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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 - 1903-1914Вторая половина речи Елифаза. 1-7. Упорство Иова, продолжающийся с его стороны ропот может навлечь на него божественный гнев. 8-27. Иов должен смириться пред Богом, под этим условием изменится его судьба, - он будет награжден.Matthew Henry: Concise Commentary on the Whole Bible - 1706Eliphaz, in the foregoing chapter, for the making good of his charge against Job, had vouched a word from heaven, sent him in a vision. In this chapter he appeals to those that bear record on earth, to the saints, the faithful witnesses of God's truth in all ages, ver. 1. They will testify, I. That the sin of sinners is their ruin, ver. 2-5. II. That yet affliction is the common lot of mankind, ver. 6, 7. III. That when we are in affliction it is our wisdom and duty to apply to God, for he is able and ready to help us, ver. 8-16. IV. That the afflictions which are borne well will end well; and Job particularly, if he would come to a better temper, might assure himself that God had great mercy in store for him, ver. 17-27. So that he concludes his discourse in somewhat a better humour than he began it.Adam Clarke: Commentary on the Bible - 1831Eliphaz proceeds to show that the wicked are always punished by the justice of God, though they may appear to flourish for a time,8; extols the providence of God, by which the counsels of the wicked are brought to naught, and the poor fed and supported,16; shows the blessedness of being corrected by God, in the excellent fruits that result from it; and exhorts Job to patience and submission, with the promise of all secular prosperity, and a happy death in a mature and comfortable old age,27.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Job 5:1, Eliphaz shews that the end of the wicked is misery; Job 5:6, that man is born to trouble; Job 5:8, that God is to be regarded in affliction; Job 5:17, the happy end of God's correction.Job 5:1 John GillINTRODUCTION TO JOB 5In this chapter Eliphaz goes on to prove, and further confirm and establish, what he had before asserted, that not good men, but wicked men only, are afflicted of God, at least greatly, so as to have their substance wholly destroyed and perish, which was Job's case; and this partly from the case, state, and sentiments of all the saints, Job 5:1; and from his own observation and experience, Job 5:3; and then he proceeds to give some advice; and seeing afflictions do not come by chance, but are of God, it is right in such circumstances for a man to seek to the Lord for pardon and salvation, and commit his cause unto him, Job 5:6; who does many great things in a providential way to the good of man in general, and to the disappointment of wicked crafty men, and to the serving of the poor in particular, Job 5:9; so that it is best patiently to bear the afflicting hand of God, and it is an happiness to be corrected by him, since he delivers such out of all their troubles, and preserves them from many evils, and bestows many good things on them; which would be Job's case particularly, if he behaved according to the advice given, and which is left with him to consider of, Job 5:17. |
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5:15:1: Արդ աղէ կարդա՛, թէ ոք տայցէ՞ քեզ ձայն, կամ թէ զոք ՚ի հրեշտակաց սրբոց տեսցե՞ս[9105]։ [9105] Ոմանք. Եթէ ոք տացէ քեզ։ Արդ աղէ կարդա, թէ ոք տայցէ՞ քեզ ձայն, [58]կամ թէ զոք ի հրեշտակաց սրբոց տեսցե՞ս:1 Արդ, կանչի՛ր, եթէ մէկը քեզ ձայն է տալու, կամ եթէ տեսնելու ես սուրբ հրեշտակներից որեւէ մէկին: 5 «Հիմա աղաղակէ՛։ Քեզի պատասխան տուող մը կա՞յ արդեօք Ու սուրբերէն որո՞ւն պիտի դարձնես քու երեսդ։ 5:1: Արդ աղէ կարդա՛, թէ ոք տայցէ՞ քեզ ձայն, կամ թէ զոք ՚ի հրեշտակաց սրբոց տեսցե՞ս[9105]։ [9105] Ոմանք. Եթէ ոք տացէ քեզ։ 1 Արդ, կանչի՛ր, եթէ մէկը քեզ ձայն է տալու, կամ եթէ տեսնելու ես սուրբ հրեշտակներից որեւէ մէկին: 5 «Հիմա աղաղակէ՛։ Քեզի պատասխան տուող մը կա՞յ արդեօք Ու սուրբերէն որո՞ւն պիտի դարձնես քու երեսդ։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:15:1 Взывай, если есть отвечающий тебе. И к кому из святых обратишься ты? 5:1 ἐπικάλεσαι επικαλεω invoke; nickname