա՛լ երկինք չըլլայ՝ պիտի չելլէ Ու իր քունէն պիտի չարթննայ։ 14:12: եւ մարդ ննջեաց՝ եւ ո՛չ յարիցէ։ Մինչեւ երկինք իցեն ո՛չ կարկատեսցին, եւ ո՛չ զարթիցեն ՚ի քնոյ իւրեանց։ 12 նոյնպէս մարդիկ թէ ննջեն՝ է՛լ վեր չեն կենայ: Մինչեւ երկինքը իսպառ չլուծուի՝ չեն զարթնի քնից: 12 Այսպէս ալ մարդը գետինը կը պառկի ու չ’ելլեր. Մինչեւ որ ա՛լ երկինք չըլլայ՝ պիտի չելլէ Ու իր քունէն պիտի չարթննայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:1214:12 так человек ляжет и не встанет; до скончания неба он не пробудится и не воспрянет от сна своего. 14:12 ἄνθρωπος ανθρωπος person; human δὲ δε though; while κοιμηθεὶς κοιμαω doze; fall asleep οὐ ου not μὴ μη not ἀναστῇ ανιστημι stand up; resurrect ἕως εως till; until ἂν αν perhaps; ever ὁ ο the οὐρανὸς ουρανος sky; heaven οὐ ου not μὴ μη not συρραφῇ συρραπτω and; even οὐκ ου not ἐξυπνισθήσονται εξυπνιζω wake up ἐξ εκ from; out of ὕπνου υπνος slumber; sleep αὐτῶν αυτος he; him 14:12 וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man שָׁכַ֗ב šāḵˈav שׁכב lie down וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יָ֫ק֥וּם yˈāqˌûm קום arise עַד־ ʕaḏ- עַד unto בִּלְתִּ֣י biltˈî בֵּלֶת failure שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens לֹ֣א lˈō לֹא not יָקִ֑יצוּ yāqˈîṣû קוץ be asunder וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֵ֝עֹ֗רוּ ˈyēʕˈōrû עור be awake מִ mi מִן from שְּׁנָתָֽם׃ ššᵊnāṯˈām שֵׁנָה sleep 14:12. sic homo cum dormierit non resurget donec adteratur caelum non evigilabit nec consurget de somno suoSo man when he is fallen asleep shall not rise again; till the heavens be broken, he shall not awake, nor rise up out of his sleep. 14:12. just so, when a man is fallen asleep, he will not rise again, until the heavens are worn away; he will not awaken, nor rise from his sleep. 14:12. So man lieth down, and riseth not: till the heavens [be] no more, they shall not awake, nor be raised out of their sleep. 12. So man lieth down and riseth not: till the heavens be no more, they shall not awake, nor be roused out of their sleep.
14:12 So man lieth down, and riseth not: till the heavens [be] no more, they shall not awake, nor be raised out of their sleep: 14:12 так человек ляжет и не встанет; до скончания неба он не пробудится и не воспрянет от сна своего. 14:12 ἄνθρωπος ανθρωπος person; human δὲ δε though; while κοιμηθεὶς κοιμαω doze; fall asleep οὐ ου not μὴ μη not ἀναστῇ ανιστημι stand up; resurrect ἕως εως till; until ἂν αν perhaps; ever ὁ ο the οὐρανὸς ουρανος sky; heaven οὐ ου not μὴ μη not συρραφῇ συρραπτω and; even οὐκ ου not ἐξυπνισθήσονται εξυπνιζω wake up ἐξ εκ from; out of ὕπνου υπνος slumber; sleep αὐτῶν αυτος he; him 14:12 וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man שָׁכַ֗ב šāḵˈav שׁכב lie down וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יָ֫ק֥וּם yˈāqˌûm קום arise עַד־ ʕaḏ- עַד unto בִּלְתִּ֣י biltˈî בֵּלֶת failure שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens לֹ֣א lˈō לֹא not יָקִ֑יצוּ yāqˈîṣû קוץ be asunder וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֵ֝עֹ֗רוּ ˈyēʕˈōrû עור be awake מִ mi מִן from שְּׁנָתָֽם׃ ššᵊnāṯˈām שֵׁנָה sleep 14:12. sic homo cum dormierit non resurget donec adteratur caelum non evigilabit nec consurget de somno suo So man when he is fallen asleep shall not rise again; till the heavens be broken, he shall not awake, nor rise up out of his sleep. 14:12. just so, when a man is fallen asleep, he will not rise again, until the heavens are worn away; he will not awaken, nor rise from his sleep. 14:12. So man lieth down, and riseth not: till the heavens [be] no more, they shall not awake, nor be raised out of their sleep. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:12: So man lieth down - He falls asleep in his bed of earth.And riseth not - Men shall not, like cut down trees and plants, reproduce their like; nor shall they arise till the heavens are no more, till the earth and all its works are burnt up, and the general resurrection of human beings shall take place. Surely it would be difficult to twist this passage to the denial of the resurrection of the body. Neither can these expressions be fairly understood as implying Job's belief in the materiality of the soul, and that the whole man sleeps from the day of his death to the morning of the resurrection. We have already seen that Job makes a distinction between the animal life and rational soul in man; and it is most certain that the doctrine of the materiality of the soul, and its sleep till the resurrection, has no place in the sacred records. There is a most beautiful passage to the same purpose, and with the same imagery, in Moschus's epitaph on the death of Bion: - Αι, αι ται μαλαχαι μεν επαν κατα καπον ολωνται, Η τα χλωρα σελινα, το τ' ευθαλες ουλον ανηθον, Ὑστερον αυ ζωοντι, και εις ετος αλλο φυοντι· Αμμες δ', οἱ μεγαλοι, και καρτεροι, η σοφοι ανδρες, Ὁπποτε πρωτα θανωμες, ανακοοι εν χθονι κοιλα Εὑδομες ευ μαλα μακρον, ατερμονα, νηγρετον ὑπνον. Idyll. iii., ver. 100. Alas! alas! the mallows, when they die, Or garden herbs, and sweet Anethum's pride, Blooming in vigor, wake again to life, And flourish beauteous through another year: But we, the great, the mighty, and the wise, When once we die, unknown in earth's dark womb Sleep long and drear, the endless sleep of death. J. B. B. C. A more cold and comfortless philosophy was never invented. The next verse shows that Job did not entertain this view of the subject. Albert Barnes: Notes on the Bible - 183414:12: So man lieth down, and riseth not - He lies down in the grave and does not rise again on the earth.Till the heavens be no more - That is, never; for such is the fair interpretation of the passage, and this accords with its design. Job means to say, undoubtedly, that man would never appear again in the land of the living; that he would not spring up from the grave, as a sprout does from a fallen tree; and that when he dies, he goes away from the earth never to return. Whether he believed in a future state, or in the future resurrection, is another question, and one that cannot be determined from this passage. His complaint is, that the present life is short, and that man when he has once passed through it cannot return to enjoy it again, if it has been unhappy; and he asks, therefore, why, since it was so short, man might not be permitted to enjoy it without molestation. It does not follow from this passage that he believed that the heavens ever would be no more, or would pass away. The heavens are the most permanent and enduring objects of which we have any knowledge, and are, therefore, used to denote permanency and eternity; see Psa 89:36-37. This verse, therefore, is simply a solemn declaration of the belief of Job that when man dies, he dies to live no more on the earth. Of the truth of this, no one can doubt - and the truth is as important and affecting as it is undoubted. If man could come back again, life would be a different thing. If he could Rev_isit the earth to repair the evils of a wicked life, to repent of his errors, to make amends for his faults, and to make preparation for a future world, it would be a different thing to live, and a different thing to die. But when he travels over the road of life, he treads a path which is not to be traversed again. When he neglects an opportunity to do good, it cannot be recalled. When he commits an offence, he cannot come back to repair the evil. He falls, and dies, and lives no more. He enters on other scenes, and is amidst the retributions of another state. How important then to secure the passing moment, and to be prepared to go hence, to return no more! The idea here presented is one that is common with the poets. Thus, Horace says: Nobis, cum semel occidit bRev_is lux, Nox est perpetua una dormienda. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:12: So man: Job 10:21, Job 10:22, Job 30:23; Ecc 3:19-21, Ecc 12:5till the heavens: Job 19:25-27; Psa 102:26; Isa 51:6, Isa 65:17, Isa 66:22; Mat 24:35; Act 3:21; Rom 8:20; Pe2 3:7, Pe2 3:10-13; Rev 20:11, Rev 21:1 awake: Job 3:13, Job 7:21; Isa 26:19; Dan 12:2; Joh 11:11-13; Eph 5:14; Th1 4:14, Th1 4:15 Job 14:13 John Gill14:12 So man lieth down,.... Or "and", or "but man lieth down" (b); in the grave when he dies, as on a bed, and takes his rest from all his labours, toil and troubles, and lies asleep, and continues so till the resurrection morn:and riseth not; from off his bed, or comes not out of his grave into this world, to the place where he was, and to be engaged in the affairs of life he was before, and never by his own power; and whenever he will rise, it will be by the power of God, and this not till the last day, when Christ shall appear in person to judge the world; and then the dead in Christ will rise first, at the beginning of the thousand years, and the wicked at the end of them: till the heavens be no more, they shall not awake, nor be raised out of their sleep; for so the words are to be read, not in connection with those that go before, but with the last clauses; though the sense is much the same either way, which is, that those who are fallen asleep by death, and lie sleeping in their graves, and on their beds, these shall neither awake of themselves, nor be awaked by others, "till the heavens be no more"; that is, never, so as to awake and arise of themselves, and to this natural life, and to be concerned in the business of it; which sometimes seems to be the sense of this phrase, see Ps 89:29, Mt 5:18; or, as some render it, "till the heavens are wore out", or "waxen old" (c); as they will like a garment, and be folded up, and laid aside, as to their present use, Ps 102:26; or till they shall vanish away, and be no more, as to their present form, quality, and use, though they may exist as to substance; and when this will be the case, as it will be when the Judge shall appear, when Christ shall come a second time to judge the world; then the earth and heaven will flee away from his face, the earth and its works shall be burnt up, and the heavens shall pass away with great noise; and then, and not till then, will the dead, or those that are asleep in their graves, be awaked by the voice of the archangel, and the trump of God, and they shall be raised from their sleepy beds, awake and arise, some to everlasting life, and some to shame and everlasting contempt. (b) "et vir", Pagninus, Montanus, Beza, Schmidt; "at vir", Cocceius. (c) "donec atteratur eoelum", V. L. so some in Bar Tzemach, though disapproved of by him as ungrammatical. John Wesley14:12 Lieth - In his bed, the grave. 'Till - Until the time of the general resurrection, when these visible heavens shall pass away.Robert Jamieson, A. R. Fausset and David Brown14:12 heavens be no more--This only implies that Job had no hope of living again in the present order of the world, not that he had no hope of life again in a new order of things. Ps 102:26 proves that early under the Old Testament the dissolution of the present earth and heavens was expected (compare Gen 8:22). Enoch before Job had implied that the "saints shall live again" (Jude 1:14; Heb 11:13-16). Even if, by this phrase, Job meant "never" (Ps 89:29) in his gloomier state of feelings, yet the Holy Ghost has made him unconsciously (1Pet 1:11-12) use language expressing the truth, that the resurrection is to be preceded by the dissolution of the heavens. In Job 14:13-15 he plainly passes to brighter hopes of a world to come. |
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14:1314:13: Երանի՛ թէ ՚ի դժոխս պահէիր զիս, եւ թաքուցանէիր զիս մինչեւ անցանէր բարկութիւն քո. եւ ժամանակէիր ինձ ժամանակ յորում առնէիր ինձ յիշատակ։ Երանի՛ թէ ի դժոխս պահէիր զիս, եւ թաքուցանէիր զիս մինչեւ անցանէր բարկութիւն քո. եւ ժամանակէիր ինձ ժամանակ` յորում առնէիր ինձ յիշատակ:13 Ու երանի թէ գերեզմաններում պահէիր դու ինձ, մինչեւ որ անցնէր բարկութիւնը քո, եւ ժամանակ ինձ նշանակէիր, յիշէիր դու ինձ: 13 Երանի՜ թէ մինչեւ քու բարկութեանդ անցնիլը՝ Գերեզմանին մէջ ծածկէիր ու պահէիր զիս։Ինծի ժամանակ մը որոշէիր ու ետքը զիս միտքդ բերէիր։ 14:13: Երանի՛ թէ ՚ի դժոխս պահէիր զիս, եւ թաքուցանէիր զիս մինչեւ անցանէր բարկութիւն քո. եւ ժամանակէիր ինձ ժամանակ յորում առնէիր ինձ յիշատակ։ 13 Ու երանի թէ գերեզմաններում պահէիր դու ինձ, մինչեւ որ անցնէր բարկութիւնը քո, եւ ժամանակ ինձ նշանակէիր, յիշէիր դու ինձ: 13 Երանի՜ թէ մինչեւ քու բարկութեանդ անցնիլը՝ Գերեզմանին մէջ ծածկէիր ու պահէիր զիս։Ինծի ժամանակ մը որոշէիր ու ետքը զիս միտքդ բերէիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:1314:13 О, если бы Ты в преисподней сокрыл меня и укрывал меня, пока пройдет гнев Твой, положил мне срок и потом вспомнил обо мне! 14:13 εἰ ει if; whether γὰρ γαρ for ὄφελον οφελον obliged ἐν εν in ᾅδῃ αδης Hades με με me ἐφύλαξας φυλασσω guard; keep ἔκρυψας κρυπτω hide δέ δε though; while με με me ἕως εως till; until ἂν αν perhaps; ever παύσηταί παυω stop σου σου of you; your ἡ ο the ὀργὴ οργη passion; temperament καὶ και and; even τάξῃ τασσω arrange; appoint μοι μοι me χρόνον χρονος time; while ἐν εν in ᾧ ος who; what μνείαν μνεια mention; remembrance μου μου of me; mine ποιήσῃ ποιεω do; make 14:13 מִ֤י mˈî מִי who יִתֵּ֨ן׀ yittˌēn נתן give בִּ bi בְּ in שְׁאֹ֬ול šᵊʔˈôl שְׁאֹול nether world תַּצְפִּנֵ֗נִי taṣpinˈēnî צפן hide תַּ֭סְתִּירֵנִי ˈtastîrēnî סתר hide עַד־ ʕaḏ- עַד unto שׁ֣וּב šˈûv שׁוב return אַפֶּ֑ךָ ʔappˈeḵā אַף nose תָּ֤שִֽׁית tˈāšˈîṯ שׁית put לִ֖י lˌî לְ to חֹ֣ק ḥˈōq חֹק portion וְ wᵊ וְ and תִזְכְּרֵֽנִי׃ ṯizkᵊrˈēnî זכר remember 14:13. quis mihi hoc tribuat ut in inferno protegas me ut abscondas me donec pertranseat furor tuus et constituas mihi tempus in quo recorderis meiWho will grant me this, that thou mayst protect me in hell, and hide me till thy wrath pass, and appoint me a time when thou wilt remember me? 14:13. Who will grant this to me, that you will protect me in the underworld, and hide me until your fury passes by, and establish a time for me, in which you will remember me? 14:13. O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! 13. Oh that thou wouldest hide me in Sheol, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!
