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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 - 1903-19141-5. Второе явление ангелов и сатаны пред лице Божие и новая клевета диавола. 6-3. Болезнь Иова и удаление его за пределы города. 9-10. Речь жены и ответ на нее со стороны Иова. 11-13. Прибытие друзей.Matthew Henry: Concise Commentary on the Whole Bible - 1706We left Job honourably acquitted upon a fair trial between God and Satan concerning him. Satan had leave to touch, to touch and take, all he had, and was confident that he would then curse God to his face; but, on the contrary, he blessed him, and so he was proved an honest man and Satan a false accuser. Now, one would have thought, this would be conclusive, and that Job would never have his reputation called in question again; but Job is known to be armour of proof, and therefore is here set up for a mark, and brought upon his trial, a second time. I. Satan moves for another trial, which should touch his bone and his flesh, ver. 1-5. II. God, for holy ends, permits it, ver. 6. III. Satan smites him with a very painful and loathsome disease, ver. 7, 8. IV. His wife tempts him to curse God, but he resists the temptation, ver. 9, 10. V. His friends come to condole with him and to comfort him, ver. 11-13. And in this that good man is set forth for an example of suffering affliction and of patience.Adam Clarke: Commentary on the Bible - 1831The sons of God once more present themselves before him; and Satan comes also, accusing Job as a person whose steadfastness would be soon shaken, provided his body were to be subjected to sore afflictions,5. He receives permission to afflict Job, and smites him with sore boils,8. His wife reviles him, His pious reproof, His three friends come to visit and mourn with him,13.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Job 2:1, Satan appearing again before God, obtains further leave to tempt Job; Job 2:7, He smites him with sore boils; Job 2:9, Job reproves his wife, who moved him to curse God; Job 2:11, His three friends console with him in silence.Job 2:1 John GillINTRODUCTION TO JOB 2This chapter gives an account of a second trial of Job's constancy and integrity, the time and occasion of it, Job 2:1; the motion made for it by Satan, which being granted, he smote him from head to foot with sore boils, which he endured very patiently, Job 2:4; during which sad affliction he is urged by his wife to give up his integrity, which he bravely resisted, Job 2:9; and the chapter is concluded with an account of a visit of three of Job's friends, and of their conduct and behaviour towards him, Job 2:11. |
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2:12:1: Եւ եղեւ իբրեւ զօրս զայս. եւ եկին հրեշտակք Աստուծոյ կա՛լ առաջի Աստուծոյ. եկն եւ Սատանայ ՚ի մէջ նոցա ※ ընդ նոսա կա՛լ ※ առաջի Տեառն[9078]։ [9078] ՚Ի լուս՛՛. ՚ի վերայ՝ կալ առաջի, նշանակի՝ Ակ. արձանացեալ։ Ոմանք. Կալ առաջի Տեառն. եկն եւ Սա՛՛... ՚ի մէջ նոցա կալ առա՛՛։ Եւ եղեւ իբրեւ զօրս զայս, եւ եկին [20]հրեշտակք Աստուծոյ կալ առաջի [21]Աստուծոյ. եկն եւ Սատանայ ի մէջ նոցա ընդ նոսա կալ առաջի Տեառն:1 Մի օր Աստծու հրեշտակները եկան կանգնեցին Աստծու առաջ. նրանց մէջ էր ու նրանց հետ Տիրոջ առաջ եկաւ կանգնեց նաեւ սատանան: 2 Ուրիշ օր մը Աստուծոյ որդիները գացին Տէրոջը առջեւ։ Սատանան ալ գնաց անոնց հետ։ 2:1: Եւ եղեւ իբրեւ զօրս զայս. եւ եկին հրեշտակք Աստուծոյ կա՛լ առաջի Աստուծոյ. եկն եւ Սատանայ ՚ի մէջ նոցա ※ ընդ նոսա կա՛լ ※ առաջի Տեառն[9078]։ [9078] ՚Ի լուս՛՛. ՚ի վերայ՝ կալ առաջի, նշանակի՝ Ակ. արձանացեալ։ Ոմանք. Կալ առաջի Տեառն. եկն եւ Սա՛՛... ՚ի մէջ նոցա կալ առա՛՛։ 1 Մի օր Աստծու հրեշտակները եկան կանգնեցին Աստծու առաջ. նրանց մէջ էր ու նրանց հետ Տիրոջ առաջ եկաւ կանգնեց նաեւ սատանան: 2 Ուրիշ օր մը Աստուծոյ որդիները գացին Տէրոջը առջեւ։ Սատանան ալ գնաց անոնց հետ։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:12:1 Был день, когда пришли сыны Божии предстать пред Господа; между ними пришел и сатана предстать пред Господа. 2:1 ἐγένετο γινομαι happen; become δὲ δε though; while ὡς ως.1 as; how ἡ ο the ἡμέρα ημερα day αὕτη ουτος this; he καὶ και and; even ἦλθον ερχομαι come; go οἱ ο the ἄγγελοι αγγελος messenger τοῦ ο the θεοῦ θεος God παραστῆναι παριστημι stand by; present ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ὁ ο the διάβολος διαβολος devilish; devil ἦλθεν ερχομαι come; go ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him παραστῆναι παριστημι stand by; present ἐναντίον εναντιον next to; before τοῦ ο the κυρίου κυριος lord; master 2:1 וַ wa וְ and יְהִ֣י yᵊhˈî היה be הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come בְּנֵ֣י bᵊnˈê בֵּן son הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to הִתְיַצֵּ֖ב hiṯyaṣṣˌēv יצב stand עַל־ ʕal- עַל upon יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יָּבֹ֤וא yyāvˈô בוא come גַֽם־ ḡˈam- גַּם even הַ ha הַ the שָּׂטָן֙ śśāṭˌān שָׂטָן adversary בְּ bᵊ בְּ in תֹכָ֔ם ṯōḵˈām תָּוֶךְ midst לְ lᵊ לְ to הִתְיַצֵּ֖ב hiṯyaṣṣˌēv יצב stand עַל־ ʕal- עַל upon יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:1. factum est autem cum quadam die venissent filii Dei et starent coram Domino venisset quoque Satan inter eos et staret in conspectu eiusAnd it came to pass, when on a certain day the sons of God came, and stood before the Lord, and Satan came amongst them, and stood in his sight, 2:1. But it happened that, on a certain day, when the sons of God had arrived and they stood before the Lord, Satan likewise arrived among them, and he stood in his sight. 2:1. Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. 1. Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
2:1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD: 2:1 Был день, когда пришли сыны Божии предстать пред Господа; между ними пришел и сатана предстать пред Господа. 2:1 ἐγένετο γινομαι happen; become δὲ δε though; while ὡς ως.1 as; how ἡ ο the ἡμέρα ημερα day αὕτη ουτος this; he καὶ και and; even ἦλθον ερχομαι come; go οἱ ο the ἄγγελοι αγγελος messenger τοῦ ο the θεοῦ θεος God παραστῆναι παριστημι stand by; present ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ὁ ο the διάβολος διαβολος devilish; devil ἦλθεν ερχομαι come; go ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him παραστῆναι παριστημι stand by; present ἐναντίον εναντιον next to; before τοῦ ο the κυρίου κυριος lord; master 2:1 וַ wa וְ and יְהִ֣י yᵊhˈî היה be הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come בְּנֵ֣י bᵊnˈê בֵּן son הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to הִתְיַצֵּ֖ב hiṯyaṣṣˌēv יצב stand עַל־ ʕal- עַל upon יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יָּבֹ֤וא yyāvˈô בוא come גַֽם־ ḡˈam- גַּם even הַ ha הַ the שָּׂטָן֙ śśāṭˌān שָׂטָן adversary בְּ bᵊ בְּ in תֹכָ֔ם ṯōḵˈām תָּוֶךְ midst לְ lᵊ לְ to הִתְיַצֵּ֖ב hiṯyaṣṣˌēv יצב stand עַל־ ʕal- עַל upon יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:1. factum est autem cum quadam die venissent filii Dei et starent coram Domino venisset quoque Satan inter eos et staret in conspectu eius And it came to pass, when on a certain day the sons of God came, and stood before the Lord, and Satan came amongst them, and stood in his sight, 2:1. But it happened that, on a certain day, when the sons of God had arrived and they stood before the Lord, Satan likewise arrived among them, and he stood in his sight. 2:1. Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17061 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. 2 And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. 3 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. 4 And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. 5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. 6 And the LORD said unto Satan, Behold, he is in thine hand; but save his life.Satan, that sworn enemy to God and all good men, is here pushing forward his malicious prosecution of Job, whom he hated because God loved him, and did all he could to separate between him and his God, to sow discord and make mischief between them, urging God to afflict him and then urging him to blaspheme God. One would have thought that he had enough of his former attempt upon Job, in which he was so shamefully baffled and disappointed; but malice is restless: the devil and his instruments are so. Those that calumniate good people, and accuse them falsely, will have their saying, though the evidence to the contrary be ever so plain and full and they have been cast in the issue which they themselves have put it upon. Satan will have Job's cause called over again. The malicious, unreasonable, importunity of that great persecutor of the saints is represented (Rev. xii. 10) by his accusing them before our God day and night, still repeating and urging that against them which has been many a time answered: so did Satan here accuse Job day after day. Here is, I. The court set, and the prosecutor, or accuser, making his appearance (v. 1, 2), as before, ch. i. 6, 7. The angels attended God's throne and Satan among them. One would have expected him to come and confess his malice against Job and his mistake concerning him, to cry, Pecavi--I have done wrong, for belying one whom God spoke well of, and to beg pardon; but, instead of that, he comes with a further design against Job. He is asked the same question as before, Whence comest thou? and answers as before, From going to and fro in the earth; as if he had been doing no harm, though he had been abusing that good man. II. The judge himself of counsel for the accused, and pleading for him (v. 3): "Hast thou considered my servant Job better than thou didst, and art thou now at length convinced that he is a faithful servant of mine, a perfect and an upright man; for thou seest he still holds fast his integrity?" This is now added to his character, as a further achievement; instead of letting go his religion, and cursing God, he holds it faster than ever, as that which he has now more than ordinary occasion for. He is the same in adversity that he was in prosperity, and rather better, and more hearty and lively in blessing God than ever he was, and takes root the faster for being thus shaken. See, 1. How Satan is condemned for his allegations against Job: "Thou movedst me against him, as an accuser, to destroy him without cause." Or, "Thou in vain movedst me to destroy him, for I will never do that." Good men, when they are cast down, are not destroyed, 2 Cor. iv. 9. How well is it for us that neither men nor devils are to be our judges, for perhaps they would destroy us, right or wrong; but our judgment proceeds from the Lord, whose judgment never errs nor is biassed. 2. How Job is commended for his constancy notwithstanding the attacks made upon him: "Still he holds fast his integrity, as his weapon, and thou canst not disarm him--as his treasure, and thou canst not rob him of that; nay, thy endeavours to do it make him hold it the faster; instead of losing ground by the temptation, he gets ground." God speaks of it with wonder, and pleasure, and something of triumph in the power of his own grace; Still he holds fast his integrity. Thus the trial of Job's faith was found to his praise and honour, 1 Pet. i. 7. Constancy crowns integrity. III. The accusation further prosecuted, v. 4. What excuse can Satan make for the failure of his former attempt? What can he say to palliate it, when he had been so very confident that he should gain his point? Why, truly, he has this to say, Skin for skin, and all that a man has, will he give for his life. Something of truth there is in this, that self-love and self-preservation are very powerful commanding principles in the hearts of men. Men love themselves better than their nearest relations, even their children, that are parts of themselves, will not only venture, but give, their estates to save their lives. All account life sweet and precious, and, while they are themselves in health and at ease, they can keep trouble from their hearts, whatever they lose. We ought to make a good use of this consideration, and, while God continues to us our life and health and the use of our limbs and senses, we should the more patiently bear the loss of other comforts. See Matt. vi. 25. But Satan grounds upon this an accusation of Job, slyly representing him, 1. As unnatural to those about him, and one that laid not to heart the death of his children and servants, nor cared how many of them had their skins (as I may say) stripped over their ears, so long as he slept in a whole skin himself; as if he that was so tender of his children's souls could be careless of their bodies, and, like the ostrich, hardened against his young ones, as though they were not his. 2. As wholly selfish, and minding nothing but his own ease and safety; as if his religion made him sour, and morose, and ill-natured. Thus are the ways and people of God often misrepresented by the devil and his agents. IV. A challenge given to make a further trial of Job's integrity (v. 5): "Put forth thy hand now (for I find my hand too short to reach him, and too weak to hurt him) and touch his bone and his flesh (that is with him the only tender part, make him sick with smiting him, Mic. vi. 13), and then, I dare say, he will curse thee to thy face, and let go his integrity." Satan knew it, and we find it by experience, that nothing is more likely to ruffle the thoughts and put the mind into disorder than acute pain and distemper of body. There is no disputing against sense. St. Paul himself had much ado to bear a thorn in the flesh, nor could he have borne it without special grace from Christ, 2 Cor. xii. 7, 9. V. A permission granted to Satan to make this trial, v. 6. Satan would have had God put forth his hand and do it; but he afflicts not willingly, nor takes any pleasure in grieving the children of men, much less his own children (Lam. iii. 33), and therefore, if it must be done, let Satan do it, who delights in such work: "He is in thy hand, do thy worst with him; but with a proviso and limitation, only save his life, or his soul. Afflict him, but not to death." Satan hunted for the precious life, would have taken that if he might, in hopes that dying agonies would force Job to curse his God; but God had mercy in store for Job after this trial, and therefore he must survive it, and, however he is afflicted, must have his life given him for a prey. If God did not chain up the roaring lion, how soon would he devour us! As far as he permits the wrath of Satan and wicked men to proceed against his people he will make it turn to his praise and theirs, and the remainder thereof he will restrain, Ps. lxxvi. 10. "Save his soul," that is, "his reason" (so some), "preserve to him the use of that, for otherwise it will be no fair trial; if, in his delirium, he should curse God, that will be no disproof of his integrity. It would be the language not of his heart, but of his distemper." Job, in being thus maligned by Satan, was a type of Christ, the first prophecy of whom was that Satan should bruise his heel (Gen. iii. 15), and so he was foiled, as in Job's case. Satan tempted him to let go his integrity, his adoption (Matt. iv. 6): If thou be the Son of God. He entered into the heart of Judas who betrayed Christ, and (some think) with his terrors put Christ into his agony in the garden. He had permission to touch his bone and his flesh without exception of his life, because by dying he was to do that which Job could not do--destroy him that had the power of death, that is, the devil. Adam Clarke: Commentary on the Bible - 18312:1: Again there was a day - How long this was after the former trial, we know not: probably one whole year, when, as the Targum intimates, it was the time of the annual atonement; which, if so, must have been at least one whole year after the former; and during which period the patience and resignation of Job had sufficient scope to show themselves. This appearance of the sons of God and Satan is to be understood metaphorically - there could be nothing real in it - but it is intended to instruct us in the doctrine of the existence of good and evil spirits; that Satan pursues man with implacable enmity, and that he can do no man hurt, either in his person or property, but by the especial permission of God; and that God gives him permission only when he purposes to overrule it for the greater manifestation of his own glory, and the greater good of his tempted followers.Albert Barnes: Notes on the Bible - 18342:1: Again there was a day ... - See the notes at . These seasons are represented as periodical, when the angels came, as it were, to make report to God of what they had observed and done. The Chaldee renders this, "And there was a day of the great judgment (רבא דינא יום yô m dı̂ ynā' rā bā'), a day of the remission of sins (שבוק יום סרחניא) and there came bands (כתי) of angels."To present himself before the Lord - This does not occur in the former statement in . It here means that he came before the Lord after he had had permission to afflict; Job. The Chaldee renders it "that he might stand in judgment דין dı̂ yn before the Lord." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:1: Again: Job 1:6; Isa 6:1, Isa 6:2; Luk 1:19; Heb 1:14Job 2:2 Carl Friedrich Keil and Franz Delitzsch2:11 Again there was a day when the sons of God came to present themselves before Jehovah, and Satan came also among them, to present himself before Jehovah. The clause expressive of the purpose of their appearing is here repeated in connection with Satan (comp. on the contrary, Job 1:6), for this time he appears with a most definite object. Jehovah addresses Satan as He had done on the former occasion. Geneva 15992:1 Again there was a day when the (a) sons of God came to present themselves before the LORD, and (b) Satan came also among them to present himself before the LORD.(a) That is, the angels, (Job 1:6). (b) Read (Job 1:6). John Gill2:1 Again, there was a day, when the sons of God came to present themselves before the Lord,.... When good men, professors of religion, met together by agreement to worship the Lord; the Targum calls them companies of angels, interpreting the words of them, and of their standing before the Lord, as most interpreters do; how long this time of their meeting was from the former cannot be said, probably but a few days, a week or fortnight at most; the Targum says, it was on the day of the great judgment, and which, as in Job 1:6; was at the beginning of the year; so that according to this, and other Jewish writers, there was a whole year between this and the former meeting, and so between the first and second trial of Job; but this is not likely, since Satan would never give him so much breathing time; nor can it be thought that Job's friends should stay so long before they paid him a visit, which was not till after this day:and Satan came also among them to present himself before the Lord; being either obliged to it upon a summons to appear before God, and give an account of what he had been doing on the earth, and especially to Job; or rather he came willingly, seeking an opportunity to continue his charge against Job, and to accuse him afresh, and get his commission enlarged to do him more mischief, which he could not do without a fresh grant. Robert Jamieson, A. R. Fausset and David Brown2:1 SATAN FURTHER TEMPTS JOB. (Job 2:1-8)a day--appointed for the angels giving an account of their ministry to God. The words "to present himself before the Lord" occur here, though not in Job 1:6, as Satan has now a special report to make as to Job. |
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2:22:2: Եւ ասէ Տէր ցՍատանա՛յ. Դու ուստի՞ գաս։ Յայնժամ ասէ Սատանայ առաջի Տեառն. Սահեալ ՚ի ներքոյ երկնից՝ եւ շրջեալ ընդ ամենայն, եկեալ կամ։ Եւ ասէ Տէր ցՍատանայ. Դու ուստի՞ գաս: Յայնժամ ասէ Սատանայ առաջի Տեառն. [22]Սահեալ ի ներքոյ երկնից եւ շրջեալ ընդ ամենայն, եկեալ կամ:2 Եւ Տէրն ասաց սատանային. «Որտեղի՞ց ես գալիս»: Այն ժամանակ սատանան Տիրոջն ասաց. «Եկել եմ՝ թափառելով անցնելով երկնքի ներքոյ եւ շրջելով ամէն տեղ»: 2 Տէրը ըսաւ Սատանային. «Ուրկէ՞ կու գաս»։ Սատանան պատասխան տուաւ Տէրոջը ու ըսաւ. «Երկրի վրայ շրջելէն ու անոր մէջ պտըտելէն»։ 2:2: Եւ ասէ Տէր ցՍատանա՛յ. Դու ուստի՞ գաս։ Յայնժամ ասէ Սատանայ առաջի Տեառն. Սահեալ ՚ի ներքոյ երկնից՝ եւ շրջեալ ընդ ամենայն, եկեալ կամ։ 2 Եւ Տէրն ասաց սատանային. «Որտեղի՞ց ես գալիս»: Այն ժամանակ սատանան Տիրոջն ասաց. «Եկել եմ՝ թափառելով անցնելով երկնքի ներքոյ եւ շրջելով ամէն տեղ»: 2 Տէրը ըսաւ Սատանային. «Ուրկէ՞ կու գաս»։ Սատանան պատասխան տուաւ Տէրոջը ու ըսաւ. «Երկրի վրայ շրջելէն ու անոր մէջ պտըտելէն»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:22:2 И сказал Господь сатане: откуда ты пришел? И отвечал сатана Господу и сказал: я ходил по земле и обошел ее. 2:2 καὶ και and; even εἶπεν επω say; speak ὁ ο the κύριος κυριος lord; master τῷ ο the διαβόλῳ διαβολος devilish; devil πόθεν ποθεν from where; how can be σὺ συ you ἔρχῃ ερχομαι come; go τότε τοτε at that εἶπεν επω say; speak ὁ ο the διάβολος διαβολος devilish; devil ἐνώπιον ενωπιος in the face; facing τοῦ ο the κυρίου κυριος lord; master διαπορευθεὶς διαπορευομαι travel through τὴν ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven καὶ και and; even ἐμπεριπατήσας εμπεριπατεω walk around in τὴν ο the σύμπασαν συμπας here; present 2:2 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the שָּׂטָ֔ן śśāṭˈān שָׂטָן adversary אֵ֥י ʔˌê אֵי where מִ mi מִן from זֶּ֖ה zzˌeh זֶה this תָּבֹ֑א tāvˈō בוא come וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer הַ ha הַ the שָּׂטָ֤ן śśāṭˈān שָׂטָן adversary אֶת־ ʔeṯ- אֵת [object marker] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say מִ mi מִן from שֻּׁ֣ט ššˈuṭ שׁוט rove about בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מֵ mē מִן from הִתְהַלֵּ֖ךְ hiṯhallˌēḵ הלך walk בָּֽהּ׃ bˈāh בְּ in 2:2. ut diceret Dominus ad Satan unde venis qui respondens ait circuivi terram et perambulavi eamThat the Lord said to Satan: Whence comest thou? And he answered, and said: I have gone round about the earth, and walked through it. 2:2. So the Lord said to Satan, “Where do you come from?” Answering, he said, “I have circled the land, and walked around in it.” 2:2. And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. 2. And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
2:2 And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it: 2:2 И сказал Господь сатане: откуда ты пришел? И отвечал сатана Господу и сказал: я ходил по земле и обошел ее. 2:2 καὶ και and; even εἶπεν επω say; speak ὁ ο the κύριος κυριος lord; master τῷ ο the διαβόλῳ διαβολος devilish; devil πόθεν ποθεν from where; how can be σὺ συ you ἔρχῃ ερχομαι come; go τότε τοτε at that εἶπεν επω say; speak ὁ ο the διάβολος διαβολος devilish; devil ἐνώπιον ενωπιος in the face; facing τοῦ ο the κυρίου κυριος lord; master διαπορευθεὶς διαπορευομαι travel through τὴν ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven καὶ και and; even ἐμπεριπατήσας εμπεριπατεω walk around in τὴν ο the σύμπασαν συμπας here; present 2:2 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the שָּׂטָ֔ן śśāṭˈān שָׂטָן adversary אֵ֥י ʔˌê אֵי where מִ mi מִן from זֶּ֖ה zzˌeh זֶה this תָּבֹ֑א tāvˈō בוא come וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer הַ ha הַ the שָּׂטָ֤ן śśāṭˈān שָׂטָן adversary אֶת־ ʔeṯ- אֵת [object marker] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say מִ mi מִן from שֻּׁ֣ט ššˈuṭ שׁוט rove about בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מֵ mē מִן from הִתְהַלֵּ֖ךְ hiṯhallˌēḵ הלך walk בָּֽהּ׃ bˈāh בְּ in 2:2. ut diceret Dominus ad Satan unde venis qui respondens ait circuivi terram et perambulavi eam That the Lord said to Satan: Whence comest thou? And he answered, and said: I have gone round about the earth, and walked through it. 2:2. So the Lord said to Satan, “Where do you come from?” Answering, he said, “I have circled the land, and walked around in it.” 2:2. And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18342:2: And the Lord said unto Satan ... - See the notes at .R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:2: From whence: Gen 16:8From going: Job 1:7; Joh 14:30; Co2 4:4; Pe1 5:8 Job 2:3 Carl Friedrich Keil and Franz Delitzsch2:22 And Jehovah said to Satan, Whence comest thou? And Satan answered Jehovah, and said, From going to and fro in the earth, and wandering up and down in it. Instead of מאין, Job 1:7, we have here the similar expression מזּה אי (Ges. 150, extra). Such slight variations are also frequent in the repetitions in the Psalms, and we have had an example in Job 1 in the interchange of עוד and עד. After the general answer which Satan givers, Jehovah inquires more particularly. John Gill2:2 And the Lord said unto Satan, whence camest thou?.... The same question is put to him, and the same answer is returned by him; See Gill on Job 1:7. |
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2:32:3: Եւ ասէ Տէր ցՍատանայ. Ապաքէն հայեցա՞ր ընդ ծառայ իմ ընդ Յոբ. զի ո՛չ գոյ իբրեւ զնա ՚ի վերայ երկրի, ա՛յր ճշմարիտ անարատ, աստուածապաշտ, մեկնեալ յամենայն չարութենէ. եւ տակաւին կա՛յ յանմեղութեան. եւ դու տարապա՛րտ խօսեցար կորուսանել զինչս նորա[9079]։ [9079] Ոմանք. Ընդ ծառայ իմ Յոբ... այր արդար ճշմարիտ աստուածապաշտ... տարապարտուց խօսեցար։ Եւ ասէ Տէր ցՍատանայ. Ապաքէն հայեցա՞ր ընդ ծառայ իմ Յոբ, զի ոչ գոյ իբրեւ զնա ի վերայ երկրի այր [23]ճշմարիտ, անարատ,`` աստուածապաշտ, մեկնեալ [24]յամենայն չարութենէ``, եւ տակաւին կայ [25]յանմեղութեան. եւ դու տարապարտ խօսեցար կորուսանել զինչս նորա:3 Եւ Տէրն ասաց սատանային. «Տեսա՞ր արդեօք իմ ծառայ Յոբին, որի նման ճշմարտախօս, անարատ, աստուածապաշտ, ամէն չար գործից հեռու մնացող մարդ չկայ երկրի վրայ. դեռ հաստատուն էլ մնում է նա իր անմեղութեան մէջ: Իսկ դու իզուր էիր ասում, որ կորստեան մատնեմ նրա ունեցուածքը»: 3 Տէրը Սատանային ըսաւ. «Իմ Յոբ ծառայիս աղէկ ուշադրութիւն ըրի՞ր։ Երկրի վրայ անոր պէս կատարեալ եւ արդար, աստուածավախ ու չարութենէ ետ քաշուող մարդ չկայ։ Անիկա տակաւին իր կատարելութեանը մէջ հաստատ է, թէեւ դուն ուզեցիր զիս համոզել, որ անիկա զուր տեղը կորսնցնեմ»։ 2:3: Եւ ասէ Տէր ցՍատանայ. Ապաքէն հայեցա՞ր ընդ ծառայ իմ ընդ Յոբ. զի ո՛չ գոյ իբրեւ զնա ՚ի վերայ երկրի, ա՛յր ճշմարիտ անարատ, աստուածապաշտ, մեկնեալ յամենայն չարութենէ. եւ տակաւին կա՛յ յանմեղութեան. եւ դու տարապա՛րտ խօսեցար կորուսանել զինչս նորա[9079]։ [9079] Ոմանք. Ընդ ծառայ իմ Յոբ... այր արդար ճշմարիտ աստուածապաշտ... տարապարտուց խօսեցար։ 3 Եւ Տէրն ասաց սատանային. «Տեսա՞ր արդեօք իմ ծառայ Յոբին, որի նման ճշմարտախօս, անարատ, աստուածապաշտ, ամէն չար գործից հեռու մնացող մարդ չկայ երկրի վրայ. դեռ հաստատուն էլ մնում է նա իր անմեղութեան մէջ: Իսկ դու իզուր էիր ասում, որ կորստեան մատնեմ նրա ունեցուածքը»: 3 Տէրը Սատանային ըսաւ. «Իմ Յոբ ծառայիս աղէկ ուշադրութիւն ըրի՞ր։ Երկրի վրայ անոր պէս կատարեալ եւ արդար, աստուածավախ ու չարութենէ ետ քաշուող մարդ չկայ։ Անիկա տակաւին իր կատարելութեանը մէջ հաստատ է, թէեւ դուն ուզեցիր զիս համոզել, որ անիկա զուր տեղը կորսնցնեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:32:3 И сказал Господь сатане: обратил ли ты внимание твое на раба Моего Иова? ибо нет такого, как он, на земле: человек непорочный, справедливый, богобоязненный и удаляющийся от зла, и доселе тверд в своей непорочности; а ты возбуждал Меня против него, чтобы погубить его безвинно. 2:3 εἶπεν επω say; speak δὲ δε though; while ὁ ο the κύριος κυριος lord; master πρὸς προς to; toward τὸν ο the διάβολον διαβολος devilish; devil προσέσχες προσεχω pay attention; beware οὖν ουν then τῷ ο the θεράποντί θεραπων minister μου μου of me; mine Ιωβ ιωβ Iōb; Iov ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be κατ᾿ κατα down; by αὐτὸν αυτος he; him τῶν ο the ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἄνθρωπος ανθρωπος person; human ἄκακος ακακος blameless ἀληθινός αληθινος truthful; true ἄμεμπτος αμεμπτος faultless θεοσεβής θεοσεβης God-revering; reverential to God ἀπεχόμενος αντεχω hold close / onto; reach ἀπὸ απο from; away παντὸς πας all; every κακοῦ κακος bad; ugly ἔτι ετι yet; still δὲ δε though; while ἔχεται εχω have; hold ἀκακίας ακακια you δὲ δε though; while εἶπας επω say; speak τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτοῦ αυτος he; him διὰ δια through; because of κενῆς κενος hollow; empty ἀπολέσαι απολλυμι destroy; lose 2:3 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the שָּׂטָ֗ן śśāṭˈān שָׂטָן adversary הֲ hᵃ הֲ [interrogative] שַׂ֣מְתָּ śˈamtā שׂים put לִבְּךָ֮ libbᵊḵˈā לֵב heart אֶל־ ʔel- אֶל to עַבְדִּ֣י ʕavdˈî עֶבֶד servant אִיֹּוב֒ ʔiyyôv אִיֹּוב Job כִּי֩ kˌî כִּי that אֵ֨ין ʔˌên אַיִן [NEG] כָּמֹ֜הוּ kāmˈōhû כְּמֹו like בָּ bā בְּ in † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אִ֣ישׁ ʔˈîš אִישׁ man תָּ֧ם tˈām תָּם complete וְ wᵊ וְ and יָשָׁ֛ר yāšˈār יָשָׁר right יְרֵ֥א yᵊrˌē יָרֵא afraid אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וְ wᵊ וְ and סָ֣ר sˈār סור turn aside מֵ mē מִן from רָ֑ע rˈāʕ רַע evil וְ wᵊ וְ and עֹדֶ֨נּוּ֙ ʕōḏˈennû עֹוד duration מַחֲזִ֣יק maḥᵃzˈîq חזק be strong בְּ bᵊ בְּ in תֻמָּתֹ֔ו ṯummāṯˈô תֻּמָּה integrity וַ wa וְ and תְּסִיתֵ֥נִי ttᵊsîṯˌēnî סות incite בֹ֖ו vˌô בְּ in לְ lᵊ לְ to בַלְּעֹ֥ו vallᵊʕˌô בלע swallow חִנָּֽם׃ ḥinnˈām חִנָּם in vain 2:3. et dixit Dominus ad Satan numquid considerasti servum meum Iob quod non sit ei similis in terra vir simplex et rectus timens Deum ac recedens a malo et adhuc retinens innocentiam tu autem commovisti me adversus eum ut adfligerem illum frustraAnd the Lord said to Satan: Hast thou considered my servant, Job, that there is none like him in the earth, a man simple and upright, and fearing God, and avoiding evil, and still keeping his innocence? But thou hast moved me against him, that I should afflict him without cause. 2:3. And the Lord said to Satan, “Have you not considered my servant, Job, that there is no one like him in the land, a simple and honest man, fearing God and withdrawing from evil, and still retaining his innocence? Yet you have stirred me against him, so that I would afflict him to no purpose.” 2:3. And the LORD said unto Satan, Hast thou considered my servant Job, that [there is] none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. 3. And the LORD said unto Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil: and he still holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.