δέ δε though; while εἴ ει if; whether τίς τις anyone; someone σοι σοι you ὑπακούσεται υπακουω listen to ἢ η or; than εἴ ει if; whether τινα τις anyone; someone ἀγγέλων αγγελος messenger ἁγίων αγιος holy ὄψῃ οραω view; see 5:1 קְֽרָא־ qᵊˈrā- קרא call נָ֭א ˈnā נָא yeah הֲ hᵃ הֲ [interrogative] יֵ֣שׁ yˈēš יֵשׁ existence עֹונֶ֑ךָּ ʕônˈekkā ענה answer וְ wᵊ וְ and אֶל־ ʔel- אֶל to מִ֖י mˌî מִי who מִ mi מִן from קְּדֹשִׁ֣ים qqᵊḏōšˈîm קָדֹושׁ holy תִּפְנֶֽה׃ tifnˈeh פנה turn 5:1. voca ergo si est qui tibi respondeat et ad aliquem sanctorum convertereCall now, if there be any that will answer thee, and turn to some of the saints. 5:1. Therefore call, if there are any who will respond to you, and turn to one or another of the saints. 5:1. Call now, if there be any that will answer thee; and to which of the saints wilt thou turn? 5:1 Call now, if there be any that will answer thee; and to which of the saints wilt thou turn: 5:1 Взывай, если есть отвечающий тебе. И к кому из святых обратишься ты? 5:1 ἐπικάλεσαι επικαλεω invoke; nickname δέ δε though; while εἴ ει if; whether τίς τις anyone; someone σοι σοι you ὑπακούσεται υπακουω listen to ἢ η or; than εἴ ει if; whether τινα τις anyone; someone ἀγγέλων αγγελος messenger ἁγίων αγιος holy ὄψῃ οραω view; see 5:1 קְֽרָא־ qᵊˈrā- קרא call נָ֭א ˈnā נָא yeah הֲ hᵃ הֲ [interrogative] יֵ֣שׁ yˈēš יֵשׁ existence עֹונֶ֑ךָּ ʕônˈekkā ענה answer וְ wᵊ וְ and אֶל־ ʔel- אֶל to מִ֖י mˌî מִי who מִ mi מִן from קְּדֹשִׁ֣ים qqᵊḏōšˈîm קָדֹושׁ holy תִּפְנֶֽה׃ tifnˈeh פנה turn 5:1. voca ergo si est qui tibi respondeat et ad aliquem sanctorum convertere Call now, if there be any that will answer thee, and turn to some of the saints. 5:1. Therefore call, if there are any who will respond to you, and turn to one or another of the saints. 5:1. Call now, if there be any that will answer thee; and to which of the saints wilt thou turn? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141. "Святые", т. е. ангелы (XV:15; Пс LXXXVIII:7-8; Дан VIII:13) нечисты в очах Божиих (IV:18); следовательно, они не могут допустить мысли о безгрешности низшего по сравнению с собою существа - человека. Поэтому ни один из них не поручится и за него, Иова, за его невинность, незаслуженность наказаний. У Иова нет защитников ни среди людей (IV:7-9), ни среди небожителей.Matthew Henry: Concise Commentary on the Whole Bible - 17061 Call now, if there be any that will answer thee; and to which of the saints wilt thou turn? 2 For wrath killeth the foolish man, and envy slayeth the silly one. 3 I have seen the foolish taking root: but suddenly I cursed his habitation. 4 His children are far from safety, and they are crushed in the gate, neither is there any to deliver them. 5 Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.A very warm dispute being begun between Job and his friends, Eliphaz here makes a fair motion to put the matter to a reference. In all debates perhaps the sooner this is done the better if the contenders cannot end it between themselves. So well assured is Eliphaz of the goodness of his own cause that he moves Job himself to choose the arbitrators (v. 1): Call now, if there be any that will answer thee; that is, 1. "If there be any that suffer as thou sufferest. Canst thou produce an instance of any one that was really a saint that was reduced to such an extremity as thou art now reduced to? God never dealt with any that love his name as he deals with thee, and therefore surely thou art none of them." 2. "If there be any that say as thou sayest. Did ever any good man curse his day as thou dost? Or will any of the saints justify thee in these heats or passions, or say that these are the spots of God's children? Thou wilt find none of the saints that will be either thy advocates or my antagonists. To which of the saints wilt thou turn? Turn to which thou wilt, and thou wilt find they are all of my mind. I have the communis sensus fidelium--the unanimous vote of the faithful on my side; they will all subscribe to what I am going to say." Observe, (1.) Good people are called saints even in the Old Testament; and therefore I know not why we should, in common speaking (unless