14:13 O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me: 14:13 О, если бы Ты в преисподней сокрыл меня и укрывал меня, пока пройдет гнев Твой, положил мне срок и потом вспомнил обо мне! 14:13 εἰ ει if; whether γὰρ γαρ for ὄφελον οφελον obliged ἐν εν in ᾅδῃ αδης Hades με με me ἐφύλαξας φυλασσω guard; keep ἔκρυψας κρυπτω hide δέ δε though; while με με me ἕως εως till; until ἂν αν perhaps; ever παύσηταί παυω stop σου σου of you; your ἡ ο the ὀργὴ οργη passion; temperament καὶ και and; even τάξῃ τασσω arrange; appoint μοι μοι me χρόνον χρονος time; while ἐν εν in ᾧ ος who; what μνείαν μνεια mention; remembrance μου μου of me; mine ποιήσῃ ποιεω do; make 14:13 מִ֤י mˈî מִי who יִתֵּ֨ן׀ yittˌēn נתן give בִּ bi בְּ in שְׁאֹ֬ול šᵊʔˈôl שְׁאֹול nether world תַּצְפִּנֵ֗נִי taṣpinˈēnî צפן hide תַּ֭סְתִּירֵנִי ˈtastîrēnî סתר hide עַד־ ʕaḏ- עַד unto שׁ֣וּב šˈûv שׁוב return אַפֶּ֑ךָ ʔappˈeḵā אַף nose תָּ֤שִֽׁית tˈāšˈîṯ שׁית put לִ֖י lˌî לְ to חֹ֣ק ḥˈōq חֹק portion וְ wᵊ וְ and תִזְכְּרֵֽנִי׃ ṯizkᵊrˈēnî זכר remember 14:13. quis mihi hoc tribuat ut in inferno protegas me ut abscondas me donec pertranseat furor tuus et constituas mihi tempus in quo recorderis mei Who will grant me this, that thou mayst protect me in hell, and hide me till thy wrath pass, and appoint me a time when thou wilt remember me? 14:13. Who will grant this to me, that you will protect me in the underworld, and hide me until your fury passes by, and establish a time for me, in which you will remember me? 14:13. O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413. Перечисленные Иовом данные, при помощи которых он рассчитывает оправдаться пред Богом, не будут однако приняты Последним во внимание, пока Он находится в состоянии гнева (IX:13). Иов умрет, как отверженный Господом грешник. Не допуская этой мысли ранее (XIII:15), он не может примириться с нею и теперь, - выражает желание умереть только на время, пока продолжается гнев Господа, под условием воскреснуть потом и возвратиться на землю со всеми признаками божественного благоволения.Adam Clarke: Commentary on the Bible - 183114:13: O that thou wouldest hide me in the grave - Dreadful as death is to others, I shall esteem it a high privilege; it will be to me a covert from the wind and from the tempest of this affliction and distress.Keep me secret - Hide my soul with thyself, where my enemies cannot invade my repose; or, as the poet expresses it: - "My spirit hide with saints above, My body in the tomb." Job does not appear to have the same thing in view when he entreats God to hide him in the grave; and to keep him secret, until his wrath be past. The former relates to the body; the latter to the spirit. That thou wouldest appoint me a set time - As he had spoken of the death of his body before, and the secreting of his spirit in the invisible world, he must refer here to the resurrection; for what else can be said to be an object of desire to one whose body is mingled with the dust? And remember me! - When my body has paid that debt of death which it owes to thy Divine justice, and the morning of the resurrection is come, when it may be said thy wrath, אפך appecha, "thy displeasure," against the body is past, it having suffered the sentence denounced by thyself: Dust thou art, and unto dust thou shalt return, for in the day thou eatest thereof thou shalt surely die; then remember me - raise my body, unite my spirit to it, and receive both into thy glory for ever. Albert Barnes: Notes on the Bible - 183414:13: Oh that thou wouldest hide me in the grave; - compare the notes at ff. Hebrew "in Sheol" - ב־שׁאול bı̂-she'ô l. Vulgate, "in inferno." Septuagint ἐν ἅδῃ en Hadē - "in Hades." On the meaning of the word "Sheol," see the notes at Isa 5:14. It does not mean here, I think, the grave. It means the region of departed spirits, the place of the dead, where he wished to be, until the tempest of the wrath of God should pass by. He wished to be shut up in some place where the fury of that tempest would not meet him, and where he would be safe. On the meaning of this passage, however, there has been considerable variety of opinion among expositors. Many suppose that the word here properly means "the grave," and that Job was willing to wait there until the wrath of God should be spent, and then that he desired to be brought forth in the general resurrection of the dead.So the Chaldee interprets it of the grave - קבורתא. There is evidently a desire on the part of Job to be hid in some secret place until the tempest of wrath should sweep by, and until he should be safe. There is an expectation that he would live again at some future period, and a desire to live after the present tokens of the wrath of God should pass by. It is probably a wish for a safe retreat or a hiding-place - where he might be secure, as from a storm. A somewhat similar expression occurs in Isa 2:19, where it is said that people would go into holes and caverns until the storm of wrath should pass by, or in order to escape it. But whether Job meant the grave, or the place of departed spirits, cannot be determined, and is not material. In the view of the ancients the one was not remote from the other. The entrance to Sheol was the grave; and either of them would furnish the protection sought. It should be added, that the grave was with the ancients usually a cave, or an excavation from the rock, and such a place might suggest the idea of a hiding-place from the raging storm. That thou wouldest appoint me a set time - When I should be delivered or rescued. Herder renders this, "Appoint me then a new term." The word rendered "a set time" - חק chô q - means, properly, something decreed, prescribed, appointed and here an appointed time when God would remember or Rev_isit him. It is the expression of his lingering love of life. He had wished to die. He was borne down by heavy trials, and desired a release. He longed even for the grave; compare -22. But there is the instinctive love of life in his bosom, and he asks that God would appoint a time, though ever so remote, in which he would return to him, and permit him to live again. There is the secret hope of some future life - though remote; and he is willing to be hid for any period of time until the wrath of God should pass by, if he might live again. Such is the lingering desire of life in the bosom of man in the severest trials, and the darkest hours; and so instinctively does man look on even to the most remote period with the hope of life. Nature speaks out in the desires of Job; and one of the objects of the poem is to describe the workings of nature with reference to a future state in the severe trials to which he was subjected. We cannot but remark here, what support and consolation would he have found in the clear Rev_elation which we have of the future world, and what a debt of gratitude do we owe to that gospel which has brought life and immortality to light! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:13: hide me: Job 3:17-19; Isa 57:1, Isa 57:2until: Isa 12:1, Isa 26:20, Isa 26:21 appoint me: Mar 13:32; Act 1:7, Act 17:31 remember: Gen 8:1; Psa 106:4; Luk 23:42 Job 14:14 Carl Friedrich Keil and Franz Delitzsch14:1313 Oh that Thou wouldst hide me in Shel, That Thou wouldst conceal me till Thine anger change, That Thou wouldst appoint me a time and then remember me! 14 If man dieth, shall he live again? All the days of my warfare would I wait, Until my change should come. 15 Thou wouldst call and I would answer, Thou wouldst have a desire for the work of Thy hands - 16 For now thou numberest my steps, And dost not restrain thyself over my sins. The optative יתּן מי introduces a wish that has reference to the future, and is therefore, as at Job 6:8, followed by futt.; comp. on the other hand, Job 23:3, utinam noverim. The language of the wish reminds one of such passages in the Psalms as Ps 31:21; Ps 27:5 (comp. Is 26:20): "In the day of trouble He hideth me in His pavilion, and in the secret of His tabernacle doth He conceal me." So Job wishes that Hades, into which the wrath of God now precipitates him for ever, may only be a temporary place of safety for him, until the wrath of God turn away (שׁוּב, comp. the causative, Job 9:13); that God would appoint to him, when there, a חק, i.e., a terminus ad quem (comp. Job 14:5), and when this limit should be reached, again remember him in mercy. This is a wish that Job marks out for himself. The reality is indeed different: "if (ἐὰν) a man dies, will he live again?" The answer which Job's consciousness, ignorant of anything better, alone can give, is: No, there is no life after death. It is, however, none the less a craving of his heart that gives rise to the wish; it is the most favourable thought, - a desirable possibility, - which, if it were but a reality, would comfort him under all present suffering: "all the days of my warfare would I wait until my change came." צבא is the name he gives to the whole of this toilsome and sorrowful interval between the present and the wished-for goal, - the life on earth, which he likens to the service of the soldier or of the hireling (Job 7:1), and which is subject to an inevitable destiny (Job 5:7) of manifold suffering, together with the night of Hades, where this life is continued in its most shadowy and dismal phase. And חליפה does not here signify destruction in the sense of death, as the Jewish expositors, by comparing Is 2:18 and Song 2:11, explain it; but (with reference to צבאי, comp. Job 10:17) the following after (Arab. chlı̂ft, succession, successor, i.e., of Mohammed), relief, change (syn. תּמוּרה, exchange, barter), here of change of condition, as Ps 55:20, of change of mind; Aquila, Theod., ἄλλαγμα. Oh that such a change awaited him! What a blessed future would it be if it should come to pass! Then would God call to him in the depth of Shel, and he, imprisoned until the appointed time of release, would answer Him from the deep. After His anger was spent, God would again yearn after the work of His hands (comp. Job 10:3), the natural loving relation between the Creator and His creature would again prevail, and it would become manifest that wrath is only a waning power (Is 54:8), and love His true and essential attribute. Schlottman well observes: "Job must have had a keen perception of the profound relation between the creature and his Maker in the past, to be able to give utterance to such an imaginative expectation respecting the future." In Job 14:16, Job supports what is cheering in this prospect, with which he wishes he might be allowed to console himself, by the contrast of the present. עתּה כּי is used here as in Job 6:21; כי is not, as elsewhere, where עתה כי introduces the conclusion, confirmatory (indeed now = then indeed), but assigns a reason (for now). Now God numbers his steps (Job 13:27), watching him as a criminal, and does not restrain himself over his sin. Most modern expositors (Ew., Hlgst, Hahn, Schlottm.) translate: Thou observest not my sins, i.e., whether they are to be so severely punished or not; but this is poor. Raschi: Thou waitest not over my sins, i.e., to punish them; instead of which Ralbag directly: Thou waitest not for my sins = repentance or punishment; but שׁמר is not supported in the meaning: to wait, by Gen 37:11. Aben-Ezra: Thou lookest not except on my sins, by supplying רק, according to Eccles 2:24 (where, however, probably משׁיאכל should be read, and מ after אדם, just as in Job 33:17, has fallen away). The most doubtful is, with Hirzel, to take the sentence as interrogative, in opposition to the parallelism: and dost Thou not keep watch over my sins? It seems to me that the sense intended must be derived from the phrase אף שׁמר, which means to keep anger, and consequently to delay the manifestation of it (Amos 1:11). This phrase is here so applied, that we obtain the sense: Thou keepest not Thy wrath to thyself, but pourest it out entirely. Mercerus is substantially correct: non reservas nec differs peccati mei punitionem. Geneva 159914:13 O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy (e) wrath be past, that thou wouldest appoint me a set time, and (f) remember me!(e) By this he declares that the fear of God's judgment was the reason why he desired to die. (f) That is, relieve my pain and take me to mercy. John Gill14:13 And that thou wouldest hide me in the grave,.... The house appointed for all living, which some understand by the "chambers" in Is 26:20; The cemeteries or dormitories of the saints, where they lie and sleep until the indignation of God against a wicked world is over and past; or in Hades, the state of the dead, where they are insensible of what is done in this world, what calamities and judgments are on the inhabitants of it, and so are not affected and grieved with these things; or in some cavern of the earth, in the utmost recesses of it, in the very centre thereof, if possible; his wish is, to be buried alive, or to live in some subterraneous place, free from his present afflictions and misery, than to be upon earth with them:that thou wouldest keep me secret; so that no eye should see him, that is, no human eye; for he did not expect to be hid from the sight of God, be he where he would, before whom hell and destruction, or the grave, are and have no covering; and not only be secret, but safe from all trials and troubles, oppressions and oppressors; especially as he may mean the grave where the wicked cease from troubling and the weary are at rest; the keys of which Christ keeps in his hands, and locks and unlocks, and none but him; and where he has laid up his jewels, the precious dust of his saints and where they and that will be preserved as hidden treasure: until thy wrath be past; either with respect to others, an ungodly world, to punish whom God sometimes comes out of his place in great wrath and indignation; and to prevent his dear children and people from being involved in common and public calamities, he takes them away beforehand, and hides them in his chambers, Is 26:19; or with respect to himself, as to his own apprehension of things, who imagined that the wrath of God was upon him, being severely afflicted by him; all the effects of which he supposed would not be removed until he was brought to the dust, from whence he came, and until his body was changed at the resurrection; till that time there are some appearances of the displeasure of against sin: and then follows another petition, that thou wouldest appoint me a set time, and remember me; either for his going down to the grave, and being hid there, for which there is an appointed time; for as that is the place appointed for man, it is appointed for man to go unto it, and the time when, as appears from Job 14:5; or his coming out of the grave, for his resurrection from thence, which also is fixed, even the last day, the day God has appointed to judge the world in righteousness by Christ at which time the dead will be raised; though of that day and hour no man knows: unless he should mean a time for deliverance from his afflictions which also is set; for God, as he settles the bounds of an affliction, how far it should go, and no farther, so likewise the time when it should end; and either of these Job might call a remembering of him, who thought himself in his present case, as a dead man, out of mind, as those that lie in the grave, remembered no more. John Wesley14:13 The grave - The grave is not only a resting - place, but an hiding - place to the children of God. He hides them in the grave, as we hide our treasure in a place of secrecy and safety. Hide me there, not only from the storms of this life, but for the glory of a better. Until thy wrath be past - As long as our bodies lie in the grave, there are some fruits of God's wrath against sin: until the set time comes, for their being remembered, as Noah was remembered in the ark, Gen 8:1. Our bodies shall not be forgotten in the grave, there is a time set for their being enquired after.Robert Jamieson, A. R. Fausset and David Brown14:13 Job wishes to be kept hidden in the grave until God's wrath against him shall have passed away. So while God's wrath is visiting the earth for the abounding apostasy which is to precede the second coming, God's people shall be hidden against the resurrection glory (Is 26:19-21).set time--a decreed time (Acts 1:7). |
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14:1414:14: Եթէ մեռանիցի մարդ կեցցէ՛, վախճանեալ զաւուրս կենաց իւրոց։ Սպասեցից մինչ միւսանգամ լինիցիմ[9205]. [9205] Ոմանք. Միւսանգամ լինիմ։ Եթէ մեռանիցի մարդ` կեցցէ՞, [148]վախճանեալ զաւուրս կենաց իւրոց. սպասեցից մինչ միւսանգամ լինիցիմ:14 Մարդը թէ մեռնի՝ կ’ապրի՞ նա դարձեալ՝ ամբողջացնելով օրերն իր կեանքի: Պիտի սպասեմ, մինչեւ որ կրկին գոյութիւն առնեմ: 14 Եթէ մարդը մեռնի, պիտի կենդանանա՞յ արդեօք։Պատերազմիս բոլոր օրերը պիտի սպասեմ, Մինչեւ որ իմ փոխուելու կարգս գայ։ 14:14: Եթէ մեռանիցի մարդ կեցցէ՛, վախճանեալ զաւուրս կենաց իւրոց։ Սպասեցից մինչ միւսանգամ լինիցիմ[9205]. [9205] Ոմանք. Միւսանգամ լինիմ։ 14 Մարդը թէ մեռնի՝ կ’ապրի՞ նա դարձեալ՝ ամբողջացնելով օրերն իր կեանքի: Պիտի սպասեմ, մինչեւ որ կրկին գոյութիւն առնեմ: 14 Եթէ մարդը մեռնի, պիտի կենդանանա՞յ արդեօք։Պատերազմիս բոլոր օրերը պիտի սպասեմ, Մինչեւ որ իմ փոխուելու կարգս գայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:1414:14 Когда умрет человек, то будет ли он опять жить? Во все дни определенного мне времени я ожидал бы, пока придет мне смена. 14:14 ἐὰν εαν and if; unless γὰρ γαρ for ἀποθάνῃ αποθνησκω die ἄνθρωπος ανθρωπος person; human ζήσεται ζαω live; alive συντελέσας συντελεω consummate; finish ἡμέρας ημερα day τοῦ ο the βίου βιος livelihood; lifestyle αὐτοῦ αυτος he; him ὑπομενῶ υπομενω endure; stay behind ἕως εως till; until ἂν αν perhaps; ever πάλιν παλιν again γένωμαι γινομαι happen; become 14:14 אִם־ ʔim- אִם if יָמ֥וּת yāmˌûṯ מות die גֶּ֗בֶר gˈever גֶּבֶר vigorous man הֲ hᵃ הֲ [interrogative] יִ֫חְיֶ֥ה yˈiḥyˌeh חיה be alive כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day צְבָאִ֣י ṣᵊvāʔˈî צָבָא service אֲיַחֵ֑ל ʔᵃyaḥˈēl יחל wait, to hope עַד־ ʕaḏ- עַד unto בֹּ֝֗וא ˈbˈô בוא come חֲלִיפָתִֽי׃ ḥᵃlîfāṯˈî חֲלִיפָה substitute 14:14. putasne mortuus homo rursum vivet cunctis diebus quibus nunc milito expecto donec veniat inmutatio meaShall man that is dead, thinkest thou, live again? all the days in which I am now in warfare, I expect until my change come. 14:14. Do you suppose that a dead man will live again? On each of the days in which I now battle, I wait until my transformation occurs. 14:14. If a man die, shall he live [again]? all the days of my appointed time will I wait, till my change come. 14. If a man die, shall he live ? all the days of my warfare would I wait, till my release should come.