2:3 And the LORD said unto Satan, Hast thou considered my servant Job, that [there is] none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause: 2:3 И сказал Господь сатане: обратил ли ты внимание твое на раба Моего Иова? ибо нет такого, как он, на земле: человек непорочный, справедливый, богобоязненный и удаляющийся от зла, и доселе тверд в своей непорочности; а ты возбуждал Меня против него, чтобы погубить его безвинно. 2:3 εἶπεν επω say; speak δὲ δε though; while ὁ ο the κύριος κυριος lord; master πρὸς προς to; toward τὸν ο the διάβολον διαβολος devilish; devil προσέσχες προσεχω pay attention; beware οὖν ουν then τῷ ο the θεράποντί θεραπων minister μου μου of me; mine Ιωβ ιωβ Iōb; Iov ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be κατ᾿ κατα down; by αὐτὸν αυτος he; him τῶν ο the ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἄνθρωπος ανθρωπος person; human ἄκακος ακακος blameless ἀληθινός αληθινος truthful; true ἄμεμπτος αμεμπτος faultless θεοσεβής θεοσεβης God-revering; reverential to God ἀπεχόμενος αντεχω hold close / onto; reach ἀπὸ απο from; away παντὸς πας all; every κακοῦ κακος bad; ugly ἔτι ετι yet; still δὲ δε though; while ἔχεται εχω have; hold ἀκακίας ακακια you δὲ δε though; while εἶπας επω say; speak τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτοῦ αυτος he; him διὰ δια through; because of κενῆς κενος hollow; empty ἀπολέσαι απολλυμι destroy; lose 2:3 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the שָּׂטָ֗ן śśāṭˈān שָׂטָן adversary הֲ hᵃ הֲ [interrogative] שַׂ֣מְתָּ śˈamtā שׂים put לִבְּךָ֮ libbᵊḵˈā לֵב heart אֶל־ ʔel- אֶל to עַבְדִּ֣י ʕavdˈî עֶבֶד servant אִיֹּוב֒ ʔiyyôv אִיֹּוב Job כִּי֩ kˌî כִּי that אֵ֨ין ʔˌên אַיִן [NEG] כָּמֹ֜הוּ kāmˈōhû כְּמֹו like בָּ bā בְּ in † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אִ֣ישׁ ʔˈîš אִישׁ man תָּ֧ם tˈām תָּם complete וְ wᵊ וְ and יָשָׁ֛ר yāšˈār יָשָׁר right יְרֵ֥א yᵊrˌē יָרֵא afraid אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וְ wᵊ וְ and סָ֣ר sˈār סור turn aside מֵ mē מִן from רָ֑ע rˈāʕ רַע evil וְ wᵊ וְ and עֹדֶ֨נּוּ֙ ʕōḏˈennû עֹוד duration מַחֲזִ֣יק maḥᵃzˈîq חזק be strong בְּ bᵊ בְּ in תֻמָּתֹ֔ו ṯummāṯˈô תֻּמָּה integrity וַ wa וְ and תְּסִיתֵ֥נִי ttᵊsîṯˌēnî סות incite בֹ֖ו vˌô בְּ in לְ lᵊ לְ to בַלְּעֹ֥ו vallᵊʕˌô בלע swallow חִנָּֽם׃ ḥinnˈām חִנָּם in vain 2:3. et dixit Dominus ad Satan numquid considerasti servum meum Iob quod non sit ei similis in terra vir simplex et rectus timens Deum ac recedens a malo et adhuc retinens innocentiam tu autem commovisti me adversus eum ut adfligerem illum frustra And the Lord said to Satan: Hast thou considered my servant, Job, that there is none like him in the earth, a man simple and upright, and fearing God, and avoiding evil, and still keeping his innocence? But thou hast moved me against him, that I should afflict him without cause. 2:3. And the Lord said to Satan, “Have you not considered my servant, Job, that there is no one like him in the land, a simple and honest man, fearing God and withdrawing from evil, and still retaining his innocence? Yet you have stirred me against him, so that I would afflict him to no purpose.” 2:3. And the LORD said unto Satan, Hast thou considered my servant Job, that [there is] none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. 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 - 1903-19143. По сравнению с первым отзывом Господа об Иове (I:6) второй содержит небольшую прибавку: "доселе тверд в своей непорочности". Она сделана в целях изобличить диавола в клевете на Иова (I:9-11). Он потерял все, но остался верен Богу, тогда как, по уверению сатаны, должен был бы проклясть Господа (I:9-11).Adam Clarke: Commentary on the Bible - 18312:3: To destroy him without cause - Thou wishedst me to permit thee to destroy a man whose sins have not called for so heavy a judgment. This seems to be the meaning of this saying. The original word, לבלעו leballeo, signifies to swallow down or devour; and this word St. Peter had no doubt in view in the place quoted onof the preceding chapter: "Your adversary the devil goeth about as a roaring lion, seeking whom he may Devour; ζητων, τινα καταπιῃ, seeking whom he may Swallow or Gulp Down. See the note on Pe1 5:8.Albert Barnes: Notes on the Bible - 18342:3: Hast thou considered - Notes, .That there is none like him in the earth - The same addition is made here by the Septuagint which occurs in ; see the notes at that verse. And still he holdeth fast his integrity - Notwithstanding all the efforts made to show that his piety was the result of mere selfishness. The word "integrity" here תמה tû mmâ h means "perfection;" another form of the word which is rendered "perfect" in ; see the notes at that verse. Although thou movedst me - The word rendered "movedst" סוּת sû th means to incite, to impel, to urge, to irritate against anyone; Jos 15:18; Jdg 1:14; Ch2 18:2; Sa1 26:19; Jer 43:3. The Septuagint renders this in a special manner, "And thou hast ordered (εἶπας eipas) his property to be destroyed in vain" (διακενῆς diakenē s), that is, without accomplishing the purpose intended. To destroy him - The word used here (from בלע bela‛) means properly to swallow, to devour, with the idea of eagerness or greediness. It is then used in the sense of to consume, or destroy; compare ; Pro 1:12; Num 16:30; Psa 69:15. In the margin it is rendered "swallow him up." Without cause - Without any sufficient reason. The cause assigned by Satan -11 was, that the piety of Job was selfish, and that if God should remove his possessions, he would show that he had no true religion. God says now that it was demonstrated that there was no reason for having made the trial. The result had shown that the charge was unfounded, and that his piety still remained, though he was stripped of all that he had. This passage may remind us of the speech of Neptune in favor of Aeneas, Iliad v. 297: And can ye see this righteous chief atone With guiltless blood for vices not his own? To all the gods his constant vows were paid; Sure though he wars for Troy he claims our aid. Fate wills not this - Pope R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:3: Hast thou: Job 1:1, Job 1:8, Job 9:20; Gen 6:9; Psa 37:37; Phi 3:12; Pe1 5:10an upright: Pro 11:8, Pro 13:6, Pro 14:2, Pro 15:8, Pro 16:17 holdeth: Job 1:21, Job 1:22, Job 13:15, Job 27:5, Job 27:6; Psa 26:1, Psa 41:12; Jam 1:12; Pe1 1:7 thou movedst: Job 1:11 destroy him: Heb. swallow him up, Sa2 20:20 without: Job 9:17; Joh 9:3 Job 2:4 Carl Friedrich Keil and Franz Delitzsch2:33 Then Jehovah said to Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, fearing God and eschewing evil; and still he holdeth fast his integrity, although thou hast moved me against him, to injure him without cause. From the foregoing fact, that amidst all his sufferings hitherto Job has preserved and proved his תּמּה (except in the book of Job, only Prov 11:3), the fut. consec. draws the conclusion: there was no previous reason for the injury which Satan had urged God to decree for Job. הסית does not signify, as Umbreit thinks, to lead astray, in which case it were an almost blasphemous anthropomorphism: it signifies instigare, and indeed generally, to evil, as e.g., 1Chron 21:1; but not always, e.g., Josh 15:18 : here it is certainly in a strongly anthropopathical sense of the impulse given by Satan to Jehovah to prove Job in so hurtful a manner. The writer purposely chooses these strong expressions, הסית and בּלּע. Satan's aim, since he suspected Job still, went beyond the limited power which was given him over Job. Satan even now again denies what Jehovah affirms. Geneva 15992:3 And the LORD said unto Satan, Hast thou considered my servant Job, that [there is] none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, (c) although thou movedst me against (d) him, to destroy him without cause.(c) He proves Job's integrity by this that he ceased not to fear God when his plagues were grievously upon him. (d) That is, when you had nothing against him, or when you were not able to bring your purpose to pass. John Gill2:3 And the Lord said unto Satan, hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?.... The same with this is also before put unto Satan, and the same character given of Job, which is here continued and confirmed, with an addition to it; for Job was no loser, but a gainer in his character by his afflictions and trials:and still he holdeth fast his integrity. The first man Adam was made upright, but by sinning he lost his integrity, and since the fall there is none in man naturally; it is only to be found in regenerate and renewed persons, who have right spirits renewed in them; by which principle of grace wrought in them they become upright in heart, and walk uprightly. The word used signifies "perfection" (o), which Job had not in himself, but in Christ; though it may denote the truth and sincerity of his grace, and the uprightness of his walk, and the simplicity of his conversation, the bias of his mind, and the tenor of his conduct and behaviour towards God and men; this principle he retained, this frame and disposition of soul continued with him, and he acted up to it in all things; he held fast his faith and confidence in the Lord his God, and he professed his cordial love and sincere affection for God, and his filial fear and reverence of him; and this he did still, notwithstanding all the assaults and temptations of Satan, and all the sore afflictions and trials he met with; an instance this of persevering grace, and of the truth of what Job after expresses, Job 17:9; and this he did, even says the Lord to Satan: although thou movedst me against him, to destroy him without cause; not that Satan could work upon God as he does upon men, both good and bad, especially the latter; nor could he so work upon him as to cause him to change his mind and will, who is unchangeable in his nature and purposes; but the sense is, he made a motion to him, he proposed it, requested and entreated, and did not barely propose it, but urged it with importunity, was very solicitous to have it done; and he prevailed and succeeded according to God's own determinate counsel and will, though only in part; for he moved him to "destroy him", himself, his body, if not his soul; for this roaring lion seeks to devour men, even the sheep and lambs of Christ's flock: or "to swallow him up" (p), as the word signifies; that he might be delivered to him, who would make but one morsel of him, swallow him up alive, as a lion any creature, or any other beast of prey. Mr. Broughton renders it, "to undo him"; and we say of a man, when he has lost his substance, that he is undone; and in this sense Job was destroyed or undone, for he had lost his all: and this motion was made "without cause", there was no just reason for it; what Satan suggested, and the calumny he cast upon Job, was not supported by him, he could give no proof nor evidence of it; and it was in the issue and event "in vain", as the word (q) may be rendered; for he did not appear, notwithstanding all that was done to him, to be the man Satan said he was, nor to do the things, or say the words, Satan said he would. (o) , Polychronius in Drusius; "perfectionem suam", Pagninus, Montanus, Mercerus. (p) "ad deglutiendum eum", Montanus; "ad illum absorbendum", Schultens; "ut absorberem eum", Michaelis. (q) Sept. "frustra", V. L. Junius & Tremellius, John Wesley2:3 Still - Notwithstanding all his afflictions, and thy suggestion to the contrary. Movedst - This, as the rest of this representation, is not to be understood literally: But the design is to signify both the devil's restless malice in promoting man's misery and God's permission of it for wise and holy ends.Robert Jamieson, A. R. Fausset and David Brown2:3 integrity--literally, "completeness"; so "perfect," another form of the same Hebrew word, Job 11:7.movedst . . . against--So 1Kings 26:19; compare 1Chron 21:1 with 2Kings 24:1. |
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2:42:4: Կրկնեա՛ց անդրէն Սատանայ՝ եւ ասէ ցՏէր. Մորթ ընդ մորթոյ, եւ որ ինչ իցէ մարդոյ ընդ անձի՛ն իւրոյ տուժեսցի. Կրկնեաց անդրէն Սատանայ եւ ասէ ցՏէր. Մորթ ընդ մորթոյ, եւ որ ինչ իցէ մարդոյ` ընդ անձին իւրոյ տուժեսցի:4 Պատասխան տուեց սատանան ու ասաց Տիրոջը. «Մորթի դէմ՝ մորթ. մարդն ինչ որ ունի՝ իր կեանքի համար կը տայ: 4 Սատանան պատասխան տուաւ ու Տէրոջը ըսաւ. «Մորթի տեղ՝ մորթ, նաեւ մարդս իր բոլոր ստացուածքը իր կեանքին տեղը կու տայ։ 2:4: Կրկնեա՛ց անդրէն Սատանայ՝ եւ ասէ ցՏէր. Մորթ ընդ մորթոյ, եւ որ ինչ իցէ մարդոյ ընդ անձի՛ն իւրոյ տուժեսցի. 4 Պատասխան տուեց սատանան ու ասաց Տիրոջը. «Մորթի դէմ՝ մորթ. մարդն ինչ որ ունի՝ իր կեանքի համար կը տայ: 4 Սատանան պատասխան տուաւ ու Տէրոջը ըսաւ. «Մորթի տեղ՝ մորթ, նաեւ մարդս իր բոլոր ստացուածքը իր կեանքին տեղը կու տայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:42:4 И отвечал сатана Господу и сказал: кожу за кожу, а за жизнь свою отдаст человек все, что есть у него; 2:4 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while ὁ ο the διάβολος διαβολος devilish; devil εἶπεν επω say; speak τῷ ο the κυρίῳ κυριος lord; master δέρμα δερμα skin ὑπὲρ υπερ over; for δέρματος δερμα skin ὅσα οσος as much as; as many as ὑπάρχει υπαρχω happen to be; belong ἀνθρώπῳ ανθρωπος person; human ὑπὲρ υπερ over; for τῆς ο the ψυχῆς ψυχη soul αὐτοῦ αυτος he; him ἐκτείσει εκτινω pay off; pay in full 2:4 וַ wa וְ and יַּ֧עַן yyˈaʕan ענה answer הַ ha הַ the שָּׂטָ֛ן śśāṭˈān שָׂטָן adversary אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say עֹ֣ור ʕˈôr עֹור skin בְּעַד־ bᵊʕaḏ- בַּעַד distance עֹ֗ור ʕˈôr עֹור skin וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לָ lā לְ to † הַ the אִ֔ישׁ ʔˈîš אִישׁ man יִתֵּ֖ן yittˌēn נתן give בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul 2:4. cui respondens Satan ait pellem pro pelle et cuncta quae habet homo dabit pro anima suaAnd Satan answered, and said: Skin for skin; and all that a man hath, he will give for his life: 2:4. Answering him, Satan said, “Skin for skin; and everything that a man has, he will give for his life. 2:4. And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. 4. And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.
2:4 And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life: 2:4 И отвечал сатана Господу и сказал: кожу за кожу, а за жизнь свою отдаст человек все, что есть у него; 2:4 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while ὁ ο the διάβολος διαβολος devilish; devil εἶπεν επω say; speak τῷ ο the κυρίῳ κυριος lord; master δέρμα δερμα skin ὑπὲρ υπερ over; for δέρματος δερμα skin ὅσα οσος as much as; as many as ὑπάρχει υπαρχω happen to be; belong ἀνθρώπῳ ανθρωπος person; human ὑπὲρ υπερ over; for τῆς ο the ψυχῆς ψυχη soul αὐτοῦ αυτος he; him ἐκτείσει εκτινω pay off; pay in full 2:4 וַ wa וְ and יַּ֧עַן yyˈaʕan ענה answer הַ ha הַ the שָּׂטָ֛ן śśāṭˈān שָׂטָן adversary אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say עֹ֣ור ʕˈôr עֹור skin בְּעַד־ bᵊʕaḏ- בַּעַד distance עֹ֗ור ʕˈôr עֹור skin וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לָ lā לְ to † הַ the אִ֔ישׁ ʔˈîš אִישׁ man יִתֵּ֖ן yittˌēn נתן give בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul 2:4. cui respondens Satan ait pellem pro pelle et cuncta quae habet homo dabit pro anima sua And Satan answered, and said: Skin for skin; and all that a man hath, he will give for his life: 2:4. Answering him, Satan said, “Skin for skin; and everything that a man has, he will give for his life. 2:4. And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. 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 - 1903-19144-5. Обычай древней меновой торговли получать за проданный товар не монетами, деньгами, а соответствующим ему по ценности предметом создал среди кочевников, приобретавших нужные им вещи за кожи животных, поговорку: "кожу за кожу", т. е. равное за равное, без всякой корысти. Пользуясь этой пословицей, диавол и говорит, что проявленное Иовом терпение нельзя назвать бескорыстным, а потому и нет оснований восхвалять его (ст. 3). Зная, что хула грозит смертью (II:9), Иов при помощи терпения сохранил себе жизнь, - величайшее для человека благо. Он лишился по сравнению с нею малого, - имущества и детей; с расчетом, терпеливо уступил, отдал это, но за то в обмен себе взял большее - жизнь. И только отнятие этой последней может вызвать с его стороны проклятие.Adam Clarke: Commentary on the Bible - 18312:4: Skin for skin - That is, A man will part with all he has in the world to save his life; and he will part with all by piecemeal, till he has nothing left on earth, and even be thankful, provided his life be spared. Thou hast only destroyed his property; thou hast left him his life and his health. Thou hast not touched his flesh nor his bone; therefore he is patient and resigned. Man, through the love of life, will go much farther: he will give up one member to save the rest; yea, limb after limb as long as there is hope that, by such sacrifices, life may be spared or prolonged. This is the meaning given to the passage by the Targum; and, I believe, the true one; hence, the Lord says, Save his life.Albert Barnes: Notes on the Bible - 18342:4: Skin for skin - This is a proverbial expression, whose origin is unknown, nor is its meaning as "a proverb" entirely clear. The general sense of the passage here is plain, for it is immediately explained that a man would give everything which he had to save his life; and the idea here is, that if Job was so afflicted in his body that he was likely to die, he would give up all his religion in order to purchase life. His religion, which had berne the comparatively trifling test before applied to it, would not bear the severer trial if his life was endangered. In regard to the proverb itself, a great variety of explanations has been given. The ancient versions throw no light on it. The Vulgate renders it, "Pellem pro pelle." The Septuagint Δέρμα ὑπέρ δέρυατος derma huper dermatos - skin for, or instead of, skin. The Chaldee renders it, "member for member," אברא אמטול אברא - and the author of that paraphrase seems to have supposed that it means that a man would give the members of his body or his limbs to preserve his life. Parkhurst renders it, "skin after skin," meaning, as he explains it, that a man may bear to part with all that he has, and even to have his skin, as it were, stripped off again and again, provided only that his life is safe. Noyes supposes that it means that any man will give the skin or life of another, whether animal or man, to save his own; and that: Job gave up all, without complaint, from the selfish fear of exposing his own life to danger. Dr. Good remarks on the passage, that the skins or spoils of beasts, in the rude and early ages of man, were the most valuable property he could acquire, and that for which he most frequently combated. Thus, Lucretius says,Tam igitur "pelles," nunc aurum et purpura, curis Exercent hominum vitam, belloque fatigant. v. 1422. "Then man for "skins" contended; purple now, And gold, foRev_er plunge him into war." In various parts of the book of Job, however, Dr. Good remarks, the word skin imports the "person" of a man as well as his "property," the whole living body which it envelopes, as in ; . "It is," says he, "upon the double meaning of the same term, and the play which is here given to it, by employing the term first in one sense and then in the other, that the gist of the proverb, as of a thousand others similarly constructed, depends. 'Skin for skin' is in this view, in plain English, 'property for person,' or 'the skin forming property for the skin forming person.'" See a somewhat similar view presented by Callaway, in Bush's Illustrations, "in loco." The editor of the Pictorial Bible coincides mainly with this view, and supposes that the reference is to the time when trade was conducted by barter, and when the skins of animals, being a most frequent and valuable commodity, were used to represent property. Tributes, ransoms, etc., he observes, were paid in skins. According to this, it means that a man would give "skin upon skin;" that is, would pile one piece of property upon another, and give "all" that he had, in order to save his life. It refers to the necessity of submitting to one great evil rather than incur a greater, answering to the Turkish proverb, "We must give our beards to save our heads." According to Gesenius, it means "life for life." Drusius explains it as meaning, that he would give the skin of others, as of his sons, to save his own; that is, that he was unmoved so long as his own skin or life was safe. The same view is given by Ephrem the Syrian. "Skin for skin; the skin not only of flocks, but even of his sons will he give, in order to save his own." This view also is adopted by Urnbreit. That is, his religion was supremely selfish. The loss of property and even of children he could bear, provided his person was untouched. His own health, and life; his own skin and body were dearer to him than anything else. Other people would have been afflicted by the loss of children and property. But Job was willing to part with any or all of these, provided he himself was safe. Rosenmuller supposes that the word skin here is used for the whole body; and says that the sense is, that he would give the body of another for his own, as in Exo 21:23. "The meaning of this proverbial formula," says he, "is, that any one would redeem his own safety by the skin of others; that is, not only by the skins or lives of oxen, camels, servants, but even of his own children." Schultens supposes it means that a man would submit to any sufferings in order to save his life; that he would be willing to be flayed alive; to be repeatedly excoriated; to have, so to speak. one skin stripped off after another, if he might save his own life. According to this, the idea is, that the loss of life was the great calamity to be feared, and that a man would give "any" thing in order to save it. Umbreit says, "there is nothing so valuable to a man that he will not exchange it - one thing for another; one outward good for another, 'skin for skin.' But life, the inward good, is to him of no value that can be estimated. That he will give for nothing; and much more, he will offer everything for that." Another solution is offered in the Biblische Untersuchungen ii. Th. s. 88. "Before the use of gold, traffic was conducted chiefly by barter. Men exchanged what was valuable to themselves for what others had which they wanted. Those who hunted wild beasts would bring their skins to market, and would exchange them for bows and arrows. Since these traffickers were exposed to the danger of being robbed, they often took with them those who were armed, who agreed to defend them on condition that they should have a part of the skins which they took, and in this way they purchased their property and life." That is, they gave the skins of animals for the safety of their own; all that they had they would surrender, in order that their lives might be saved. See Rosenmuller's Morgenland, "in loc." None of these solutions appear to me perfectly satisfactory, and the proverb is involved in perplexity still. It seems to refer to some kind of barter or exchange, and to mean that a man would give up one thing for another; or one piece of property of less value in order to save a greater; and that in like manner he would be willing to surrender "everything," in order that his life, the most valuable object, might be preserved. But the exact meaning of the proverb, I suspect, has not yet been perceived. Yea, all that a man hath - This is evidently designed to express the same thing as the proverb, "skin for skin," or to furnish an illustration of that. The meaning is plain. A man is willing to surrender all that he has, in order to preserve his life. He will part with property and friends, in order that he may be kept alive. if a man therefore is to be reached in the most tender and vital part; if any thing is to be done that shall truly Rev_eal his character, his life must be put in danger, and his true character will then be Rev_ealed. The object of Satan is to say, that a test had not been applied to Job of sufficient severity to show what he really was. What he had lost was a mere trifle compared with what would be if he was subjected to severe bodily sufferings, so that his life would be in peril. it is to be remembered that these are the words of Satan, and that they are not necessarily true. Inspiration is concerned only in securing "the exact record" of what is said, not in affirming that all that is said is true. We shall have frequent occasion to illustrate this sentiment in other portions of the book. In regard to the sentiment here expressed, however, it is in general true. Men will surrender their property, their houses, and lands, and gold, to save their lives. Many, too, would see their friends perish, in order that they might be saved. It is not universally true, however. It is possible to conceive that a man might so love his property as to submit to any torture, even endangering life, rather than surrender it. Many, too, if endangered by shipwreck, would give up a plank in order to save their wives or children, at the risk of their own lives. Many will give their lives rather than surrender their liberty; and many would die rather than abandon their principles. Such were the noble Christian martyrs; and such a man was Job. Satan urged that if his life were made wretched, he would abandon his integrity, and show that his professed piety was selfish, and his religion false and hollow. The Syriac and Arabic add, "that he may be safe." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:4: all that: Est 7:3, Est 7:4; Isa 2:20, Isa 2:21; Jer 41:8; Mat 6:25, Mat 16:26; Act 27:18, Act 27:19; Phi 3:8-10Job 2:5 Carl Friedrich Keil and Franz Delitzsch2:44, 5 And Satan answered Jehovah, and said, Skin for skin, and all that man hath will he give for his life: stretch forth yet once Thy hand, and touch his bone, and his flesh, truly he will renounce Thee to Thy face. Olshausen refers עזר בּעד עזר to Job in relation to Jehovah: So long as Thou leavest his skin untouched, he will also leave Thee untouched; which, though it is the devil who speaks, were nevertheless too unbecomingly expressed. Hupfeld understands by the skin, that skin which is here given for the other, - the skin of his cattle, of his servants and children, which Job had gladly given up, that for such a price he might get off with his own skin sound; but בּעד cannot be used as Beth pretii: even in Prov 6:26 this is not the case. For the same reason, we must not, with Hirz., Ew., and most, translate, Skin for skin = like for like, which Ewald bases on the strange assertion, that one skin is like another, as one dead piece is like another. The meaning of the words of Satan (rightly understood by Schlottm. and the Jewish expositors) is this: One gives up one's skin to preserve one's skin; one endures pain on a sickly part of the skin, for the sake of saving the whole skin; one holds up the arm, as Raschi suggests, to avert the fatal blow from the head. The second clause is climacteric: a man gives skin for skin; but for his life, his highest good, he willingly gives up everything, without exception, that can be given up, and life itself still retained. This principle derived from experience, applied to Job, may be expressed thus: Just so, Job has gladly given up everything, and is content to have escaped with his life. ואולם, verum enim vero, is connected with this suppressed because self-evident application. The verb ננע, above, Job 1:11, with בּ, is construed here with אל, and expresses increased malignity: Stretch forth Thy hand but once to his very bones, etc. Instead of על־פּניך, Job 1:11, על־פּ is used here with the same force: forthwith, fearlessly and regardlessly (comp. Job 13:15; Deut 7:10), he will bid Thee farewell. Geneva 15992:4 And Satan answered the LORD, and said, (e) Skin for skin, yea, all that a man hath will he give for his life.(e) By this he means that a man's own skin is dearer to him than another man's. John Gill2:4 And Satan answered the Lord, and said,.... Satan would not as yet own that Job was the man the Lord had described; but still would suggest, that he was a selfish and mercenary man, and that what had been done to him was not a sufficient trial of his integrity; the thing had not been pushed far and close enough to discover him; he had lost indeed his substance, and most of his servants, and all his children, but still he had not only his own life, but his health and ease; and so long as he enjoyed these he would serve God, though only for the sake of them: and therefore, says he, as it is usually and proverbially said:skin for skin, yea, all that a man hath will he give for his life; the Targum is,"member for member;''which the Jewish commentators, many of them, explain thus, that if a man's head or his eyes are in danger, he will lift up his hand or his arm, and expose that in order to save the other; but the word is generally used of the skin, and so it may in this sense; and mean the skin of his hand, as a shield for the skin of his head or eye, as Gussetius observes (r): some understand it of the skins of others for his own skin, which he will part with, that he may keep that; nay, he will give all that he is possessed of for the preservation of his life, so dear is that unto him; meaning either the skins of beasts, in whom the principal substance of men consisted in those times and countries, and whose skins slain for food, and in sacrifice, might be of worth and value, and used in traffic; or, as others think, money cut out of leather made of skins is meant, which a man would part with, even all such money he had in the world, and even his "suppellex", or all the goods of his house, for to save his life: or the sense is, that Job would not only give the skins of his beasts, even of all that he had, for his own skin, but the skins of his servants, nay, of his own children, provided he could but keep his own skin; and hereby Satan suggests, that Job did not regard the loss his cattle, nor of his servants, nor even of his children, so long as he had his own life and health; and thus represents him as a lover of himself, and as cruel and hardhearted, and without natural affections to his children; the contrary to which is very manifest from Job 1:5; or rather this designs his own skin, and may be rendered, "skin upon skin", or "skin even unto skin", or "skin within skin" (s); for man has two skins, an inward and an outward one, called the "cutis" and "cuticula", "derma" and "epidermis"; the latter is of a whitish colour, and is properly the covering of the skin, is very thin, and void of sensation (t), which may be raised up by a blister, and taken off without pain; but the other is reddish, and very sensible of pain, and cannot be taken off without putting a man to the most exquisite misery; and yet a man will part with both skins, and if he had ever so many, or he willing to be put to the greatest torment, rather than part with his life: and to this one point all the above senses, and others given by interpreters, tend, namely, to observe how precious the life of man is to him; and if this was all that Satan meant, it is very trite; but he seems to insinuate something more, and that is, that any man, and so Job though reckoned a good man, would not only part with all the skins he had, and the substance he was possessed of, to save his life, but he would part with his God, and his religion, and the profession of it, for the sake of it, which is false; for there is something more valuable than life to good men; they reckon the loving kindness of God better than life, and would sooner lose their lives than risk the danger of losing their interest in it; and are willing to part with their lives for the sake of God and true religion, for the sake of Christ and his Gospel, and for his cause and interest, as many have done. (r) Ebr. Comment. p. 582. (s) "cutim super cute", Schultens. (t) Vid Bartholin. Anatomia Reform. l. 1. c. 1. & 9. John Wesley2:4 Skin, &c. - The sense is, this is so far from being an evidence of Job's sincere and generous piety, that it is only an act of mere self - love; he is contented with the loss of his estate, and children too, so long as he sleeps in a whole skin; and he is well pleased, that thou wilt accept of these a ransom in his stead; and it is not true patience which makes him seem to bear his crosses so submissively, but policy, that he may appease thy wrath against him, and prevent those farther plagues, which, for his hypocrisy, he fears thou wilt otherwise bring upon his own carcase.Robert Jamieson, A. R. Fausset and David Brown2:4 Skin for skin--a proverb. Supply, "He will give." The "skin" is figurative for any outward good. Nothing outward is so dear that a man will not exchange it for some other outward good; "but" (not "yea") "life," the inward good, cannot be replaced; a man will sacrifice everything else for its sake. Satan sneers bitterly at man's egotism and says that Job bears the loss of property and children because these are mere outward and exchangeable goods, but he will give up all things, even his religion, in order to save his life, if you touch his bones and flesh. "Skin" and "life" are in antithesis [UMBREIT]. The martyrs prove Satan's sneer false. ROSENMULLER explains it not so well. A man willingly gives up another's skin (life) for his own skin (life). So Job might bear the loss of his children, &c., with equanimity, so long as he remained unhurt himself; but when touched in his own person, he would renounce God. Thus the first "skin" means the other's skin, that is, body; the second "skin," one's own, as in Ex 21:28. |
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2:52:5: ապա թէ ոչ՝ աղէ առաքեա՛ զձեռն քո, եւ ա՛րկ զոսկերօք եւ զմարմնովք նորա. եթէ ո՞չ յերեսս իսկ օրհնեսցէ զքեզ։ ապա թէ ոչ, աղէ առաքեա զձեռն քո եւ արկ զոսկերօք եւ զմարմնովք նորա, եթէ ոչ յերեսս իսկ օրհնեսցէ զքեզ:5 Բայց ահա մեկնի՛ր ձեռքդ, ձե՛ռք տուր նրա ոսկորին ու մարմնին, ու կը տեսնես, որ նա դէմառդէմ կ’անիծի քեզ»: 5 Բայց հիմա ձեռքդ երկնցուր ու անոր ոսկորին ու մարմնին դպչէ ու պիտի տեսնես թէ ի՛նչպէս քեզի պիտի հայհոյէ»։ 2:5: ապա թէ ոչ՝ աղէ առաքեա՛ զձեռն քո, եւ ա՛րկ զոսկերօք եւ զմարմնովք նորա. եթէ ո՞չ յերեսս իսկ օրհնեսցէ զքեզ։ 5 Բայց ահա մեկնի՛ր ձեռքդ, ձե՛ռք տուր նրա ոսկորին ու մարմնին, ու կը տեսնես, որ նա դէմառդէմ կ’անիծի քեզ»: 5 Բայց հիմա ձեռքդ երկնցուր ու անոր ոսկորին ու մարմնին դպչէ ու պիտի տեսնես թէ ի՛նչպէս քեզի պիտի հայհոյէ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:52:5 но простри руку Твою и коснись кости его и плоти его, благословит ли он Тебя? 2:5 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but ἀποστείλας αποστελλω send off / away τὴν ο the χεῖρά χειρ hand σου σου of you; your ἅψαι απτομαι grasp; touch τῶν ο the ὀστῶν οστεον bone αὐτοῦ αυτος he; him καὶ και and; even τῶν ο the σαρκῶν σαρξ flesh αὐτοῦ αυτος he; him εἰ ει if; whether μὴν μην surely; certainly εἰς εις into; for πρόσωπόν προσωπον face; ahead of σε σε.1 you εὐλογήσει ευλογεω commend; acclaim 2:5 אוּלָם֙ ʔûlˌām אוּלָם but שְֽׁלַֽח־ šᵊˈlˈaḥ- שׁלח send נָ֣א nˈā נָא yeah יָֽדְךָ֔ yˈāḏᵊḵˈā יָד hand וְ wᵊ וְ and גַ֥ע ḡˌaʕ נגע touch אֶל־ ʔel- אֶל to עַצְמֹ֖ו ʕaṣmˌô עֶצֶם bone וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּשָׂרֹ֑ו bᵊśārˈô בָּשָׂר flesh אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not אֶל־ ʔel- אֶל to פָּנֶ֖יךָ pānˌeʸḵā פָּנֶה face יְבָרֲכֶֽךָּ׃ yᵊvārᵃḵˈekkā ברך bless 2:5. alioquin mitte manum tuam et tange os eius et carnem et tunc videbis quod in facie benedicat tibiBut put forth thy hand, and touch his bone and his flesh, and then thou shalt see that he will bless thee to thy face. 2:5. Yet send your hand and touch his bone and his flesh, and then you will see whether or not he blesses you to your face.” 2:5. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. 5. But put forth thine hand now, and touch his bone and his flesh, and he will renounce thee to thy face.
2:5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face: 2:5 но простри руку Твою и коснись кости его и плоти его, благословит ли он Тебя? 2:5 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but ἀποστείλας αποστελλω send off / away τὴν ο the χεῖρά χειρ hand σου σου of you; your ἅψαι απτομαι grasp; touch τῶν ο the ὀστῶν οστεον bone αὐτοῦ αυτος he; him καὶ και and; even τῶν ο the σαρκῶν σαρξ flesh αὐτοῦ αυτος he; him εἰ ει if; whether μὴν μην surely; certainly εἰς εις into; for πρόσωπόν προσωπον face; ahead of σε σε.1 you εὐλογήσει ευλογεω commend; acclaim 2:5 אוּלָם֙ ʔûlˌām אוּלָם but שְֽׁלַֽח־ šᵊˈlˈaḥ- שׁלח send נָ֣א nˈā נָא yeah יָֽדְךָ֔ yˈāḏᵊḵˈā יָד hand וְ wᵊ וְ and גַ֥ע ḡˌaʕ נגע touch אֶל־ ʔel- אֶל to עַצְמֹ֖ו ʕaṣmˌô עֶצֶם bone וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּשָׂרֹ֑ו bᵊśārˈô בָּשָׂר flesh אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not אֶל־ ʔel- אֶל to פָּנֶ֖יךָ pānˌeʸḵā פָּנֶה face יְבָרֲכֶֽךָּ׃ yᵊvārᵃḵˈekkā ברך bless 2:5. alioquin mitte manum tuam et tange os eius et carnem et tunc videbis quod in facie benedicat tibi But put forth thy hand, and touch his bone and his flesh, and then thou shalt see that he will bless thee to thy face. 2:5. Yet send your hand and touch his bone and his flesh, and then you will see whether or not he blesses you to your face.” 2:5. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18312:5: He will curse thee to thy face - Literally, If he will not bless thee to thy face or appearances. His piety to thee will be always regulated by thy bounty to him. See the note onAlbert Barnes: Notes on the Bible - 18342:5: But put forth thine hand now - Satan felt that he had no power to afflict Job without permission. Malignant as he was, he knew that God only could subject the holy man to this trial - another proof that Satan is under the control of the Almighty, and acts only as he is "permitted" to act in tempting and trying the good.And touch his bone - See the note at . Afflict his body so as to endanger his life. The words "bone" and "flesh" denote the whole body. The idea was, that the whole body should be subjected to severe pain. And he will curse thee to thy face - Notes at . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:5: put forth: Job 1:11, Job 19:20, Job 19:21; Ch1 21:17; Psa 32:3, Psa 32:4, Psa 38:2-7, Psa 39:10He will curse: Job 2:9, Job 1:5, Job 1:11; Lev 24:15; Isa 8:21 Job 2:6 Geneva 15992:5 But put forth thine hand now, and touch his (f) bone and his flesh, and he will curse thee to thy face.(f) Meaning, his own person. John Gill2:5 But put forth thine hand now, and touch his bone and his flesh,.... That is, his body, which consisted of flesh and bones; these are the constituent parts of the body, and which distinguish it from spirit, Lk 24:39; this is the motion made by Satan for a second trial of Job's integrity; he moves that God would take off his hand of providence over him, which secured his health unto him, and stretch his hand of power upon him, and fill his flesh with diseases, and his bones with rottenness; or break them, and touch him to the quick, to the marrow, which gives exquisite pain; or by his bone may be meant him himself (u):and he will curse thee to thy face; he will fly in thy face, arraign thy providence, and call in question thy wisdom, justice, truth, and faithfulness: or he will "bless thee" (w), and take his farewell of thee (x), and have nothing more to do with thee or religion; if he does not do this, for something is to be understood, the words being an imprecation, let me be in a worse condition than I am at present; let me not have the liberty of ranging about in the earth, to do the mischief I delight in; let me bound, and cast into the bottomless pit before my time, or be thrown into the lake burning with fire and brimstone, where I know I must be forever. (u) So Gussetius and Genevenses, in ib. p. 630. (w) "benedicet tibi", Piscator, Cocceius, Schmidt. (x) "Te valere jubebit", Schultens. |
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2:62:6: Եւ ասէ Տէր ցՍատանայ. Ահա մատնե՛մ զնա քեզ, բայց միայն զոգի նորա պահեսցե՛ս։ Եւ ասէ Տէր ցՍատանայ. Ահա մատնեմ զնա քեզ, բայց միայն զոգի նորա պահեսցես:6 Տէրն ասաց սատանային. «Ահա նրան քո ձեռքն եմ մատնում, պայմանով որ նրա կեանքը պահես»: 6 Տէրը ըսաւ Սատանային «Ահա զանիկա քու ձեռքդ կու տամ. միայն թէ անոր կեանքը պահէ»։ 2:6: Եւ ասէ Տէր ցՍատանայ. Ահա մատնե՛մ զնա քեզ, բայց միայն զոգի նորա պահեսցե՛ս։ 6 Տէրն ասաց սատանային. «Ահա նրան քո ձեռքն եմ մատնում, պայմանով որ նրա կեանքը պահես»: 6 Տէրը ըսաւ Սատանային «Ահա զանիկա քու ձեռքդ կու տամ. միայն թէ անոր կեանքը պահէ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:62:6 И сказал Господь сатане: вот, он в руке твоей, только душу его сбереги. 2:6 εἶπεν επω say; speak δὲ δε though; while ὁ ο the κύριος κυριος lord; master τῷ ο the διαβόλῳ διαβολος devilish; devil ἰδοὺ ιδου see!; here I am παραδίδωμί παραδιδωμι betray; give over σοι σοι you αὐτόν αυτος he; him μόνον μονον only; alone τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him διαφύλαξον διαφυλασσω guard thoroughly / carefully 2:6 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the שָּׂטָ֖ן śśāṭˌān שָׂטָן adversary הִנֹּ֣ו hinnˈô הִנֵּה behold בְ vᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand אַ֖ךְ ʔˌaḵ אַךְ only אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁ֥ו nafšˌô נֶפֶשׁ soul שְׁמֹֽר׃ šᵊmˈōr שׁמר keep 2:6. dixit ergo Dominus ad Satan ecce in manu tua est verumtamen animam illius servaAnd the Lord said to Satan: Behold, he is in thy hand, but yet save his life. 2:6. Therefore, the Lord said to Satan, “Behold, he is in your hand, but even so, spare his life.” 2:6. And the LORD said unto Satan, Behold, he [is] in thine hand; but save his life. 2:6 And the LORD said unto Satan, Behold, he [is] in thine hand; but save his life: 2:6 И сказал Господь сатане: вот, он в руке твоей, только душу его сбереги. 2:6 εἶπεν επω say; speak δὲ δε though; while ὁ ο the κύριος κυριος lord; master τῷ ο the διαβόλῳ διαβολος devilish; devil ἰδοὺ ιδου see!; here I am παραδίδωμί παραδιδωμι betray; give over σοι σοι you αὐτόν αυτος he; him μόνον μονον only; alone τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him διαφύλαξον διαφυλασσω guard thoroughly / carefully 2:6 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the שָּׂטָ֖ן śśāṭˌān שָׂטָן adversary הִנֹּ֣ו hinnˈô הִנֵּה behold בְ vᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand אַ֖ךְ ʔˌaḵ אַךְ only אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁ֥ו nafšˌô נֶפֶשׁ soul שְׁמֹֽר׃ šᵊmˈōr שׁמר keep 2:6. dixit ergo Dominus ad Satan ecce in manu tua est verumtamen animam illius serva And the Lord said to Satan: Behold, he is in thy hand, but yet save his life. 2:6. Therefore, the Lord said to Satan, “Behold, he is in your hand, but even so, spare his life.” 2:6. And the LORD said unto Satan, Behold, he [is] in thine hand; but save his life. 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 - 18312:6: But save his life - His body thou shalt have permission to afflict, but against his life thou shalt have no power; therefore take care of his life. The original, נפשו שמר naphsho shemor, may be translated, keep his soul; but the word also signifies life; yet in the hands of the destroyer the life of this holy man is placed! How astonishing is the economy of salvation! It is so managed, by the unlimited power and skill of God, that the grand adversary of souls becomes himself, by the order of God, the preserver of that which the evil of his nature incessantly prompts him to destroy!Albert Barnes: Notes on the Bible - 18342:6: Behold, he is in thine hand - He is at thy disposal; see , Margin.But save his life - Margin, "only." This was to be the only limitation. It would seem that he had the power to make any selection of disease, and to afflict him in any manner, provided it did not terminate fatally. The keen sorrows which Job afterward endured showed the malignancy of the tempter; evinced his ingenuity in inflicting pain, and his knowledge of what thc human frame could be made to bear. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:6: Behold: Job 1:12but: or, only save: Job 38:10, Job 38:11; Psa 65:7; Luk 8:29-33, Luk 22:31, Luk 22:32; Co1 10:13; Rev 2:10; Rev 20:1, Rev 20:2, Rev 20:7 his life: By naphsho, "his soul," Maimonides understands "his mind," or intellectual powers. Job 2:7 Carl Friedrich Keil and Franz Delitzsch2:6The Grant of New Power: 6 And Jehovah said to Satan, Behold, he is in thy hand; only take care of his life. Job has not forfeited his life; permission is given to place it in extreme peril, and nothing more, in order to see whether or not, in the face of death, he will deny the God who has decreed such heavy affliction for him. נפשׁ does not signify the same as חיּים; it is the soul producing the spirit-life of man. We must, however, translate "life," because we do not use "soul" in the sense of ψυχή, anima. Geneva 15992:6 And the LORD said unto Satan, Behold, he [is] in thine hand; but save (g) his life.(g) Thus Satan can go no further in punishing than God has limited him. John Gill2:6 And the Lord said unto Satan, behold, he is in thine hand,.... Well may a behold be prefixed to this, it being matter of wonder and astonishment that a saint and servant of God should be permitted to be in the hand of Satan; which yet must not be so understood; as if he was off of, and no more upon the heart of God; or as if he was out of the hands of God, and out of the hands of Christ; or as if he was become Satan's property, and a child of his; for neither of these can be true of a good man: nothing can separate him from the love of God; not Satan and all his principalities and powers; nor can men or devils pluck them out of his hands, nor out of the hands of his son; nor can those who are the children of God be any more the servants of sin, or the vassals of Satan; or in other words, nor can any of them be a child of God one day, and a child of the devil the next, which is the divinity of some men: nor is the sense of this passage, that Satan had leave to do with Job as he pleased, for then he would have utterly destroyed him; but the power granted him was a limited one, as follows:but save his life: or "soul" (y); which some understand of his rational soul, that which remains after death, and which, Maimonides (z) observes, Satan has no power over; and according to some the meaning is, do not disturb his mind to distraction, so as to deprive him of his senses, and of the exercise of his rational powers, which through the influence of Satan men have sometimes lost; see Mk 5:4; this is barred against in the permission granted; for otherwise it would not have been a proper trial of Job's integrity; for, should he have been deprived of his reason, and uttered ever such bad things, it would have been no proof of his insincerity; as may be observed in good men in a delirium, they will utter bad words, and do or attempt to do bad things, which is not to be ascribed to their want of grace, but to their want of reason: but rather "life" is meant; not Job's spiritual life, for that was in no danger of being lost; all the devils in hell cannot deprive a truly good man of his spiritual life; grace in him is a well of living water, springing: up to eternal life; he can never die the second death; his life is hid with Christ in God, and is bound up in the bundle of life with the Lord his God, who so is out of the reach of Satan; but corporeal life, which the devil by permission may take away, and is said to have the power of death, which by leave he exercised over men, but here he is restrained from it: Job's life must be spared, that it might fully appear he got the victory over Satan, and stood in his integrity; and that he might still glorify God in a course of afflictions he was yet to endure, in the exercise of his faith, hope, love, patience, humility, submission, and resignation of his will to God; and besides, his appointed time was not come, he had many more days, months, and years, the number of which were with God, to live in the world, as he accordingly did. (y) "animum ejus", Pagninus, Montanus, Cocccius, Schmidt, Schultens. (z) Moreh Nevochim, par. 3. c. 22. p. 398. John Wesley2:6 In thine hand - If God did not chain up the roaring lion, how soon would he devour us! As far as he permits the wrath of Satan and wicked men, to proceed against his people, he will make it turn to his praise and theirs, and the remainder thereof he will restrain. Job, in being thus maligned of Satan, was a type of Christ. He had permission to bruise his heel, to touch his bone and his flesh; yea, and his life also; because by dying he was to do what Job could not do, to destroy him that had the power of death.Robert Jamieson, A. R. Fausset and David Brown2:6 but save--rather, "only spare his life." Satan shows his ingenuity in inflicting pain, and also his knowledge of what man's body can bear without vital injury. |
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2:72:7: Եւ ել Սատանայ յերեսաց Տեառն. եւ եհա՛ր զՅոբ չարաչար կեղով յոտից մինչեւ ցգլուխ[9080]։ [9080] Ոմանք. Ել Սատանայ։ Եւ ել Սատանայ յերեսաց Տեառն, եւ եհար զՅոբ չարաչար կեղով յոտից մինչեւ ցգլուխ:7 Եւ սատանան հեռացաւ Տիրոջ առաջից եւ ոտից գլուխ չարորակ վէրքերով պատեց Յոբին: 7 Սատանան գնաց Տէրոջը առջեւէն ու Յոբը՝ ոտքին թաթէն մինչեւ գագաթը՝ գէշ պալարներով զարկաւ։ 2:7: Եւ ել Սատանայ յերեսաց Տեառն. եւ եհա՛ր զՅոբ չարաչար կեղով յոտից մինչեւ ցգլուխ[9080]։ [9080] Ոմանք. Ել Սատանայ։ 7 Եւ սատանան հեռացաւ Տիրոջ առաջից եւ ոտից գլուխ չարորակ վէրքերով պատեց Յոբին: 7 Սատանան գնաց Տէրոջը առջեւէն ու Յոբը՝ ոտքին թաթէն մինչեւ գագաթը՝ գէշ պալարներով զարկաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:72:7 И отошел сатана от лица Господня и поразил Иова проказою лютою от подошвы ноги его по самое темя его. 2:7 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while ὁ ο the διάβολος διαβολος devilish; devil ἀπὸ απο from; away τοῦ ο the κυρίου κυριος lord; master καὶ και and; even ἔπαισεν παιω strike τὸν ο the Ιωβ ιωβ Iōb; Iov ἕλκει ελκος sore πονηρῷ πονηρος harmful; malignant ἀπὸ απο from; away ποδῶν πους foot; pace ἕως εως till; until κεφαλῆς κεφαλη head; top 2:7 וַ wa וְ and יֵּצֵא֙ yyēṣˌē יצא go out הַ ha הַ the שָּׂטָ֔ן śśāṭˈān שָׂטָן adversary מֵ mē מִן from אֵ֖ת ʔˌēṯ אֵת together with פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּ֤ךְ yyˈaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] אִיֹּוב֙ ʔiyyôv אִיֹּוב Job בִּ bi בְּ in שְׁחִ֣ין šᵊḥˈîn שְׁחִין boil רָ֔ע rˈāʕ רַע evil מִ mi מִן from כַּ֥ף kkˌaf כַּף palm רַגְלֹ֖ו raḡlˌô רֶגֶל foot וְ† *wᵊ וְ and עַ֥דעד *ʕˌaḏ עַד unto קָדְקֳדֹֽו׃ qoḏqᵒḏˈô קָדְקֹד scalp 2:7. egressus igitur Satan a facie Domini percussit Iob ulcere pessimo a planta pedis usque ad verticem eiusSo Satan went forth from the presence of the Lord, and struck Job with a very grievous ulcer, from the sole of the foot even to the top of his head: 2:7. And so, Satan departed from the face of the Lord and he struck Job with a very serious ulcer from the sole of the foot all the way to the crown of his head. 2:7. So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. 7. So Satan went forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.