because we must loqui cum vulgo--speak as our neighbours), appropriate the title to those of the New Testament, and not say St. Abraham, St. Moses, and St. Isaiah, as well as St. Matthew and St. Mark; and St. David the psalmist, as well as St. David the British bishop. Aaron is expressly called the saint of the Lord. (2.) All that are themselves saints will turn to those that are so, will choose them for their friends and converse with them, will choose them for their judges and consult them. See Ps. cxix. 79. The saints shall judge the world, 1 Cor. vi. 1, 2. Walk in the way of good men (Prov. ii. 20), the old way, the footsteps of the flock. Every one chooses some sort of people or other to whom he studies to recommend himself, and whose sentiments are to him the test of honour and dishonour. Now all true saints endeavour to recommend themselves to those that are such, and to stand right in their opinion. (3.) There are some truths so plain, and so universally known and believed, that one may venture to appeal to any of the saints concerning them. However there are some things about which they unhappily differ, there are many more, and more considerable, in which they are agreed; as the evil of sin, the vanity of the world, the worth of the soul, the necessity of a holy life, and the like. Though they do not all live up, as they should, to their belief of these truths, yet they are all ready to bear their testimony to them. Now there are two things which Eliphaz here maintains, and in which he doubts not but all the saints concur with him:-- I. That the sin of sinners directly tends to their own ruin (v. 2): Wrath kills the foolish man, his own wrath, and therefore he is foolish for indulging it; it is a fire in his bones, in his blood, enough to put him into a fever. Envy is the rottenness of the bones, and so slays the silly one that frets himself with it. "So it is with thee," says Eliphaz, "while thou quarrellest with God thou doest thyself the greatest mischief; thy anger at thy own troubles, and thy envy at our prosperity, do but add to thy pain and misery: turn to the saints, and thou wilt find they understand their interest better." Job had told his wife she spoke as the foolish women; now Eliphaz tells him he acted as the foolish men, the silly ones. Or it may be meant thus: "If men are ruined and undone, it is always their own folly that ruins and undoes them. They kill themselves by some lust or other; therefore, no doubt, Job, thou hast done some foolish thing, by which thou hast brought thyself into this calamitous condition." Many understand it of God's wrath and jealousy. Job needed not be uneasy at the prosperity of the wicked, for the world's smiles can never shelter them from God's frowns; they are foolish and silly if they think they will. God's anger will be the death, the eternal death, of those on whom it fastens. What is hell but God's anger without mixture or period? Adam Clarke: Commentary on the Bible - 18315:1: Call now, if there be any - This appears to be a strong irony. From whom among those whose foundations are in the dust, and who are crushed before the moth, canst thou expect succor?To which of the saints wilt thou turn? - To whom among the holy ones, (קדשים kedoshim), or among those who are equally dependent on Divine support with thyself, and can do no good but as influenced and directed by God, canst thou turn for help? Neither angel nor saint can help any man unless sent especially from God; and all prayers to them must be foolish and absurd, not to say impious. Can the channel afford me water, if the fountain cease to emit it? Albert Barnes: Notes on the Bible - 18345:1: Call now - The expressions used here, as Noyes has well observed, seem to be derived from the law, where the word "call" denotes the language of the complainant, and answer that of the defendant. According to this, the meaning of the words "call now" is, in jus voca: that is, call the Deity to account, or bring an action against him: or more properly, enter into an argument or litigation, as before a tribunal; see the notes at Isa 41:1, where similar language occurs.If there be any