14:14 If a man die, shall he live [again]? all the days of my appointed time will I wait, till my change come: 14:14 Когда умрет человек, то будет ли он опять жить? Во все дни определенного мне времени я ожидал бы, пока придет мне смена. 14:14 ἐὰν εαν and if; unless γὰρ γαρ for ἀποθάνῃ αποθνησκω die ἄνθρωπος ανθρωπος person; human ζήσεται ζαω live; alive συντελέσας συντελεω consummate; finish ἡμέρας ημερα day τοῦ ο the βίου βιος livelihood; lifestyle αὐτοῦ αυτος he; him ὑπομενῶ υπομενω endure; stay behind ἕως εως till; until ἂν αν perhaps; ever πάλιν παλιν again γένωμαι γινομαι happen; become 14:14 אִם־ ʔim- אִם if יָמ֥וּת yāmˌûṯ מות die גֶּ֗בֶר gˈever גֶּבֶר vigorous man הֲ hᵃ הֲ [interrogative] יִ֫חְיֶ֥ה yˈiḥyˌeh חיה be alive כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day צְבָאִ֣י ṣᵊvāʔˈî צָבָא service אֲיַחֵ֑ל ʔᵃyaḥˈēl יחל wait, to hope עַד־ ʕaḏ- עַד unto בֹּ֝֗וא ˈbˈô בוא come חֲלִיפָתִֽי׃ ḥᵃlîfāṯˈî חֲלִיפָה substitute 14:14. putasne mortuus homo rursum vivet cunctis diebus quibus nunc milito expecto donec veniat inmutatio mea Shall man that is dead, thinkest thou, live again? all the days in which I am now in warfare, I expect until my change come. 14:14. Do you suppose that a dead man will live again? On each of the days in which I now battle, I wait until my transformation occurs. 14:14. If a man die, shall he live [again]? all the days of my appointed time will I wait, till my change come. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414-15. Несмотря на сомнение в исполнимости высказанного желания ("когда умрет человек, то будет ли он опять жить?", ср. Пс LXXXVIII:42), Иов представляет его осуществившимся и как бы созерцает факт своего оправдания. Временно укрытый в шеоле, он ждал бы окончания назначенного ему пребывания в нем, ждал бы перемены ("пока придет мне смена") своего состояния, отношения к Богу. "Бог воззвал бы, и он дал бы Ему ответ", - воззвал не с целью обвинения, а для того, чтобы дать возможность оправдаться (ср. XIII:22), вместо гнева проявил бы милость.Adam Clarke: Commentary on the Bible - 183114:14: If a man die, shall he live again? - The Chaldee translates, If a wicked man die, can he ever live again? or, he can never live again. The Syriac and Arabic thus: "If a man die, shall he revive? Yea, all the days of his youth he awaits till his old age come." The Septuagint: "If a man die, shall he live, having accomplished the days of his life? I will endure till I live again." Here is no doubt, but a strong persuasion, of the certainty of the general resurrection.All the days of my appointed time - צבאי tsebai, "of my warfare;" see on(note). Will I await till חליפתי chaliphathi, my renovation, come. This word is used to denote the springing again of grass, Psa 90:5, Psa 90:6, after it had once withered, which is in itself a very expressive emblem of the resurrection. Albert Barnes: Notes on the Bible - 183414:14: If a man die, shall he live again? - This is a sudden transition in the thought. He had unconsciously worked himself up almost to the belief that man might live again even on the earth. He had asked to be hid somewhere - even in the grave - until the wrath of God should be overpast, and then that God would remember him, and bring him forth again to life. Here he checks himself. It cannot be, he says, that man will live again on the earth. The hope is visionary and vain, and I will endure what is appointed for me, until some change shall come. The question here "shall he live again?" is a strong form of expressing negation. He will not live again on the earth. Any hope of that kind is, therefore, vain, and I will wait until the change come - whatever that may be.All the days of my appointed time - צבאי tsâ bâ'ı̂ y - my warfare; my enlistment; my hard service. See the notes at . Will I wait - I will endure with patience my trials. I will not seek to cut short the time of my service. Till my change come - What this should be, he does not seem to know. It might be relief from sufferings, or it might be happiness in some future state. At all events, this state of things could not last always, and under his heavy pressure of wo, he concluded to sit down and quietly wait for any change. He was certain of one thing - that life was to be passed over but once - that man could not go over the journey again - that he could not return to the earth and go over his youth or his age again. Grotius, and after him Rosenmuller and Noyes, here quotes a sentiment similar to this from Euripides, in "Supplicibus," verses 1080ff. Οἴμοί τί δὴ βροτοῖσιν οὐκ ἔστιν τόδε, Νέους δὶς εἶναι, καὶ γέροντας αὐ πάλιν; κ. τ. λ. Oimoí ti dē brotoisin ouk estin tode, Neous dis einai, kai gerontas au palin; etc. The whole passage is thus elegantly translated by Grotius: Proh fata! cur non est datum mortalibus Duplici juventa, duplici senio frui? Intra penates siquid habet incommode, Fas seriore corrigi sententia; Hoc vita non permittit: at qui bis foret Juvenis senexque, siquid erratum foret Priore, id emendaret in cursu altero. The thought here expressed cannot but occur to every reflecting mind. There is no one who has not felt that he could correct the errors and follies of his life, if he were permitted to live it over again. But there is a good reason why it should not be so. What a world would this be if man knew that he might return and repair the evils of his course by living it over again! How securely in sin would he live! How little would he be restrained! How little concerned to be prepared for the life to come! God has, therefore, wisely and kindly put this out of the question; and there is scarcely any safeguard of virtue more firm than this fact. We may also observe that the feelings here expressed by Job are the appropriate expressions of a pious heart. Man should wait patiently in trial until his change comes. To the friend of God those sorrows will be brief. A change will soon come - the last change - and a change for the better. Beyond that, there shall be no change; none will be desirable or desired. For that time we should patiently wait, and all the sorrows which may intervene before that comes, we should patiently bear. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:14: shall he live: Job 19:25, Job 19:26; Eze 37:1-14; Mat 22:29-32; Joh 5:28, Joh 5:29; Act 26:8; Co1 15:42-44; Th1 4:14-16; Rev 20:13all the days: Job 14:5, Job 7:1, Job 42:16; Psa 27:14, Psa 40:1, Psa 40:2; Lam 3:25, Lam 3:26; Jam 5:7, Jam 5:8 will I wait: Job 13:15; Co1 15:51, Co1 15:52; Phi 3:21 Job 14:15 Geneva 159914:14 If a man die, shall he live [again]? all the days of my appointed time will I wait, till (g) my change come.(g) Meaning, to the day of the resurrection when he would be changed and renewed. John Gill14:14 If a man die,.... This is said not as if it was a matter of doubt, he had before asserted it; as sure as men have sinned, so sure shall they die; nothing is more certain than death, it is appointed by God, and is sure; but taking it for granted, the experience of all men, and the instances of persons of every age, rank, and condition, testifying to it; the Targum restrains it to wicked men,"if a wicked man die:'' shall he live again? no, he shall not live in this earth, and in the place where he was, doing the same business he once did; that is, he shall not live here; ordinarily speaking, the instances are very rare and few; two or three instances there have been under the Old Testament, and a few under the New; but this is far from being a general and usual case, and never through the strength of nature, or of a man's self, but by the mighty power of God: or it may be answered to affirmatively, he shall live again at the general resurrection, at the last day, when all shall come out of their graves, and there will be a general resurrection of the just, and of the unjust; some will live miserably, in inexpressible and eternal torments, and wish to die, but cannot, their life will be a kind of death, even the second death; others will live comfortably and happily an endless life of joy and pleasure with God; Father, Son and Spirit, angels and glorified saints: hence, in the faith of this is the following resolution, all the days of my appointed time will I wait, till my change come; there is an appointed time for man on earth when he shall be born, how long he shall live, and when he shall die, see Job 7:1; or "of my warfare" (d) for the life of man, especially of a good man, is a state of warfare with many enemies, sin, Satan, and the world; at the end of which there will be a "change"; for not a change of outward circumstances in this life is meant; for though there was such a change befell Job, yet he was, especially at this time, in no expectation of it; and though his friends suggested it to him, upon his repentance and reformation, he had no hope of it, but often expresses the contrary: but either a change at death is meant; the Targum calls it a change of life, a change of this life for another; death makes a great change in the body of a man, in his place here, in his relations and connections with men, in his company, condition, and circumstances: or else the change at the resurrection, when this vile body will be changed, and made like unto Christ's; when it will become an incorruptible, glorious, powerful, and spiritual body, which is now corruptible, dishonourable, weak, and natural; and, till one or other of these should come, Job is determined to wait, to live in the constant expectation of death, and to be in a readiness and preparation for it; in the mean while to bear afflictions patiently, and not show such marks of impatience as he had done, nor desire to die before God's time, but, whenever that should come, quietly and cheerfully resign himself into the hands of God; or this may respect the frame and business of the soul in a separate state after death, and before the resurrection, believing, hoping, and waiting for the resurrection of the body, and its union to it, see Ps 16:10. (d) "quibus nunc milito", V. L. "militiae maae", Montanus, Tigurine version, Drusius, Codurcus, Michaelis, Schultens. John Wesley14:14 Shall he live? - He shall not in this world. Therefore I will patiently wait 'till that change comes, which will put a period to my calamities.Robert Jamieson, A. R. Fausset and David Brown14:14 shall he live?--The answer implied is, There is a hope that he shall, though not in the present order of life, as is shown by the words following. Job had denied (Job 14:10-12) that man shall live again in this present world. But hoping for a "set time," when God shall remember and raise him out of the hiding-place of the grave (Job 14:13), he declares himself willing to "wait all the days of his appointed time" of continuance in the grave, however long and hard that may be.appointed time--literally, "warfare, hard service"; imlying the hardship of being shut out from the realms of life, light, and God for the time he shall be in the grave (Job 7:1). change--my release, as a soldier at his post released from duty by the relieving guard (see on Job 10:17) [UMBREIT and GESENIUS], but elsewhere GESENIUS explains it, "renovation," as of plants in spring (Job 14:7), but this does not accord so well with the metaphor in "appointed time" or "warfare." |
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14:1514:15: ապա կոչեսցես զիս, եւ ես տա՛ց քեզ պատասխանի։ Զգործս ձեռաց քոց մի՛ մերժեր[9206]. [9206] Ոմանք. Ապա կոչեսցիս, եւ ես։ ապա կոչեսցես զիս, եւ ես տաց քեզ պատասխանի. [149]զգործս ձեռաց քոց մի՛ մերժեր:15 Դու ձայն կը տաս ինձ՝ կը պատասխանեմ: Մի՛ մերժիր գործը քո սուրբ ձեռքերի: 15 Պիտի կանչես ու ես քեզի պատասխան պիտի տամ. Քու ձեռքերուդ գործը պիտի հաւնիս։ 14:15: ապա կոչեսցես զիս, եւ ես տա՛ց քեզ պատասխանի։ Զգործս ձեռաց քոց մի՛ մերժեր[9206]. [9206] Ոմանք. Ապա կոչեսցիս, եւ ես։ 15 Դու ձայն կը տաս ինձ՝ կը պատասխանեմ: Մի՛ մերժիր գործը քո սուրբ ձեռքերի: 15 Պիտի կանչես ու ես քեզի պատասխան պիտի տամ. Քու ձեռքերուդ գործը պիտի հաւնիս։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:1514:15 Воззвал бы Ты, и я дал бы Тебе ответ, и Ты явил бы благоволение творению рук Твоих; 14:15 εἶτα ειτα then καλέσεις καλεω call; invite ἐγὼ εγω I δέ δε though; while σοι σοι you ὑπακούσομαι υπακουω listen to τὰ ο the δὲ δε though; while ἔργα εργον work τῶν ο the χειρῶν χειρ hand σου σου of you; your μὴ μη not ἀποποιοῦ αποποιεω reject from oneself; cast off from oneself 14:15 תִּ֭קְרָא ˈtiqrā קרא call וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֶֽעֱנֶ֑ךָּ ʔˈeʕᵉnˈekkā ענה answer לְֽ lᵊˈ לְ to מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed יָדֶ֣יךָ yāḏˈeʸḵā יָד hand תִכְסֹֽף׃ ṯiḵsˈōf כסף long 14:15. vocabis et ego respondebo tibi operi manuum tuarum porriges dexteramThou shalt call me, and I will answer thee: to the work of thy hands thou shalt reach out thy right hand. 14:15. You will call me and I will answer you; to the work of your hands, you will extend your right hand. 14:15. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands. 15. Thou shouldest call, and I would answer thee: thou wouldest have a desire to the work of thine hands.
14:15 Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands: 14:15 Воззвал бы Ты, и я дал бы Тебе ответ, и Ты явил бы благоволение творению рук Твоих; 14:15 εἶτα ειτα then καλέσεις καλεω call; invite ἐγὼ εγω I δέ δε though; while σοι σοι you ὑπακούσομαι υπακουω listen to τὰ ο the δὲ δε though; while ἔργα εργον work τῶν ο the χειρῶν χειρ hand σου σου of you; your μὴ μη not ἀποποιοῦ αποποιεω reject from oneself; cast off from oneself 14:15 תִּ֭קְרָא ˈtiqrā קרא call וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֶֽעֱנֶ֑ךָּ ʔˈeʕᵉnˈekkā ענה answer לְֽ lᵊˈ לְ to מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed יָדֶ֣יךָ yāḏˈeʸḵā יָד hand תִכְסֹֽף׃ ṯiḵsˈōf כסף long 14:15. vocabis et ego respondebo tibi operi manuum tuarum porriges dexteram Thou shalt call me, and I will answer thee: to the work of thy hands thou shalt reach out thy right hand. 14:15. You will call me and I will answer you; to the work of your hands, you will extend your right hand. 14:15. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:15: Thou shalt call - Thou shalt say There shall be time no longer: Awake, ye dead! and come to judgment!And I will answer thee - My dissolved frame shall be united at thy call; and body and soul shall be rejoined. Thou wilt have a desire - תכסף tichsoph, "Thou wilt pant with desire;" or, "Thou wilt yearn over the work of thy hands." God has subjected the creature to vanity, in hope; having determined the resurrection. Man is one of the noblest works of God. He has exhibited him as a master-piece of his creative skill, power, and goodness. Nothing less than the strongest call upon justice could have induced him thus to destroy the work of his hands. No wonder that he has an earnest desire towards it; and that although man dies, and is as water spilt upon the ground that cannot be gathered up again; yet doth he devise means that his banished be not expelled from him. Even God is represented as earnestly longing for the ultimate reviviscence of the sleeping dust. He cannot, he will not, forget the work of his hands. Albert Barnes: Notes on the Bible - 183414:15: Thou shalt call, and I will answer thee - This is language taken from courts of justice. It refers, probably, not to a future time, but to the present. "Call thou now, and I will respond." It expresses a desire to come at once to trial; to have the matter adjusted before he should leave the world. He could not bear the idea of going out of the world under the imputations which were lying on him, and he asked for an opportunity to vindicate himself before his Maker; compare the notes at .Thou wilt have a desire to the work of thine hands - To me, one of thy creatures. This should, with more propriety, be rendered in the imperative, "do thou have a desire." It is the expression of an earnest wish that God would show an interest in him as one of his creatures, and would bring the matter to a speedy issue. The word here rendered, "have a desire" (תכסף tı̂ kâ saph), means literally to be or become "pale" (from כסף keseph), "silver," so called from its paleness, like the Greek ἄργυρος arguros from ἀγρός agros, white); and then the verb means to pine or long after anything, so as to become pale. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:15: shalt call: Job 13:22; Psa 50:4, Psa 50:5; Th1 4:17; Jo1 2:28thou wilt have: Job 7:21, Job 10:3, Job 10:8; Psa 138:8; Pe1 4:19 Job 14:16 Geneva 159914:15 Thou shalt call, and I will (h) answer thee: thou wilt have a desire to the work of thine hands.(h) Though I am afflicted in this life, yet in the resurrection I will feel your mercies and answer when you call me. John Gill14:15 Thou shall call, and I will answer thee,.... Either at death, when the soul of than is required of him, and he is summoned out of time into eternity, and has sometimes previous notice of it; though not by a prophet, or express messenger from the Lord, as Hezekiah had, yet by some disease and distemper or another, which has a voice, a call in it to expect a remove shortly; and a good man that is prepared for it, he answers to this call readily and cheerfully; death is no king of terrors to him, he is not reluctant to it, yea, desirous of it; entreats his dismission in peace, and even longs for it, and rejoices and triumphs in the views of it: or else at the resurrection, when Christ shall call to the dead, as he did to Lazarus, and say, Come forth; and when they shall hear his voice, even the voice of the archangel, and shall answer to it, and come forth out of their graves, the sea, death, and the grave, being obliged to deliver up the dead that are therein; though some think this refers to God's call unto him in a judicial way, and his answers to it by way of defence, as in Job 13:22; but the other sense seems more agreeable to the context:thou wilt have a desire to the work of thine hands; meaning his body, which is the workmanship of God, and a curious piece of workmanship it is, wonderfully and fearfully made, Ps 139:14, and curiously wrought; and though it may seem to be marred and spoiled by death, yet God will have a desire to the restoration of it at the resurrection to a better condition; even the bodies of his people, and that because they are vessels chosen by him, given to his Son, redeemed by his blood, united to his person, and sanctified by his Spirit, whose temples they are, and in whom he dwells: wherefore upon these considerations it may be reasonably supposed that Father, Son, and Spirit, have a desire to the resurrection of the bodies of the saints, and in which they will have a concern; and from which it may be concluded it will be certainly effected, since God is a rock, and his work is perfect, or will be, both upon the bodies and souls of his people; and the work of sanctification will not be properly completed on them until their vile bodies are changed, and made like to the glorious body of Christ; which must be very desirable to him, who has such a special love for them, and delight in them. Some render the words with an interrogation, "wilt thou desire to destroy the work of thine hands" (e)? surely thou wilt not; or, as Ben Gersom, "is it fit that thou shouldest desire to destroy the work of thine hands?'' surely it is not becoming, it cannot be thought that thou wilt do it; but the former sense is best. (e) "perdere desiderabis?" Pagninus, Vatablus. John Wesley14:15 Answer thee - Thou shalt call my soul to thyself: and I will chearfully answer, Here I am: knowing thou wilt have a desire to the work of thy hands - A love for the soul which thou hast made, and new - made by thy grace.Robert Jamieson, A. R. Fausset and David Brown14:15 namely, at the resurrection (Jn 5:28; Ps 17:15).have a desire to--literally, "become pale with anxious desire:" the same word is translated "sore longedst after" (Gen 31:30; Ps 84:2), implying the utter unlikelihood that God would leave in oblivion the "creature of His own hands so fearfully and wonderfully made." It is objected that if Job knew of a future retribution, he would make it the leading topic in solving the problem of the permitted afflictions of the righteous. But, (1) He did not intend to exceed the limits of what was clearly revealed; the doctrine was then in a vague form only; (2) The doctrine of God's moral government in this life, even independently of the future, needed vindication. |