2:7 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown: 2:7 И отошел сатана от лица Господня и поразил Иова проказою лютою от подошвы ноги его по самое темя его. 2:7 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while ὁ ο the διάβολος διαβολος devilish; devil ἀπὸ απο from; away τοῦ ο the κυρίου κυριος lord; master καὶ και and; even ἔπαισεν παιω strike τὸν ο the Ιωβ ιωβ Iōb; Iov ἕλκει ελκος sore πονηρῷ πονηρος harmful; malignant ἀπὸ απο from; away ποδῶν πους foot; pace ἕως εως till; until κεφαλῆς κεφαλη head; top 2:7 וַ wa וְ and יֵּצֵא֙ yyēṣˌē יצא go out הַ ha הַ the שָּׂטָ֔ן śśāṭˈān שָׂטָן adversary מֵ mē מִן from אֵ֖ת ʔˌēṯ אֵת together with פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּ֤ךְ yyˈaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] אִיֹּוב֙ ʔiyyôv אִיֹּוב Job בִּ bi בְּ in שְׁחִ֣ין šᵊḥˈîn שְׁחִין boil רָ֔ע rˈāʕ רַע evil מִ mi מִן from כַּ֥ף kkˌaf כַּף palm רַגְלֹ֖ו raḡlˌô רֶגֶל foot קָדְקֳדֹֽו׃ qoḏqᵒḏˈô קָדְקֹד scalp 2:7. egressus igitur Satan a facie Domini percussit Iob ulcere pessimo a planta pedis usque ad verticem eius So Satan went forth from the presence of the Lord, and struck Job with a very grievous ulcer, from the sole of the foot even to the top of his head: 2:7. And so, Satan departed from the face of the Lord and he struck Job with a very serious ulcer from the sole of the foot all the way to the crown of his head. 2:7. So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. 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 - 1903-19147. Судя по отмеченным в самой книге проявлениям болезни (VII:4-6; XIII:14, 28; XVI:14-16; XVII:1; XVIII:13; XIX:17, 19-20, 26; XXIII:17; XXX:10, 17-19; 27-30), Иов был поражен проказою. Эта болезнь начинается с появления на теле гнойных прыщей, имеющих форму гнезд. При дальнейшем развитии болезнь покрывает всю поверхность тела и разъедает его так, что все члены кажутся как бы отставшими. Ноги и голени опухают и покрываются наростами, напоминающими наросты на коже слона, откуда и ее название "элефантиазис", - слоновая болезнь. Лицо становится одутловатым и лоснящимся; взгляд - неподвижным и угрюмым; голос - слабым. Одержимый жестокими болями, лишенный сна, вернее, мучимый кошмарами, больной не находит себе покоя ни днем, ни ночью.Matthew Henry: Concise Commentary on the Whole Bible - 17067 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. 8 And he took him a potsherd to scrape himself withal; and he sat down among the ashes. 9 Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. 10 But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.The devil, having got leave to tear and worry poor Job, presently fell to work with him, as a tormentor first and then as a tempter. His own children he tempts first, and draws them to sin, and afterwards torments, when thereby he has brought them to ruin; but this child of God he tormented with an affliction, and then tempted to make a bad use of his affliction. That which he aimed at was to make Job curse God; now here we are told what course he took both to move him to it and move it to him, both to give him the provocation, else he would not have thought of it: thus artfully in the temptation managed with all the subtlety of the old serpent, who is here playing the same game against Job that he played against our first parents (Gen. iii.), aiming to seduce him from his allegiance to his God and to rob him of his integrity. I. He provokes him to curse God by smiting him with sore boils, and so making him a burden to himself, v. 7, 8. The former attack was extremely violent, but Job kept his ground, bravely made good the pass and carried the day. Yet he is still but girding on the harness; there is worse behind. The clouds return after the rain. Satan, by the divine permission, follows his blow, and now deep calls unto deep. 1. The disease with which Job was seized was very grievous: Satan smote him with boils, sore boils, all over him, from head to foot, with an evil inflammation (so some render it), an erysipelas, perhaps, in a higher degree. One boil, when it is gathering, is torment enough, and gives a man abundance of pain and uneasiness. What a condition was Job then in, that had boils all over him, and no part free, and those as of raging a heat as the devil could make them, and, as it were, set on fire of hell! The small-pox is a very grievous and painful disease, and would be much more terrible than it is but that we know the extremity of it ordinarily lasts but a few days; how grievous then was the disease of Job, who was smitten all over with sore boils or grievous ulcers, which made him sick at heart, put him to exquisite torture, and so spread themselves over him that he could lie down no way for any ease. If at any time we be exercised with sore and grievous distempers, let us not think ourselves dealt with any otherwise than as God has sometimes dealt with the best of his saints and servants. We know not how much Satan may have a hand (by divine permission) in the diseases with which the children of men, and especially the children of God, are afflicted, what infections that prince of the air may spread, what inflammations may come from that fiery serpent. We read of one whom Satan had bound many years, Luke xiii. 16. Should God suffer that roaring lion to have his will against any of us, how miserable would he soon make us! 2. His management of himself, in this distemper, was very strange, v. 8. (1.) Instead of healing salves, he took a potsherd, a piece of a broken pitcher, to scrape himself withal. A very sad pass this poor man had come to. When a man is sick and sore he may bear it the better if he be well tended and carefully looked after. Many rich people have with a soft and tender hand charitably ministered to the poor in such a condition as this; even Lazarus had some ease from the tongues of the dogs that came and licked his sores; but poor Job has no help afforded him. [1.] Nothing is done to his sore but what he does himself, with his own hands. His children and servants are all dead, his wife unkind, ch. xix. 17. He has not wherewithal to fee a physician or surgeon; and, which is most sad of all, none of those he had formerly been kind to had so much sense of honour and gratitude as to minister to him in his distress, and lend him a hand to dress or wipe his running sores, either because the disease was loathsome and noisome or because they apprehended it to be infectious. Thus it was in the former days, as it will be in the last days, men were lovers of their own selves, unthankful, and without natural affection. [2.] All that he does to his sores is to scrape them; they are not bound up with soft rags, not mollified with ointment, not washed or kept clean, no healing plasters laid on them, no opiates, no anodynes, ministered to the poor patient, to alleviate the pain and compose him to rest, nor any cordials to support his spirits; all the operation is the scraping of the ulcers, which, when they had come to a head and began to die, made his body all over like a scurf, as is usual in the end of the small-pox. It would have been an endless thing to dress his boils one by one; he therefore resolves thus to do it by wholesale--a remedy which one would think as bad as the disease. [3.] He has nothing to do this with but a potsherd, no surgeon's instrument proper for the purpose, but that which would rather rake into his wounds, and add to his pain, than give him any ease. People that are sick and sore have need to be under the discipline and direction of others, for they are often but bad managers of themselves. (2.) Instead of reposing in a soft and warm bed, he sat down among the ashes. Probably he had a bed left him (for, though his fields were stripped, we do not find that his house was burnt or plundered), but he chose to sit in the ashes, either because he was weary of his bed or because he would put himself into the place and posture of a penitent, who, in token of his self-abhorrence, lay in dust and ashes, ch. xlii. 6; Isa. lviii. 5; Jonah iii. 6. Thus did he humble himself under the mighty hand of God, and bring his mind to the meanness and poverty of his condition. He complains (ch. vii. 5) that his flesh was clothed with worms and clods of dust; and therefore dust to dust, ashes to ashes. If God lay him among the ashes, there he will contentedly sit down. A low spirit becomes low circumstances, and will help to reconcile us to them. The LXX. reads it, He sat down upon a dunghill without the city (which is commonly said, in mentioning this story); but the original says no more than that he sat in the midst of the ashes, which he might do in his own house. II. He urges him, by the persuasions of his own wife, to curse God, v. 9. The Jews (who covet much to be wise above what is written) say that Job's wife was Dinah, Jacob's daughter: so the Chaldee paraphrase. It is not likely that she was; but, whoever it was, she was to him like Michal to David, a scoffer at his piety. She was spared to him, when the rest of his comforts were taken away, for this purpose, to be a troubler and tempter to him. If Satan leaves any thing that he has permission to take away, it is with a design of mischief. It is his policy to send his temptations by the hand of those that are dear to us, as he tempted Adam by Eve and Christ by Peter. We must therefore carefully watch that we be not drawn to say or do a wrong thing by the influence, interest, or entreaty, of any, no, not those for whose opinion and favour we have ever so great a value. Observe how strong this temptation was. 1. She banters Job for his constancy in his religion: "Dost thou still retain thy integrity? Art thou so very obstinate in thy religion that nothing will cure thee of it? so tame and sheepish as thus to truckle to a God who is so far from rewarding thy services with marks of his favour that he seems to take a pleasure in making thee miserable, strips thee, and scourges thee, without any provocation given? Is this a God to be still loved, and blessed, and served?" Dost thou not see that thy devotion's vain? What have thy prayers procured but woe and pain? Hast thou not yet thy int'rest understood? Perversely righteous, and absurdly good? Those painful sores, and all thy losses, show How Heaven regards the foolish saint below. Incorrigibly pious! Can't thy God Reform thy stupid virtue with his rod?--Sir R. BLACKMORE. Thus Satan still endeavours to draw men from God, as he did our first parents, by suggesting hard thoughts of him, as one that envies the happiness and delights in the misery of his creatures, than which nothing is more false. Another artifice he uses is to drive men from their religion by loading them with scoffs and reproaches for their adherence to it. We have reason to expect it, but we are fools if we heed it. Our Master himself has undergone it, we shall be abundantly recompensed for it, and with much more reason may we retort it upon the scoffers, "Are you such fools as still to retain your impiety, when you might bless God and live?" 2. She urges him to renounce his religion, to blaspheme God, set him at defiance, and dare him to do his worst: "Curse God and die; live no longer in dependence upon God, wait not for relief from him, but be thy own deliverer by being thy own executioner; end thy troubles by ending thy life; better die once than be always dying thus; thou mayest now despair of having any help from thy God, even curse him, and hang thyself." These are two of the blackest and most horrid of all Satan's temptations, and yet such as good men have sometimes been violently assaulted with. Nothing is more contrary to natural conscience than blaspheming God, nor to natural sense than self-murder; therefore the suggestion of either of these may well be suspected to come immediately from Satan. Lord, lead us not into temptation, not into such, not into any temptation, but deliver us from the evil one. III. He bravely resists and overcomes the temptation, v. 10. He soon gave her an answer (for Satan spared him the use of his tongue, in hopes he would curse God with it), which showed his constant resolution to cleave to God, to keep his good thoughts of him, and not to let go his integrity. See, 1. How he resented the temptation. He was very indignant at having such a thing mentioned to him: "What! Curse God? I abhor the thought of it. Get thee behind me, Satan." In other cases Job reasoned with his wife with a great deal of mildness, even when she was unkind to him (ch. xix. 17): I entreated her for the children's sake of my own body. But, when she persuaded him to curse God, he was much displeased: Thou speakest as one of the foolish women speaketh. He does not call her a fool and an atheist, nor does he break out into any indecent expressions of his displeasure, as those who ar sick and sore are apt to do, and think they may be excused; but he shows her the evil of what she said, and she spoke the language of the infidels and idolaters, who, when they are hardly bestead, fret themselves, and curse their king and their God, Isa. viii. 21. We have reason to suppose that in such a pious household as Job had his wife was one that had been well affected to religion, but that now, when all their estate and comfort were gone, she could not bear the loss with that temper of mind that Job had; but that she should go about to infect his mind with her wretched distemper was a great provocation to him, and he could not forbear thus showing his resentment. Note, (1.) Those are angry and sin not who are angry only at sin and take a temptation as the greatest affront, who cannot bear those that are evil, Rev. ii. 2. When Peter was a Satan to Christ he told him plainly, Thou art an offence to me. (2.) If those whom we think wise and good at any time speak that which is foolish and bad, we ought to reprove them faithfully for it and show them the evil of what they say, that we suffer not sin upon them. (3.) Temptations to curse God ought to be rejected with the greatest abhorrence, and not so much as to be parleyed with. Whoever persuades us to that must be looked upon as our enemy, to whom if we yield it is at our peril Job did not curse God and then think to come off with Adam's excuse: "The woman whom thou gavest to be with me persuaded me to do it" (Gen. iii. 12), which had in it a tacit reflection on God, his ordinance and providence. No; if thou scornest, if thou cursest, thou alone shalt bear it. 2. How he reasoned against the temptation: Shall we receive good at the hand of God, and shall we not receive evil also? Those whom we reprove we must endeavour to convince; and it is no hard matter to give a reason why we should still hold fast our integrity even when we are stripped of every thing else. He considers that, though good and evil are contraries, yet they do not come from contrary causes, but both from the hand of God (Isa. xlv. 7, Lam. iii. 38), and therefore that in both we must have our eye up unto him, with thankfulness for the good he sends and without fretfulness at the evil. Observe the force of his argument. (1.) What he argues for, not only the bearing, but the receiving of evil: Shall we not receive evil, that is, [1.] "Shall we not expect to receive it? If God give us so many good things, shall we be surprised, or think it strange, if he sometimes afflict us, when he has told us that prosperity and adversity are set the one over against the other?" 1 Pet. iv. 12. [2.] "Shall we not set ourselves to receive it aright?" The word signifies to receive as a gift, and denotes a pious affection and disposition of soul under our afflictions, neither despising them nor fainting under them, accounting them gifts (Phil. i. 29), accepting them as punishments of our iniquity (Lev. xxvi. 41), acquiescing in the will of God in them ("Let him do with me as seemeth him good"), and accommodating ourselves to them, as those that know how to want as well as how to abound, Phil. iv. 12. When the heart is humbled and weaned, by humbling weaning providence, then we receive correction (Zeph. iii. 2) and take up our cross. (2.) What he argues from: "Shall we receive so much good as has come to us from the hand of God during all those years of peace and prosperity that we have lived, and shall we not now receive evil, when God thinks fit to lay it on us?" Note, The consideration of the mercies we receive from God, both past and present, should make us receive our afflictions with a suitable disposition of spirit. If we receive our share of the common good in the seven years of plenty, shall we not receive our share of the common evil in the years of famine? Qui sentit commodum, sentire debet et onus--he who feels the privilege, should prepare for the privation. If we have so much that pleases us, why should we not be content with that which pleases God? If we receive so many comforts, shall we not receive some afflictions, which will serve as foils to our comforts, to make them the more valuable (we are taught the worth of mercies by being made to want them sometimes), and as allays to our comforts, to make them the less dangerous, to keep the balance even, and to prevent our being lifted up above measure? 2 Cor. xii. 7. If we receive so much good for the body, shall we not receive some good for the soul; that is, some afflictions, by which we partake of God's holiness (Heb. xii. 10), something which, by saddening the countenance, makes the heart better? Let murmuring therefore, as well as boasting, be for ever excluded. IV. Thus, in a good measure, Job still held fast his integrity, and Satan's design against him was defeated: In all this did not Job sin with his lips; he not only said this well, but all he said at this time was under the government of religion and right reason. In the midst of all these grievances he did not speak a word amiss; and we have no reason to think but that he also preserved a good temper of mind, so that, though there might be some stirrings and risings of corruption in his heart, yet grace got the upper hand and he took care that the root of bitterness might not spring up to trouble him, Heb. xii. 15. The abundance of his heart was for God, produced good things, and suppressed the evil that was there, which was out-voted by the better side. If he did think any evil, yet he laid his hand upon his mouth (Prov. xxx. 32), stifled the evil thought and let it go no further, by which it appeared, not only that he had true grace, but that it was strong and victorious: in short, that he had not forfeited the character of a perfect and upright man; for so he appears to be who, in the midst of such temptations, offends not in word, Jam. iii. 2; Ps. xvii. 3. Adam Clarke: Commentary on the Bible - 18312:7: Sore boils - בשחין רע bischin ra, "with an evil inflammation." What this diabolical disorder was, interpreters are not agreed. Some think it was the leprosy, and this is the reason why he dwelt by himself, and had his habitation in an unclean place, without the city, (Septuagint, εξω της πωλεως), or in the open air: and the reason why his friends beheld him afar off, was because they knew that the disorder was infectious.His scraping himself with a potsherd indicates a disease accompanied with intolerable itching, one of the characteristics of the smallpox. Query, Was it not this disorder? And in order to save his life (for that he had in especial command) did not Satan himself direct him to the cool regimen, without which, humanly speaking, the disease must have proved fatal? In the elephantiasis and leprosy there is, properly speaking, no boil or detached inflammation, or swelling, but one uniform disordered state of the whole surface, so that the whole body is covered with loathsome scales, and the skin appears like that of the elephant, thick and wrinkled, from which appearance the disorder has its name. In the smallpox it is different; each pock or pustule is a separate inflammation, tending to suppuration; and during this process, the fever is in general very high, and the anguish and distress of the patient intolerable. When the suppuration is pretty far advanced, the itching is extreme; and the hands are often obliged to be confined to prevent the patient from literally tearing his own flesh. Albert Barnes: Notes on the Bible - 18342:7: So went Satan forth - .And smote Job with sore boils - The English word boil denotes the well-known turnout upon the flesh, accompanied with severe inflammation; a sore angry swelling. "Webster." The Hebrew word, however, is in the singular number שׁחין shechı̂ yn, and should have been so rendered in our translation. Dr. Good renders it "a burning ulceration." The Vulgate translates it, "ulcere pessimo." The Septuagint, ἕλκει πονηρῶ helkei ponē rō - "with a foul ulcer." The Hebrew word שׁחין shechı̂ yn means a burning sore; an inflamed ulcer, a bile. "Gesenius." It is derived from שׁכן shâ kan, an obsolete root, retained in Arabic, and meaning to be hot or inflamed. It is translated "bile" or "boil," in Exo 9:9-11; Lev 13:18; Kg2 20:7;: Isa 28:21, (see the notes on that place), Lev 13:19-20; ; and "botch," Deu 28:27, Deu 28:35. The word does not occur elsewhere in the Scriptures. In Deu 28:27, it means "the botch of Egypt," some species of leprosy, undoubtedly, which pRev_ailed there. In regard to the disease of Job, we may learn some of its characteristics, not only from the usual meaning of the word, but from the circumstances mentioned in the book itself. It was such that he took a potsherd to scrape himself with, ; such as to make his nights restless, and full of tossings to and fro and to clothe his flesh with clods of dust, and with worms, and to break his flesh, or to constitute a running sore or ulcer, -5; such as to make him bite his flesh for pain, , and to make him like a rotten thing, or a garment that is moth eaten, ; such that his face was foul with weeping, , and such as to fill him with wrinkles, and to make his flesh lean, ; such as to make his breath corrupt, , and his bones cleave to his skin, , ; such as to pierce his bones with pain in the night, , and to make his skin black, and to burn up his bones with heat, . It has been commonly supposed that the disease of Job was a species of black leprosy commonly called "elephantiasis," which pRev_ails much in Egypt. This disease received its name from ἐλέφας elefas, "an elephant," from the swelling produced by it, causing a resemblance to that animal in the limbs; or because it rendered the skin like that of the elephant, scabtons and dark colored. It is called by the Arabs judhā m (Dr. Good), and is said to produce in the countenance a grim, distorted, and "lion-like" set of features, and hence has been called by some "Leontiasis." It is known as the black leprosy, to distinguish it from a more common disorder called "white leprosy" - an affection which the Greeks call "Leuce," or "whiteness." The disease of Job seems to have been a universal ulcer; producing an eruption over his entire person, and attended with violent pain, and constant restlessness. A universal bile or groups of biles ever the body would accord with the account of the disease in the various parts of the book. In the elephantiasis the skin is covered with incrustations like those of an elephant. It is a chronic and contagious disease, marked by a thickening of the legs, with a loss of hair and feeling, a swelling of the face, and a hoarse nasal voice. It affects the whole body; the bones as well as the skin are covered with spots and tumors, at first red, but afterward black. "Coxe, Ency. Webster." It should be added that the leprosy in all its forms was regarded as contagious, and of course involved the necessity of a separation from society; and all the circumstances attending this calamity were such as deeply to humble a man of the former rank and dignity of Job. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:7: So went: Kg1 22:22sore boils: Shechin ra, supposed to be the Judham, or black leprosy, of the Arabs, termed Elephantiasis by the Greeks, from its rendering the skin, like that of the elephant, scabrous, dark coloured, and furrowed all over with tubercles. This loathsome and most afflictive disease is accompanied with most intolerable itching. Job 30:17-19, Job 30:30; Exo 9:9-11; Deu 28:27, Deu 28:35; Rev 16:11 from the sole: Isa 1:6, Isa 3:17 Job 2:8 Carl Friedrich Keil and Franz Delitzsch2:7The Working Out of the Commission: 7, 8 Then Satan went forth from the presence of Jehovah, and smote Job with sore boils, from the sole of his foot to his crown. And he took him a potsherd to scrape himself with, and sat in the midst of ashes. The description of this disease calls to mind Deut 28:35 with Deut 28:27, and is, according to the symptoms mentioned further on in the book, elephantiasis so called because the limbs become jointless lumps like elephants' legs), Arab. jḏâm, ‛gudhâm, Lat. lepra nodosa, the most fearful form of lepra, which sometimes seizes persons even of the higher ranks. Artapan (C. Mller, Fragm. iii. 222) says, that an Egyptian king was the first man who died of elephantiasis. Baldwin, king of Jerusalem, was afflicted with it in a very dangerous form. (Note: Vid., the history in Heer, De elephantiasi Graecorum et Arabum, Breslay, 1842, and coloured plates in Trait de la Spdalskhed ou Elephantiasis des Grecs par Danielssen et Boeck, Paris, 1848, translated from the Norwegian; and in Hecker, Elephantiasis oder Lepra Arabica, Lahr, 1858 (with lithographs). "The means of cure," says Aretus the Cappadocian (vid., his writings translated by Mann, 1858, S. 221), "must be more powerful than the disease, if it is to be removed. But what cure can be successfully applied to the fearful evil of elephantiasis? It is not confined to one part, either internally or externally, but takes possession of the entire system. It is terrible and hideous to behold, for it gives a man the appearance of an animal. Every one dreads to live, and have any intercourse, with such invalids; they flee from them as from the plague, for infection is easily communicated by the breath. Where, in the whole range of pharmacy, can such a powerful remedy be found?") The disease begins with the rising of tubercular boils, and at length resembles a cancer spreading itself over the whole body, by which the body is so affected, that some of the limbs fall completely away. Scraping with a potsherd will not only relieve the intolerable itching of the skin, but also remove the matter. Sitting among ashes is on account of the deep sorrow (comp. Jon 3:6) into which Job is brought by his heavy losses, especially the loss of his children. The lxx adds that he sat on a dunghill outside the city: the dunghill is taken from the passage Ps 113:7, and the "outside the city" from the law of the מצרע. In addition to the four losses, a fifth temptation, in the form of a disease incurable in the eye of man, is now come upon Job: a natural disease, but brought on by Satan, permitted, and therefore decreed, by God. Satan does not appear again throughout the whole book. Evil has not only a personal existence in the invisible world, but also its agents and instruments in this; and by these it is henceforth manifested. Geneva 15992:7 So went Satan forth from the presence of the LORD, and smote Job with sore (h) boils from the sole of his foot unto his crown.(h) This sore was most vehement, with which God also plagued the Egyptians, (Ex 9:9) and threatened to punish rebellious people, (Deut 28:27) so that this temptation was most grievous: for if Job had measured God's favour by the vehemency of his disease, he might have thought that God had cast him off. John Gill2:7 So went Satan forth from the presence of the Lord,.... With leave and license, with power and authority, as the Targum; having got his commission enlarged, on a fresh grant, to do more mischief to Job, he departed directly and immediately, being eager to put in execution what he had a permission to do; See Gill on Job 1:12,and smote Job with sore boils, from the sole of his foot unto his crown: with hot and burning ulcers, such as were inflicted on the Egyptians in the plague of the boils and blains, called the botch of Egypt, see Ex 9:10; it is in the original text "with a bad boil", or "the worst" (a); it was as it were but one boil; they stood so thick and close together, that they were as one, reaching from head to foot, and spreading all over his body, so that there was no part free; he was full of sores; as Lazarus, and to him may be applied what is said in a figurative sense of the Jews, Is 1:6; and this boil or boils were of the worst sort, and most hot and angry, and gave the most exquisite pain, and what Job was "smitten" with at once; they did not rise up in pimples and pustules at the first, and gradually gathered and came to an head, but he was at once covered with burning ulcers at their height, and with running sores; this was done by Satan, through divine permission; who, when he has leave, can inflict diseases on the bodies of men, as he did in the days of Christ on earth, see Mt 17:15; some Jewish writers, as R. Simeon, say, that the devil heated the air, and thereby caused inflammation in Job's blood, which broke out in boils; but then this would have affected others besides him: many are the conjectures of learned men (b) about this disease of Job's, some taking it to be the leprosy (c), others the scurvy, others an erysipelas, &c. Bolducius reckons up no less than fourteen diseases that are attributed to him, collected from his own words, Job 7:5; a late learned writer (d) thinks it was the smallpox. (a) "nicere malo", Pagninus, Montanus, Piscator, Schmidt; "maligno", Cocceius, Michaelis, "pessimo", Junius & Tremellius, Schultens. (b) Vid. Reiskii dissert. de Morbo Jobi, in Thesaur. Dissert. Philolog. par. 1. p. 556. (c) Origen contr. Cels. l. 6. p. 305. So Michaelis in Lowth. Praelect. de Sacr. Poes. Heb. p. 182, 201, 202. (d) Delaney's Life of King David, vol. 2. p. 147. John Wesley2:7 Boils - Like those inflicted upon the Egyptians, which are expressed by the same word, and threatened to apostate Israelites, Deut 28:27, whereby he was made loathsome to himself, and to his nearest relations, and filled with consuming pains in his body, and no less torments and anguish in his mind.Robert Jamieson, A. R. Fausset and David Brown2:7 sore boils--malignant boils; rather, as it is singular in the Hebrew, a "burning sore." Job was covered with one universal inflammation. The use of the potsherd [Job 2:8] agrees with this view. It was that form of leprosy called black (to distinguish it from the white), or elephantiasis, because the feet swell like those of the elephant. The Arabic judham (Deut 28:35), where "sore botch" is rather the black burning boil (Is 1:6). |