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14:1614:16: թուեցեր զգնացս իմ, եւ մի՛ անցցէ ինչ զքեւ ՚ի մեղաց իմոց։ թուեցեր`` զգնացս իմ, եւ մի՞ անցցէ ինչ զքեւ ի մեղաց իմոց:16 Նկատել ես վարքը իմ. չի վրիպի քեզանից մեղքերիցս ոչ մին: 16 Քանի որ հիմա քայլերս կը համրես, Մեղքս մի՛ քններ։ 14:16: թուեցեր զգնացս իմ, եւ մի՛ անցցէ ինչ զքեւ ՚ի մեղաց իմոց։ 16 Նկատել ես վարքը իմ. չի վրիպի քեզանից մեղքերիցս ոչ մին: 16 Քանի որ հիմա քայլերս կը համրես, Մեղքս մի՛ քններ։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:1614:16 ибо тогда Ты исчислял бы шаги мои и не подстерегал бы греха моего; 14:16 ἠρίθμησας αριθμεω number δέ δε though; while μου μου of me; mine τὰ ο the ἐπιτηδεύματα επιτηδευμα and; even οὐ ου not μὴ μη not παρέλθῃ παρερχομαι pass; transgress σε σε.1 you οὐδὲν ουδεις no one; not one τῶν ο the ἁμαρτιῶν αμαρτια sin; fault μου μου of me; mine 14:16 כִּֽי־ kˈî- כִּי that עַ֭תָּה ˈʕattā עַתָּה now צְעָדַ֣י ṣᵊʕāḏˈay צַעַד marching תִּסְפֹּ֑ור tispˈôr ספר count לֹֽא־ lˈō- לֹא not תִ֝שְׁמֹ֗ור ˈṯišmˈôr שׁמר keep עַל־ ʕal- עַל upon חַטָּאתִֽי׃ ḥaṭṭāṯˈî חַטָּאת sin 14:16. tu quidem gressus meos dinumerasti sed parces peccatis meisThou indeed hast numbered my steps, but spare my sins. 14:16. Indeed, you have numbered my steps, but you have been lenient with my sins. 14:16. For now thou numberest my steps: dost thou not watch over my sin? 14:16 For now thou numberest my steps: dost thou not watch over my sin: 14:16 ибо тогда Ты исчислял бы шаги мои и не подстерегал бы греха моего; 14:16 ἠρίθμησας αριθμεω number δέ δε though; while μου μου of me; mine τὰ ο the ἐπιτηδεύματα επιτηδευμα and; even οὐ ου not μὴ μη not παρέλθῃ παρερχομαι pass; transgress σε σε.1 you οὐδὲν ουδεις no one; not one τῶν ο the ἁμαρτιῶν αμαρτια sin; fault μου μου of me; mine 14:16 כִּֽי־ kˈî- כִּי that עַ֭תָּה ˈʕattā עַתָּה now צְעָדַ֣י ṣᵊʕāḏˈay צַעַד marching תִּסְפֹּ֑ור tispˈôr ספר count לֹֽא־ lˈō- לֹא not תִ֝שְׁמֹ֗ור ˈṯišmˈôr שׁמר keep עַל־ ʕal- עַל upon חַטָּאתִֽי׃ ḥaṭṭāṯˈî חַטָּאת sin 14:16. tu quidem gressus meos dinumerasti sed parces peccatis meis Thou indeed hast numbered my steps, but spare my sins. 14:16. Indeed, you have numbered my steps, but you have been lenient with my sins. 14:16. For now thou numberest my steps: dost thou not watch over my sin? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191416-17. Иов испытал бы тогда полное блаженство, сила которого уясняется путем противоположения его современному состоянию. "Но теперь, - говорит страдалец, по точному переводу с еврейского, - Ты исчисляешь мои шаги, подстерегаешь мои поступки. Ты запечатал преступление мое в мешке и положил печать на беззаконие мое". Исчисленные грехи Иова "запечатаны в мешке", - вполне хорошо сохранены для соответствующего наказания, не будут забыты и не останутся без возмездия.Matthew Henry: Concise Commentary on the Whole Bible - 170616 For now thou numberest my steps: dost thou not watch over my sin? 17 My transgression is sealed up in a bag, and thou sewest up mine iniquity. 18 And surely the mountain falling cometh to nought, and the rock is removed out of his place. 19 The waters wear the stones: thou washest away the things which grow out of the dust of the earth; and thou destroyest the hope of man. 20 Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away. 21 His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them. 22 But his flesh upon him shall have pain, and his soul within him shall mourn.Job here returns to his complaints; and, though he is not without hope of future bliss, he finds it very hard to get over his present grievances. I. He complains of the particular hardships he apprehended himself under from the strictness of God's justice, v. 16, 17. Therefore he longed to go hence to that world where God's wrath will be past, because now he was under the continual tokens of it, as a child, under the severe discipline of the rod, longs to be of age. "When shall my change come? For now thou seemest to me to number my steps, and watch over my sin, and seal it up in a bag, as bills of indictment are kept safely, to be produced against the prisoner." See Deut. xxxii. 34. "Thou takest all advantages against me; old scores are called over, every infirmity is animadverted upon, and no sooner is a false step taken than I am beaten for it." Now, 1. Job does right to the divine justice in owning that he smarted for his sins and transgressions, that he had done enough to deserve all that was laid upon him; for there was sin in all his steps, and he was guilty of transgression enough to bring all this ruin upon him, if it were strictly enquired into: he is far from saying that he perishes being innocent. But, 2. He does wrong to the divine goodness in suggesting that God was extreme to mark what he did amiss, and made the worst of every thing. He spoke to this purport, ch. xiii. 27. It was unadvisedly said, and therefore we will not dwell too much upon it. God does indeed see all our sins; he sees sin in his own people; but he is not severe in reckoning with us, nor is the law ever stretched against us, but we are punished less than our iniquities deserve. God does indeed seal and sew up, against the day of wrath, the transgression of the impenitent, but the sins of his people he blots out as a cloud. II. He complains of the wasting condition of mankind in general. We live in a dying world. Who knows the power of God's anger, by which we are consumed and troubled, and in which all our days are passed away? See Ps. xc. 7-9, 11. And who can bear up against his rebukes? Ps. xxxix. 11. 1. We see the decays of the earth itself. (1.) Of the strongest parts of it, v. 18. Nothing will last always, for we see even mountains moulder and come to nought; they wither and fall as a leaf; rocks wax old and pass away by the continual beating of the sea against them. The waters wear the stones with constant dropping, non vi, sed sæpe cadendo--not by the violence, but by the constancy with which they fall. On this earth every thing is the worse for the wearing. Tempus edax rerum--Time devours all things. It is not so with the heavenly bodies. (2.) Of the natural products of it. The things which grow out of the earth, and seem to be firmly rooted in it, are sometimes by an excess of rain washed away, v. 19. Some think he pleads this for relief: "Lord, my patience will not hold out always; even rocks and mountains will fail at last; therefore cease the controversy." 2. No marvel then if we see the decays of man upon the earth, for he is of the earth, earthy. Job begins to think his case is not singular, and therefore he ought to reconcile himself to the common lot. We perceive by many instances, (1.) How vain it is to expect much from the enjoyments of life: "Thou destroyest the hope of man," that is, "puttest an end to all the projects he had framed and all the prospects of satisfaction he had flattered himself with." Death will be the destruction of all those hopes which are built upon worldly confidences and confined to worldly comforts. Hope in Christ, and hope in heaven, death will consummate and not destroy. (2.) How vain it is to struggle against the assaults of death (v. 20): Thou prevailest for ever against him. Note, Man is an unequal match for God. Whom God contends with he will certainly prevail against, prevail for ever against so that they shall never be able to make head again. Note further, The stroke of death is irresistible; it is to no purpose to dispute its summons. God prevails against man and he passes away, and lo he is not. Look upon a dying man, and see, [1.] How his looks are altered: Thou changest his countenance, and this in two ways:--First, By the disease of his body. When a man has been a few days sick what a change is there in his countenance! How much more when he has been a few minutes dead! The countenance which was majestic and awful becomes mean and despicable--that was lovely and amiable becomes ghastly and frightful. Bury my dead out of my sight. Where then is the admired beauty? Death changes the countenance, and then sends us away out of this world, gives us one dismission hence, never to return. Secondly, By the discomposure of his mind. Note, The approach of death will make the strongest and stoutest to change countenance; it will make the most merry smiling countenance to look grave and serious, and the most bold daring countenance to look pale and timorous. [2.] How little he is concerned in the affairs of his family, which once lay so near his heart. When he is in the hands of the harbingers of death, suppose struck with a palsy or apoplexy, or delirious in a fever, or in conflict with death, tell him then the most agreeable news, or the most painful, concerning his children, it is all alike, he knows it not, he perceives it not, v. 21. He is going to that world where he will be a perfect stranger to all those things which here filled and affected him. The consideration of this should moderate our cares concerning our children and families. God will know what comes of them when we are gone. To him therefore let us commit them, with him let us leave them, and not burden ourselves with needless fruitless cares concerning them. [3.] How dreadful the agonies of death are (v. 22): While his flesh is upon him (so it may be read), that is, the body he is so loth to lay down,: it shall have pain; and while his soul is within him, that is, the spirit he is so loth to resign, it shall mourn. Note, Dying work is hard work; dying pangs are, commonly, sore pangs. It is folly therefore for men to defer their repentance to a death-bed, and to have that to do which is the one thing needful when they are really unfit to do any thing: but it is true wisdom by making our peace with God in Christ and keeping a good conscience, to treasure up comforts which will support and relieve us against the pains and sorrows of a dying hour. Adam Clarke: Commentary on the Bible - 183114:16: For now thou numberest my steps - כי עתה ki attah, Although thou, etc. Though thou, by thy conduct towards me, seemest bent on my utter destruction, yet thou delightest in mercy, and I shall be saved.Albert Barnes: Notes on the Bible - 183414:16: For now thou numberest my steps - Thou dost make strict inquiry into all my conduct, that thou mayest mark my errors, and hold me bound to punishment. The sense is, that God treated him now with severity; and he besought him to have pity on him, and bring him to trial, and give him an opportunity to vindicate himself.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:16: thou numberest: Job 10:6, Job 10:14, Job 13:27, Job 31:4, Job 33:11, Job 34:21; Psa 56:6, Psa 139:1-4; Pro 5:21; Jer 32:19Job 14:17 John Gill14:16 For now thou numberest my steps,.... Or "but now" (g), at this present time thou seemest to have no desire to me, or affection for me, but the reverse. Job was in a pretty good frame of mind a little before, having in view his last change, and the glorious resurrection; but on a sudden he returns to his former complaints of God, and here of the rigour and strictness of his justice in marking his steps, and correcting him for his sin; so very uncertain are the best of frames: the outward conversation of men, whether good or bad, is often in Scripture expressed by walking, and the actions of men, good or evil, are the steps taken therein; here they signify evil ones, irregular steps, steps out of the way of God's commandments, aberrations, strayings from thence, false steps; these Job supposed God not only had knowledge of, as he has of all the ways, paths, and goings of men, but took very exact notice of his wrong steps; looked very narrowly to his paths, as in Job 13:27; and strictly marked them; yea, told them one by one, that he might miss none, and make up a large account, which he put down in his book, in order to produce against him; in which Job was mistaken: he thought God dealt with him as he does with wicked men, whose evil actions are not only known and observed, but are counted and put down in the book of his remembrance, which will be opened at the last day, and produced against them; but God has blotted out of his book the sins of his people, and will remember them no more; he has a book of remembrance for their good works, words, and thoughts, but none for their evil ones:dost thou not watch over my sin? of error, infirmity, and weakness; observe it, mark it in a strict and rigorous way, which, when God does, who can stand before him? or "watch for my sin?" Dan 9:14 as Jeremiah's enemies watched for his halting; so Job here represents God very wrongly, as if he watched for an opportunity against him, to take the advantage of it, and severely chastise him: or "thou dost not wait for my sin" (h); that is, the punishment of it as many of the Jewish writers (i) carry the sense; which is, that God did not defer the punishment of sin, or give him any respite or breathing time, but as soon as ever he committed any offence, immediately, at once, he was rough with him, and used him with great severity. Aben Ezra inserts the word "only", as explanative of the meaning of the words, thus, "thou watchest only over my sin", or dost not mark and observe anything but my sins; not my good deeds, only my evil ones; which is a wrong charge, for God takes notice of the good works of his people, and rewards them in a way of grace, though not of debt, as well as of their evil works, and chastises for them in a fatherly way: others render the words to this sense, what is not, or of no moment or consequence, thou keepest for me in mind and memory, as sin (k); that which is not sin, or at least not known to me to be sin, or however something very trifling, scarce to be called a sin, yet I am dealt with for it as if a very heinous one; or I am afflicted for I know not what, or, which is all one, for what is not known to me. Some take the words to be a petition, "do not observe my sin" (l); or mark it strictly, or keep it in mind, or reserve it against another time, but hide thy face from it, and remember it no more, nor never against me. (g) "at nunc", Piscator. (h) "non differes punitionem meam", Pagninus, (i) Jarchi, Gersom, Bar Tzemach. (k) So Schultens. (l) "Nec serves, id est, observes peccatum meum"; some in Mercerus. John Wesley14:16 Numbereth - Thou makest a strict enquiry into all my actions.Robert Jamieson, A. R. Fausset and David Brown14:16 Rather, "Yea, thou wilt number my steps, and wilt not (as now) jealously watch over my sin." Thenceforward, instead of severe watching for every sin of Job, God will guard him against every sin.number . . . steps--that is, minutely attend to them, that they may not wander [UMBREIT] (1Kings 2:9; Ps 37:23). |
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14:1714:17: Կնքեցեր զանօրէնութիւնս իմ ՚ի քսակի. եւ նշանակեցեր թէ ակամայ ինչ յանցեայ։ Կնքեցեր զանօրէնութիւնս իմ ի քսակի, եւ [150]նշանակեցեր թէ ակամայ ինչ յանցեայ:17 Յանցանքներս կնքել ես քսակի մէջ. նշել, թէ ի՛նչ յանցանք եմ գործել ակամայ: 17 Իմ յանցանքս քսակի մէջ կնքուած է Ու իմ անօրէնութեանս վրայ ծածկոց մը դրիր։ 14:17: Կնքեցեր զանօրէնութիւնս իմ ՚ի քսակի. եւ նշանակեցեր թէ ակամայ ինչ յանցեայ։ 17 Յանցանքներս կնքել ես քսակի մէջ. նշել, թէ ի՛նչ յանցանք եմ գործել ակամայ: 17 Իմ յանցանքս քսակի մէջ կնքուած է Ու իմ անօրէնութեանս վրայ ծածկոց մը դրիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:1714:17 в свитке было бы запечатано беззаконие мое, и Ты закрыл бы вину мою. 14:17 ἐσφράγισας σφραγιζω seal; certify δέ δε though; while μου μου of me; mine τὰς ο the ἀνομίας ανομια lawlessness ἐν εν in βαλλαντίῳ βαλλαντιον purse ἐπεσημήνω επισημαινω though; while εἴ ει if; whether τι τις anyone; someone ἄκων ακων unwillingly παρέβην παραβαινω transgress; overstep 14:17 חָתֻ֣ם ḥāṯˈum חתם seal בִּ bi בְּ in צְרֹ֣ור ṣᵊrˈôr צְרֹור bag פִּשְׁעִ֑י pišʕˈî פֶּשַׁע rebellion וַ֝ ˈwa וְ and תִּטְפֹּ֗ל ttiṭpˈōl טפל soil עַל־ ʕal- עַל upon עֲוֹנִֽי׃ ʕᵃwōnˈî עָוֹן sin 14:17. signasti quasi in sacculo delicta mea sed curasti iniquitatem meamThou hast sealed up my offences as it were in a bag, but hast cured my iniquity. 14:17. You have sealed up my offenses, as if in a purse, but you have cured my iniquity. 14:17. My transgression [is] sealed up in a bag, and thou sewest up mine iniquity. 14:17 My transgression [is] sealed up in a bag, and thou sewest up mine iniquity: 14:17 в свитке было бы запечатано беззаконие мое, и Ты закрыл бы вину мою. 14:17 ἐσφράγισας σφραγιζω seal; certify δέ δε though; while μου μου of me; mine τὰς ο the ἀνομίας ανομια lawlessness ἐν εν in βαλλαντίῳ βαλλαντιον purse ἐπεσημήνω επισημαινω though; while εἴ ει if; whether τι τις anyone; someone ἄκων ακων unwillingly παρέβην παραβαινω transgress; overstep 14:17 חָתֻ֣ם ḥāṯˈum חתם seal בִּ bi בְּ in צְרֹ֣ור ṣᵊrˈôr צְרֹור bag פִּשְׁעִ֑י pišʕˈî פֶּשַׁע rebellion וַ֝ ˈwa וְ and תִּטְפֹּ֗ל ttiṭpˈōl טפל soil עַל־ ʕal- עַל upon עֲוֹנִֽי׃ ʕᵃwōnˈî עָוֹן sin 14:17. signasti quasi in sacculo delicta mea sed curasti iniquitatem meam Thou hast sealed up my offences as it were in a bag, but hast cured my iniquity. 14:17. You have sealed up my offenses, as if in a purse, but you have cured my iniquity. 14:17. My transgression [is] sealed up in a bag, and thou sewest up mine iniquity. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:17: My transgression is sealed up in a bag - An allusion to the custom of collecting evidence of state transgressions, sealing them up in a bag, and presenting them to the judges and officers of state to be examined, in order to trial and judgment. Just at this time (July, 1820) charges of state transgressions, sealed up in a Green Bag, and presented to the two houses of parliament, for the examination of a secret committee, are making a considerable noise in the land. Some suppose the allusion is to money sealed up in bags; which is common in the East. This includes two ideas:1. Job's transgressions were all numbered; not one was passed by. 2. They were sealed up; so that none of them could be lost. These bags were indifferently sewed or sealed, the two words in the text. Albert Barnes: Notes on the Bible - 183414:17: My transgression is sealed up - The verb rendered sealed up (חתם châ tham) means to seal, to close, to shut up; see the notes at Isa 8:16; compare the notes at . It was common with the ancients to use a seal where we use a lock. Money was counted and put into a bag, and a seal was attached to it. Hence, a seal might be put to a bag, as a sort of certificate of the amount, and to save the necessity of counting it again.In a bag - - בצרור bı̂ tserô r. So Jerome, "in sacculo." So the Septuagint, ἐν βαλαντίῳ en balantiō. The word צרור tserô r means usually a "bundle" Sa1 25:29; Sol 1:13, or anything bound up (compare ; Hos 13:12; Exo 12:34; Pro 26:8; Isa 8:16; Gen 42:35; Sol 1:13; Pro 7:20); but here it is not improperly rendered a bag. The idea is, that they were counted and numbered like money, and then sealed up and carefully put away. God had made an accurate estimate of their number, and he seemed carefully to guard and observe them - as a man does bags of gold - so that none might be lost. His sins seemed to have become a sort of valuable treasure to the Almighty, none of which he allowed now to escape his notice. And thou sewest up mine iniquity - Noyes renders this, "and thou addest unto mine iniquity." Good, "thou tiest together mine iniquity." The word used here טפל ṭ â phal means properly to patch; to patch together; to sew to join together as carpenters do their work; and then to devise or forge - as a falsehood; - to join a malicious charge to a person. Thus, in Psa 119:69, "The proud have "forged a lie" (שׁקר טפלוּ ṭ â phalô sheqer) against me," that is, they have joined a lie to me, or devised this story about me. So in , "Ye are forgers of lies." The word does not occur elsewhere. The Greeks have a similar expression in the phrase ῥάπτειν ἔπη raptein epē - from where the word ῥαψῳδὸς rapsō dos. The word here, it seems to me, is used in the sense of sewing up money in a bag, as well as sealing it. This is done when there are large sums, to avoid the inconvenience of counting it. The sum is marked on the bag, and a seal affixed to it to authenticate it, and it is thus passed from one to another without the trouble of counting. If a seal is placed on the bag, it will circulate for its assigned value, without being opened for examination. It is usual now in the East for a bag to contain five hundred piastres, and hence, such a sum is called "a purse," and amounts are calculated by so many "purses;" see Harmer, ii. 285, Chardin, and Pict. Bible in loc. The sense here is, that God had carefully numbered his sins, and marked them, and meant that none of them should escape. He regarded them as very great. They could now be referred to in the gross, without the trouble of casting up the amount again. The sins of a man's past life are summed up and marked with reference to the future judgment. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:17: sealed up: Job 21:19; Deu 32:34; Hos 13:12Job 14:18 Carl Friedrich Keil and Franz Delitzsch14:1717 My transgression is sealed up in a bag, And Thou hast devised additions to my iniquity. 18 But a falling mountain moveth indeed, And a rock falleth from its place. 19 Water holloweth out stone, Its overflowings carry away the dust of the earth, And the hope of man - Thou destroyest. The meaning of Job 14:17 is, not that the judgment which pronounces him guilty lies in the sealed-up bag of the judge, so that it requires only to be handed over for execution (Hirz., Ew., Renan), for although פּשׁע (though not exactly the punishment of sin, which it does not signify even in Dan 9:24) can denote wickedness, as proved and recorded, and therefore metonomically the penal sentence, the figure is, however, taken not from the mode of preserving important documents, but from the mode of preserving collected articles of value in a sealed bag. The passage must be explained according to Hos 13:12; Deut 32:34; Rom 2:5, comp. Jer 17:1. The evil Job had formerly (Job 13:26) committed according to the sentence of God, God has gathered together as in a money bag, and carefully preserved, in order now to bring them home to him. And not this alone, however; He has devised still more against him than his actual misdeeds. Ewald translates: Thou hast sewed up my punishment; but טפל (vid., on Job 13:4) signifies, not to sew up, but: to sew on, patch on, and gen. to add (טפל, Rabb. accidens, a subordinate matter, opp. עקּר), after which the lxx translates ἐπεσημήνω (noted in addition), and Gecatilia Arab. ḥftṣt (added to in collecting). It is used here just as in the Aramaic phrase טפל שׁקרא (to patch on falsehood, to invent scandal). The idea of the figures which follow is questionable. Hahn maintains that they do not describe destruction, but change, and that consequently the relation of Job 14:19 to what precedes is not similarity, but contrast: stones are not so hard, that they are not at length hollowed out, and the firm land is not so firm that it cannot be carried away by the flood; but man's prospect is for ever a hopeless one, and only for him is there no prospect of his lot ever being changed. Thus I thought formerly it should be explained: considering the waw, Job 14:19, as indicative not of comparison, but of contrast. But the assumption that the point of comparison is change, not destruction, cannot be maintained: the figures represent the slow but inevitable destruction wrought by the elements on the greatest mountains, on rocks, and on the solid earth. And if the poet had intended to contrast the slow but certain changes of nature with the hopelessness of man's lot, how many more appropriate illustrations, in which nature seems to come forth as with new life from the dead, were at his command! Raschi, who also considers the relation of the clauses to be antithetical, is guided by the right perception when he interprets: even a mountain that is cast down still brings forth fruit, and a rock removed from its place, even these are not without some signs of vitality in them, יבּול = (יבוּל) יעשׂהבוּל, which is indeed a linguistic impossibility. The majority of expositors are therefore right when they take the waw, Job 14:19, similarly to Job 5:7; Job 11:12; Job 12:11, as waw adaequationis. With this interpretation also, the connection of the clause with what precedes by ואוּלם (which is used exactly as in Job 1:11; Job 11:5; Job 12:7, where it signifies verum enim vero or attamen) is unconstrained. The course of thought is as follows: With unsparing severity, and even beyond the measure of my guilt, hast Thou caused me to suffer punishment for my sins, but (nevertheless) Thou shouldst rather be gentle and forbearing towards me, since even that which is firmest, strongest, and most durable cannot withstand ultimate destruction; and entirely in accordance with the same law, weak, frail man (אנושׁ) meets an early certain end, and at the same time Thou cuttest off from him every ground of hope of a continued existence. The waw, Job 14:19, is consequently, according to the sense, more quanto magis than sic, placing the things to be contrasted over against each other. הר־נופL is a falling, not a fallen (Ralbag) mountain; and having once received the impetus, it continues gradually to give way; Renan: s'effondre peu peu. Carey, better: "will decay," for נבל (cogn. נבל) signifies, decrease from external loses; specially of the falling off of leaves, Is 34:4. The second figure, like Job 18:4, is to be explained according to Job 9:5 : a rock removes (not as Jerome translates, transfertur, which would be יעתק, and also not as lxx παλαιωθήσεται, Schlottm.: becomes old and crumbles away, although in itself admissible both as to language and fact; comp. on Job 21:7) from its place; it does not stand absolutely, immovably fast. In the third figure אבנים is a prominent object, as the accentuation with Mehupach legarmeh or (as it is found in correct Codd.) with Asla legarmeh rightly indicates שׁחק signifies exactly the same as Arab. sḥq, attere, conterere. In the fourth figure, ספיח must not be interpreted as meaning that which grows up spontaneously without re-sowing, although the Targum translates accordingly: it (the water) washes away its (i.e., the dust of the earth's) after-growth (כּתהא), which Symm. follows (τὰ παραλελειμνένα). It is also impossible according to the expression; for it must have been עפר הארץ. Jerome is essentially correct: et alluvione paullatim terra consumitur. It is true that ספח in Hebrew does not mean effundere in any other passage (on this point, vid., on Hab 2:15), but here the meaning effusio or alluvio may be supposed without much hesitation; and in a book whose language is so closely connected with the Arabic, we may even refer to ספח = Arab. sfḥ (kindred to Arab. sfk, שׁפך), although the word may also (as Ralbag suggests), by comparison with מטר סחף, Prov 28:3, and Arab. sḥı̂qt, a storm of rain, be regarded as transposed from חיפיה, from סחף in Arab. to tear off, sweep away, Targ. to thrust away (= רחף), Syr., Talm. to overthrow, subvertere (whence s'chifto, a cancer or cancerous ulcer). The suffix refers to מים, and תּשׁטף before a plural subject is quite according to rule, Ges. 146, 3. ספיחיה is mostly marked with Mercha, but according to our interpretation Dech, which is found here and there in the Codd., would be more correct. The point of the four illustrations is not that not one of them is restored to its former condition (Oetinger, Hirz.), but that in spite of their stability they are overwhelmed by destruction, and that irrecoverably. Even the most durable things cannot defy decay, and now even as to mortal man - Thou hast brought his hope utterly to nought (האבדת with Pathach in pause as frequently; vid., Psalter ii. 468). The perf. is praegnans: all at once, suddenly - death, the germ of which he carries in him even from his birth, is to him an end without one ray of hope, - it is also the death of his hope. Geneva 159914:17 My transgression [is] sealed up in a (i) bag, and thou sewest up mine iniquity.(i) You lay them all together and do not allow any of my sins to go unpunished. John Gill14:17 My transgression is sealed up in a bag,.... Denoting either the concealment of it, as in Hos 13:12; not from God; nor in such sense sealed up as sin is by the sacrifice and satisfaction of Christ, who has thereby removed it out of the sight of divine justice; so that when it is sought for it shall not be found, nor any more seen, which is the sense of the phrase in Dan 9:24; where the words, "to make an end of sin", may be rendered, to "seal them up"; but this Job would not have complained of; he means it was hid as in a bag from himself, or he knew not what it was; the transgression was sealed up from him, he was entirely ignorant of and unacquainted with what it was for which he was severely afflicted: or else his sense is, that God had taken strict notice of his transgressions, and had, as it were, put them up in a bag, and set a seal upon it, that none might be lost, but might be ready to be produced against him another day; in allusion, as it is thought, to bills of indictment put up in bags sealed, to be brought into courts of judicature at a proper time, for which they are reserved:and thou sewest up mine iniquity; in the bag in which it is sealed; not only did he seal up the bag, but sewed a cloth over it thus sealed, for greater security: or "thou sewest to mine iniquity" (m), or adds iniquity to iniquity, as in Ps 69:27; as arithmeticians do, who add one number to another until it becomes a great sum; thus God, according to Job, tacked and joined one sin to another, till it became one large heap and pile, reaching to the heavens, and calling for vengeance; or, as Sephorno interprets it, joined sins of ignorance to sins of presumption; or rather sewed or added the punishment of sin to sin, or punishment to punishment; the Targum is, "my transgression is sealed up in a book of remembrances, and thou hast joined it to my iniquities.'' (m) "assuis iniquitati meae", Piscator; "et adjungis ad iniquitatem meam", Beza. John Wesley14:17 Sealed - As writings or other choice things, that they may all be brought forth upon occasion, and not one of them forgotten. Thou keepest all my sins in thy memory. But herein Job speaks rashly.Robert Jamieson, A. R. Fausset and David Brown14:17 sealed up-- (Job 9:7). Is shut up in eternal oblivion, that is, God thenceforth will think no more of my former sins. To cover sins is to completely forgive them (Ps 32:1; Ps 85:2). Purses of money in the East are usually sealed.sewest up--rather, "coverest"; akin to an Arabic word, "to color over," to forget wholly. |
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14:1814:18: ※ Սակայն եւ լեառն որ փլանելոց է, փլցի՛. եւ վէմ հնասցի ՚ի տեղւոջէ իւրմէ[9207]։ [9207] Ոմանք. Որ փլանելոցն իցէ։ Սակայն եւ լեառն որ փլանելոց է փլցի, եւ վէմ հնասցի`` ի տեղւոջէ իւրմէ:18 Փլուելու ենթակայ լեռը պէտք է փլուի. եւ վէմն էլ պիտ շարժուի իր տեղից: 18 Իրաւ որ լեռը իյնալով կը կործանի Ու ապառաժը իր տեղէն կը փոխադրուի։ 14:18: ※ Սակայն եւ լեառն որ փլանելոց է, փլցի՛. եւ վէմ հնասցի ՚ի տեղւոջէ իւրմէ[9207]։ [9207] Ոմանք. Որ փլանելոցն իցէ։ 18 Փլուելու ենթակայ լեռը պէտք է փլուի. եւ վէմն էլ պիտ շարժուի իր տեղից: 18 Իրաւ որ լեռը իյնալով կը կործանի Ու ապառաժը իր տեղէն կը փոխադրուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:1814:18 Но гора падая разрушается, и скала сходит с места своего; 14:18 καὶ και and; even πλὴν πλην besides; only ὄρος ορος mountain; mount πῖπτον πιπτω fall διαπεσεῖται διαπιπτω and; even πέτρα πετρα.1 cliff; bedrock παλαιωθήσεται παλαιοω antiquate; grow old ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτῆς αυτος he; him 14:18 וְ֭ ˈw וְ and אוּלָם ʔûlˌām אוּלָם but הַר־ har- הַר mountain נֹופֵ֣ל nôfˈēl נפל fall יִבֹּ֑ול yibbˈôl נבל wither וְ֝ ˈw וְ and צ֗וּר ṣˈûr צוּר rock יֶעְתַּ֥ק yeʕtˌaq עתק advance מִ mi מִן from מְּקֹמֹֽו׃ mmᵊqōmˈô מָקֹום place 14:18. mons cadens defluet et saxum transfertur de loco suoA mountain falling cometh to nought, and a rock is removed out of its place. 14:18. A falling mountain flows away, and a stone is transferred from its place. 14:18. And surely the mountain falling cometh to nought, and the rock is removed out of his place. 14:18 And surely the mountain falling cometh to nought, and the rock is removed out of his place: 14:18 Но гора падая разрушается, и скала сходит с места своего; 14:18 καὶ και and; even πλὴν πλην besides; only ὄρος ορος mountain; mount πῖπτον πιπτω fall διαπεσεῖται διαπιπτω and; even πέτρα πετρα.1 cliff; bedrock παλαιωθήσεται παλαιοω antiquate; grow old ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτῆς αυτος he; him 14:18 וְ֭ ˈw וְ and אוּלָם ʔûlˌām אוּלָם but הַר־ har- הַר mountain נֹופֵ֣ל nôfˈēl נפל fall יִבֹּ֑ול yibbˈôl נבל wither וְ֝ ˈw וְ and צ֗וּר ṣˈûr צוּר rock יֶעְתַּ֥ק yeʕtˌaq עתק advance מִ mi מִן from מְּקֹמֹֽו׃ mmᵊqōmˈô מָקֹום place 14:18. mons cadens defluet et saxum transfertur de loco suo A mountain falling cometh to nought, and a rock is removed out of its place. 14:18. A falling mountain flows away, and a stone is transferred from its place. 14:18. And surely the mountain falling cometh to nought, and the rock is removed out of his place. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191418-19. Составляющее потребность всей души Иова желание временного пребывания в шеоле уничтожается доводами рассудка. Сомнение: "когда умрет человек, то будет ли он опять жить?" (ст. 14) берет перевес. Если уничтожаются и не остаются незыблемыми твердые предметы, - горы, камни и скалы, то тем более не может иметь места слабая надежда Иова на возвращение к жизни после временного пребывания в шеоле.Adam Clarke: Commentary on the Bible - 183114:18: The mountain falling cometh to naught - Every thing in nature is exposed to mutability and decay: - even mountains themselves may fall from their bases, and be dashed to pieces; or be suddenly swallowed up by an earthquake; and, by the same means, the strongest and most massive rocks may be removed.Albert Barnes: Notes on the Bible - 183414:18: And surely the mountain falling - Margin, "Fadeth." The sense of this is, that the hope of man in regard to living again, must certainly fail - as a mountain falls and does not rise again; as the rock is removed, and is not replaced; or as the waters wear away the stones, and they disappear. The hope of dying man was not like the tree that would spring up again -9; it was like the falling mountain, the wasting waters , the rock that was removed. The reference in the phrase before us is, probably, to a mountain that settles down and disappears - as is sometimes the case in violent convulsions of nature. It does not rise again, but is gone to reappear no more. So Job says it was of man.And the rock is removed - An earthquake shakes it, and removes it from its foundation, and it is not replaced. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:18: the mountain: Psa 102:25, Psa 102:26; Isa 40:12, Isa 41:15, Isa 41:16, Isa 54:10, Isa 64:1; Jer 4:24; Rev 6:14; Rev 8:8, Rev 20:11cometh to nought: Heb. fadeth the rock: Job 18:4; Mat 27:51 Job 14:19 Geneva 159914:18 And surely the mountain falling cometh to nought, and the (k) rock is removed out of his place.(k) He murmurs through the impatiency of the flesh against God, as though he used great severity against him as against the hard rocks, or waters that overflow, so that by this the opportunity of his hope is taken away. John Gill14:18 And surely the mountain falling cometh to nought,.... Job here returns to his former subject of the irreparable state of man at death, which he illustrates by various other similes, as before; and first by a "mountain falling", which may be supposed, and has been fact, and when it does, it "comes to nought"; it crumbles into dust, and where it falls there it lies, and never rises up to a mountain, or to the height it had, any more; or it "withers" (n), as some render it, the plants, herbs, and trees that grow upon it, wither away, see Nahum 1:4; or "it is dissolved", or "flows" (o), and spreads itself over the face of the green earth it covers, and destroys with its dust and sand, which is never more gathered up to form a mountain again; so man, like unto a mountain, as kingdoms and states, and kings and princes, and great men are; the Targum instances in Lot; as a man may be said to be, that is in good health of body, and in prosperous circumstances in his family; when he falls, as he does by death, which is expressed by falling, 2Kings 3:38; he comes to nought, he is not any more in the land of the living, nor in the place and circumstances in which he was before:and the rock is removed out of his place; from the mountain, of which it was a part; or elsewhere, by earthquakes, by force of winds, or strength of waters; and which, when once removed, is never returned to its place any more; so man, who in his full strength seems like a rock immovable, when death comes, it shakes and moves him out of his place, and that never knows him any more. (n) "marceseit", Tigurine version, Mercerus; "emarcescit", Schultens. (o) "Diffluit", Cocceius, Schmidt, Michaelis. John Wesley14:18 And - As when a great mountain falls, by an earthquake or inundation, it moulders away like a fading leaf, (as the Hebrew word signifies) and as the rock, when by the violence of winds or earthquakes it is removed out of its place, and thrown down, is never re - advanced: and as the waters by continual droppings, wear away the stones, so that they can never be made whole again: and as thou wastest away, by a great and violent inundation, the things which grow out of the dust of the earth, herbs, and fruits, and plants, which once washed away are irrecoverably lost; in like manner, thou destroyest the hope of man: when man dies, all hope of his living again in this world is lost.Robert Jamieson, A. R. Fausset and David Brown14:18 cometh to naught--literally, "fadeth"; a poetical image from a leaf (Is 34:4). Here Job falls back into his gloomy bodings as to the grave. Instead of "and surely," translate "yet"; marking the transition from his brighter hopes. Even the solid mountain falls and crumbles away; man therefore cannot "hope" to escape decay or to live again in the present world (Job 14:19).out of his place--so man (Ps 103:16). |
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14:1914:19: ※ Զքարինս ողորկեցին ջուրք, եւ ողողեցին ջուրք զդաշտս թանձրութեան երկրի։ Եւ զակնկալութիւն մարդոյ կորուսե՛ր[9208]. [9208] ՚Ի լուս՛՛. նշանակի հարցականաւ. Մարդոյ կորուսե՞ր. ՚ի սպառ. եւ գնա՞ց։ Զքարինս ողորկեցին ջուրք, եւ ողողեցին ջուրք [151]զդաշտս թանձրութեան`` երկրի. եւ զակնկալութիւն մարդոյ կորուսեր:19 Եւ ինչպէս ջրերն են քարերը ողորկում, հեղեղում դաշտերը կոշտ հողի, այնպէս էլ դու մարդու յոյսերն ես չքացրել: 19 Ջուրերը կը մաշեցնեն քարերը, Իրենց յորդած ժամանակը գետնին հողերը կը քշեն կը տանին. Դուն ալ մարդուն յոյսը այնպէս կը կորսնցնես։ 14:19: ※ Զքարինս ողորկեցին ջուրք, եւ ողողեցին ջուրք զդաշտս թանձրութեան երկրի։ Եւ զակնկալութիւն մարդոյ կորուսե՛ր[9208]. [9208] ՚Ի լուս՛՛. նշանակի հարցականաւ. Մարդոյ կորուսե՞ր. ՚ի սպառ. եւ գնա՞ց։ 19 Եւ ինչպէս ջրերն են քարերը ողորկում, հեղեղում դաշտերը կոշտ հողի, այնպէս էլ դու մարդու յոյսերն ես չքացրել: 19 Ջուրերը կը մաշեցնեն քարերը, Իրենց յորդած ժամանակը գետնին հողերը կը քշեն կը տանին. Դուն ալ մարդուն յոյսը այնպէս կը կորսնցնես։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:1914:19 вода стирает камни; разлив ее смывает земную пыль: так и надежду человека Ты уничтожаешь. 14:19 λίθους λιθος stone ἐλέαναν λεαινω water καὶ και and; even κατέκλυσεν κατακλυζω deluge ὕδατα υδωρ water ὕπτια υπτιος the χώματος χωμα the γῆς γη earth; land καὶ και and; even ὑπομονὴν υπομονη endurance ἀνθρώπου ανθρωπος person; human ἀπώλεσας απολλυμι destroy; lose 14:19 אֲבָנִ֤ים׀ ʔᵃvānˈîm אֶבֶן stone שָׁ֥חֲקוּ šˌāḥᵃqû שׁחק pulverise מַ֗יִם mˈayim מַיִם water תִּשְׁטֹֽף־ tišṭˈōf- שׁטף wash off סְפִיחֶ֥יהָ sᵊfîḥˌeʸhā סָפִיחַ outpouring עֲפַר־ ʕᵃfar- עָפָר dust אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and תִקְוַ֖ת ṯiqwˌaṯ תִּקְוָה hope אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man הֶאֱבַֽדְתָּ׃ heʔᵉvˈaḏtā אבד perish 14:19. lapides excavant aquae et adluvione paulatim terra consumitur et homines ergo similiter perdesWaters wear away the stones, and with inundation the ground by little and little is washed away: so in like manner thou shalt destroy man. 14:19. Waters wear away stones, and with a flood the land is reduced little by little; and similarly, you will destroy man. 14:19. The waters wear the stones: thou washest away the things which grow [out] of the dust of the earth; and thou destroyest the hope of man. 19. The waters wear the stones; the overflowings thereof wash away the dust of the earth: and thou destroyest the hope of man.