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2:82:8: Եւ առեալ խեցի քերէր զթարախն. եւ նստէր յաղբեւս արտաքոյ քաղաքին։ Եւ իբրեւ բազում ժամանակք անցանէր ՚ի վերայ[9081]. [9081] Ոմանք. Եւ նստէր յաղբիւս... բազում ժամանակ ան՛՛։ Եւ առեալ խեցի` քերէր [26]զթարախն, եւ նստէր յաղբեւս արտաքոյ քաղաքին:8 Եւ Յոբը խեցու մի կտոր առնելով՝ քերում էր թարախը. նստում էր աղբիւսում, քաղաքից դուրս: 8 Անիկա խեցիի կտոր մը առաւ, որպէս զի անով քերուի ու մոխիրի մէջ նստաւ։ 2:8: Եւ առեալ խեցի քերէր զթարախն. եւ նստէր յաղբեւս արտաքոյ քաղաքին։ Եւ իբրեւ բազում ժամանակք անցանէր ՚ի վերայ[9081]. [9081] Ոմանք. Եւ նստէր յաղբիւս... բազում ժամանակ ան՛՛։ 8 Եւ Յոբը խեցու մի կտոր առնելով՝ քերում էր թարախը. նստում էր աղբիւսում, քաղաքից դուրս: 8 Անիկա խեցիի կտոր մը առաւ, որպէս զի անով քերուի ու մոխիրի մէջ նստաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:82:8 И взял он себе черепицу, чтобы скоблить себя ею, и сел в пепел [вне селения]. 2:8 καὶ και and; even ἔλαβεν λαμβανω take; get ὄστρακον οστρακον so; that τὸν ο the ἰχῶρα ιχωρ and; even ἐκάθητο καθημαι sit; settle ἐπὶ επι in; on τῆς ο the κοπρίας κοπρια dung hill ἔξω εξω outside τῆς ο the πόλεως πολις city 2:8 וַ wa וְ and יִּֽקַּֽח־ yyˈiqqˈaḥ- לקח take לֹ֣ו lˈô לְ to חֶ֔רֶשׂ ḥˈereś חֶרֶשׂ clay לְ lᵊ לְ to הִתְגָּרֵ֖ד hiṯgārˌēḏ גרד scrap בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and ה֖וּא hˌû הוּא he יֹשֵׁ֥ב yōšˌēv ישׁב sit בְּ bᵊ בְּ in תֹוךְ־ ṯôḵ- תָּוֶךְ midst הָ hā הַ the אֵֽפֶר׃ ʔˈēfer אֵפֶר dust 2:8. qui testa saniem deradebat sedens in sterquilinioAnd he took a potsherd and scraped the corrupt matter, sitting on a dunghill. 2:8. So he took a shard of earthenware and scraped the discharge, while sitting on a heap of refuse. 2:8. And he took him a potsherd to scrape himself withal; and he sat down among the ashes. 2:8 And he took him a potsherd to scrape himself withal; and he sat down among the ashes: 2:8 И взял он себе черепицу, чтобы скоблить себя ею, и сел в пепел [вне селения]. 2:8 καὶ και and; even ἔλαβεν λαμβανω take; get ὄστρακον οστρακον so; that τὸν ο the ἰχῶρα ιχωρ and; even ἐκάθητο καθημαι sit; settle ἐπὶ επι in; on τῆς ο the κοπρίας κοπρια dung hill ἔξω εξω outside τῆς ο the πόλεως πολις city 2:8 וַ wa וְ and יִּֽקַּֽח־ yyˈiqqˈaḥ- לקח take לֹ֣ו lˈô לְ to חֶ֔רֶשׂ ḥˈereś חֶרֶשׂ clay לְ lᵊ לְ to הִתְגָּרֵ֖ד hiṯgārˌēḏ גרד scrap בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and ה֖וּא hˌû הוּא he יֹשֵׁ֥ב yōšˌēv ישׁב sit בְּ bᵊ בְּ in תֹוךְ־ ṯôḵ- תָּוֶךְ midst הָ hā הַ the אֵֽפֶר׃ ʔˈēfer אֵפֶר dust 2:8. qui testa saniem deradebat sedens in sterquilinio And he took a potsherd and scraped the corrupt matter, sitting on a dunghill. 2:8. So he took a shard of earthenware and scraped the discharge, while sitting on a heap of refuse. 2:8. And he took him a potsherd to scrape himself withal; and he sat down among the ashes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148. Пораженный нечистою (Лев XIII:3, 11: и т. д. ) и, может быть, заразительною болезнью (см. Толковая Библия, 1: т., с. 448, ст. 33-34), Иов должен был удалиться "за пределы селения" (прибавка LXX, согласная с Лев XIII:46; Чис V:2-3; 4: Цар VII:3), где и сел в пепел, по славянскому тексту, "на гноищи". Наблюдаемое в настоящем случае разногласие между текстами стараются примирить тем соображением, что, по существующему на востоке обычаю, выносимые за город нечистоты и подверженные гниению разного рода отбросы постепенно сжигались, в результате чего получался пепел, превращавшийся от дождей в твердую массу. По своему происхождению, в своей основе пепел был, действительно, гноищем. [2].Albert Barnes: Notes on the Bible - 18342:8: And he took him a potsherd - The word used here חרשׁ châ râ sh means a fragment of a broken vessel; see the notes at Isa 45:9. The Septuagint renders it ὄστρακον ostrakon - "a shell." One object of taking this was to remove from his body the filth accumulated by the universal ulcer, compare -5; and another design probably was, to "indicate" the greatness of his calamity and sorrow. The ancients were accustomed to show their grief by significant external actions (compare the notes at ), and nothing could more strongly denote the greatness of the calamity, than for a man of wealth, honor, and distinction, to sit down in the ashes, to take a piece of broken earthen-ware, and begin to scrape his body covered over with undressed and most painful sores. It does not appear that anything was done to heal him, or any kindness shown in taking care of his disease. It would seem that he was at once separated from his home, as a man whom none would venture to approach, and was doomed to endure his suffering without sympathy from others.To scrape himself withal - The word used here גרד gâ rad has the sense of grating, scraping, sawing; or to scrape or rasp with an edged tool. The same word identically, as to letters, is used at present among the Arabs; meaning to rasp or scrape with any kind of tool. The idea here seems to be, that Job took the pieces of broken pottery that he found among the ashes to scrape himself with. And he sat down among the ashes - On the expressions of grief among the ancients, see the notes at . The general ideas of mourning among the nations of antiquity seem to have been, to strip off all their ornaments; to put on the coarsest apparel, and to place themselves in the most humiliating positions. To sit on the ground (see the note at Isa 3:26), or on a heap of ashes, or a pile of cinders, was a common mode of expressing sorrow; see the note at Isa 58:5. To wear sackcloth to shave their heads and their beards and to abstain from pleasant food and from all cheerful society, and to utter loud and long exclamations or shrieks, was also a common mode of indicating grief. The Vulgate renders this "sedates in sterquilinio," "sitting on a dunghill." The Septuagint, "and he took a shell to scrape off the ichor (ἰχῶρα ichō ra) the "sanies," or filth produced by a running ulcer, and sat upon the ashes "out of the city,"" implying that his grief was so excessive that he left the city and his friends, and went out to weep alone. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:8: took him: Job 19:14-17; Psa 38:5, Psa 38:7; Luk 16:20, Luk 16:21he sat: Job 42:6; Sa2 13:19; Isa 61:3; Eze 27:30; Jon 3:6; Mat 11:21 Job 2:9 Geneva 15992:8 And he took him a (i) potsherd to scrape himself withal; and he sat down among the ashes.(i) As destitute of all other help and means and wonderfully afflicted with the sorrow of his disease. John Gill2:8 And he took him a potsherd to scrape himself withal,.... His mouth was shut, his lips were silent, not one murmuring and repining word came from him, amidst all this anguish and misery he must be in; much less anything that looked like cursing God and blaspheming him, as some are said to do, because of their pains and their sores, Rev_ 16:11; but Job bore his with the utmost patience; he took a piece of a broken pot, which perhaps lay in the ashes among which he sat, and scraped himself with it; either as some think to allay the itching, or rather to remove the purulent matter that ran from his boils; which he used instead of linen rags to wipe them with, having no surgeon to come near him, to mollify his ulcers with ointment, to supple them with oil, and lay healing plasters upon them; there were none to do any of these things for him; his maids and his servants, and even his wife, stood at some distance from him; the smell of him might be so nauseous, that it was intolerable, he was obliged to do what was done himself, which is here mentioned; though it seems something strange and unnatural, considering his case; Schmidt thinks that this scraping was done by him as a rite and ceremony used by mourners in those times and countries, and which Job would not omit though his body was full of sores:and he sat down among the ashes; which was often done in cases of mourning and humiliation, see Jon 3:6; and which Job did to humble himself under the mighty hand of God upon him; whether these ashes were outside or inside the house is not certain; some think they were outside, and that he had no house to dwell in, nor bed to lie on, nor couch to sit upon, and therefore was obliged to do as he did; but the contrary is evident from Job 7:13; others say, that his disease being the leprosy, he was obliged to sit alone and outside; but it is not certain that that was his disease; and besides, the law concerning lepers did not as yet exist; and had it, it would not have been binding on Job, who was not of the Israelitish nation: the vulgar notion that Job sat upon a dunghill outside the city has no other foundation than the Septuagint version of this passage, which is a wrong one; for his sitting in ashes, there might be a reason in nature, and it might be chosen on account of his disease; for ashes are a drier, and an abstersive of ulcers, and Galen (f) says they are used in fresh wounds to stop the flow of the blood. (f) De simpl. Med. ad Paternian. apud Schenchzer. Physic. Sacr. vol. 4. p. 661. John Wesley2:8 Scrape - This he did not with soft linen clothes, either because he had not now a sufficient quantity of them; or because therein he must have had the help of others who abhorred to come near him. Nor with his own hands or fingers, which were also ulcerous, and so unfit for that use; but with potsherds, either because they were next at hand, and ready for his present use; or in token of his deep humiliation under God's hand, which made him decline all things that favoured of tenderness and delicacy. Heb. in dust or ashes, as mourners used to do. If God lay him among the ashes, there he will contentedly sit down. A low spirit becomes low circumstances, and will help to reconcile us to them.Robert Jamieson, A. R. Fausset and David Brown2:8 a potsherd--not a piece of a broken earthen vessel, but an instrument made for scratching (the root of the Hebrew word is "scratch"); the sore was too disgusting to touch. "To sit in the ashes" marks the deepest mourning (Jon 3:6); also humility, as if the mourner were nothing but dust and ashes; so Abraham (Gen 18:27). |
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2:92:9: ասէ ցնա կինն իւր. Մինչեւ յե՞րբ ժուժկալեալ ասիցես՝ թէ ահա համբերեցից տակաւին՝ սակա՛ւ ինչ ժամանակ ա՛կն կալեալ յուսոյ փրկութեան իմոյ։ [9082]※ Ահաւադիկ ապականեալ է յիշատակ քո ՚ի վերայ երկրի. ※ ուստերք քո եւ դստերք՝ իմո՛յ որովայնի երկք եւ երկունք. ※ յորս տարապարտուց վաստակեցի տառապանօք։ ※ Դու ինքնին ՚ի զազրութիւն որդանց նստիս օթագացեալ բացական. ※ եւ ես մոլորեալ եւ հարկահա՛ր, տո՛ւն ՚ի տանէ, եւ տեղի ՚ի տեղւոջէ. ※ սպասեմ թէ ե՞րբ մտանիցէ արեգակն՝ զի հանգեա՛յց ՚ի տառապանաց իմոց՝ որ այժմ պատեալ են զինեւ։ Աղէ՝ ասա՛ բան ինչ ՚ի Տէր, եւ վախճանեաց[9083]։ [9082] 9 Տպագրում այստեղից սկսած բոլոր աստղանիշերը դրուած են լուսանցքում։[9083] Ոմանք. Համբերից տակաւին սակաւիկ ինչ ժա՛՛... վաստակէի տառապանօք... օթեգացեալ բացական։ Ուր Ոսկան. օթագայեալ։ Բազումք յաւելուն. ՚Ի տառապանաց իմոց, եւ ՚ի ցաւոց իմոց, որ... բան ինչ առ Տէր։ Եւ իբրեւ բազում ժամանակ անցանէր ի վերայ, ասէ ցնա կինն իւր. Մինչեւ յե՞րբ ժուժկալեալ ասիցես, թէ` Ահա համբերից տակաւին սակաւ ինչ ժամանակ` ակն կալեալ յուսոյ փրկութեան իմոյ: Ահաւադիկ ապականեալ է յիշատակ քո ի վերայ երկրի, ուստերք քո եւ դստերք` իմոյ որովայնի երկք եւ երկունք, յորս տարապարտուց վաստակեցի տառապանօք: Դու ինքն ի զազրութիւն որդանց նստիս օթագացեալ բացական, եւ ես` մոլորեալ եւ հարկահար տուն ի տանէ եւ տեղի ի տեղւոջէ, սպասեմ թէ երբ մտանիցէ արեգակն` զի հանգեայց ի տառապանաց իմոց եւ ի ցաւոց իմոց որ այժմ պատեալ են զինեւ: Աղէ ասա բան ինչ ի Տէր, եւ վախճանեաց:9 Ու երբ այս դէպքից շատ ժամանակ անցաւ, կինն ասաց նրան. «Մինչեւ ե՞րբ, դիմանալով, պիտի ասես, որ համբերելու ես դեռ մի որոշ ժամանակ՝ փրկութեան յոյս ակնկալելով: Ահա ջնջուած է յիշատակդ երկրի երեսից, ոչնչացուած են տղաներդ ու աղջիկներդ՝ իմ որովայնի ծնունդները, որոնց ես իզուր վաստակեցի տառապանքով: Դու ինքդ էլ զազրելի որդերի մէջ նստած ես բացօթեայ, իսկ ես, մոլորուած, ծառայի պէս տնից տուն, տեղից տեղ ընկած՝ սպասում եմ, թէ ե՛րբ է արեգակը մայր մտնելու, որ հանգստանամ իմ տառապանքներից ու ցաւերից, որոնք այժմ պատել են ինձ: Արդ, մի խօ՛սք ասա Տիրոջն ու մեռի՛ր»: 9 Անոր կինը ըսաւ անոր. «Դուն տակաւին քու կատարելութեանդ մէջ հաստատ կը կենա՞ս. Աստուծոյ հայհոյէ ու մեռիր»։ 2:9: ասէ ցնա կինն իւր. Մինչեւ յե՞րբ ժուժկալեալ ասիցես՝ թէ ահա համբերեցից տակաւին՝ սակա՛ւ ինչ ժամանակ ա՛կն կալեալ յուսոյ փրկութեան իմոյ։ [9082]※ Ահաւադիկ ապականեալ է յիշատակ քո ՚ի վերայ երկրի. ※ ուստերք քո եւ դստերք՝ իմո՛յ որովայնի երկք եւ երկունք. ※ յորս տարապարտուց վաստակեցի տառապանօք։ ※ Դու ինքնին ՚ի զազրութիւն որդանց նստիս օթագացեալ բացական. ※ եւ ես մոլորեալ եւ հարկահա՛ր, տո՛ւն ՚ի տանէ, եւ տեղի ՚ի տեղւոջէ. ※ սպասեմ թէ ե՞րբ մտանիցէ արեգակն՝ զի հանգեա՛յց ՚ի տառապանաց իմոց՝ որ այժմ պատեալ են զինեւ։ Աղէ՝ ասա՛ բան ինչ ՚ի Տէր, եւ վախճանեաց[9083]։ [9082] 9 Տպագրում այստեղից սկսած բոլոր աստղանիշերը դրուած են լուսանցքում։ [9083] Ոմանք. Համբերից տակաւին սակաւիկ ինչ ժա՛՛... վաստակէի տառապանօք... օթեգացեալ բացական։ Ուր Ոսկան. օթագայեալ։ Բազումք յաւելուն. ՚Ի տառապանաց իմոց, եւ ՚ի ցաւոց իմոց, որ... բան ինչ առ Տէր։ 9 Ու երբ այս դէպքից շատ ժամանակ անցաւ, կինն ասաց նրան. «Մինչեւ ե՞րբ, դիմանալով, պիտի ասես, որ համբերելու ես դեռ մի որոշ ժամանակ՝ փրկութեան յոյս ակնկալելով: Ահա ջնջուած է յիշատակդ երկրի երեսից, ոչնչացուած են տղաներդ ու աղջիկներդ՝ իմ որովայնի ծնունդները, որոնց ես իզուր վաստակեցի տառապանքով: Դու ինքդ էլ զազրելի որդերի մէջ նստած ես բացօթեայ, իսկ ես, մոլորուած, ծառայի պէս տնից տուն, տեղից տեղ ընկած՝ սպասում եմ, թէ ե՛րբ է արեգակը մայր մտնելու, որ հանգստանամ իմ տառապանքներից ու ցաւերից, որոնք այժմ պատել են ինձ: Արդ, մի խօ՛սք ասա Տիրոջն ու մեռի՛ր»: 9 Անոր կինը ըսաւ անոր. «Դուն տակաւին քու կատարելութեանդ մէջ հաստատ կը կենա՞ս. Աստուծոյ հայհոյէ ու մեռիր»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:92:9 И сказала ему жена его: ты все еще тверд в непорочности твоей! похули Бога и умри. ns{Этот стих по переводу 70-ти: По многом времени сказала ему жена его: доколе ты будешь терпеть? Вот, подожду еще немного в надежде спасения моего. Ибо погибли с земли память твоя, сыновья и дочери, болезни чрева моего и труды, которыми напрасно трудилась. Сам ты сидишь в смраде червей, проводя ночь без покрова, а я скитаюсь и служу, перехожу с места на место, из дома в дом, ожидая, когда зайдет солнце, чтобы успокоиться от трудов моих и болезней, которые ныне удручают меня. Но скажи некое слово к Богу и умри.} 2:9 χρόνου χρονος time; while δὲ δε though; while πολλοῦ πολυς much; many προβεβηκότος προβαινω step ahead; advance εἶπεν επω say; speak αὐτῷ αυτος he; him ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him μέχρι μεχρι up to; as far as τίνος τις.1 who?; what? καρτερήσεις καρτερεω staunch λέγων λεγω tell; declare [a] ἰδοὺ ιδου see!; here I am ἀναμένω αναμενω stay up for; wait for χρόνον χρονος time; while ἔτι ετι yet; still μικρὸν μικρος little; small προσδεχόμενος προσδεχομαι welcome; wait for τὴν ο the ἐλπίδα ελπις hope τῆς ο the σωτηρίας σωτηρια safety μου μου of me; mine [b] ἰδοὺ ιδου see!; here I am γὰρ γαρ for ἠφάνισταί αφανιζω obscure; hide σου σου of you; your τὸ ο the μνημόσυνον μνημοσυνον remembrance ἀπὸ απο from; away τῆς ο the γῆς γη earth; land υἱοὶ υιος son καὶ και and; even θυγατέρες θυγατηρ daughter ἐμῆς εμος mine; my own κοιλίας κοιλια insides; womb ὠδῖνες ωδιν contraction καὶ και and; even πόνοι πονος pain οὓς ος who; what εἰς εις into; for τὸ ο the κενὸν κενος hollow; empty ἐκοπίασα κοπιαω exhausted; labor μετὰ μετα with; amid μόχθων μοχθος toil [c] σύ συ you τε τε both; and αὐτὸς αυτος he; him ἐν εν in σαπρίᾳ σαπρια worm κάθησαι καθημαι sit; settle διανυκτερεύων διανυκτερευω pass the night αἴθριος αιθριος and I πλανῆτις πλανητις and; even λάτρις λατρις place; locality ἐκ εκ from; out of τόπου τοπος place; locality περιερχομένη περιερχομαι go around καὶ και and; even οἰκίαν οικια house; household ἐξ εκ from; out of οἰκίας οικια house; household προσδεχομένη προσδεχομαι welcome; wait for τὸν ο the ἥλιον ηλιος sun πότε ποτε.1 when? δύσεται δυνω set; sink ἵνα ινα so; that ἀναπαύσωμαι αναπαυω have respite; give relief τῶν ο the μόχθων μοχθος toil καὶ και and; even τῶν ο the ὀδυνῶν οδυνη pain αἵ ος who; what με με me νῦν νυν now; present συνέχουσιν συνεχω block up / in; confine [e] ἀλλὰ αλλα but εἰπόν επω say; speak τι τις anyone; someone ῥῆμα ρημα statement; phrase εἰς εις into; for κύριον κυριος lord; master καὶ και and; even τελεύτα τελευταω meet an end 2:9 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say לֹו֙ lˌô לְ to אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman עֹדְךָ֖ ʕōḏᵊḵˌā עֹוד duration מַחֲזִ֣יק maḥᵃzˈîq חזק be strong בְּ bᵊ בְּ in תֻמָּתֶ֑ךָ ṯummāṯˈeḵā תֻּמָּה integrity בָּרֵ֥ךְ bārˌēḵ ברך bless אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וָ wā וְ and מֻֽת׃ mˈuṯ מות die 2:9. dixit autem illi uxor sua adhuc tu permanes in simplicitate tua benedic Deo et morereAnd his wife said to him: Dost thou still continue in thy simplicity? bless God and die. 2:9. But his wife said to him, “Do you still continue in your simplicity? Bless God and die.” 2:9. Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. 2:9 Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die: 2:9 И сказала ему жена его: ты все еще тверд в непорочности твоей! похули Бога и умри. ns{Этот стих по переводу 70-ти: По многом времени сказала ему жена его: доколе ты будешь терпеть? Вот, подожду еще немного в надежде спасения моего. Ибо погибли с земли память твоя, сыновья и дочери, болезни чрева моего и труды, которыми напрасно трудилась. Сам ты сидишь в смраде червей, проводя ночь без покрова, а я скитаюсь и служу, перехожу с места на место, из дома в дом, ожидая, когда зайдет солнце, чтобы успокоиться от трудов моих и болезней, которые ныне удручают меня. Но скажи некое слово к Богу и умри.} 2:9 χρόνου χρονος time; while δὲ δε though; while πολλοῦ πολυς much; many προβεβηκότος προβαινω step ahead; advance εἶπεν επω say; speak αὐτῷ αυτος he; him ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him μέχρι μεχρι up to; as far as τίνος τις.1 who?; what? καρτερήσεις καρτερεω staunch λέγων λεγω tell; declare [a] ἰδοὺ ιδου see!; here I am ἀναμένω αναμενω stay up for; wait for χρόνον χρονος time; while ἔτι ετι yet; still μικρὸν μικρος little; small προσδεχόμενος προσδεχομαι welcome; wait for τὴν ο the ἐλπίδα ελπις hope τῆς ο the σωτηρίας σωτηρια safety μου μου of me; mine [b] ἰδοὺ ιδου see!; here I am γὰρ γαρ for ἠφάνισταί αφανιζω obscure; hide σου σου of you; your τὸ ο the μνημόσυνον μνημοσυνον remembrance ἀπὸ απο from; away τῆς ο the γῆς γη earth; land υἱοὶ υιος son καὶ και and; even θυγατέρες θυγατηρ daughter ἐμῆς εμος mine; my own κοιλίας κοιλια insides; womb ὠδῖνες ωδιν contraction καὶ και and; even πόνοι πονος pain οὓς ος who; what εἰς εις into; for τὸ ο the κενὸν κενος hollow; empty ἐκοπίασα κοπιαω exhausted; labor μετὰ μετα with; amid μόχθων μοχθος toil [c] σύ συ you τε τε both; and αὐτὸς αυτος he; him ἐν εν in σαπρίᾳ σαπρια worm κάθησαι καθημαι sit; settle διανυκτερεύων διανυκτερευω pass the night αἴθριος αιθριος and I πλανῆτις πλανητις and; even λάτρις λατρις place; locality ἐκ εκ from; out of τόπου τοπος place; locality περιερχομένη περιερχομαι go around καὶ και and; even οἰκίαν οικια house; household ἐξ εκ from; out of οἰκίας οικια house; household προσδεχομένη προσδεχομαι welcome; wait for τὸν ο the ἥλιον ηλιος sun πότε ποτε.1 when? δύσεται δυνω set; sink ἵνα ινα so; that ἀναπαύσωμαι αναπαυω have respite; give relief τῶν ο the μόχθων μοχθος toil καὶ και and; even τῶν ο the ὀδυνῶν οδυνη pain αἵ ος who; what με με me νῦν νυν now; present συνέχουσιν συνεχω block up / in; confine [e] ἀλλὰ αλλα but εἰπόν επω say; speak τι τις anyone; someone ῥῆμα ρημα statement; phrase εἰς εις into; for κύριον κυριος lord; master καὶ και and; even τελεύτα τελευταω meet an end 2:9 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say לֹו֙ lˌô לְ to אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman עֹדְךָ֖ ʕōḏᵊḵˌā עֹוד duration מַחֲזִ֣יק maḥᵃzˈîq חזק be strong בְּ bᵊ בְּ in תֻמָּתֶ֑ךָ ṯummāṯˈeḵā תֻּמָּה integrity בָּרֵ֥ךְ bārˌēḵ ברך bless אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וָ wā וְ and מֻֽת׃ mˈuṯ מות die 2:9. dixit autem illi uxor sua adhuc tu permanes in simplicitate tua benedic Deo et morere And his wife said to him: Dost thou still continue in thy simplicity? bless God and die. 2:9. But his wife said to him, “Do you still continue in your simplicity? Bless God and die.” 2:9. Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. 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 - 1903-19149. Речь жены, внушенная ей, по мнению Иоанна Златоуста, диаволом, представляет новое испытание терпению Иова в том отношении, что, рисуя (по переводу LXX) его полную беспомощность, тревожит не успевшие зажить душевные раны, подсказывает еще не возникавшую в уме страдальца соблазнительную мысль сказать одно хульное слово и навсегда освободиться от страшной болезни. Указываемый женою исход - единственно возможный для Иова: сколько бы он ни благословлял Бога, все равно умрет; благочестие бесполезно.Adam Clarke: Commentary on the Bible - 18312:9: Then said his wife - To this verse the Septuagint adds the following words: "Much time having elapsed, his wife said unto him, How long dost thou stand steadfast, saying, 'Behold, I wait yet a little longer looking for the hope of my Salvation?' Behold thy memorial is already blotted out from the earth, together with thy sons and thy daughters, the fruits of my pains and labors, for whom with anxiety I have labored in vain. Thyself also sittest in the rottenness of worms night and day, while I am a wanderer from place to place, and from house to house, waiting for the setting of the sun, that I may rest from my labors, and from the griefs which oppress me. Speak therefore some word against God, and die." We translate ברך אלהים ומת barech Elohim vamuth, Curse God, and die. The verb ברך barach is supposed to include in it the ideas of cursing and blessing; but it is not clear that it has the former meaning in any part of the sacred writings, though we sometimes translate it so. Here it seems to be a strong irony. Job was exceedingly afflicted, and apparently dying through sore disease; yet his soul was filled with gratitude to God. His wife, destitute of the salvation which her husband possessed, gave him this ironical reproof. Bless God, and die - What! bless him for his goodness, while he is destroying all that thou hast! bless him for his support, while he is casting thee down and destroying thee! Bless on, and die. The Targum says that Job's wife's name was Dinah, and that the words which she spake to him on this occasion were בריך מימרא דיי ומית berich meymera dayai umith. Bless the word of the Lord, and die. \ppar Ovid has such an irony as I suppose this to have been: -Quid vos sacra juvant? quid nunc Aegyptia prosuntSistra? - Cum rapiant mala fata bonos, ignoscite fasso,Sollicitor nullos esse putare deos. Vive plus, moriere pius; cole sacra, colentemMors gravis a templis in cava busta trahet. Amor. lib. iii., Eleg. ix. ver. 33. "In vain to gods (if gods there are) we pray, And needless victims prodigally pay; Worship their sleeping deities: yet death Scorns votaries, and stops the praying breath. To hallow'd shrines intruding fate will come, And drag you from the altar to the tomb." Stepney. Albert Barnes: Notes on the Bible - 18342:9: Then said his wife unto him - Some remarkable additions are made by the ancient versions to this passage. The Chaldee renders it, "and "Dinah" (דינה dı̂ ynâ h), his wife, said to him." The author of that paraphrase seems to have supposed that Job lived in the time of Jacob, and had married his daughter Dinah; Gen 30:21. Drusius says, that this was the opinion of the Hebrews, and quotes a declaration from the Gemara to this effect: "Job lived in the days of Jacob, and was born when the children of Israel went down into Egypt; and when they departed thence he died. He lived therefore 210 years, as long as they were into Egypt." This is mere tradition, but it shows the ancient impression as to the time when Job lived. The Septuagint has introduced a remarkable passage here, of which the following is a translation. "After much time had elapsed, his wife said unto him, How long wilt thou persevere, saying, Behold, I will wait a little longer, cherishing the trope of my recovery? Behold, the memorial of thee has disappeared from the earth - those sons and daughters, the pangs and sorrows of my womb, for whom I toiled laboriously in vain. Even thou sittest among loathsome worms, passing the night in the open air, whilst I, a wanderer and a drudge, from place to place, and from house to house, watch the sun until his going down, that I may rest from the toils and sorrows that now oppress me. But speak some word toward the Lord (τι ῥῆμα εἰς κύριον ti rē ma eis kurion) and die."Whence this addition had its origin, it is impossible now to say. Dr. Good says it is found in Theodotion, in the Syriac, and the Arabic (in this he errs, for it is not in the Syriac and Arabic in Waltoh's Polyglott), and in the Latin of Ambrose. Dathe suggests that it was probably added by some person who thought it incredible that an angry woman could be content with saying so "little" as is ascribed in the Hebrew to the wife of Job. It may have been originally written by some one in the margin of his Bible by way of paraphrase, and the transcriber, seeing it there, may have supposed it was omitted accidentally from the text, and so inserted it in the place where it now stands. It is one of the many instances, at all events, which show that implicit confidence is not to be placed in the Septuagint. There is not the slightest evidence that this was ever in the Hebrew text. It is not wholly unnatural, and as an exercise of the fancy is not without ingenuity and plausibility, and yet the simple but abrupt statement in the Hebrew seems best to accord with nature. The evident distress of the wife of Job, according to the whole narrative, is not so much that she was subjected to trials, and that she was compelled to wander about without a home, as that Job should be so patient, and that he did not yield to the temptation. Dost thou still retain thine integrity? - Notes . The question implies that, in her view, he ought not to be expected to mantles, patience and resignation in these circumstances. He had endured evils which showed that confidence ought not to be reposed in a God who would thus inflict them. This is all that we know of the wife of Job. Whether this was her general character, or whether "she" yielded to the temptation of Satan and cursed God, and thus heightened the sorrows of Job by her unexpected impropriety of conduct, is unknown. It is not conclusive evidence that her general character was bad; and it may be that the strength of her usual virtue and piety was overcome by accumulated calamities. She expressed, however, the feelings of corrupt human nature everywhere when sorely afflicted. The suggestion "will" cross the mind, often with almost irresistible force, that a God who thus afflicts his creatures is not worthy of confidence; and many a time a child of God is "tempted" to give vent to feelings of rebellion and complaining like this, and to renounce all his religion. Curse God - See the notes at . The Hebrew word is the same. Dr. Good renders it, "And yet dost thou hold fast thine integrity, blessing God and dying?" Noyes translates it, "Renounce God, and die," Rosenmuller and Umbreit, "Bid farewell to God, and die." Castellio renders it, "Give thanks to God and die." The response of Job, however , shows that he understood her as exciting him to reject, renounce, or curse God. The sense is, that she regarded him as unworthy of confidence, and submission as unreasonable, and she wished Job to express this and be relieved from his misery. Roberts supposes that this was a pagan sentiment, and says that nothing is more common than for the pagan, under certain circumstances, to curse their gods. "That the man who has made expensive offerings to his deity, in hope of gaining some great blessing, and who has been disappointed, will pour out all his imprecations on the god whose good offices have (as he believes) been pRev_ented by some superior deity. A man in reduced circumstances says, 'Yes, yes, my god has lost his eyes; they are put out; he cannot look after my affairs.' 'Yes, ' said an extremely rich devotee of the supreme god Siva, after he had lost his property, 'Shall I serve him any more? What, make offerings to him! No, no. He is the lowest of all gods? '" And die - Probably she regarded God as a stern and severe Being, and supposed that by indulging in blasphemy Job would provoke him to cut him off at once. She did not expect him to lay wicked hands on himself. She expected that God would at once interpose and destroy him. The sense is, that nothing but death was to be expected, and the sooner he provoked God to cut him off from the land of the living, the better. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:9: his wife: Gen 3:6, Gen 3:12; Kg1 11:4retain: Job 2:3, Job 21:14, Job 21:15; Kg2 6:33; Mal 3:14 curse God: Job 2:5, Job 1:11 Job 2:10 Carl Friedrich Keil and Franz Delitzsch2:9First Job's Wife (who is only mentioned in one other passage (Job 19:17), where Job complains that his breath is offensive to her) Comes to Him: 9 Then his wife said to him, Dost thou still hold fast thine integrity? renounce God, and die. In the lxx the words of his wife are unskilfully extended. The few words as they stand are sufficiently characteristic. They are not to be explained, Call on God for the last time, and then die (von Gerl.); or, Call on Him that thou die (according to Ges. 130, 2); but בּרך signifies, as Job's answer shows, to take leave of. She therefore counsels Job to do that which Satan has boasted to accomplish. And notwithstanding, Hengstenberg, in his Lecture on the Book of Job (1860), (Note: Clark's Foreign Theological Library.) defends her against the too severe judgment of expositors. Her desperation, says he, proceeds from her strong love for her husband; and if she had to suffer the same herself, she would probably have struggled against despair. But love hopeth all things; love keeps its despondency hidden even when it desponds; love has no such godless utterance, as to say, Renounce God; and none so unloving, as to say, Die. No, indeed! this woman is truly diaboli adjutrix (August.); a tool of the temper (Ebrard); impiae carnis praeco (Brentius). And though Calvin goes too far when he calls her not only organum Satanae, but even Proserpinam et Furiam infernalem, the title of another Xantippe, against which Hengstenberg defends her, is indeed rather flattery than slander. Tobias' Anna is her copy. (Note: She says to the blind Tobias, when she is obliged to work for the support of the family, and does not act straightforwardly towards him: ποῦ εἰσὶν αἱ ἐλεημοσύναι σου καὶ αἱ δικαιοσύναι σου, ἰδοὺ γνωστὰ πάντα μετὰ σοῦ, i.e., (as Sengelmann, Book of Tobit, 1857, and O. F. Fritzsche, Handbuch zu d. Apokr. Lief. ii. S. 36, correctly explain) one sees from thy misfortunes that thy virtue is not of much avail to thee. She appears still more like Job in the revised text: manifeste vana facta est spes tua et eleemosynae tuae modo apparuerunt, i.e., thy benevolence has obviously brought us to poverty. In the text of Jerome a parallel between Tobias and Job precedes this utterance of Tobias' wife.) What experience of life and insight the writer manifests in introducing Job's wife as the mocking opposer of his constant piety! Job has lost his children, but this wife he has retained, for he needed not to be tried by losing her: he was proved sufficiently by having her. She is further on once referred to, but even then not to her advantage. Why, asks Chrysostom, did the devil leave him this wife? Because he thought her a good scourge, by which to plague him more acutely than by any other means. Moreover, the thought is not far distant, that God left her to him in order that when, in the glorious issue of his sufferings, he receives everything doubled, he might not have this thorn in the flesh also doubled. (Note: The delicate design of the writer here must not be overlooked: it has something of the tragi-comic about it, and has furnished acceptable material for epigrammatic writers not first from Kstner, but from early times (vid., das Epigramm vom J. 1696, in Serpilius' Personalia Iobi). Vid., a Jewish proverb relating thereto in Tendlau, Sprchw. u. Redensarten deutsch-jd. Vorzeit (1860), S. 11.) What enmity towards God, what uncharitableness towards her husband, is there in her sarcastic words, which, if they are more than mockery, counsel him to suicide! (Ebrard). But he repels them in a manner becoming himself. Geneva 15992:9 Then said his (k) wife unto him, Dost thou (l) still retain thine integrity? (m) curse God, and die.(k) Satan uses the same instrument against Job, as he did against Adam. (l) Meaning, what do you gain from serving God, seeing he thus plagues you, as though he were your enemy? This is the most grievous temptation for the faithful, when their faith is assailed, and when Satan goes about to persuade them that they trust in God in vain. (m) For death was appointed to the blasphemer and so she meant that he would quickly be rid of his pain. John Gill2:9 Then said his wife to him,.... The Jews (g), who affect to know everything, say, that Job's wife was Dinah, the daughter of Jacob, as the Targum, but this is not very likely; however, we may observe that polygamy had not obtained in these early times; Job had but one wife, and very probably she is the same that after all this bore him ten children more; since we never read of her death, nor of his having any other wife, and might be a good woman for anything that appears to the contrary; and Job himself seems to intimate the same, though she was in the dark about this providence, and under a sore temptation on that account; and therefore says to her husband:dost thou still retain thine integrity? not as blaming him for insisting and leaning on his integrity, and justifying, and not humbling himself before God, when he should rather confess his sins and prepare for death; for this is contrary to the sense of the phrase used, Job 2:3; where Job is applauded by the Lord himself for holding fast his integrity; nor will Job's answer comport with this sense of her words; nor did she speak as wondering that he should still retain it among so many sore temptations and afflictions; though indeed persevering grace is a marvellous thing; but then he would never have blamed her for such an expression: nor said she this as upbraiding and reproaching him for his religion and continuance in it, and mocking at him, and despising him on that account, as Michal did David; but as suggesting to him there was nothing in religion, and advising him to throw up the profession of it; for he might easily see, by his own case and circumstances, that God had no more regard to good men than to bad men, and therefore it was in vain to serve him; the temptation she laboured under was the same with that good man's, Asaph, Ps 73:11, curse God, and die: which is usually interpreted, curse God and then destroy thyself; or utter some such blasphemous words, as will either provoke him to destroy thee, or will make thee liable to be taken notice of by the civil magistrate and put to death for it; or do this in revenge for his hand upon thee, and then die; or, though thou diest; but these are all too harsh and wicked to be said by one that had been trained up in a religious manner, and had been so many years the consort of so holy and good a man: the words may be rendered, "bless God and die" (h); and may be understood either sarcastically, go on blessing God till thou diest; if thou hast not had enough of it, take thy fill of it, and see what will be the issue of it; nothing but death; wilt thou still continue "blessing God and dying?" so some (i) render the words, referring to what he had said in Job 1:21; or else really and sincerely, as advising him to humble himself before God, confess his sins, and "pray" (k) unto him that he would take him out of this world, and free him from all his pains and sorrow; or rather the sense is, "bless God": take thy farewell of him (l); bid adieu to him and all religion, and so die; for there is no good to be hoped for on the score of that, here or hereafter; or at least not in this life: and so it amounts to much the same as before; and this sense is confirmed by Job's answer, which follows. (g) T. Hieros. Sotah, fol. 20. 3. (h) "benedic Deo", Montanus, Piscator, Schmidt, Michaelis. (i) "Benedicendo et moriendo", Junius & Tremellius, Cocceius, Broughton. (k) "Supplica Deo", Tigurine version; so some in Munster. (l) "Valere jubeas numen et morere", Schultens; "valedic Deo", so some in Mercer. John Wesley2:9 Then said his wife - Whom Satan spared, to be a troubler and tempter to him. It is his policy, to send his temptations by the hands of those that are dear to us. We must therefore carefully watch, that we be not drawn to any evil, by them whom we love and value the most. Die - I see thou art set upon blessing of God, thou blessest God for giving, and thou blessest God for taking away, and thou art still blessing God for thy loathsome diseases, and he rewards thee accordingly, giving thee more and more of that kind of mercy for which thou blessest him. Go on therefore in thy generous course, and bless God, and die as a fool dieth.Robert Jamieson, A. R. Fausset and David Brown2:9 JOB REPROVES HIS WIFE. (Job 2:9-13)curse God--rather, "renounce" God. (See on Job 1:5) [UMBREIT]. However, it was usual among the heathens, when disappointed in their prayers accompanied with offerings to their gods, to reproach and curse them. and die--that is, take thy farewell of God and so die. For no good is to be got out of religion, either here or hereafter; or, at least, not in this life [GILL]; Nothing makes the ungodly so angry as to see the godly under trial not angry. |
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2:102:10: Եւ նորա հայեցեալ ընդ նա՝ ասէ. Իբրեւ զմի ՚ի կանանց անզգամաց խօսեցար. եթէ զբարիսն ընկալա՛ք ՚ի ձեռանէ Տեառն՝ չարեացս ո՞չ համբերիցեմք։ Եւ յայսմ ամենայնի որ ինչ ա՛նցք անցին ընդ նա, ո՛չ մեղաւ Յոբ շրթամբք իւրովք առաջի Տեառն. եւ ո՛չ ետ անզգամութիւն Աստուծոյ[9084]։ [9084] Ոմանք. Որ ինչ անցին ընդ նա։ Եւ նորա հայեցեալ ընդ նա` ասէ``. Իբրեւ զմի ի կանանց անզգամաց խօսեցար. եթէ զբարիսն ընկալաք [27]ի ձեռանէ Տեառն``, չարեացս ո՞չ համբերիցեմք: Եւ յայսմ ամենայնի [28]որ ինչ անցք անցին ընդ նա``, ոչ մեղաւ Յոբ շրթամբք իւրովք [29]առաջի Տեառն, եւ ոչ ետ անզգամութիւն Աստուծոյ:10 Եւ Յոբը նրան նայելով՝ ասաց. «Խօսեցիր ինչպէս մի անզգամ կին. եթէ Տիրոջ ձեռքից բարիքներն ընդունեցինք, չարիքներին չհամբերե՞նք»: Եւ իր հետ պատահած այս բոլոր դէպքերի ժամանակ Յոբն իր շրթունքներով չմեղանչեց Տիրոջ առաջ, ոչ էլ անզգամութիւն հանդէս բերեց Աստծու հանդէպ: 10 Յոբ ըսաւ անոր. «Դուն անզգամ կնոջ մը պէս կը խօսիս։ Աստուծոյ ձեռքէն միայն բարի՞ք ընդունինք ու չարիք չընդունի՞նք»։ Այս ամենուն մէջ Յոբ իր շրթունքներովը չմեղանչեց։ 2:10: Եւ նորա հայեցեալ ընդ նա՝ ասէ. Իբրեւ զմի ՚ի կանանց անզգամաց խօսեցար. եթէ զբարիսն ընկալա՛ք ՚ի ձեռանէ Տեառն՝ չարեացս ո՞չ համբերիցեմք։ Եւ յայսմ ամենայնի որ ինչ ա՛նցք անցին ընդ նա, ո՛չ մեղաւ Յոբ շրթամբք իւրովք առաջի Տեառն. եւ ո՛չ ետ անզգամութիւն Աստուծոյ[9084]։ [9084] Ոմանք. Որ ինչ անցին ընդ նա։ 10 Եւ Յոբը նրան նայելով՝ ասաց. «Խօսեցիր ինչպէս մի անզգամ կին. եթէ Տիրոջ ձեռքից բարիքներն ընդունեցինք, չարիքներին չհամբերե՞նք»: Եւ իր հետ պատահած այս բոլոր դէպքերի ժամանակ Յոբն իր շրթունքներով չմեղանչեց Տիրոջ առաջ, ոչ էլ անզգամութիւն հանդէս բերեց Աստծու հանդէպ: 10 Յոբ ըսաւ անոր. «Դուն անզգամ կնոջ մը պէս կը խօսիս։ Աստուծոյ ձեռքէն միայն բարի՞ք ընդունինք ու չարիք չընդունի՞նք»։ Այս ամենուն մէջ Յոբ իր շրթունքներովը չմեղանչեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:102:10 Но он сказал ей: ты говоришь как одна из безумных: неужели доброе мы будем принимать от Бога, а злого не будем принимать? Во всем этом не согрешил Иов устами своими. 2:10 ὁ ο the δὲ δε though; while ἐμβλέψας εμβλεπω look at; look in εἶπεν επω say; speak αὐτῇ αυτος he; him ὥσπερ ωσπερ just as μία εις.1 one; unit τῶν ο the ἀφρόνων αφρων senseless γυναικῶν γυνη woman; wife ἐλάλησας λαλεω talk; speak εἰ ει if; whether τὰ ο the ἀγαθὰ αγαθος good ἐδεξάμεθα δεχομαι accept; take ἐκ εκ from; out of χειρὸς χειρ hand κυρίου κυριος lord; master τὰ ο the κακὰ κακος bad; ugly οὐχ ου not ὑποίσομεν υποφερω bear up under ἐν εν in πᾶσιν πας all; every τούτοις ουτος this; he τοῖς ο the συμβεβηκόσιν συμβαινω converge; occur αὐτῷ αυτος he; him οὐδὲν ουδεις no one; not one ἥμαρτεν αμαρτανω sin Ιωβ ιωβ Iōb; Iov τοῖς ο the χείλεσιν χειλος lip; shore ἐναντίον εναντιον next to; before τοῦ ο the θεοῦ θεος God 2:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלֶ֗יהָ ʔēlˈeʸhā אֶל to כְּ kᵊ כְּ as דַבֵּ֞ר ḏabbˈēr דבר speak אַחַ֤ת ʔaḥˈaṯ אֶחָד one הַ ha הַ the נְּבָלֹות֙ nnᵊvālôṯ נָבָל stupid תְּדַבֵּ֔רִי tᵊḏabbˈērî דבר speak גַּ֣ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the טֹּ֗וב ṭṭˈôv טֹוב good נְקַבֵּל֙ nᵊqabbˌēl קבל take מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָ֖ע rˌāʕ רַע evil לֹ֣א lˈō לֹא not נְקַבֵּ֑ל nᵊqabbˈēl קבל take בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֹ֛את zˈōṯ זֹאת this לֹא־ lō- לֹא not חָטָ֥א ḥāṭˌā חטא miss אִיֹּ֖וב ʔiyyˌôv אִיֹּוב Job בִּ bi בְּ in שְׂפָתָֽיו׃ פ śᵊfāṯˈāʸw . f שָׂפָה lip 2:10. qui ait ad illam quasi una de stultis locuta es si bona suscepimus de manu Domini quare mala non suscipiamus in omnibus his non peccavit Iob labiis suisAnd he said to her: Thou hast spoken like one of the foolish women: If we have received good things at the hand of God, why should we not receive evil? In all these things Job did not sin with his lips. 2:10. He said to her, “You have spoken like one of the foolish wives. If we accepted good things from the hand of God, why should we not accept bad things?” In all this, Job did not sin with his lips. 2:10. But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. 10. But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.
2:10 But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips: 2:10 Но он сказал ей: ты говоришь как одна из безумных: неужели доброе мы будем принимать от Бога, а злого не будем принимать? Во всем этом не согрешил Иов устами своими. 2:10 ὁ ο the δὲ δε though; while ἐμβλέψας εμβλεπω look at; look in εἶπεν επω say; speak αὐτῇ αυτος he; him ὥσπερ ωσπερ just as μία εις.1 one; unit τῶν ο the ἀφρόνων αφρων senseless γυναικῶν γυνη woman; wife ἐλάλησας λαλεω talk; speak εἰ ει if; whether τὰ ο the ἀγαθὰ αγαθος good ἐδεξάμεθα δεχομαι accept; take ἐκ εκ from; out of χειρὸς χειρ hand κυρίου κυριος lord; master τὰ ο the κακὰ κακος bad; ugly οὐχ ου not ὑποίσομεν υποφερω bear up under ἐν εν in πᾶσιν πας all; every τούτοις ουτος this; he τοῖς ο the συμβεβηκόσιν συμβαινω converge; occur αὐτῷ αυτος he; him οὐδὲν ουδεις no one; not one ἥμαρτεν αμαρτανω sin Ιωβ ιωβ Iōb; Iov τοῖς ο the χείλεσιν χειλος lip; shore ἐναντίον εναντιον next to; before τοῦ ο the θεοῦ θεος God 2:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלֶ֗יהָ ʔēlˈeʸhā אֶל to כְּ kᵊ כְּ as דַבֵּ֞ר ḏabbˈēr דבר speak אַחַ֤ת ʔaḥˈaṯ אֶחָד one הַ ha הַ the נְּבָלֹות֙ nnᵊvālôṯ נָבָל stupid תְּדַבֵּ֔רִי tᵊḏabbˈērî דבר speak גַּ֣ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the טֹּ֗וב ṭṭˈôv טֹוב good נְקַבֵּל֙ nᵊqabbˌēl קבל take מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָ֖ע rˌāʕ רַע evil לֹ֣א lˈō לֹא not נְקַבֵּ֑ל nᵊqabbˈēl קבל take בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֹ֛את zˈōṯ זֹאת this לֹא־ lō- לֹא not חָטָ֥א ḥāṭˌā חטא miss אִיֹּ֖וב ʔiyyˌôv אִיֹּוב Job בִּ bi בְּ in שְׂפָתָֽיו׃ פ śᵊfāṯˈāʸw . f שָׂפָה lip 2:10. qui ait ad illam quasi una de stultis locuta es si bona suscepimus de manu Domini quare mala non suscipiamus in omnibus his non peccavit Iob labiis suis And he said to her: Thou hast spoken like one of the foolish women: If we have received good things at the hand of God, why should we not receive evil? In all these things Job did not sin with his lips. 2:10. He said to her, “You have spoken like one of the foolish wives. If we accepted good things from the hand of God, why should we not accept bad things?” In all this, Job did not sin with his lips. 2:10. But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. 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 - 1903-191410. Пораженный бедствиями, но еще не знающий их истинной причины, человек не имеет повода отречься от Бога. Поступить так может один неразумный (Еккл VII:14).Adam Clarke: Commentary on the Bible - 18312:10: Thou speakest as one of the foolish - Thou speakest like an infidel; like one who has no knowledge of God, of religion, or of a future state. The Targum, who calls this woman Dinah, translates thus: "Thou speakest like one of those women who have wrought folly in the house of their father." This is in reference to an ancient rabbinical opinion, that Job lived in the days of the patriarch Jacob, whose daughter Dinah he had married.Shall we receive good - This we have received in great abundance for many years: And shall we not receive evil? - Shall we murmur when He afflicts us for a day, who has given us health for so many years? Shall we blaspheme his name for momentary privations, who has given us such a long succession or enjoyments? His blessings are his own: he never gave them to us; they were only lent. We have had the long, the free, the unmerited use of them; and shall we be offended at the Owner, when he comes to reclaim his own property? This would be foolish, ungrateful, and wicked. So may every one reason who is suffering from adversity. But who, besides Job, reasons thus? Man is naturally discontented and ungrateful. In all this did not Job sin with his lips - The Chaldee adds, But in his heart he thought words. He had surmisings of heart, though he let nothing escape from his lips. Albert Barnes: Notes on the Bible - 18342:10: As one of the foolish women speaketh - The word here rendered "foolish" נבל nâ bâ l from נבל nâ bê l, means properly stupid or foolish, and then wicked, abandoned, impious - the idea of "sin" and "folly" being closely connected in the Scriptures, or sin being regarded as supreme folly; Sa1 25:25; Sa2 3:33; Psa 14:1; Psa 53:2. The Arabs still use the word with the same compass of signification. "Gesenius." The word is used here in the sense of "wicked;" and the idea is, that the sentiment which she uttered was impious, or was such as were on the lips of the wicked. Sanctius supposes that there is a reference here to Idumean females, who, like other women, reproached and cast away their gods, if they did not obtain what they asked when they prayed to them. Homer represents Achilles and Menelaus as reproaching the gods. Iliad i. 353, iii. 365. See Rosenmuller, Morgenland, "in loc."What shall we receive good at the hand of God - Having received such abundant tokens of kindness from him, it was unreasonable to complain when they were taken away, and when he sent calamity in their stead. And shall we not receive evil? - Shall we not expect it? Shall we not be willing to bear it when it comes? Shall we not have sufficient confidence in him to believe that his dealings are ordered in goodness and equity? Shall we at once lose all our confidence in our great Benefactor the moment he takes away our comforts, and visits us with pain? This is the true expression of piety. It submits to all the arrangements of God without a complaint. It receives blessings with gratitude; it is resigned when calamities are sent in their place. It esteems it as a mere favor to be permitted to breathe the air which God has made, to look upon the light of his sun, to tread upon his earth, to inhale the fragrance of his flowers, and to enjoy the society of the friends whom he gives; and when he takes one or all away, it feels that he has taken only what belongs to him, and withdraws a privilege to which we had no claim. In addition to that, true piety feels that all claim to any blessing, if it had ever existed, has been forfeited by sin. What right has a sinner to complain when God withdraws his favor, and subjects him to suffering? What claim has he on God, that should make it wrong for Him to visit him with calamity? Wherefore doth a living man complain, A man for the punishment of his sins? Lam 3:39. In all this did not Job sin with his lips - See the notes at . This remark is made here perhaps in contrast with what occurred afterward. He subsequently did give utterance to improper sentiments, and was rebuked accordingly, but thus far what he had expressed was in accordance with truth, and with the feelings of most elevated piety. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:10: Thou speakest: Gen 3:17; Sa2 19:22; Mat 16:23as one: Sa2 6:20, Sa2 6:21, Sa2 13:13, Sa2 24:10; Ch2 16:9; Pro 9:6, Pro 9:13; Mat 25:2 shall we receive: Job 1:1-3, Job 1:10, Job 1:21; Sa2 19:28; Lam 3:38-41; Joh 18:11; Rom 12:12; Heb 12:9-11; Jam 5:10 In all this: Job 1:22; Psa 39:1, Psa 59:12; Mat 12:34-37; Jam 3:2 Job 2:11 Carl Friedrich Keil and Franz Delitzsch2:1010 But he said to her, As one of the ungodly would speak, thou speakest. Shall we receive good from God, and shall we not also receive evil? The answer of Job is strong but not harsh, for the אחת (comp. 2Kings 13:13) is somewhat soothing. The translation "as one of the foolish women" does not correspond to the Hebrew; נבל is one wxo thinks madly and acts impiously. What follows is a double question, גּם for הגם. The גּם stands at the beginning of the sentence, but logically belongs to the second part, towards which pronunciation and reading must hurry over the first, - a frequent occurrence after interrogative particles, e.g., Num 16:22; Is 5:4; after causal particles, e.g., Is 12:1; Prov 1:24; after the negative פּן, Deut 8:12., and often. Hupfeld renders the thought expressed in the double question very correctly: bonum quidem hucusque a Deo accepimus, malum vero jam non item accipiemus? גּם is found also elsewhere at the beginning of a sentence, although belonging to a later clause, and that indeed not always the one immediately following, e.g., Hos 6:11; Zech 9:11; the same syntax is to be found with אף, אך, and רק. קבּל, like תּמּה, is a word common to the book of Job and Proverbs (Prov 19:20); besides these, it is found only in books written after the exile, and is more Aramaic than Hebraic. By this answer which Job gives to his wife, he has repelled the sixth temptation. For 10b In all this Job sinned not with his lips. Job 2:10 10b In all this Job sinned not with his lips. The Targum adds: but in his thoughts he already cherished sinful words. בּשׂפתיו is certainly not undesignedly introduced here and omitted in Job 1:22. The temptation to murmur was now already at work within him, but he was its master, so that no murmur escaped him. Geneva 15992:10 But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not (n) receive evil? In all this did not Job sin with his (o) lips.(n) That is, to be patient in adversity as we rejoice when he sends prosperity, and so to acknowledge him to be both merciful and just. (o) He so bridled his desires that his tongue through impatience did not murmur against God. John Gill2:10 But he said unto her, thou speakest as one of the foolish women speaketh,.... The wicked and profane women of that age; he does not say she was one of them, but spake like them; which intimates that she was a good woman, and had always been thought to be so; but now spake not like herself, and one of her profession, but like carnal persons: Sanctius thinks Job refers to the Idumean women, who, like other Heathens, when their god did not please them, or they could not obtain of them what they desired, would reproach them, and cast them away from there, throw them into the fire, or into the water, as the Persians are said to do; and so Job's wife, because of the present afflictive providence, was for casting off God and all religion; in this she spake and acted like those wicked people later observed, Job 21:14; and like those carnal professors among the Jews in later times, Mal 3:14; this was talking foolishly, and Job's wife spake after this foolish manner, which he resented:what? this he said as being angry with her, and having indignation at what she said; and therefore, in this quick, short, and abrupt manner, reproves her for her folly: shall we receive good at the hand of God, and shall we not receive evil? as all good things temporal and spiritual, the blessings of Providence; and all natural, though not moral evil things, even all afflictions which seem, or are thought to be evil, come from the mouth of God, and are according to his purpose, counsel, and will; so they are all dispensed by the hand of God, and should be kindly, cheerfully, readily, and willingly received, the one as well as the other; see Lam 3:38. Job suggests that he and his wife had received many good things from the Lord, many temporal good things, as appears from Job 1:2; they had their beings in him, and from him; they had been preserved in them by him; they had had an habitation to dwell in, and still had; God had given them food and raiment, wherewith it became them to be content; they had had a comfortable family of children until this time, and much health of body, Job till now, and his wife still, for ought appears; of their former happy circumstances, see Job 29:1; and besides these outward mercies, they had received God as their covenant God, their portion, shield, and exceeding great reward; they had received Christ as their living Redeemer; they had received the Spirit, and his grace, the root of the matter was in them; they had received justifying, pardoning, and adopting: grace, and a right unto and meetness for eternal life, which all good men receive of God; and therefore such must expect to receive evil things, or to partake of afflictions, since God has appointed these for them, and has told them of them, that they shall befall them; and beside they are for their profit and advantage; and the consideration of the good things that have been received, and are now enjoyed, as well as what they have reason to believe they shall enjoy in heaven to all eternity, should make them ready and willing to bear evil things quietly and patiently; see Heb 11:26; so Achilles in Homer (m) represents Jove as having two vessels full of gifts, one of good things, the other of evil, and sometimes he takes and gives the one, and sometimes the other: in all this did not Job sin with his lips; not in what he said to his wife, it was all right and good; nor under the whole of his affliction hitherto, he had not uttered one impatient, murmuring, and repining word at the hand of God; the tongue, though an unruly member, and under such providences apt to speak unadvisedly, was bridled and restrained by Job from uttering anything indecent and unbecoming: the Targum, and many of the Jewish writers, observe that he sinned in his heart, but not with his lips; but this is not to be concluded from what is here said; though it is possible there might be some risings of corruptions in his heart, which, by the grace of God that prevailed in him, were kept under and restrained from breaking out. (m) Iliad 24. ver. 527-530. John Wesley2:10 Shall we - Shall we poor worms give laws to our supreme Lord, and oblige him never to afflict us? And shall not those great and manifold mercies, which from time to time God hath given us, compensate these short afflictions? Ought we not to bless God for those mercies which we did not deserve; and contentedly bear those corrections which we do deserve. And if we receive so much good for the body, shall we not receive some good for our souls? That is, some affliction, whereby we may be made partakers of his holiness? Let murmuring therefore, as well as boasting, be forever excluded. Sin with his lips - By any reflections upon God, by any impatient or unbecoming expression.Robert Jamieson, A. R. Fausset and David Brown2:10 the foolish women--Sin and folly are allied in Scripture (1Kings 25:25; 2Kings 13:13; Ps 14:1).receive evil--bear willingly (Lam 3:39). |
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2:112:11: Եւ լուեալ երից բարեկամացն զչարիսն ամենայն որ հասին ՚ի վերայ նորա, եկին յիւրաքանչի՛ւր աշխարհէ առ նա. Եղիփազ արքայ Թեմնացւոց. Բաղդատ բռնաւոր Սաւքեցւոց. Սովփար արքայ Մինեցւոց. եւ եկին առ նա միաբան մխիթարել եւ սփոփել զնա[9085]։ [9085] ՚Ի բազումս պակասի. Եւ սփոփել զնա։ Եւ լուեալ երից բարեկամացն զչարիսն ամենայն որ հասին ի վերայ նորա, եկին յիւրաքանչիւր աշխարհէ առ նա, Եղիփազ [30]արքայ Թեմնացւոց, Բաղդատ բռնաւոր Սաւքեցւոց, Սովփար արքայ Մինեցւոց``. եւ եկին առ նա միաբան մխիթարել եւ սփոփել զնա:11 Երեք բարեկամներ՝ թեմնացիների արքայ Եղիփազը, սոքեցիների բռնակալ Բաղդատը եւ մինեցիների արքայ Սոփարը, լսելով այն բոլոր չարիքների մասին, որ հասել էին Յոբի վրայ, համաձայնելով եկան նրա մօտ, իւրաքանչիւրն իր աշխարհից՝ մխիթարելու եւ ամոքելու նրան: 11 Յոբին երեք բարեկամները, Եղիփազ Թեմանացին, Բաղդատ Սօքեցին* ու Սոփար Նաամացին, երբ լսեցին անոր գլխուն եկած բոլոր փորձութիւնները, ամէն մէկը իր տեղէն ելլելով եկան ու մէկտեղ հաւաքուեցան, որպէս զի երթան ցաւակից ըլլան անոր ու զանիկա մխիթարեն։ 2:11: Եւ լուեալ երից բարեկամացն զչարիսն ամենայն որ հասին ՚ի վերայ նորա, եկին յիւրաքանչի՛ւր աշխարհէ առ նա. Եղիփազ արքայ Թեմնացւոց. Բաղդատ բռնաւոր Սաւքեցւոց. Սովփար արքայ Մինեցւոց. եւ եկին առ նա միաբան մխիթարել եւ սփոփել զնա[9085]։ [9085] ՚Ի բազումս պակասի. Եւ սփոփել զնա։ 11 Երեք բարեկամներ՝ թեմնացիների արքայ Եղիփազը, սոքեցիների բռնակալ Բաղդատը եւ մինեցիների արքայ Սոփարը, լսելով այն բոլոր չարիքների մասին, որ հասել էին Յոբի վրայ, համաձայնելով եկան նրա մօտ, իւրաքանչիւրն իր աշխարհից՝ մխիթարելու եւ ամոքելու նրան: 11 Յոբին երեք բարեկամները, Եղիփազ Թեմանացին, Բաղդատ Սօքեցին* ու Սոփար Նաամացին, երբ լսեցին անոր գլխուն եկած բոլոր փորձութիւնները, ամէն մէկը իր տեղէն ելլելով եկան ու մէկտեղ հաւաքուեցան, որպէս զի երթան ցաւակից ըլլան անոր ու զանիկա մխիթարեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:112:11 И услышали трое друзей Иова о всех этих несчастьях, постигших его, и пошли каждый из своего места: Елифаз Феманитянин, Вилдад Савхеянин и Софар Наамитянин, и сошлись, чтобы идти вместе сетовать с ним и утешать его. 2:11 ἀκούσαντες ακουω hear δὲ δε though; while οἱ ο the τρεῖς τρεις three φίλοι φιλος friend αὐτοῦ αυτος he; him τὰ ο the κακὰ κακος bad; ugly πάντα πας all; every τὰ ο the ἐπελθόντα επερχομαι come on / against αὐτῷ αυτος he; him παρεγένοντο παραγινομαι happen by; come by / to / along ἕκαστος εκαστος each ἐκ εκ from; out of τῆς ο the ἰδίας ιδιος his own; private χώρας χωρα territory; estate πρὸς προς to; toward αὐτόν αυτος he; him Ελιφας ελιφας the Θαιμανων θαιμαν monarch; king Βαλδαδ βαλδαδ the Σαυχαίων σαυχαιος the Μιναίων μιναιος monarch; king καὶ και and; even παρεγένοντο παραγινομαι happen by; come by / to / along πρὸς προς to; toward αὐτὸν αυτος he; him ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord τοῦ ο the παρακαλέσαι παρακαλεω counsel; appeal to καὶ και and; even ἐπισκέψασθαι επισκεπτομαι visit; inspect αὐτόν αυτος he; him 2:11 וַֽ wˈa וְ and יִּשְׁמְע֞וּ yyišmᵊʕˈû שׁמע hear שְׁלֹ֣שֶׁת׀ šᵊlˈōšeṯ שָׁלֹשׁ three רֵעֵ֣י rēʕˈê רֵעַ fellow אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the רָעָ֣ה rāʕˈā רָעָה evil הַ ha הַ the זֹּאת֮ zzōṯ זֹאת this הַ ha הַ the בָּ֣אָה bbˈāʔā בוא come עָלָיו֒ ʕālāʸw עַל upon וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come אִ֣ישׁ ʔˈîš אִישׁ man מִ mi מִן from מְּקֹמֹ֔ו mmᵊqōmˈô מָקֹום place אֱלִיפַ֤ז ʔᵉlîfˈaz אֱלִיפַז Eliphaz הַ ha הַ the תֵּימָנִי֙ ttêmānˌî תֵּימָנִי Temanite וּ û וְ and בִלְדַּ֣ד vildˈaḏ בִּלְדַּד Bildad הַ ha הַ the שּׁוּחִ֔י ššûḥˈî שׁוּחִי Shuhite וְ wᵊ וְ and צֹופַ֖ר ṣôfˌar צֹפַר Zophar הַ ha הַ the נַּֽעֲמָתִ֑י nnˈaʕᵃmāṯˈî נַעֲמָתִי Naamathite וַ wa וְ and יִּוָּעֲד֣וּ yyiwwāʕᵃḏˈû יעד appoint יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together לָ lā לְ to בֹ֥וא vˌô בוא come לָ lā לְ to נֽוּד־ nˈûḏ- נוד waver לֹ֖ו lˌô לְ to וּֽ ˈû וְ and לְ lᵊ לְ to נַחֲמֹֽו׃ naḥᵃmˈô נחם repent, console 2:11. igitur audientes tres amici Iob omne malum quod accidisset ei venerunt singuli de loco suo Eliphaz Themanites et Baldad Suites et Sophar Naamathites condixerant enim ut pariter venientes visitarent eum et consolarenturNow when Job's three friends heard all the evil that had befallen him, they came every one from his own place, Eliphaz, the Themanite, and Baldad, the Suhite, and Sophar, the Naamathite. For they had made an appointment to come together and visit him, and comfort him. 2:11. And so, three friends of Job, hearing about all the evil that had befallen him, arrived, each one from his own place, Eliphaz the Themanite, and Baldad the Suhite, and Zophar the Naamathite. For they had agreed to come together to visit and console him. 2:11. Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. 11. Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: and they made an appointment together to come to bemoan him and to comfort him.