14:19 The waters wear the stones: thou washest away the things which grow [out] of the dust of the earth; and thou destroyest the hope of man: 14:19 вода стирает камни; разлив ее смывает земную пыль: так и надежду человека Ты уничтожаешь. 14:19 λίθους λιθος stone ἐλέαναν λεαινω water καὶ και and; even κατέκλυσεν κατακλυζω deluge ὕδατα υδωρ water ὕπτια υπτιος the χώματος χωμα the γῆς γη earth; land καὶ και and; even ὑπομονὴν υπομονη endurance ἀνθρώπου ανθρωπος person; human ἀπώλεσας απολλυμι destroy; lose 14:19 אֲבָנִ֤ים׀ ʔᵃvānˈîm אֶבֶן stone שָׁ֥חֲקוּ šˌāḥᵃqû שׁחק pulverise מַ֗יִם mˈayim מַיִם water תִּשְׁטֹֽף־ tišṭˈōf- שׁטף wash off סְפִיחֶ֥יהָ sᵊfîḥˌeʸhā סָפִיחַ outpouring עֲפַר־ ʕᵃfar- עָפָר dust אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and תִקְוַ֖ת ṯiqwˌaṯ תִּקְוָה hope אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man הֶאֱבַֽדְתָּ׃ heʔᵉvˈaḏtā אבד perish 14:19. lapides excavant aquae et adluvione paulatim terra consumitur et homines ergo similiter perdes Waters wear away the stones, and with inundation the ground by little and little is washed away: so in like manner thou shalt destroy man. 14:19. Waters wear away stones, and with a flood the land is reduced little by little; and similarly, you will destroy man. 14:19. The waters wear the stones: thou washest away the things which grow [out] of the dust of the earth; and thou destroyest the hope of man. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:19: The waters wear the stones - Even the common stones are affected in the same way. Were even earthquakes and violent concussions of nature wanting, the action of water, either running over them as a stream, or even falling upon them in drops, will wear these stones. Hence the proverb: -Gutta cavat lapidem non vi sed saepe cadendo. "Constant droppings will make a hole in a flint." Εκ θαμινης ραθαμιγγος, ὁκως λογος, αιες ιοισας, Χ' ἁ λιθος ες ρωχμον κοιλαινεται. "From frequent dropping, as the proverb says, perpetually falling, even a stone is hollowed into a hole." Thou washest away the things - Alluding to sudden falls of rain occasioning floods, by which the fruits of the earth are swept away; and thus the hope of man - the grain for his household, and provender for his cattle, is destroyed. Albert Barnes: Notes on the Bible - 183414:19: The waters wear the stones - By their constant attrition they wear away even the hard rocks, and they disappear, and return no more. The sense is, that constant changes are going on in nature, and man resembles those objects which are removed to appear no more, and not the productions of the vegetable world that spring up again. It is possible that there may also be included the idea here, that the patience, constancy, firmness, and life of any man must be worn out by long continued trials, as even hard rocks would be worn away by the constant attrition of waters.Thou washest away - Margin, "Overflowest." This is literally the meaning of the Hebrew תשׁטף tı̂ shâ ṭ aph. But there is included the sense of washing away by the inundation. The things which grow out of the dust of the earth - Herder and Noyes translate this, "the floods overflow the dust of the earth," and this accords with the interpretation of Good and Rosenmuller. So Castellio renders it, and so Luther - "Tropfen flossen die Erde weg." This is probably the true sense. The Hebrew word rendered "the things which grow out" ספיח sâ phı̂ yach, means properly that which "is poured out" - from ספח sâ phach, to pour out, to spread out - and is applied to grain produced spontaneously from kernels of the former year, without new seed. Lev 25:5-11; Kg2 19:29. See the notes at Isa 37:30. But here it probably means a flood - that which flows out - and which washes away the earth. The dust of the earth - The earth or the land on the margin of streams. The sense is, that as a flood sweeps away the soil, so the hope of man was destroyed. Thou destroyest the hope of man - By death - for so the connection demands. It is the language of despondency. The tree would spring up, but man would die like a removed rock, like land washed away, like a falling mountain, and would Rev_ive no more. If Job had at times a hope of a future state, yet that hope seems at times, also, wholly to fail him, and he sinks down in utter despondency. At best, his views of the future world were dark and obscure. He seems to have had at no time clear conceptions of heaven - of the future holiness and blessedness of the righteous; but he anticipated, at best, only a residence in the world of disembodied spirits - dark, dreary, sad; - a world to which the grave was the entrance, and where the light was as darkness. With such anticipations, we are not to wonder that his mind sank into despondency; nor are we to be surprised at the expressions which he so often used, and which seem so inconsistent with the feelings which a child of God ought to cherish. In our trials let us imitate his patience, but not his despondency; let us copy his example in his better moments, and when he was full of confidence in God, and not his language of complaint, and his unhappy reflections on the government of the Most High. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:19: The waters: Hence the proverb, "Constant droppings make a hole in a stone."washest: Heb. overflowest, Gen 6:17, Gen 7:21-23 destroyest: Job 19:10, Job 27:8; Psa 30:6, Psa 30:7; Eze 37:11; Luk 12:19, Luk 12:20 Job 14:20 John Gill14:19 The waters wear the stones,.... Either by continual running in them, or constant dropping upon them (p); and the excavations or hollow places they: make are never filled up again, these impressions are never effaced, nor the stones reduced to their ancient form; so man, though he may have the strength of stones, yet the waters of afflictions will gradually wear him away, and bring him to the dust of death, and where he must lie till the heavens be no more:thou washest away the things which grow out of the dust of the earth; herbs, plants, and trees, which a violent inundation of water tears up by the roots, and carries away, and they are never restored to their places any more. The word which we render "the things which grow out", the spontaneous productions of the earth, as in Lev 25:5. Aben Ezra interprets of floods of water; and so Schultens, from the use of the word (q) in the Arabic language, translates it, "their effusions"; that is, the effusions of waters before mentioned, the floods and inundations of them overflow, "and wash away the dust of the earth"; not only that which is on the surface of it, the soil of it; but, as the same learned man observes, they plough and tear up the earth itself, and carry it away, and it is never repaired; so men at death are carried away as with a flood, and are no more, see Ps 90:5; and or "so" (r). thou destroyest the hope of man, not the hope of a good man about his eternal state, and of enjoying eternal happiness; which is the gift of God's grace, which is without repentance, never revoked, called in, or taken away or destroyed; it is built upon the promise of God, who cannot lie; it is founded on the person, blood, and righteousness of Christ; and though it may be brought low, it is never lost; the hope of carnal men in an arm of flesh, in the creature and creature enjoyments, is indeed destroyed; and so is the hope of external professors of religion, that is formed on their own works of righteousness, and profession of religion; but of this Job is not speaking, but of the hope of man of living again in this world after death; for this is a reddition or application of the above similes used to illustrate this point, the irreparable state of man at death, so as that he shall never return to this life again, and to the same state and circumstances of things as before; and next follows a description of death, and the state of the dead. (p) "Gutta cavat lapidem", Ovid. de Ponto, l. 4. (q) "effudit", Golius, col. 1182. Castel. col. 2590. (r) "Sic", Vatablus, Drusius, Mercerus, Schultens; "ita", Junius & Tremellius, Piscator; it answers to Aben Ezra, Gersom. Robert Jamieson, A. R. Fausset and David Brown14:19 The Hebrew order is more forcible: "Stones themselves are worn away by water."things which grow out of--rather, "floods wash away the dust of the earth." There is a gradation from "mountains" to "rocks" (Job 14:18), then "stones," then last "dust of the earth"; thus the solid mountain at last disappears utterly. |
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14:2014:20: մերժեցեր զնա ՚ի սպառ, եւ գնա՛ց. հաստատեցեր ՚ի վերայ նորա զերեսս՝ եւ արձակեցե՞ր։ [152]մերժեցեր զնա`` ի սպառ, եւ գնաց. հաստատեցեր ի վերայ նորա զերեսս` եւ արձակեցեր:20 Մերժել ես նրան իսպառ. նա անցել գնացել է: Դու նրա երեսն ես աւերել ու այդպէս արձակել: 20 Դուն բոլորովին կը յաղթես ու անիկա կ’երթայ. Անոր դէմքը փոխելով՝ զանիկա կը վռնտես։ 14:20: մերժեցեր զնա ՚ի սպառ, եւ գնա՛ց. հաստատեցեր ՚ի վերայ նորա զերեսս՝ եւ արձակեցե՞ր։ 20 Մերժել ես նրան իսպառ. նա անցել գնացել է: Դու նրա երեսն ես աւերել ու այդպէս արձակել: 20 Դուն բոլորովին կը յաղթես ու անիկա կ’երթայ. Անոր դէմքը փոխելով՝ զանիկա կը վռնտես։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:2014:20 Теснишь его до конца, и он уходит; изменяешь ему лице и отсылаешь его. 14:20 ὦσας ωθεω he; him εἰς εις into; for τέλος τελος completion; sales tax καὶ και and; even ᾤχετο οιχομαι stand over / by; get attention αὐτῷ αυτος he; him τὸ ο the πρόσωπον προσωπον face; ahead of καὶ και and; even ἐξαπέστειλας εξαποστελλω send forth 14:20 תִּתְקְפֵ֣הוּ tiṯqᵊfˈēhû תקף overpower לָ֭ ˈlā לְ to נֶצַח neṣˌaḥ נֵצַח glory וַֽ wˈa וְ and יַּהֲלֹ֑ךְ yyahᵃlˈōḵ הלך walk מְשַׁנֶּ֥ה mᵊšannˌeh שׁנה change פָ֝נָ֗יו ˈfānˈāʸw פָּנֶה face וַֽ wˈa וְ and תְּשַׁלְּחֵֽהוּ׃ ttᵊšallᵊḥˈēhû שׁלח send 14:20. roborasti eum paululum ut in perpetuum pertransiret inmutabis faciem eius et emittes eumThou hast strengthened him for a little while, that he may pass away for ever: thou shalt change his face, and shalt send him away. 14:20. You have strengthened him for a little while, so that he may cross over into eternity. You will change his face and send him forth. 14:20. Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away. 20. Thou prevailest for ever against him, and he passeth; thou changest his countenance, and sendest him away.
14:20 Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away: 14:20 Теснишь его до конца, и он уходит; изменяешь ему лице и отсылаешь его. 14:20 ὦσας ωθεω he; him εἰς εις into; for τέλος τελος completion; sales tax καὶ και and; even ᾤχετο οιχομαι stand over / by; get attention αὐτῷ αυτος he; him τὸ ο the πρόσωπον προσωπον face; ahead of καὶ και and; even ἐξαπέστειλας εξαποστελλω send forth 14:20 תִּתְקְפֵ֣הוּ tiṯqᵊfˈēhû תקף overpower לָ֭ ˈlā לְ to נֶצַח neṣˌaḥ נֵצַח glory וַֽ wˈa וְ and יַּהֲלֹ֑ךְ yyahᵃlˈōḵ הלך walk מְשַׁנֶּ֥ה mᵊšannˌeh שׁנה change פָ֝נָ֗יו ˈfānˈāʸw פָּנֶה face וַֽ wˈa וְ and תְּשַׁלְּחֵֽהוּ׃ ttᵊšallᵊḥˈēhû שׁלח send 14:20. roborasti eum paululum ut in perpetuum pertransiret inmutabis faciem eius et emittes eum Thou hast strengthened him for a little while, that he may pass away for ever: thou shalt change his face, and shalt send him away. 14:20. You have strengthened him for a little while, so that he may cross over into eternity. You will change his face and send him forth. 14:20. Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191420. И действительно, создаваемое смертью бедствие вечно ("теснишь до конца", - евр. "lanezah" - на веки; XX:7). Как и всякий человек, Иов умрет с обезображенным смертью лицом ("изменяешь ему лице"), уйдет и более не возвратится к земной жизни (ср. "отойду, - и уже не возвращусь" - X:21).Adam Clarke: Commentary on the Bible - 183114:20: Thou prevailest for ever against him - It is impossible for him to withstand thee: every stroke of thine brings him down.Thou changest his countenance - Probably an allusion to the custom of covering the face, when the person was condemned, and sending him away to execution. See the case of Haman, in the note on Esther, Est 7:8 (note). Albert Barnes: Notes on the Bible - 183414:20: Thou pRev_ailest foRev_er against him - Thou dost always show that thou art stronger than he is. He never shows that he is able to contend with God.And he passeth - He cannot stand before thee, but is vanquished, and passes off the stage of being. Thou changest his countenance - Possibly the allusion is to the change produced by death. The countenance that glowed with health and was flushed with beauty and hope - blooming as the rose - is made pale as the lily under the hand of God. What an affecting exhibition of the power of God! And sendest him away - This language seems to be that of expectation that man would still live though he was sent away; but all his hopes on earth were blasted, and he went away from his friends and possessions to return no more. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:20: pRev_ailest: Ecc 8:8changest: Job 14:14, Job 2:12; Lam 4:8 Job 14:21 Carl Friedrich Keil and Franz Delitzsch14:2020 Thou siezest him for ever, then he passeth away; Thou changest his countenance and castest him forth. 21 If his sons come to honour, he knoweth it not; Or to want, he observeth them not. 22 Only on his own account his flesh suffereth pain, And on his own account is his soul conscious of grief. The old expositors thought that תּתקפהוּ must be explained by תתקף נמנו (Thou provest thyself stronger than he, according to Ges. 121, 4), because תּקף is intrans.; but it is also transitive in the sense of seizing forcibly and grasping, Job 15:24; Eccles 4:12, as Talm. תּקף (otherwise commonly אתקף as החזיק), Arab. taqifa, comprehendere. The many sufferings which God inflicts on him in the course of his life are not meant; לנצח does not signify here: continually, without intermission, as most expositors explain, but as Job 4:20; Job 20:7, and throughout the book: for ever (Rosenm., Hahn, Welte). God gives him the death-stroke which puts an end to his life for ever, he passes away βαίνει, οἴχεται (comp. Job 10:21); disfiguring his countenance, i.e., in the struggle of death and in death by the gradual working of decay, distorting and making him unlike himself, He thrusts him out of this life (שׁלּח like Gen 3:23). The waw consec. is used here as e.g., Ps 118:27. When he is descended into Hades he knows nothing more of the fortune of his children, for as Eccles 9:6 says: the dead have absolutely no portion in anything that happens under the sun. In Job 14:21 Job does not think of his own children that have died, nor his grandchildren (Ewald); he speaks of mankind in general. כּבד and צער are not here placed in contrast in the sense of much and little, but, as in Jer 30:19, in the wider sense of an important or a destitute position; כּבד, to be honoured, to attain to honour, as Is 66:5. בּין (to observe anything) is joined with ל of the object, as in Ps 73:17 (on the other hand, להּ, Job 13:1, was taken as dat. ethicus). He neither knows nor cares anything about the welfare of those who survive him: "Nothing but pain and sadness is the existence of the dead; and the pain of his own flesh, the sadness of his own soul, alone engage him. He has therefore no room for rejoicing, nor does the joyous or sorrowful estate of others, though his nearest ones, affect him" (Hofmann, Schriftbeweis, i. 495). This is certainly, as Ewald and Psychol. S. 444, the meaning of Job 14:22; but עליו is hardly to be translated with Hofmann "in him," so that it gives the intensive force of ἴδιος to the suff. For it is improbable that in this connection, - where the indifference of the deceased respecting others, and the absolute reference to himself of the existence of pain on his own account, are contrasted, - עליו, Job 14:22, is to be understood according to Job 30:16 (Psychol. S. 152), but rather objectively (over him). On the other hand, Job 14:22 is not to be translated: over himself only does his flesh feel pain (Schlottm., Hirz., and others); for the flesh as inanimate may indeed be poetically, so to speak zeugmatically, represented as conscious of pain, but not as referring its pain to another, and consequently as self-conscious. On this account, עליו, Job 14:22, is to be taken in the signification, over him = upon him, or as Job 14:22 (beyond him), which is doubtful; or it signifies, as we have sought to render it in our translation in both cases, propter eum. Only on his own account does his flesh suffer, i.e., only applying to himself, only on his own account does his soul mourn, i.e., only over his own condition. He has no knowledge and interest that extends beyond himself; only he himself is the object of that which takes place with his flesh in the grave, and of that on which his soul reflects below in the depths of Hades. According to this interpretation אך belongs to עליו, after the hyperbaton described at Job 2:10, comp. Job 13:15, Is 34:15. And he עליו, Job 14:22, implies the idea (which is clearly expressed in Is 66:24, and especially in Judith 16:17: δοῦναι πῦρ καὶ σκώληκας εἰς σάρκας αὐτῶν καὶ κλαύσονται ἐν αἰσθήσει ἕως αἰῶνος) that the process of the decomposition of the body is a source of pain and sorrow to the departed spirit, - a conception which proceeds from the supposition, right in itself, that a connection between body and soul is still continued beyond the grave, - a connection which is assumed by the resurrection, but which, as Job viewed it, only made the future still more sorrowful. This speech of Job (Job 12-14), which closes here, falls into three parts, which correspond to the divisions into chapters. In the impassioned speech of Zophar, who treats Job as an empty and conceited babbler, the one-sided dogmatical standpoint of the friends was maintained with such arrogance and assumption, that Job is obliged to put forth all his power in self-defence. The first part of the speech (Job 12) triumphantly puts down this arrogance and assumption. Job replies that the wisdom, of which they profess to be the only possessors, is nothing remarkable, and the contempt with which they treat him is the common lot of the innocent, while the prosperity of the ungodly remains undisturbed. In order, however, to prove to them that what they say of the majesty of God, before which he should humble himself, can neither overawe nor help him, he refers them to creation, which in its varied works testifies to this majesty, this creative power of God, and the absolute dependence of every living thin on Him, and proves that he is not wanting in an appreciation of the truth contained in the sayings of the ancients by a description of the absolute majesty of God as it is manifested in the works of nature, and especially in the history of man, which excels everything that the three had said. This description is, however, throughout a gloomy picture of disasters which God brings about in the world, corresponding to the gloomy condition of mind in which Job is, and the disaster which is come upon himself. As the friends have failed to solace him by their descriptions of God, so his own description is also utterly devoid of comfort. For the wisdom of God, of which he speaks, is not the wisdom that orders the world in which one can confide, and in which one has the surety of seeing every mystery of life sooner or later gloriously solved; but this wisdom is something purely negative, and repulsive rather than attractive, it is abstract exaltation over all created wisdom, whence it follows that he puts to shame the wisdom of the wise. Of the justice of God he does not speak at all, for in the narrow idea of the friends he cannot recognise its control; and of the love of God he speaks as little as the friends, for as the sight of the divine love is removed from them by the one-sidedness of their dogma, so is it from him by the feeling of the wrath of God which at present has possession of his whole being. Hegel has called the religion of the Old Testament the religion of sublimity (die Religion der Erhabenheit); and it is true that, so long as that manifestation of love, the incarnation of the Godhead, was not yet realized, God must have relatively transcended the religious consciousness. From the book of Job, however, this view can be brought back to its right limits; for, according to the tendency of the book, neither the idea of God presented by the friends nor by Job is the pure undimmed notion of God that belongs to the Old Testament. The friends conceive of God as the absolute One, who acts only according to justice; Job conceives of Him as the absolute One, who acts according to the arbitrariness of His absolute power. According to the idea of the book, the former is dogmatic one-sidedness, the latter the conception of one passing through temptation. The God of the Old Testament consequently rules neither according to justice alone, nor according to a "sublime whim." After having proved his superiority over the friends in perception of the majesty of God, Job tells them his decision, that he shall turn away from them. The sermon they address to him is to no purpose, and in fact produces an effect the reverse of that intended by them. And while it does Job no good, it injures them, because their very defence of the honour of God incriminates themselves in the eyes of God. Their aim is missed by them, for the thought of the absolute majesty of God has no power to impart comfort to any kind of sufferer; nor can the thought of His absolute justice give any solace to a sufferer who is conscious that he suffers innocently. By