2:11 Now when Job' s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him: 2:11 И услышали трое друзей Иова о всех этих несчастьях, постигших его, и пошли каждый из своего места: Елифаз Феманитянин, Вилдад Савхеянин и Софар Наамитянин, и сошлись, чтобы идти вместе сетовать с ним и утешать его. 2:11 ἀκούσαντες ακουω hear δὲ δε though; while οἱ ο the τρεῖς τρεις three φίλοι φιλος friend αὐτοῦ αυτος he; him τὰ ο the κακὰ κακος bad; ugly πάντα πας all; every τὰ ο the ἐπελθόντα επερχομαι come on / against αὐτῷ αυτος he; him παρεγένοντο παραγινομαι happen by; come by / to / along ἕκαστος εκαστος each ἐκ εκ from; out of τῆς ο the ἰδίας ιδιος his own; private χώρας χωρα territory; estate πρὸς προς to; toward αὐτόν αυτος he; him Ελιφας ελιφας the Θαιμανων θαιμαν monarch; king Βαλδαδ βαλδαδ the Σαυχαίων σαυχαιος the Μιναίων μιναιος monarch; king καὶ και and; even παρεγένοντο παραγινομαι happen by; come by / to / along πρὸς προς to; toward αὐτὸν αυτος he; him ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord τοῦ ο the παρακαλέσαι παρακαλεω counsel; appeal to καὶ και and; even ἐπισκέψασθαι επισκεπτομαι visit; inspect αὐτόν αυτος he; him 2:11 וַֽ wˈa וְ and יִּשְׁמְע֞וּ yyišmᵊʕˈû שׁמע hear שְׁלֹ֣שֶׁת׀ šᵊlˈōšeṯ שָׁלֹשׁ three רֵעֵ֣י rēʕˈê רֵעַ fellow אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the רָעָ֣ה rāʕˈā רָעָה evil הַ ha הַ the זֹּאת֮ zzōṯ זֹאת this הַ ha הַ the בָּ֣אָה bbˈāʔā בוא come עָלָיו֒ ʕālāʸw עַל upon וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come אִ֣ישׁ ʔˈîš אִישׁ man מִ mi מִן from מְּקֹמֹ֔ו mmᵊqōmˈô מָקֹום place אֱלִיפַ֤ז ʔᵉlîfˈaz אֱלִיפַז Eliphaz הַ ha הַ the תֵּימָנִי֙ ttêmānˌî תֵּימָנִי Temanite וּ û וְ and בִלְדַּ֣ד vildˈaḏ בִּלְדַּד Bildad הַ ha הַ the שּׁוּחִ֔י ššûḥˈî שׁוּחִי Shuhite וְ wᵊ וְ and צֹופַ֖ר ṣôfˌar צֹפַר Zophar הַ ha הַ the נַּֽעֲמָתִ֑י nnˈaʕᵃmāṯˈî נַעֲמָתִי Naamathite וַ wa וְ and יִּוָּעֲד֣וּ yyiwwāʕᵃḏˈû יעד appoint יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together לָ lā לְ to בֹ֥וא vˌô בוא come לָ lā לְ to נֽוּד־ nˈûḏ- נוד waver לֹ֖ו lˌô לְ to וּֽ ˈû וְ and לְ lᵊ לְ to נַחֲמֹֽו׃ naḥᵃmˈô נחם repent, console 2:11. igitur audientes tres amici Iob omne malum quod accidisset ei venerunt singuli de loco suo Eliphaz Themanites et Baldad Suites et Sophar Naamathites condixerant enim ut pariter venientes visitarent eum et consolarentur Now when Job's three friends heard all the evil that had befallen him, they came every one from his own place, Eliphaz, the Themanite, and Baldad, the Suhite, and Sophar, the Naamathite. For they had made an appointment to come together and visit him, and comfort him. 2:11. And so, three friends of Job, hearing about all the evil that had befallen him, arrived, each one from his own place, Eliphaz the Themanite, and Baldad the Suhite, and Zophar the Naamathite. For they had agreed to come together to visit and console him. 2:11. Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. 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 - 1903-191411. По Быт XXXVI:4, Елифаз - одно из древнеидумейских собственных имен, а Феман - одна из областей Идумеи (Быт XXXVI:34; Иер XLIX:20; Иез XXV:13; Ам I:12), известная мудростью своих обитателей (Иep XLIX:7; Вар III:22-23). Вилдад Савхеянин-Сухит. Местность с именем Шуах остается неизвестною; некоторые, Гезениус, Винер, отождествляют ее с упоминаемой Птоломеем Sakkaia, лежавшей в восточной части Ватанеи (древний Васан). В Быт XXV:2: название Шуах усвояется одному из сыновей Авраама от Xеттуры, отправленному вместе со своими братьями на восток. Софар Наамитянин; Наама - название города, доставшегося при разделе земли обетованной колену Иудину (Нав XV:41) и лежавшему при Средиземном море; но отсюда ли происходил Софар, сказать трудно.Matthew Henry: Concise Commentary on the Whole Bible - 170611 Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. 12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. 13 So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.We have here an account of the kind visit which Job's three friends paid him in his affliction. The news of his extraordinary troubles spread into all parts, he being an eminent man both for greatness and goodness, and the circumstances of his troubles being very uncommon. Some, who were his enemies, triumphed in his calamities, ch. xvi. 10; xix. 18; xxx. 1, &c. Perhaps they made ballads on him. But his friends concerned themselves for him, and endeavoured to comfort him. A friend loveth at all times, and a brother is born for adversity. Three of them are here named (v. 11), Eliphaz, Bildad, and Zophar. We shall afterwards meet with a fourth, who it should seem was present at the whole conference, namely, Elihu. Whether he came as a friend of Job or only as an auditor does not appear. These three are said to be his friends, his intimate acquaintance, as David and Solomon had each of them one in their court that was called the king's friend. These three were eminently wise and good men, as appears by their discourses. They were old men, very old, had a great reputation for knowledge, and much deference was paid to their judgment, ch. xxxii. 6. It is probable that they were men of figure in their country-princes, or heads of houses. Now observe, I. That Job, in his prosperity, had contracted a friendship with them. If they were his equals, yet he had not that jealousy of them--if his inferiors, yet he had not that disdain of them, which was any hindrance to an intimate converse and correspondence with them. to have such friends added more to his happiness in the day of his prosperity than all the head of cattle he was master of. Much of the comfort of this life lies in acquaintance and friendship with those that are prudent and virtuous; and he that has a few such friends ought to value them highly. Job's three friends are supposed to have been all of them of the posterity of Abraham, which, for some descents, even in the families that were shut out from the covenant of peculiarity, retained some good fruits of that pious education which the father of the faithful gave to those under his charge. Eliphaz descended from Teman, the grandson of Esau (Gen. xxxvi. 11), Bildad (it is probable) from Shuah, Abraham's son by Keturah, Gen. xxv. 2. Zophar is thought by some to be the same with Zepho, a descendant from Esau, Gen. xxvi. 11. The preserving of so much wisdom and piety among those that were strangers to the covenants of promise was a happy presage of God's grace to the Gentiles, when the partition-wall should in the latter days be taken down. Esau was rejected; yet many that came from him inherited some of the best blessings. II. That they continued their friendship with Job in his adversity, when most of his friends had forsaken him, ch. xix. 14. In two ways they showed their friendship:-- 1. By the kind visit they paid him in his affliction, to mourn with him and to comfort him, v. 11. Probably they had been wont to visit him in his prosperity, not to hunt or hawk with him, not to dance or play at cards with him, but to entertain and edify themselves with his learned and pious converse; and now that he was in adversity they come to share with him in his griefs, as formerly they had come to share with him in his comforts. These were wise men, whose heart was in the house of mourning, Eccl. vii. 4. Visiting the afflicted, sick or sore, fatherless or childless, in their sorrow, is made a branch of pure religion and undefiled (Jam. i. 27), and, if done from a good principle, will be abundantly recompensed shortly, Matt. xxv. 36. (1.) By visiting the sons and daughters of affliction we may contribute to the improvement, [1.] Of our own graces; for many a good lesson is to be learned from the troubles of others; we may look upon them and receive instruction, and be made wise and serious. [2.] Of their comforts. By putting a respect upon them we encourage them, and some good word may be spoken to them which may help to make them easy. Job's friends came, not to satisfy their curiosity with an account of his troubles and the strangeness of the circumstances of them, much less, as David's false friends, to make invidious remarks upon him (Ps. xli. 6-8), but to mourn with him, to mingle their tears with his, and so to comfort him. It is much more pleasant to visit those in affliction to whom comfort belongs than those to whom we must first speak conviction. (2.) Concerning these visitants observe, [1.] That they were not sent for, but came of their own accord (ch. vi. 22), whence Mr. Caryl observes that it is good manners to be an unbidden guest at the house of mourning, and, in comforting our friends, to anticipate their invitations. [2.] That they made an appointment to come. Note, Good people should make appointments among themselves for doing good, so exciting and binding one another to it, and assisting and encouraging one another in it. For the carrying on of any pious design let hand join in hand. [3.] That they came with a design (and we have reason to think it was a sincere design) to comfort him, and yet proved miserable comforters, through their unskilful management of his case. Many that aim well do, by mistake, come short of their aim. 2. By their tender sympathy with him and concern for him in his affliction. When they saw him at some distance he was so disfigured and deformed with his sores that they knew him not, v. 12. His face was foul with weeping (ch. xvi. 16), like Jerusalem's Nazarites, which had been ruddy as the rubies, but were now blacker than a coal, Lam. iv. 7, 8. What a change will a sore disease, or, without that, oppressing care and grief, make in the countenance, in a little time! Is this Naomi? Ruth i. 19. So, Is this Job? How hast thou fallen! How is thy glory stained and sullied, and all thy honour laid in the dust! God fits us for such changes! Observing him thus miserably altered, they did not leave him, in a fright or loathing, but expressed so much the more tenderness towards him. (1.) Coming to mourn with him, they vented their undissembled grief in all the then usual expressions of that passion. They wept aloud; the sight of them (as is usual) revived Job's grief, and set him a weeping afresh, which fetched floods of tears from their eyes. They rent their clothes, and sprinkled dust upon their heads, as men that would strip themselves, and abase themselves, with their friend that was stripped and abased. (2.) Coming to comfort him, they sat down with him upon the ground, for so he received visits; and they, not in compliment to him, but in true compassion, put themselves into the same humble and uneasy place and posture. They had many a time, it is likely, sat with him on his couches and at his table, in his prosperity, and were therefore willing to share with him in his grief and poverty because they had shared with him in his joy and plenty. It was not a modish short visit that they made him, just to look upon him and be gone; but, as those that could have had no enjoyment of themselves if they had returned to their place while their friend was in so much misery, they resolved to stay with him till they saw him mend or end, and therefore took lodgings near him, though he was not now able to entertain them as he had done, and they must therefore bear their own charges. Every day, for seven days together, at the house in which he admitted company, they came and sat with him, as his companions in tribulation, and exceptions from that rule, Nullus ad amissas ibit amicus opes--Those who have lost their wealth are not to expect the visits of their friends. They sat with him, but none spoke a word to him, only they all attended to the particular narratives he such prodigious woe.--Sir R. BLACKMORE. They spoke not a word to him, whatever they said one to another, by way of instruction, for the improvement of the present providence. They said nothing to that purport to which afterwards they said much--nothing to grieve him (ch. iv. 2), because they saw his grief was very great already, and they were loth at first to add affliction to the afflicted. There is a time to keep silence, when either the wicked is before us, and by speaking we may harden them (Ps. xxxix. 1), or when by speaking we may offend the generation of God's children, Ps. lxxiii. 15. Their not entering upon the following solemn discourses till the seventh day may perhaps intimate that it was the sabbath day, which doubtless was observed in the patriarchal age, and to that day they adjourned the intended conference, because probably then company resorted, as usual, to Job's house, to join with him in his devotions, who might be edified by the discourse. Or, rather, by their silence so long they would intimate that what they afterwards said was well considered and digested and the result of many thoughts. The heart of the wise studies to answer. We should think twice before we speak once, especially in such a case as this, think long, and we shall be the better able to speak short and to the purpose. Adam Clarke: Commentary on the Bible - 18312:11: Job's three friends - The first was Eliphaz the Temanite; or, as the Septuagint has it, Ελιφαζ ὁ Θαιμανων βασιλευς, Eliphaz the king on the Thaimanites. Eliphaz was one of the sons of Esau; and Teman, of Eliphaz, Gen 36:10, Gen 36:11. Teman was a city of Edom, Jer 49:7-20; Eze 25:13; Amo 1:11, Amo 1:12.Bildad the Shuhite - Or, as the Septuagint, Βαλδαδ ὁ Συχεων τυραννος, Baldad, tyrant of the Suchites. Shuah was the son of Abraham by Keturah: and his posterity is reckoned among the Easterns. It is supposed he should be placed with his brother Midian, and his brother's sons Sheba and Dedan. See Gen 25:2, Gen 25:3. Dedan was a city of Edom, see Jer 49:8, and seems to have been situated in its southern boundary, as Teman was in its western. Eze 25:13. Zophar the Naamathite - Or, according to the Septuagint, Σωφαρ Μιναιων Βασιλευς, Sophar king of the Minaites. He most probably came from that Naamah, which was bordering upon the Edomites to the south and fell by lot to the tribe of Judah, Joshua 15:21-41. These circumstances, which have already been mentioned in the introduction, prove that Job must have dwelt in the land of Edom, and that all his friends dwelt in Arabia Petraea, or in the countries immediately adjacent. That some of those Eastern people were highly cultivated, we have at least indirect proof in the case of the Temanites, Jer 49:7 : Concerning Edom thus saith the Lord of hosts, Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? They are celebrated also in Baruch 3:22, 23. Speaking of wisdom he says: It hath not been heard of in Chanaan; neither hath it been seen in Theman. The Agarenes that seek wisdom upon earth, the merchants of Meran and of Theman, the expounders of fables, and searchers out of understanding, none of these have known the way of wisdom. It is evident enough from these quotations that the inhabitants of those districts were celebrated for their knowledge; and the sayings of Job's three friends are proofs that their reputation for wisdom stood on a very solid foundation. Albert Barnes: Notes on the Bible - 18342:11: Now when Job's three friends heard - It would seem from this that these men were his particular friends.They came every one from his own place - His residence. This was the result of agreement or appointment thus to meet together. Eliphaz the Temanite - This was the most prominent of his friends. In the ensuing discussion he regularly takes the lead, advances the most important and impressive considerations, and is followed and sustained by the others. The Septuagint renders this Ελιφὰζ ὁ Θαιμαινῶν βασιλεὺς Elifaz ho Thaimainō n basileus - Eliphaz, the king of the Themanites. The Hebrew does not intimate that he held any office or rank. The word rendered "Temanite" תימני tê ymâ nı̂ y is a patronymic from תמן tê mâ n, meaning properly "at the right hand," and then "the South." The Hebrew geographers are always represented as looking to the East, and not toward the North, as we do; and hence, with them, the right hand denotes the South. Teman or Theman was a son of Eliphaz, and grandson of Esau; see Gen 36:15, where he is spoken of as "duke" or prince אלוּף 'alû ph a head of a family or tribe, a chieftain. He is supposed to have lived on the east of Idumea. Eusebius places Thaeman in Arabia Petrara, five miles from Petra (see the notes at Isa 16:1), and says that there was a Roman garrison there. The Temanites were cclebrated for wisdom. "Is wisdom no more in Teman?" Jer 49:7. The country was distinguished also for producing men of strength: "And thy mighty men, O Teman, shall be dismayed;" Oba 1:9. That this country was a part of Idumea is apparent, not only from the fact that Teman was a descendant of Esau, who settled there, but from several places in the Scriptures. Thus, in Eze 25:13, it is said, "I will also stretch out mine hand upon Edom, and I will make it desolate from Toman, and they of Dedan shall fall by the sword." In Amo 1:12, Teman is mentioned as in the vicinity of Bozrah, at one time the capital of Idumea: "But I will send a fire upon Teman, which shall devour the palaces of Bozrah;" see the notes at Isa 21:14. The inhabitants of this country were distinguished in early times for wisdom, and particularly for that kind of wisdom which is expressed in close observation of men and manners, and the course of events, and which was expressed in proverbs. Thus, they are mentioned in the book of Baruch, 3:23: "The merchants of Meran and of Theman, the authors of fables, and searchers out of understanding," οἱ μυθολόγοι καὶ οἱ ἐκζητηταὶ τῆς συνέσεως hoi muthologoi kai hoi ekzē tē tai tē s suneseō s. And Bildad the Shuhite - The second speaker uniformly in the following argument. The Septuagint renders this, "Bildad the sovereign of the Saucheans," Σαυχέων τύραννος Saucheō n turannos. Shuah שׁוּח shû ach (meaning a pit) was the name of a son of Abraham, by Keturah, and also of an Arabian tribe, descended from him, Gen 25:2. "The country of the Shuhites," says Gesenius, "was not improbably the same with the Σακκαία Sakkaia of Ptolemy, v. 15, eastward of Batanea." But the exact situation of the Shubites is unknown. It is difficult to determine the geography of the tribes of Arabia, as many of them are migratory and unsettled. It would seem that Bildad did not reside very far from Eliphaz, for they made an "agreement" to go and visit Job. And Zophar the Naamathite - An inhabitant of Naamah, whose situation is unknown. The Septuagint renders this, "Zophar, king of the Minaians - Μιναίων βασιλεύς Minaiō n basileus. A place by the name of Naamah is mentioned in Jos 15:41, as in the limits of the tribe of Judah. But this was a considerable distance from the residence of Job, and it is not probable that Zophar was far from that region. Conjecture is useless as to the place where he lived. The Editor of the Pictorial Bible, however, supposes that Zophar was from the town in Judah mentioned in Jos 15:41. He observes that this town is "mentioned in a list of the uttermost cities of Judah's lot, 'toward the coast of Edom southward; ' it is further among that portion of those towns that lay 'in the valley' Jos 15:33, wbich valley is the same that contained Joktheel Jos 15:38, which is supposed to have been Petra. Naamah was probably, therefore, in or near the Ghor or valley which extends from the Dead Sea to the Gulf of Akaba. - These considerations," he adds, "seem to establish the conclusion that the scene of this book is laid in the land of Edom." In the first part of this verse, a remarkable addition occurs in the Chaldee paraphrase. - It is as follows: "And the three friends of Job heard of all the evil which had come upon him, and when they saw the trees of his gardens (Chaldean, "Paradise" פרדסיהון) that they were dried up, and the bread of his support that it was turned into living flesh (לבסרא אתהפך סעודתחון ולחם חיא), and the wine of his drink turned into blood (אתהפך משתיחון וחמר לדמא)." Here is evidently the doctrine of "transubstantiation," the change of bread into flesh, and of wine into blood, and bears the marks of having been interpolated by some friend of the papacy. But when or by whom it was done is unknown. It is a most stupid forgery. The evident intention of it was to sustain the doctrine of transubstantiation, by the plea that it was found far back in the times of Job, and that it could not be regarded, therefore, as an absurdity. To what extent it has ever been used by the advocates of that doctrine, I have no means of ascertaining. Its interpolation here is a pretty sure proof of the conviction of the author of it that the doctrine is not found in any fair interpretation of the Bible. For they had made an appointment together - They had agreed to go together, and they evidently set out on the journey together. The Chaldee - or someone who has interpolated a passage in the Chaldee - has introduced a circumstance in regard to the design of their coming, which savors also of the Papacy. It is as follows: "They came each one from his place, and for the merit of this they were freed from the place destined to them in Gehenna," a passage evidently intended to defend the doctrine of "purgatory," by the authority of the ancient Chaldee Paraphrase. To come to mourn with him, and to comfort him - To show the appropriate sympathy of friends in a time of special calamity. They did not come with an intention to reproach him, or to charge him with being a hypocrite. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:11: friends: Job 6:14, Job 16:20, Job 19:19, Job 19:21, Job 42:7; Pro 17:17, Pro 18:24, Pro 27:10Temanite: Job 6:19, Job 15:1; Gen 36:11, Gen 36:15; Jer 49:7 Shuhite: Job 8:1, Job 18:1; Gen 25:2; Ch1 1:32 to come: Job 42:11; Gen 37:35; Isa 51:19; Joh 11:19; Rom 12:15; Co1 12:26; Heb 13:3 to comfort: Job 13:4, Job 16:2 Job 2:12 Carl Friedrich Keil and Franz Delitzsch2:11After the sixth temptation there comes a seventh; and now the real conflict begins, through which the hero of the book passes, not indeed without sinning, but still triumphantly. 11 When Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz from Teman, and Bildad from Shuach, and Zophar from Naama: for they had made an appointment to come together to go and sympathize with him, and comfort him. אליפז is, according to Gen 36, an old Idumaean name (transposed = Phasal in the history of the Herodeans; according to Michaelis, Suppl. p. 87; cui Deus aurum est, comp. Job 22:25), and תּימן a district of Idumaea, celebrated for its native wisdom (Jer 49:7; Bar. 3:22f.). But also in East-Hauran a Tm is still found (described by Wetzstein in his Bericht ber seine Reise in den beiden Trachonen und um das Hauran-Gebirge, Zeitschr. fr allg. Erdkunde, 1859), and about fifteen miles south of Tm, a Bzn suggestive of Elihu's surname (comp. Jer 25:23). שׁוּח we know only from Gen 25 as the son of Abraham and Keturah, who settled in the east country. Accordingly it must be a district of Arabia lying not very far from Idumaea: it might be compared with trans-Hauran Schakka, though the sound, however, of the word makes it scarcely admissible, which is undoubtedly one and the same with Dakkai'a, east from Batanaea, mentioned in Ptolem. v. 15. נעמה is a name frequent in Syria and Palestine: there is a town of the Jewish Shephla (the low ground by the Mediterranean) of this name, Josh 15:41, which, however, can hardly be intended here. הבּאה is Milel, consequently third pers. with the art. instead of the relative pron. (as, besides here, Gen 18:21; Gen 46:27), vid., Ges. 109 ad init. The Niph. נועד is strongly taken by some expositors as the same meaning with נועץ, to confer with, appoint a meeting: it signifies, to assemble themselves, to meet in an appointed place at an appointed time (Neh 6:2). Reports spread among the mounted tribes of the Arabian desert with the rapidity of telegraphic despatches. Geneva 15992:11 Now when Job's three (p) friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.(p) Who were men of authority, wise and learned, and as the Septuagint writes, kings, and came to comfort him, but when they saw how he was visited, they conceived an evil opinion of him, as though he was a hypocrite and so justly plagued by God for his sins. John Gill2:11 Now when Job's three friends heard of all this evil that was come upon him,.... Of the loss of his substance, servants, and children, and of his own health; the news of which soon spread in the adjacent countries, Job being a person of great note, and his calamity so very extraordinary and uncommon: who these three friends were is after observed; they living at some distance from him, held a correspondence with him, and he with them, being good men; and now act the friendly part in paying him a visit under such circumstances; Prov 17:17;they came everyone from his own place; from the country, city, town, or habitations where they lived; whether they walked or rode is not said, their names are as follow: Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; the first of these, Eliphaz, was either from Teman, a city in Edom, on the borders of Arabia Deserta, as the Targum; or a descendant of Teman, a grandson of Esau; not Eliphaz the son of Esau, Gen 36:11 as the Targum on that place says; for he was the father of Teman, from whom this Eliphaz sprang: the second, Bildad, was a descendant from Shuah, a son of Abraham, by Keturah, Gen 25:2; whose posterity with geographers are called Sauchites, Sauchaeans, Sacceans, and settled in Arabia Deserta, from whence Bildad came: the third, Zophar the Naamathite, who he was, and why so called, is not certain; there is nothing but conjectures concerning him; it is most probable that he lived in Arabia Deserta, or on the borders of it, near to Job's country and that of his other two friends (n); there was a Naamath in the land of Uz, which was Job's country according to Fretelius (o): the Septuagint version calls Eliphaz the king of the Temanites, and Bildad the tyrannus, or governor, of the Sauchaens, and Zophar king of the Minaeans (p): for they had made an appointment together; upon hearing of Job's trouble, they got together, and fixed upon a time and place to meet together and proceed on in their journey to Job's house: to come to mourn with him, and to comfort him; the first word signifies to "move to him" (q) not as Sephorno explains it, to go with him from place to place, that he might not lay hands on himself; but rather, as the Latin interpreter of the Targum, to move their heads at him; as persons, to show their concern for, and sympathy with, the afflicted, shake their heads at them: the meaning is, that they came to condole his misfortunes, and to speak a word of comfort to him under them; and no doubt but they came with a real and sincere intent to do this, though they proved miserable comforters of him; Job 16:2. (n) Vid. Spanhem. Hist. Jobi, c. 11. sect. 3. &c. (o) Apud Adrichom. Theatrum. T. S. p. 21. (p) So Aristeas, Philo and Polyhistor apud Euseb. Praepar. Evangel. l. 9. c. 25. p. 431. (q) "verbum" "migrare, et sese movere significat", Mercerus, so Ben Melech. John Wesley2:11 They - Who were persons eminent for birth and quality, for wisdom and knowledge, and for the profession of the true religion, being probably of the posterity of Abraham, a - kin to Job, and living in the same country. Eliphaz descended from Teman, the grandson of Esau, Gen 36:11. Bildad probably from Shuah, Abraham's son by Keturah, Gen 25:2. Zophar is thought to be same with Zepho, (Gen 36:11.) a descendant from Esau. The preserving of so much wisdom and piety among those who were not children of the promise, was an happy presage of God's grace to the Gentiles, when the partition wall should be taken down.Robert Jamieson, A. R. Fausset and David Brown2:11 Eliphaz--The view of RAWLINSON that "the names of Job's three friends represent the Chaldean times, about 700 B.C.," cannot be accepted. Eliphaz is an Idumean name, Esau's oldest son (Gen 36:4); and Teman, son of Eliphaz (Gen 36:15), called "duke." EUSEBIUS places Teman in Arabia-PetrÃ&brvbr;a (but see on Job 6:19). Teman means "at the right hand"; and then the south, namely, part of Idumea; capital of Edom (Amos 1:12). Hebrew geographers faced the east, not the north as we do; hence with them "the right hand" was the south. Temanites were famed for wisdom (Jer 49:7). BARUCH mentions them as "authors of fables" (namely, proverbs embodying the results of observation), and "searchers out of understanding."Bildad the Shuhite--Shuah ("a pit"), son of Abraham and Keturah (Gen 25:2). PTOLEMY mentions the region Syccea, in Arabia-Deserta, east of Batanea. Zophar the Naamathite--not of the Naamans in Judah (Josh 15:41), which was too distant; but some region in Arabia-Deserta. FRETELIUS says there was a Naamath in Uz. |
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2:122:12: Եւ տեսեալ զնա ՚ի բացուստ՝ ո՛չ ծանեան. եւ բարբառեալ մեծաձայն լացին. եւ պատառեցին իւրաքանչիւր զպատմուճան իւր, եւ ցանեցին հո՛ղ ՚ի վերայ գլխոց իւրեանց ընդ երկի՛նս հայելով[9086]։ [9086] Ոսկան. Զպատմուճանս իւրեանց։ ՚Ի բազումս պակասի. Ընդ երկինս հայելով։ Եւ տեսեալ զնա ի բացուստ` ոչ ծանեան, եւ բարբառեալ մեծաձայն լացին, եւ պատառեցին իւրաքանչիւր զպատմուճան իւր, եւ ցանեցին հող ի վերայ գլխոց իւրեանց ընդ երկինս [31]հայելով:12 Նրան հեռուից տեսնելով՝ չճանաչեցին. բարձրաղաղակ լաց եղան. իւրաքանչիւրն իր պատմուճանը պատառոտեց. երկինք նայելով՝ հող ցանեցին գլխներին: 12 Հեռուէն աչքերնին վերցնելով տեսան, բայց չճանչցան զանիկա եւ ձայներնին վերցուցին ու լացին։ Ամէն մէկը իր պատմուճանը պատռելով՝ դէպի երկինք իրենց գլուխներուն վրայ հող ցանեցին։ 2:12: Եւ տեսեալ զնա ՚ի բացուստ՝ ո՛չ ծանեան. եւ բարբառեալ մեծաձայն լացին. եւ պատառեցին իւրաքանչիւր զպատմուճան իւր, եւ ցանեցին հո՛ղ ՚ի վերայ գլխոց իւրեանց ընդ երկի՛նս հայելով[9086]։ [9086] Ոսկան. Զպատմուճանս իւրեանց։ ՚Ի բազումս պակասի. Ընդ երկինս հայելով։ 12 Նրան հեռուից տեսնելով՝ չճանաչեցին. բարձրաղաղակ լաց եղան. իւրաքանչիւրն իր պատմուճանը պատառոտեց. երկինք նայելով՝ հող ցանեցին գլխներին: 12 Հեռուէն աչքերնին վերցնելով տեսան, բայց չճանչցան զանիկա եւ ձայներնին վերցուցին ու լացին։ Ամէն մէկը իր պատմուճանը պատռելով՝ դէպի երկինք իրենց գլուխներուն վրայ հող ցանեցին։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:122:12 И подняв глаза свои издали, они не узнали его; и возвысили голос свой и зарыдали; и разодрал каждый верхнюю одежду свою, и бросали пыль над головами своими к небу. 2:12 ἰδόντες οραω view; see δὲ δε though; while αὐτὸν αυτος he; him πόρρωθεν πορρωθεν from afar οὐκ ου not ἐπέγνωσαν επιγινωσκω recognize; find out καὶ και and; even βοήσαντες βοαω scream; shout φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud ἔκλαυσαν κλαιω weep; cry ῥήξαντες ρηγνυμι gore; burst ἕκαστος εκαστος each τὴν ο the ἑαυτοῦ εαυτου of himself; his own στολὴν στολη robe καὶ και and; even καταπασάμενοι καταπασσω earth; land 2:12 וַ wa וְ and יִּשְׂא֨וּ yyiśʔˌû נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֵינֵיהֶ֤ם ʕênêhˈem עַיִן eye מֵ mē מִן from רָחֹוק֙ rāḥôq רָחֹוק remote וְ wᵊ וְ and לֹ֣א lˈō לֹא not הִכִּירֻ֔הוּ hikkîrˈuhû נכר recognise וַ wa וְ and יִּשְׂא֥וּ yyiśʔˌû נשׂא lift קֹולָ֖ם qôlˌām קֹול sound וַ wa וְ and יִּבְכּ֑וּ yyivkˈû בכה weep וַֽ wˈa וְ and יִּקְרְעוּ֙ yyiqrᵊʕˌû קרע tear אִ֣ישׁ ʔˈîš אִישׁ man מְעִלֹ֔ו mᵊʕilˈô מְעִיל coat וַ wa וְ and יִּזְרְק֥וּ yyizrᵊqˌû זרק toss עָפָ֛ר ʕāfˈār עָפָר dust עַל־ ʕal- עַל upon רָאשֵׁיהֶ֖ם rāšêhˌem רֹאשׁ head הַ ha הַ the שָּׁמָֽיְמָה׃ ššāmˈāyᵊmā שָׁמַיִם heavens 2:12. cumque levassent procul oculos suos non cognoverunt eum et exclamantes ploraverunt scissisque vestibus sparserunt pulverem super caput suum in caelumAnd when they had lifted up their eyes afar off, they knew him not, and crying out, they wept, and rending their garments, they sprinkled dust upon their heads toward heaven. 2:12. And when they had raised up their eyes from a distance, they did not recognize him, and, crying out, they wept, and, tearing their garments, they scattered dust over their heads into the sky. 2:12. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. 12. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven.