their confidence that Job's affliction is a decree of the justice of God, they certainly seem to defend the honour of God; but this defence is reversed as soon as it is manifest that there exists no such just ground for inflicting punishment on him. Job's self-consciousness, however, which cannot be shaken, gives no testimony to its justice; their advocacy of God is therefore an injustice to Job, and a miserable attempt at doing God service, which cannot escape the undisguised punishment of God. It is to be carefully noted that in Job 13:6-12 Job seriously warns the friends that God will punish them for their partiality, i.e., that they have endeavoured to defend Him at the expense of truth. We see from this how sound Job's idea of God is, so far as it is not affected by the change which seems, according to the light which his temptation casts upon his affliction, to have taken place in his personal relationship to God. While above, ch. 9, he did not acknowledge an objective right, and the rather evaded the thought, of God's dealing unjustly towards him, by the desperate assertion that what God does is in every case right because God does it, he here recognises an objective truth, which cannot be denied, even in favour of God, and the denial of which, even though it were a pientissima fraus, is strictly punished by God. God is the God of truth, and will therefore be neither defended nor honoured by any perverting of the truth. By such pious lies the friends involve themselves in guilt, since in opposition to their better knowledge they regard Job as unrighteous, and blind themselves to the incongruities of daily experience and the justice of God. Job will therefore have nothing more to do with them; and to whom does he now turn? Repelled by men, he feels all the more strongly drawn to God. He desires to carry his cause before God. He certainly considers God to be his enemy, but, like David, he thinks it is better to fall into the hands of God than into the hands of man (2Kings 24:14). He will plead his cause with God, and prove to Him his innocence: he will do it, even though he be obliged to expiate his boldness with his life; for he knows that morally he will not be overcome in the contest. He requires compliance with but two conditions: that God would grant a temporary alleviation of his pain, and that He would not overawe him with the display of His majesty. Job's disputing with God is as terrible as it is pitiable. It is terrible, because he uplifts himself, Titan-like, against God; and pitiable, because the God against which he fights is not the God he has known, but a God that he is unable to recognise, - the phantom which the temptation has presented before his dim vision instead of the true God. This phantom is still the real God to him, but in other respects in no way differing from the inexorable ruling fate of the Greek tragedy. As in this the hero of the drama seeks to maintain his personal freedom against the mysterious power that is crushing him with an iron arm, so Job, even at the risk of sudden destruction, maintains the stedfast conviction of his innocence, in opposition to a God who has devoted him, as an evil-doer, to slow but certain destruction. The battle of freedom against necessity is the same as in the Greek tragedy. Accordingly one is obliged to regard it as an error, arising from simple ignorance, when it has been recently maintained that the boundless oriental imagination is not equal to such a truly exalted task as that of representing in art and poetry the power of the human spirit, and the maintenance of its dignity in the conflict with hostile powers, because a task that can only be accomplished by an imagination formed with a perception of the importance of recognising ascertained phenomena. (Note: Vid., Arnold Ruge, Die Academie, i. S. 29.) In treating this subject, the book of Job not only attains to, but rises far above, the height attained by the Greek tragedy: for, on the one hand, it brings this conflict before us in all the fearful earnestness of a death-struggle; on the other, however, it does not leave us to the cheerless delusion that an absolute caprice moulds human destiny. This tragic conflict with the divine necessity is but the middle, not the beginning nor the end, of the book; for this god of fate is not the real God, but a delusion of Job's temptation. Human freedom does not succumb, but it comes forth from the battle, which is a refining fire to it, as conqueror. The dualism, which the Greek tragedy leaves unexplained, is here cleared up. The book certainly presents much which, from its tragic character, suggests this idea of destiny, but it is not its final aim - it goes far beyond: it does not end in the destruction of its hero by fate; but the end is the destruction of the idea of this fate itself. We have seen in this speech (comp. Job 13:23, Job 13:26; Job 14:16.), as often already, that Job is as little able as the friends to disconnect suffering from the idea of the punishment of sin. If Job were mistaken or were misled by the friends respecting his innocence, the history of his sufferings would be no material for a drama, because there would be no inner development. But it is just Job's stedfast conviction of his innocence, and his maintenance of it in spite of the power which this prejudice exercises over him, that makes the history of his affliction the history of the development of a new and grand idea, and makes him as the subject, on whom it is developed, a tragic character. In conformity with his prepossession, Job sees himself put down by his affliction as a great sinner; and his friends actually draw the conclusion from false premises that he is such. But he asserts the testimony of his conscience to his innocence; and because this contradicts those premises, the one-sidedness of which he does not discern, God himself appears to him to be unjust and unmerciful. And against this God, whom the temptation has distorted and transformed to the miserable image of a ruler, guided only by an absolute caprice, he struggles on, and places the truth and freedom of his moral self-consciousness over against the restraint of the condemnatory sentence, which seems to be pronounced over him in the suffering he has to endure. Such is the struggle against God which we behold in the second part of the speech (ch. 13): ready to prove his innocence, he challenges God to trial; but since God does not appear, his confidence gives place to despondency, and his defiant tone to a tone of lamentation, which is continued in the third part of the speech (ch. 14). While he has raised his head towards heaven with the conscious pride of a תמים צדיק, first in opposition to the friends and then to God, he begins to complain as one who is thrust back, and yielding to the pressure of his affliction, begins to regard himself as a sinner. But he is still unable to satisfy himself respecting God's dealings by any such forcible self-persuasion. For how can God execute such strict judgment upon man, whose life is so short and full of care, and who, because he belongs to a sinful race, cannot possibly be pure from sin, without allowing him the comparative rest of a hireling? How can he thus harshly visit man, to whose life He has set an appointed bound, and who, when he once dies, returns to life no more for ever? The old expositors cannot at all understand this absolute denial of a new life after death. Brentius erroneously observes on donec coelum transierit: ergo resurget; and Mercerus, whose exposition is free from all prejudice, cannot persuade himself that the elecus et sanctus Dei vir can have denied not merely a second earthly life, but also the eternal imperishable life after death. And yet it is so: Job does not indeed mean that man when he dies is annihilated, but he knows of no other life after death but the shadowy life in Shel, which is no life at all. His laments really harmonize with those in Moschos iii. 106ff.: Αἲ αἲ, ταὶ μαλάχαι μὲν ἐπὰν κατὰ κᾶπον ὄλωνται, Ἤ τὰ χλωρὰ σέλινα, τό τ ̓ εὐθαλὲς οὖλον ἄνηθον, Ὕστερον αὖ ζώοντι καὶ εἰς ἔτος ἄλλο φύοντι· Ἄμμες δ ̓ οἱ μεγάλοι καὶ καρτεροὶ ἢ σοφοὶ ἄνδρες, Ὁππότε πρῶτα θάνωμες, ἀνάκοοι ἐν χθονὶ κοίλᾳ Εὔδομες εὖ μάλα μακρὸν ἀτέρμονα νήγρετον ὕπνον. Alas! alas! the mallows, after they are withered in the garden, Or the green parsley and the luxuriant curly dill, Live again hereafter and sprout in future years; But we men, the great and brave, or the wise, When once we die, senseless in the bosom of the earth We sleep a long, endless, and eternal sleep. And with that of Horace, Od. iv. 7, 1: Nos ubi decidimus Quo pius Aeneas, quo dives Tullus et Ancus, Pulvis et umbra sumus; Or with that of the Jagur Weda: "While the tree that has fallen sprouts again from the root fresher than before, from what root does mortal man spring forth when he has fallen by the hand of death?" (Note: Vid., Carey, The Book of Job, p. 447. We append here an extract from a letter of Consul Wetzstein, as giving an explanation of Job 14:7-9, derived from personal observation: "The practice of cutting down the trees in order to obtain a new and increased use from them, is an important part of husbandry in the country east of the Jordan. It is, however, now almost confined to the region round Damascus, in consequence of the devastation of the country. This operation is called gemm (גמם), and is performed only with the axe, because the stump would decay away if sawn. When the vine, after bearing from sixty to eighty years, loses its fruitfulness and begins to decay, it is cut down close to the ground in the second kânûn (January). The first year it bears little or nothing, but throws out new branches and roots; and afterwards it bears plenteously, for the vine-stock has renewed its youth. The fig-tree (tı̂ne) and the pomegranate (rummâne), when old and decayed, are cut down in like manner. Their shoots are very numerous, and in the following winter as many as ten young plants may be taken from the pomegranate. Those that are left on the old stem bear fruit in the fourth year. The walnut-tree (gôze) ceases to bear much after 100 years, and becomes hollow and decayed. It is then cut down to within two or three yards from the ground. If the trees are well watered, the new shoots spring up in a year in uncommon luxuriance, and bear fruit in the second year. The new shoot is called darbne. From many trees, as the citron (lı̂mûne), ash (dardâre), and mulberry (tûte), this new shoot often attains a length of twelve feet in the first year, provided the tree has the conditio sine qua non which Job styles ריח מים - a plentiful supply of water.") These laments echo through the ancient world from one end to the other, and even Job is without any superior knowledge respecting the future life. He denies a resurrection and eternal life, not as one who has a knowledge of them and will not however know anything about them, but he really knows nothing of them: our earthly life seems to him to flow on into the darkness of Shel, and onward beyond Shel man has no further existence. We inquire here: Can we say that the poet knew nothing of a resurrection and judgment after death? If we look to the psalms of the time of David and Solomon, we must reply in the negative. Since, however, as the Grecian mysteries fostered and cherished ἡδυστέρας ἐλπίδας, the Israelitish Chokma also, by its constant struggles upwards and onwards, anticipated views of the future world which reached beyond the present (Psychol. S. 410): it may be assumed, and from the book of Job directly inferred, that the poet had a perception of the future world which went beyond the dim perception of the people, which was not yet lighted up by any revelation. For, on the one hand, he has reproduced for us a history of the patriarchal period, not merely according to its external, but also according to its internal working, with as strict historical faithfulness as delicate psychological tact; on the other, he has with a master hand described for us in the history of Job what was only possible from an advanced standpoint of knowledge, - how the hope of a life beyond the present, where there is no express word of promise to guide it, struggles forth from the heart of man as an undefined desire and longing, so that the word of promise is the fulfilment and seal of this desire and yearning. For when Job gives expression to the wish that God would hide him in Shel until His anger turn, and then, at an appointed time, yearning after the work of His hands, raise him again from Shel (Job 14:13-17), this wish it not to be understood other than that Shel might be only his temporary hiding-place from the divine anger, instead of being his eternal abode. He wishes himself in Shel, so far as he would thereby be removed for a time from the wrath of God, in order that, after an appointed season, he might again become an object of the divine favour. He cheers himself with the delightful thought, All the days of my warfare would I wait till my change should come, etc.; for then the warfare of suffering would become easy to him, because favour, after wrath and deliverance from suffering and death, would be near at hand. We cannot say that Job here expresses the hope of a life after death; on the contrary, this hope is wanting to him, and all knowledge respecting the reasons that might warrant it. The hope exists only in imagination, as Ewald rightly observes, without becoming a certainty, since it is only the idea, How glorious it would be if it were so, that is followed up. But, on the one side, the poet shows us by this touching utterance of Job how totally different would be his endurance of suffering if he but knew that there was really a release from Hades; on the other side, he shows us, in the wish of Job, the incipient tendency of the growing hope that it might be so, for what a devout mind desires has a spiritual power which presses forward from the subjective to the objective reality. The hope of eternal life is a flower, says one of the old commentators, which grows on the verge of the abyss. The writer of the book of Job supports this. In the midst of this abyss of the feeling of divine wrath in which Job is sunk, this flower springs up to cheer him. In its growth, however, it is not hope, but only at first a longing. And this longing cannot expand into hope, because no light of promise shines forth in that night, by which Job's feeling is controlled, and which makes the conflict darker than it is in itself. Scarcely has Job feasted for a short space upon the idea of that which he would gladly hope for, when the thought of the reality of that which he has to fear overwhelms him. He seems to himself to be an evil-doer who is reserved for the execution of the sentence of death. If it is not possible in nature for mountains, rocks, stones, and the dust of the earth to resist the force of the elements, so is it an easy thing for God to destroy the hope of a mortal all at once. He forcibly thrust him hence from this life; and when he is descended to Hades, he knows nothing whatever of the lot of his own family in the world above. Of the life and knowledge of the living, nothing remains to him but the senseless pain of his dead body, which is gnawed away, and the dull sorrow of his soul, which continues but a shadowy life in Shel. Thus the poet shows us, in the third part of Job's speech, a grand idea, which tries to force its way, but cannot. In the second part, Job desired to maintain his conviction of innocence before God: his confidence is repulsed by the idea of the God who is conceived of by him as an enemy and a capricious ruler, and changes to despair. In the third part, the desire for a life after death is maintained; but he is at once overwhelmed by the imagined inevitable and eternal darkness of Shel, but overwhelmed soon to appear again above the billows of temptation, until, in ch. 19, the utterance of faith respecting a future life rises as a certain confidence over death and the grave: the γνῶσις which comes forth from the conflict of the πίστις anticipates that better hope which in the New Testament is established and ratified by the act of redemption wrought by the Conqueror of Hades. John Gill14:20 Thou prevailest for ever against him,.... God is a more than a match for man, in anything, in everything; there is no contending with him, or standing against him, he is stronger than he, and always prevails; there is no withstanding any disease, and the force of it, when he sends it; it is a messenger and servant of his, it goes at his command, and does what he bids it do; and all the art and power of man cannot resist it, or hinder what God would have done by it; and so death itself is irresistible; what is stronger than death? it is a king that reigns with a despotic power; it reigns irresistibly, victoriously, and triumphantly; it prevails over all men, in all ages, and will do to the end of the world; no man has power over his spirit to retain it one moment, when death comes to separate it from the body: and this prevalence of God by death over men will be for ever; the grave is man's long home, to which he is brought by death, and he will never return from it more, to come again into this world, and be about the business of it as now;and he passeth; out of the world, and is seen no more in it; death is a going the way of all flesh, a departure out of this life, and to it man never usually returns more; he goes to Hades, to the invisible place, and makes his appearance no more here; see Ps 37:35; thou changest his countenance; at death; the forerunners of death will change a man's countenance, pains, and diseases of body; by these God makes man's beauty to consume like the moth; the fear of death will change a man's countenance, as the handwriting on the wall did Belshazzar's, Dan 5:9; even such who have out-braved death, and pretended to have made a covenant and agreement with it, yet when the king of terrors is presented to them, they are seized with a panic, their hearts ache, and their countenances turn pale; but oh! what a change is made by death itself, which for this reason is represented as riding on a pale horse; Rev_ 6:8; when the rosy florid looks of man are gone, his comeliness turned into corruption, his countenance pale and meagre, his eyes hollow and sunk, his nose sharp pointed, his ears contracted, and jaws fallen, and his complexion altered, and still more when laid in the grave, and he is turned to rottenness, dust, and worms: and sendeth him away; giveth him a dismission from this world; sendeth him out of it, from his house, his family, friends, and acquaintance: his birth is expressed often by his coming into the world, and his death by going out of it; for here he has no continuance, no abiding, no rest; and yet there is no departure till God gives him dismission by death, then he sends him away from hence; some in wrath, whom he sends to take up their abode with devils and damned spirits; others in love, to prevent their being involved in evils coming upon the earth, and to be in better company, with God and Christ, with angels, and the spirits of just men made perfect: Maimonides interprets this of Adam (r), who, when he changed the object of his countenance, and looked on the forbidden fruit, was sent out of paradise. (r) Moreh Nevochim, par. 1. c. 2. p. 5. John Wesley14:20 Prevailest - When once thou takest away this life, it is gone forever. Sendest - To his long home.Robert Jamieson, A. R. Fausset and David Brown14:20 prevailest--dost overpower by superior strength.passeth--dieth. changest countenance--the change in the visage at death. Differently (Dan 5:9). |
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14:2114:21: Թէպէտ եւ բազում որդիք լինիցին նորա՝ ո՛չ գիտէ. եւ եթէ սակաւք առնիցին՝ ո՛չ ճանաչէ։ [153]Թէպէտ եւ բազում որդիք լինիցին նորա` ոչ գիտէ, եւ եթէ սակաւք առնիցին` ոչ ճանաչէ:21 Թէպէտեւ նա բազում որդիներ ունենայ, նա այդ չի իմանայ, իսկ եթէ սակաւ էլ լինեն, չի ճանաչի: 21 Անոր տղաքը պատիւ կ’ունենան ու ինք չի գիտնար. Անոնք անարգ կ’ըլլան ու ինք անոնց վիճակը չ’իմանար։ 14:21: Թէպէտ եւ բազում որդիք լինիցին նորա՝ ո՛չ գիտէ. եւ եթէ սակաւք առնիցին՝ ո՛չ ճանաչէ։ 21 Թէպէտեւ նա բազում որդիներ ունենայ, նա այդ չի իմանայ, իսկ եթէ սակաւ էլ լինեն, չի ճանաչի: 21 Անոր տղաքը պատիւ կ’ունենան ու ինք չի գիտնար. Անոնք անարգ կ’ըլլան ու ինք անոնց վիճակը չ’իմանար։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:2114:21 В чести ли дети его он не знает, унижены ли он не замечает; 14:21 πολλῶν πολυς much; many δὲ δε though; while γενομένων γινομαι happen; become τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him οὐκ ου not οἶδεν οιδα aware ἐὰν εαν and if; unless δὲ δε though; while ὀλίγοι ολιγος few; sparse γένωνται γινομαι happen; become οὐκ ου not ἐπίσταται επισταμαι well aware; stand over 14:21 יִכְבְּד֣וּ yiḵbᵊḏˈû כבד be heavy בָ֭נָיו ˈvānāʸw בֵּן son וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֵדָ֑ע yēḏˈāʕ ידע know וְ֝ ˈw וְ and יִצְעֲר֗וּ yiṣʕᵃrˈû צער be small וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יָבִ֥ין yāvˌîn בין understand לָֽמֹו׃ lˈāmô לְ to 14:21. sive nobiles fuerint filii eius sive ignobiles non intellegetWhether his children come to honour or dishonour, he shall not understand. 14:21. Whether his sons have been noble or ignoble, he will not understand. 14:21. His sons come to honour, and he knoweth [it] not; and they are brought low, but he perceiveth [it] not of them. 21. His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.