2:12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven: 2:12 И подняв глаза свои издали, они не узнали его; и возвысили голос свой и зарыдали; и разодрал каждый верхнюю одежду свою, и бросали пыль над головами своими к небу. 2:12 ἰδόντες οραω view; see δὲ δε though; while αὐτὸν αυτος he; him πόρρωθεν πορρωθεν from afar οὐκ ου not ἐπέγνωσαν επιγινωσκω recognize; find out καὶ και and; even βοήσαντες βοαω scream; shout φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud ἔκλαυσαν κλαιω weep; cry ῥήξαντες ρηγνυμι gore; burst ἕκαστος εκαστος each τὴν ο the ἑαυτοῦ εαυτου of himself; his own στολὴν στολη robe καὶ και and; even καταπασάμενοι καταπασσω earth; land 2:12 וַ wa וְ and יִּשְׂא֨וּ yyiśʔˌû נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֵינֵיהֶ֤ם ʕênêhˈem עַיִן eye מֵ mē מִן from רָחֹוק֙ rāḥôq רָחֹוק remote וְ wᵊ וְ and לֹ֣א lˈō לֹא not הִכִּירֻ֔הוּ hikkîrˈuhû נכר recognise וַ wa וְ and יִּשְׂא֥וּ yyiśʔˌû נשׂא lift קֹולָ֖ם qôlˌām קֹול sound וַ wa וְ and יִּבְכּ֑וּ yyivkˈû בכה weep וַֽ wˈa וְ and יִּקְרְעוּ֙ yyiqrᵊʕˌû קרע tear אִ֣ישׁ ʔˈîš אִישׁ man מְעִלֹ֔ו mᵊʕilˈô מְעִיל coat וַ wa וְ and יִּזְרְק֥וּ yyizrᵊqˌû זרק toss עָפָ֛ר ʕāfˈār עָפָר dust עַל־ ʕal- עַל upon רָאשֵׁיהֶ֖ם rāšêhˌem רֹאשׁ head הַ ha הַ the שָּׁמָֽיְמָה׃ ššāmˈāyᵊmā שָׁמַיִם heavens 2:12. cumque levassent procul oculos suos non cognoverunt eum et exclamantes ploraverunt scissisque vestibus sparserunt pulverem super caput suum in caelum And when they had lifted up their eyes afar off, they knew him not, and crying out, they wept, and rending their garments, they sprinkled dust upon their heads toward heaven. 2:12. And when they had raised up their eyes from a distance, they did not recognize him, and, crying out, they wept, and, tearing their garments, they scattered dust over their heads into the sky. 2:12. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412. В больном, пораженном проказою, всеми покинутом и сидящем на пепле Иове трудно было, особенно издали, узнать прежнего здорового, окруженного многочисленным семейством и богатого человека. Слова утешения (ст. 11) сменяются глубокою печалью, выраженною в посыпании головы пеплом (1: Цар IV:12).Adam Clarke: Commentary on the Bible - 18312:12: They rent every one his mantle - I have already had frequent occasions to point out and illustrate, by quotations from the ancients, the actions that were used in order to express profound grief; such as wrapping themselves in sackcloth, covering the face, strewing dust or ashes upon the head, sitting upon the bare ground, etc., etc.; significant actions which were in use among all nations.Albert Barnes: Notes on the Bible - 18342:12: And when they lifted up their eyes afar off - "When they saw him at the distance at which they could formerly recognize him without difficulty, disease had so altered his appearance that at first sight they knew him not" - Noyes.They lifted up their voice - This is a common expression in the Scriptures, to denote grief; Gen 27:38; Gen 29:11; Jdg 2:4; Rut 1:9; Sa1 24:16, "et soepe al." We learn to suppress the expressions of grief. The ancients gave vent to their sorrows aloud. - They even hired persons to aid them in their lamentations; and it became a professional business of women to devote themselves to the office of making an outcry on occasions of mourning. The same thing pRev_ails in the East at present. Friends sit around the grave of the dead, or go there at different times, and give a long and doleful shriek or howl, as expressive of their grief. And they rent every one his mantle - See the notes at . And sprinkled dust upon their heads toward heaven - Another expression of sorrow; compare Lam 2:10; Neh 9:1; Sa1 4:12; Jos 7:6; Eze 27:30. Thc indications of grief here referred to, were such as were common in ancient times. They resemble, in a remarkable manner, the mode in which Achilles gave utterance to his sorrow, when informed of the death of Patroclus. Iliad xviii. 21-27. A sudden horror shot through all the chief, And wrapp'd his senses in the cloud of grief; Cast on the ground, with furious hands he spread The scorching ashes o'er his graceful head, His purple garments, and his golden hairs, Those he deforms with dust, and these he tears: On the hard soil his groaning breast he threw, And roll'd and grovell'd as to earth he grew. Pope Thus far the feelings of the three friends were entirely kind, and all that they did was expressive of sympathy for the sufferer. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:12: knew him: Job 19:14; Rut 1:19-21; Lam 4:7, Lam 4:8their voice: Gen 27:34; Jdg 2:4; Sa1 11:4, Sa1 30:4; Sa2 13:36; Est 4:1 they rent: Job 1:20 sprinkled dust upon: Neh 9:1; Lam 2:10; Eze 27:30; Rev 18:19 Job 2:13 Carl Friedrich Keil and Franz Delitzsch2:12Their Arrival: 12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and threw dust upon their heads toward heaven. They saw a form which seemed to be Job, but in which they were not able to recognise him. Then they weep and rend their outer garments, and catch up dust to throw up towards heaven (1Kings 4:12), that it may fall again upon their heads. The casting up of dust on high is the outwards sign of intense suffering, and, as von Gerlach rightly remarks, of that which causes him to cry to heaven. Geneva 15992:12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled (q) dust upon their heads toward heaven.(q) This was also a ceremony which they used in those countries as the renting of their clothes in sign of sorrow etc. John Gill2:12 And when they lifted up their eyes afar off,.... Either when at some distance from Job's house, and he being without in the open air, as some think; or as they entered his house, he being at the further part of the room, or in another further on, which they could see into:and knew him not; at first sight; until they came nearer to him, his garments being rent, and his head shaved, and his body covered all over with boils; so that he was so deformed and disfigured that they could not know him at first, and could scarcely believe him to be the same person: they lifted up their voice and wept: they wept and cried aloud, being greatly affected with the sight of him, and their hearts sympathizing with him under his afflictions, being his cordial friends, and of that disposition, to weep with those that weep: and they rent everyone his mantle, or "cloak"; in token of mourning, as Job had done before; see Gill on Job 1:20, and sprinkled dust upon their heads towards heaven; that is, they took up handfuls of dust from off the ground, and threw it up in the air over their heads, which fell upon them and covered them; which was another rite or ceremony used by mourners, as Jarchi observes, and showed the vehemence of their affections and passions, and the confusion they were in at seeing their friend in such a miserable condition; see Josh 7:6. Robert Jamieson, A. R. Fausset and David Brown2:12 toward heaven--They threw ashes violently upwards, that they might fall on their heads and cover them--the deepest mourning (Josh 7:6; Acts 22:23). |
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2:132:13: Եւ նստան շուրջ զնովաւ յերկրի զեւթն օր եւ զեւթն գիշեր. եւ ո՛չ ոք ՚ի նոցանէ խօսեցաւ ընդ նմա բան. քանզի տեսանէին զանհնարին հարուածսն եւ զմեծամեծս յոյժ[9087]։[9087] Յոմանս պակասի. Շուրջ զնովաւ յերկրի զեւթն տիւ եւ զեւթն գի՛՛։ Եւ նստան շուրջ զնովաւ յերկրի զեւթն օր եւ զեւթն գիշեր. եւ ոչ ոք ի նոցանէ խօսեցաւ ընդ նմա բան. քանզի տեսանէին [32]զանհնարին հարուածսն եւ զմեծամեծս յոյժ:13 Եօթն օր ու եօթը գիշեր նստեցին նրա շուրջը. նրանցից ոչ ոք մի բան չխօսեց հետը, որովհետեւ տեսնում էին նրան հասած սաստիկ մեծ հարուածները: 13 Անոր հետ եօթը օր ու եօթը գիշեր գետնի վրայ նստան։ Մէ՛կը անոր խօսք մը չըսաւ, քանզի տեսան որ անոր ցաւը խիստ սաստիկ էր։ 2:13: Եւ նստան շուրջ զնովաւ յերկրի զեւթն օր եւ զեւթն գիշեր. եւ ո՛չ ոք ՚ի նոցանէ խօսեցաւ ընդ նմա բան. քանզի տեսանէին զանհնարին հարուածսն եւ զմեծամեծս յոյժ[9087]։ [9087] Յոմանս պակասի. Շուրջ զնովաւ յերկրի զեւթն տիւ եւ զեւթն գի՛՛։ 13 Եօթն օր ու եօթը գիշեր նստեցին նրա շուրջը. նրանցից ոչ ոք մի բան չխօսեց հետը, որովհետեւ տեսնում էին նրան հասած սաստիկ մեծ հարուածները: 13 Անոր հետ եօթը օր ու եօթը գիշեր գետնի վրայ նստան։ Մէ՛կը անոր խօսք մը չըսաւ, քանզի տեսան որ անոր ցաւը խիստ սաստիկ էր։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:132:13 И сидели с ним на земле семь дней и семь ночей; и никто не говорил ему ни слова, ибо видели, что страдание его весьма велико. 2:13 παρεκάθισαν παρακαθιζω sit beside αὐτῷ αυτος he; him ἑπτὰ επτα seven ἡμέρας ημερα day καὶ και and; even ἑπτὰ επτα seven νύκτας νυξ night καὶ και and; even οὐδεὶς ουδεις no one; not one αὐτῶν αυτος he; him ἐλάλησεν λαλεω talk; speak ἑώρων οραω view; see γὰρ γαρ for τὴν ο the πληγὴν πληγη plague; stroke δεινὴν δεινος be καὶ και and; even μεγάλην μεγας great; loud σφόδρα σφοδρα vehemently; tremendously 2:13 וַ wa וְ and יֵּשְׁב֤וּ yyēšᵊvˈû ישׁב sit אִתֹּו֙ ʔittˌô אֵת together with לָ lā לְ to † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day וְ wᵊ וְ and שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven לֵילֹ֑ות lêlˈôṯ לַיְלָה night וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] דֹּבֵ֤ר dōvˈēr דבר speak אֵלָיו֙ ʔēlāʸw אֶל to דָּבָ֔ר dāvˈār דָּבָר word כִּ֣י kˈî כִּי that רָא֔וּ rāʔˈû ראה see כִּֽי־ kˈî- כִּי that גָדַ֥ל ḡāḏˌal גדל be strong הַ ha הַ the כְּאֵ֖ב kkᵊʔˌēv כְּאֵב pain מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 2:13. et sederunt cum eo in terram septem diebus et septem noctibus et nemo loquebatur ei verbum videbant enim dolorem esse vehementemAnd they sat with him on the ground seven day and seven nights and no man spoke to him a word: for they saw that his grief was very great. 2:13. And they sat with him on the ground for seven day and seven nights, and no one spoke a word to him, for they saw that his sorrow was very great. 2:13. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that [his] grief was very great. 13. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great. 2:13 So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that [his] grief was very great: 2:13 И сидели с ним на земле семь дней и семь ночей; и никто не говорил ему ни слова, ибо видели, что страдание его весьма велико. 2:13 παρεκάθισαν παρακαθιζω sit beside αὐτῷ αυτος he; him ἑπτὰ επτα seven ἡμέρας ημερα day καὶ και and; even ἑπτὰ επτα seven νύκτας νυξ night καὶ και and; even οὐδεὶς ουδεις no one; not one αὐτῶν αυτος he; him ἐλάλησεν λαλεω talk; speak ἑώρων οραω view; see γὰρ γαρ for τὴν ο the πληγὴν πληγη plague; stroke δεινὴν δεινος be καὶ και and; even μεγάλην μεγας great; loud σφόδρα σφοδρα vehemently; tremendously 2:13 וַ wa וְ and יֵּשְׁב֤וּ yyēšᵊvˈû ישׁב sit אִתֹּו֙ ʔittˌô אֵת together with לָ lā לְ to † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day וְ wᵊ וְ and שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven לֵילֹ֑ות lêlˈôṯ לַיְלָה night וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] דֹּבֵ֤ר dōvˈēr דבר speak אֵלָיו֙ ʔēlāʸw אֶל to דָּבָ֔ר dāvˈār דָּבָר word כִּ֣י kˈî כִּי that רָא֔וּ rāʔˈû ראה see כִּֽי־ kˈî- כִּי that גָדַ֥ל ḡāḏˌal גדל be strong הַ ha הַ the כְּאֵ֖ב kkᵊʔˌēv כְּאֵב pain מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 2:13. et sederunt cum eo in terram septem diebus et septem noctibus et nemo loquebatur ei verbum videbant enim dolorem esse vehementem And they sat with him on the ground seven day and seven nights and no man spoke to him a word: for they saw that his grief was very great. 2:13. And they sat with him on the ground for seven day and seven nights, and no one spoke a word to him, for they saw that his sorrow was very great. 2:13. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that [his] grief was very great. 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. Семидневное (семь - число полноты) молчание свидетельствует о силе печали друзей (Иез III:15).Adam Clarke: Commentary on the Bible - 18312:13: They sat down with him upon the ground seven days - They were astonished at the unprecedented change which had taken place in the circumstances of this most eminent man; they could not reconcile his present situation with any thing they had met with in the history of Divine providence. The seven days mentioned here were the period appointed for mourning. The Israelites mourned for Jacob seven days, Gen 50:10. And the men of Jabesh mourned so long for the death of Saul, Sa1 31:13; Ch1 10:12. And Ezekiel sat on the ground with the captives at Chebar, and mourned with and for them seven days. Eze 3:15. The wise son of Sirach says, "Seven days do men mourn for him that is dead;" Sirach 22:12. So calamitous was the state of Job, that they considered him as a dead man: and went through the prescribed period of mourning for him.They saw that his grief was very great - This is the reason why they did not speak to him: they believed him to be suffering for heavy crimes, and, seeing him suffer so much, they were not willing to add to his distresses by invectives or reproach. Job himself first broke silence. Albert Barnes: Notes on the Bible - 18342:13: So they sat down with him upon the ground; - see , note; , note; compare Ezr 9:3, "I rent my garment and my mantle, and plucked off the hair of my head, and my beard, and sat down astonished."Seven days and seven nights - Seven days was the usual time of mourning among the Orientals. Thus, they made public lamentation for Jacob seven days, Gen 50:10. Thus, on the death of Saul, they fasted seven days, Sa1 31:13. So the author of the book of Ecclesiasticus says," Seven days do men mourn for him that is dead;" Eccles. 22:12. It cannot be supposed that they remained in the same place and posture for seven days and nights, but that they mourned with him during that time in the usual way. An instance of grief remarkably similar to this, continuing through a period of six days, is ascribed by Euripides to Orestes: Ἐντεῦθεν ἀγρίᾳ ξυντακεὶς νόσῳ νοσεῖ Τλήμων Ὀρέστης; ο δὲ πεσὼν ἐν δεμνίοις Κεῖται. Ἓκτου δὲ δὴ τόδ ἦμαρ, κ. τ. λ. Enteuthen agriacuntakeis nosō nosei Tlē mō n Orestē s; ho de pesō n en demniois Keitai. Hekton de dē tod́ ē mar, etc. "'Tis hence Orestes, agonized with griefs And sore disease, lies on his restless bed Delirious. Now six morns have winged their flight, Since by his hands his parent massacred Burnt on the pile in expiatory flames. Stubborn the while he keeps a rigid fast, Nor bathes, nor dresses; but beneath his robes He skulks, and if he steals a pause from rage, 'Tis but to feel his weight of wo and weep." And none spake a word to him - - That is, on the subject of his grief. They came to condole with him, but they had now nothing to say. They saw that his affliction was much greater than they had anticipated. For they saw that his grief was very great - This is given as a reason why they were silent. But "how" this produced silence, or why his great grief was a cause of their silence, is not intimated. Perhaps one or all of the following considerations may have led to it. (1) They were amazed at the extent of his sufferings. Amazement is often expressed by silence. We look upon that which is out of the usual course of events without being able to express anything. We are "struck dumb" with wonder. (2) The effect of great calamity is often to pRev_ent utterance. Nothing is more natural or common than profound silence when we go to the house of mourning. "It is the lesser cares only that speak; the greater ones find not language." Curae leves loquuntur, ingentes stupent. (3) They might not have known what to say. They had come to sympathize with him, and to offer consolation. But their anticipated topics of consolation may have been seen to be inappropriate. The calamity was greater than they had before witnessed. The loss of property and children; the deep humiliation of a man who had been one of the most distinguished of the land; the severity of his bodily sufferings, and his changed and haggard appearance, constituted so great a calamity, that the usual topics of conversation did not meet the case. What "they" had to say, was the result of careful observation on the usual course or events, and it is by no means improbable that they had never before witnessed sorrows so keen, and that they now saw that their maxims would by no means furnish consolation for "such" a case. (4) They seem to have been very early thrown into doubt in regard to the real character of Job. They had regarded him as a pious man, and had come to him under that impression. But his great afflictions seem soon to have shaken their confidence in his piety, and to have led them to ask themselves whether so great a sufferer "could" be the friend of God. Their subsequent reasonings show that it was with them a settled opinion that the righteous would be prospered, and that very great calamities were proof of great criminality in the sight of God. It was not inconsistent with this belief to suppose that the righteous might be slightly afflicted, but when they saw "such" sorrows, they supposed they were altogether beyond what God could send upon his friends; and with this doubt on their minds, and this change in their views, they knew not what to say. How "could" they console him when it was their settled belief that great sufferings were proof of great guilt? They could say nothing which would not seem to be a departure from this, unless they assumed that he had been a hypocrite, and should administer reproof and rebuke for his sins. (5) In this state of things, to administer "rebuke" would seem to be cruel. It would aggravate the sorrows which already were more than he could bear. They did, therefore, what the friends of the afflicted are often compelled to do in regard to specific sufferings; they kept silence. As they could not comfort him, they would not aggravate his grief. All they could have said would probably have been unmeaning generalities which would not meet his case, or would have been sententious maxims which would imply that he was a sinner and a hypocrite; and they were therefore dumb, until the bitter complaint of Job himself Job 3 gave them an opportunity to state the train of thought which had passed through their minds during this protracted silence. How often do similar cases occur now - cases where consolation seems almost impossible, and where any truths which might be urged, except the most abstract and unmeaning generalities, would tend only to aggravate the sorrows of the afflicted! When calamity comes upon a person as the result of his sins; when property is taken away which has been gained in an unlawful manner; when a friend dies, leaving no evidence that he was prepared; when it is impossible to speak of that friend without recalling the memory of his irreligious, prayerless, or dissolute life, how difficult is it to administer consolation! How often is the Christian friend constrained to close his lips in silence, or utter only "torturing" general truths that can give no consolation, or refer to facts which will tend only to open the wound in the heart deeper! To be silent at such times is all that can be done; or to commend the sufferer in humble prayer to God, an expedient which seems not to have been resorted to either by Job or his friends, It is remarkable that Job is not represented as calling upon God for support, and it is as remarkable that his friends during these seven days of silent grief did not commend the case of their much afflicted friend to the Father of mercies. Had "Job" prayed, he might have been kept from much of the improper feeling to which he gave vent in the following chapter; had "they" prayed, they might have obtained much more just views of the government of God than they had hitherto possessed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:13: they sat: Ezr 9:3; Neh 1:4; Isa 3:26, Isa 47:1seven days: Gen 1:5, Gen 1:8, Gen 50:10 none spake: Job 4:2; Psa 77:4 Carl Friedrich Keil and Franz Delitzsch2:13Their Silence: 13 And they sat with him upon the ground seven days and seven nights; and none spake a word unto him: for they saw that his pain was very great. Ewald erroneously thinks that custom and propriety prescribed this seven days' silence; it was (as Ezek 3:15) the force of the impression produced on them, and the fear of annoying the sufferer. But their long silence shows that they had not fully realized the purpose of their visit. Their feeling is overpowered by reflection, their sympathy by dismay. It is a pity that they let Job utter the first word, which they might have prevented by some word of kindly solace; for, becoming first fully conscious of the difference between his present and former position from their conduct, he breaks forth with curses. Geneva 15992:13 So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that [his] grief was very (r) great.(r) And therefore thought that he would not have listened to their counsel. John Gill2:13 So they sat down with him upon the ground seven days and seven nights,.... Which was the usual time of mourning, Gen 50:10; not that they were in this posture all this time, without sleeping, eating, or drinking, and other necessaries of life; but they came and sat with him every day and night for seven days and nights running, and sat the far greater part of them with him, conforming themselves to him and sympathizing with him:and none spake a word unto him; concerning his affliction and the cause of it, and what they thought about it; partly through the loss they were at concerning it, hesitating in their minds, and having some suspicion of evil in Job; and partly through the grief of their own hearts, and the vehemence of their passions, but chiefly because of the case and circumstances Job was in, as follows: for they saw that his grief was very great; and they knew not well what comfort to administer, and were fearful lest they should add grief to grief; or they saw that his "grief increased exceedingly" (r); his boils, during these seven days, grew sorer and sorer, and his pain became more intolerable, that there was no speaking to him until he was a little at ease, and more composed and capable of attending to what might be said; they waited a proper opportunity, and which they quickly had, by what Job said in the following chapter: this account is given of his three friends in this place, because the greater part of the book that follows is taken up in giving an account of a dispute which passed between him and them, occasioned by what he delivered in the next chapter. (r) "quod creverat dolor valde", Pagninus, Montanus; so Mercerus Schultens, Michaelis, and the Targum. John Wesley2:13 Upon the ground - In the posture of mourners condoling with him. Seven days - Which was the usual time of mourning for the dead, and therefore proper both for Job's children, and for Job himself, who was in a manner dead, while he lived: not that they continued in this posture so long together, which the necessities of nature could not bear; but they spent the greatest part of that time in sitting with him, and silent mourning over him. None spake - About his afflictions and the causes of them. The reason of this silence was the greatness of their grief for him, and their surprize and astonishment at his condition; because they thought it convenient to give him time to vent his own sorrows, and because as yet they knew not what to say to him: for though they had ever esteemed him to be a truly good man, and came with full purpose to comfort him, yet the prodigious greatness of his miseries, and that hand of God which they perceived in them, made them now question his sincerity, so that they could not comfort him as they had intended, and yet were loth to grieve him with reproofs.Robert Jamieson, A. R. Fausset and David Brown2:13 seven days . . . nights--They did not remain in the same posture and without food, &c., all this time, but for most of this period daily and nightly. Sitting on the earth marked mourning (Lam 2:10). Seven days was the usual length of it (Gen 50:10; 1Kings 31:13). This silence may have been due to a rising suspicion of evil in Job; but chiefly because it is only ordinary griefs that find vent in language; extraordinary griefs are too great for utterance. |
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