14:21 His sons come to honour, and he knoweth [it] not; and they are brought low, but he perceiveth [it] not of them: 14:21 В чести ли дети его он не знает, унижены ли он не замечает; 14:21 πολλῶν πολυς much; many δὲ δε though; while γενομένων γινομαι happen; become τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him οὐκ ου not οἶδεν οιδα aware ἐὰν εαν and if; unless δὲ δε though; while ὀλίγοι ολιγος few; sparse γένωνται γινομαι happen; become οὐκ ου not ἐπίσταται επισταμαι well aware; stand over 14:21 יִכְבְּד֣וּ yiḵbᵊḏˈû כבד be heavy בָ֭נָיו ˈvānāʸw בֵּן son וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֵדָ֑ע yēḏˈāʕ ידע know וְ֝ ˈw וְ and יִצְעֲר֗וּ yiṣʕᵃrˈû צער be small וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יָבִ֥ין yāvˌîn בין understand לָֽמֹו׃ lˈāmô לְ to 14:21. sive nobiles fuerint filii eius sive ignobiles non intelleget Whether his children come to honour or dishonour, he shall not understand. 14:21. Whether his sons have been noble or ignoble, he will not understand. 14:21. His sons come to honour, and he knoweth [it] not; and they are brought low, but he perceiveth [it] not of them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191421-22. Смерть прекращает всякое сношение с землею: умершему неизвестна даже судьба его близких (ст. 21; ср. Еккл IX:5-6); его плоть ощущает лишь то, что касается непосредственно ее самой, его душа плачет лишь о себе (ст. 22).Adam Clarke: Commentary on the Bible - 183114:21: His sons come to honor - When dead, he is equally indifferent and unconscious whether his children have met with a splendid or oppressive lot in life; for as to this world, when man dies, in that day all his thoughts perish.Albert Barnes: Notes on the Bible - 183414:21: His sons come to honour, and he knoweth it not - He is unacquainted with what is passing on the earth. Even should that occur which is most gratifying to a parent's heart; should his children rise to stations of honor and influence, he would not be permitted to enjoy the happiness which every father feels when his sons do well. This is suggested as one of the evils of death.They are brought low, but he perceiveth it not of them - He is not permitted to sympathize with them, or to sustain them in their trials. This is another of the evils of death. When his children need his counsel and advice, he is not permitted to give it. He is taken away from his family, and Rev_isits them no more. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:21: he knoweth it not: Sa1 4:20; Psa 39:6; Ecc 2:18, Ecc 2:19, Ecc 9:5; Isa 39:7, Isa 39:8, Isa 63:16Job 14:22 John Gill14:21 His sons come to honour,.... Or "are multiplied" (s), see Nahum 3:15; their families increase like a flock, become very numerous, which was reckoned a great blessing; or "become heavy" (t); being loaded with gold and silver, with riches and honour, raised to great grandeur and dignity, and possessed of much wealth and large estates:and he knoweth it not; the man whose countenance is changed and sent away into another world; for the dead know nothing of the affairs of this life; a good man indeed after death knows more of God and Christ, of the doctrines of grace, and mysteries of Providence; but he knows nothing of the affairs of his family he has left behind: some understand this of a man on his death bed while alive, who, when he is told of the promotion of his sons to honour, or of the increase of their worldly substance, takes no notice of it; either being deprived of his senses by the disease upon him; or through the greatness of his pains and agonies, or the intenseness of his thoughts about a future state, does not notice what is told him, nor rejoice at it; which in the time of health would have been pleasing to him: but the first sense seems best: and they are brought low, that is, his sons; or "are diminished" (u); lessened in their numbers, one taken off after another, and so his family decreases; or they come into low circumstances of life, are reduced in the world, and brought to straits and difficulties, to want and poverty: but he perceiveth it not of them; he is not sensible of their troubles, and so not grieved at them; see Is 63:16; or when he is told of them on his death bed, he does not take notice of them, or regard them, having enough to grapple with himself, and his mind intent on his everlasting state, or carried above them in the views of the love, grace, and covenant of God; see 2Kings 23:5. (s) , Sept. "multiplicabuntur", Vatablus, Bolducius. (t) "Multi vel graves sunt", Drusius; "graves erunt et onusti", Mercerus. (u) , Sept. "minuuntur, numero pauci sunt", Drusius. John Wesley14:21 Knoweth not - Either is ignorant of all such events: or, is not concerned or affected with them. A dead or dying man minds not these things.Robert Jamieson, A. R. Fausset and David Brown14:21 One striking trait is selected from the sad picture of the severance of the dead from all that passes in the world (Eccles 9:5), namely, the utter separation of parents and children. |
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14:2214:22: Այլ մարմինք նորա ախտացան ՚ի վերայ իւր, եւ ոգի նորա սգացաւ զինքն[9209]։[9209] Ոմանք. Ախտացան, եւ ոգի նորա սգացաւ։ Այլ մարմինք նորա ախտացան ի վերայ իւր, եւ ոգի նորա սգացաւ զինքն:22 Բայց անդամներն իր ախտահարուած են, իսկ հոգին նրա սգում է իր մէջ»: 22 Միայն իր մարմնին ցաւը կը զգայ Ու իր հոգին կը տրտմի իր ներսիդին»։ 14:22: Այլ մարմինք նորա ախտացան ՚ի վերայ իւր, եւ ոգի նորա սգացաւ զինքն[9209]։ [9209] Ոմանք. Ախտացան, եւ ոգի նորա սգացաւ։ 22 Բայց անդամներն իր ախտահարուած են, իսկ հոգին նրա սգում է իր մէջ»: 22 Միայն իր մարմնին ցաւը կը զգայ Ու իր հոգին կը տրտմի իր ներսիդին»։ zohrab-1805▾ eastern-1994▾ western am▾ |
14:2214:22 но плоть его на нем болит, и душа его в нем страдает. 14:22 ἀλλ᾿ αλλα but ἢ η or; than αἱ ο the σάρκες σαρξ flesh αὐτοῦ αυτος he; him ἤλγησαν αλγεω the δὲ δε though; while ψυχὴ ψυχη soul αὐτοῦ αυτος he; him ἐπένθησεν πενθεω sad 14:22 אַךְ־ ʔaḵ- אַךְ only בְּ֭שָׂרֹו ˈbᵊśārô בָּשָׂר flesh עָלָ֣יו ʕālˈāʸw עַל upon יִכְאָ֑ב yiḵʔˈāv כאב be in pain וְ֝ ˈw וְ and נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul עָלָ֥יו ʕālˌāʸw עַל upon תֶּאֱבָֽל׃ פ teʔᵉvˈāl . f אבל mourn 14:22. attamen caro eius dum vivet dolebit et anima illius super semet ipso lugebitBut yet his flesh, while he shall live, shall have pain, and his soul shall mourn over him. 14:22. And in this way his body, while he yet lives, will have grief, and his soul will mourn over himself. 14:22. But his flesh upon him shall have pain, and his soul within him shall mourn. 14:22 But his flesh upon him shall have pain, and his soul within him shall mourn: 14:22 но плоть его на нем болит, и душа его в нем страдает. 14:22 ἀλλ᾿ αλλα but ἢ η or; than αἱ ο the σάρκες σαρξ flesh αὐτοῦ αυτος he; him ἤλγησαν αλγεω the δὲ δε though; while ψυχὴ ψυχη soul αὐτοῦ αυτος he; him ἐπένθησεν πενθεω sad 14:22 אַךְ־ ʔaḵ- אַךְ only בְּ֭שָׂרֹו ˈbᵊśārô בָּשָׂר flesh עָלָ֣יו ʕālˈāʸw עַל upon יִכְאָ֑ב yiḵʔˈāv כאב be in pain וְ֝ ˈw וְ and נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul עָלָ֥יו ʕālˌāʸw עַל upon תֶּאֱבָֽל׃ פ teʔᵉvˈāl . f אבל mourn 14:22. attamen caro eius dum vivet dolebit et anima illius super semet ipso lugebit But yet his flesh, while he shall live, shall have pain, and his soul shall mourn over him. 14:22. And in this way his body, while he yet lives, will have grief, and his soul will mourn over himself. 14:22. But his flesh upon him shall have pain, and his soul within him shall mourn. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183114:22: But his flesh upon him shall have pain - The sum of the life of man is this, pain of body and distress of soul; and he is seldom without the one or the other, and often oppressed by both. Thus ends Job's discourse on the miserable state and condition of man. The last verse of the preceding chapter has been differently translated and explained. Mr.Good's version is the following, which he vindicates in a learned note: - For his flesh shall drop away from him; And his soul shall become a waste from him. The Chaldee thus: "Nevertheless his flesh, on account of the worms, shall grieve over him; and his soul, in the house of judgment, shall wail over him." In another copy of this version it is thus: "Nevertheless his flesh, before the window is closed over him, shall grieve; and his soul, for seven days of mourning, shall bewail him in the house of his burial." I shall give the Hebrew: - אך בשרו עליו יכאב Ach besaro alaiv yichab, ונפשו עליו תאבל Venaphsho alaiv teebal. Which Mr. Stock translates thus, both to the spirit and letter: - But over him his flesh shall grieve; And over him his breath shall mourn. "In the daring spirit of oriental poetry," says he, "the flesh, or body, and the breath, are made conscious beings; the former lamenting its putrefaction in the grave, the latter mourning over the mouldering clay which it once enlivened." This version is, in my opinion, the most natural yet offered. The Syriac and Arabic present nearly the same sense: "But his body shall grieve over him; and his soul be astonished over him." Coverdale follows the Vulgate: Whyle he lyveth his flesh must have travayle; and whyle the soul is in him, he must be in sorowe. On I have referred to the following beautiful lines, which illustrate these finely figurative texts: - He cometh forth as a Flower, and is Cut Down; he fleeth also as a shadow, and continueth not. All flesh is Grass, and all the goodliness thereof is as the Flower of the field. The Grass withereth, the Flower fadeth; but the word of our God shall stand for ever. The morning flowers display their sweets,And gay their silken leaves unfold; As careless of the noonday heats,As fearless of the evening cold. Nipp'd by the wind's untimely blast,Parch'd by the sun's directer ray, The momentary glories waste,The short-lived beauties die away. So blooms the human face divine,When youth its pride of beauty shows; Fairer than spring the colors shine,And sweeter than the virgin rose. Or worn by slowly-rolling years,Or broke by sickness in a day, The fading glory disappears,The short-lived beauties die away. Yet these, new rising from the tomb,With lustre brighter far shall shine; Revive with ever-during bloom,Safe from diseases and decline. Let sickness blast, let death devour,If heaven must recompense our pains: Perish the grass and fade the flower,If firm the word of God remains. See a Collection of Poems on Sundry Occasions, by the Rev. Samuel Wesley, Master of Blundell's School, Tiverton. Albert Barnes: Notes on the Bible - 183414:22: But his flesh upon him shall have pain - Dr. Good renders this, "his flesh shall drop away from him." This is evidently a representation of the state of the man after he was dead. He would be taken away from hope and from his friends. His body would be committed to the grave, and his spirit would go to the world of shades. The image in the mind seems to have been, that his flesh would suffer. It would be cold and chill, and would be devoured by worms. There seems to have been an impression that the soul would be conscious of this in its distant and silent abode, and the description is given of the grave as if the body were conscious there, and the turning back to dust were attended with pain. This thought is that which makes the grave so gloomy now. We think of ourselves in its darkness and chilliness. We insensibly suppose that we shall be conscious there. And hence, we dread so much the lonely, sad, and gloomy residence in the tomb. The meaning of the word rendered "shall have pain" - כאב kâ'ab - is "to be sore, to be grieved, afflicted, sad." It is by the imagination, that pain is here attributed to the dead body. But Job was not alone in this. We all feel the same thing when we think of death.And his soul within him shall mourn - The soul that is within him shall be sad; that is, in the land of shades. So Virgil, speaking of the death of Lausus, says, Tum vita per auras Concessit moesta ad manes, corpusque reliquit. Aeneid x. 819. The idea of Job is, that it would leave all the comforts of this life; it would be separate from family and friends; it would go lonely and sad to the land of shades and of night. Job dreaded it. He loved life; and in the future world, as it was presented to his view, there was nothing to charm and attract. There he expected to wander in darkness and sadness; and from that gloomy world he expected to return no more foRev_er. Eichhorn, however, has rendered this verse so as to give a different signification, which may perhaps be the true one. Nur uber sich ist er betrubt; Nur sich betrauert er. "His troubles pertain only to himself; his grief relates to himself alone." According to this, the idea is that he must bear all his sorrows alone, and for himself. He is cut off from the living, and is not permitted to share in the joys and sorrows of his posterity, nor they in his. He has no knowledge of anything that pertains to them, nor do they participate in his griefs. What a flood of light and joy would have been poured on his soul by the Christian hope, and by the Rev_elation of the truth that there is a world of perfect light and joy for the righteous - in heaven! And what thanks do we owe to the Great Author of our religion - to him who is "the Resurrection and the Life " - that we are permitted to look upon the grave with hearts full of peace and joy! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188014:22: his flesh: Job 19:20, Job 19:22, Job 19:26, Job 33:19-21his soul: Pro 14:32; Luk 16:23, Luk 16:24 Geneva 159914:22 But his (l) flesh upon him shall have pain, and his soul within him shall mourn.(l) Yet while he is in pain and misery. John Gill14:22 But his flesh upon him shall have pain,.... Either he shall be chastened with strong pains on his sick and dying bed; which is the reason why he neither rejoices at the happiness of his family, nor is distressed at their misfortunes; having so much pain in his flesh and bones to endure himself; or, as Gussetius (x) renders it, "for this" his flesh and soul shall have pain and grief while he lives, because he cannot know how it will be with his family when he is dead; but rather this is to be understood of a man when dead; and so it is a continuation of the description of death, or of the state of the dead; thus Aben Ezra interprets it of his flesh upon him, that is, his body shall melt away, rot and corrupt, meaning in the grave; so the word is used of marring and destroying, in 4Kings 3:19, to which the Targum inclines,"but his flesh, because of worms upon him, shall grieve;'' and so Jarchi, troublesome is the worm to a dead man as a needle in quick flesh; pain and grief are by a prosopopoeia or personification attributed to a dead body; signifying, that could it be sensible of its case, it would be painful and grievous to it: and his soul within him shall mourn; either while he lives, because of his afflictions and terrors, the days being come in which he has no pleasure, and the time of death drawing nigh; or his dead body, as the word is used in Ps 16:10; said to mourn by the same figure; or his soul, because of his body being dead; or rather his breath, which at death fails and pines away (y). (x) Ebr. Comment. p. 605. (y) "emarcida luget", Schultens. Robert Jamieson, A. R. Fausset and David Brown14:22 "Flesh" and "soul" describe the whole man. Scripture rests the hope of a future life, not on the inherent immortality of the soul, but on the restoration of the body with the soul. In the unseen world, Job in a gloomy frame anticipates, man shall be limited to the thought of his own misery. "Pain is by personification, from our feelings while alive, attributed to the flesh and soul, as if the man could feel in his body when dead. It is the dead in general, not the wicked, who are meant here." |
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