that will answer thee - If there is anyone who will respond to thee in such a trial. Noyes renders this, "See if He will answer thee;" that is, "See if the Deity will condescend to enter into a judicial conroversy with thee, and give an account of his dealings toward thee." Dr. Good renders it, "Which of these can come forward to thee; that is, "Which of these weakly, ephemeral, perishing insects - which of these nothings can render thee any assistance?" The meaning is probably, "Go to trial, if you can find any respondent; if there is any one willing to engage in such a debate; and let the matter be fairly adjudicated and determined. Let an argument be entered into before a competent tribunal, and the considerations pro and con be urged on the point now under consideration." The desire of Eliphaz was, that there should be a fair investigation, where all that could be said on one side or the other of the question would be urged, and where there would be a decision of the important point in dispute. He evidently felt that Job would be foiled in the argument before whomsoever it should be conducted, and whoever might take up the opposite side; and hence, he says that he could get no one of "the saints" to assist him in the argument. In the expression, "if there be any that will answer thee," he may mean to intimate that he would find no one who would be willing even to go into an investigation of the subject. The case was so plain, the views of Job were so obviously wrong, the arguments for the opinion of Eliphaz were so obvious, that he doubted whether anyone could be found who would be willing to make it the occasion of a set and formal trial, as if there could be any doubt about it. And to which of the saints wilt thou turn? - Margin, as in Hebrew "look." That is, to which of them wilt thou look to be an advocate for such sentiments, or which of them would be willing to go into an argument on so plain a subject? Grotins supposes that Eliphaz, having boasted that he had produced a divine Rev_elation in his favor Job 4, now calls upon Job to produce, if he can, something of the same kind in his defense, or to see if there were any of the heavenly spirits who would give a similar Rev_elation in his favor. The word here rendered "saints" (קדשׁים qô deshı̂ ym) means properly those who are sanctified or holy; and it may be either applied to holy men, or to angels. It is generally supposed that it here refers to angels. So Schultens, Rosenmuller, Noyes, Good, and others, understand it. The word is often used in this sense in the Scriptures. So the Septuagint understands it here - ἤ εἴτινα ἀγγέλων ἁγίων ὄψῃ ē eitina angelō n hagiō n opsē. Such is probably its meaning; and the sense of the passage is, "Call now upon anyone, and you will find none willing to be the advocate of such sentiments as you have urged. No holy beings - human beings or angels - would defend them." By this, probably, Eliphaz designed to show Job that he differed from all holy being, and that his views were not those of a truly pious man. If he could find no one, either among holy angels or pious men, to be the advocate of his opinions, it followed that he must be in error. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:1: and to which: Job 15:8-10, Job 15:15; Isa 41:1, Isa 41:21-23; Heb 12:1the saints: Job 4:18, Job 15:15; Deu 33:2, Deu 33:3; Psa 16:3, Psa 106:16; Eph 1:1 turn: or, look Job 5:2 Carl Friedrich Keil and Franz Delitzsch5:11 Call now, - is there any one who will answer thee? And to whom of the holy ones wilt thou turn? 2 For he is a fool who is destroyed by complaining, And envy slays the simple one. 3 I, even I, have seen a fool taking root: Then I had to curse his habitation suddenly. 4 His children were far from help, And were crushed in the gate, without a rescuer; 5 While the hungry ate his harvest, And even from among thorns they took it away, And the intriguer snatched after his wealth. The chief thought of the oracle was that God is the absolutely just One, and infinitely exalted above men and angels. Resuming his speech from this point, Eliphaz tells Job that no cry for help can avail him unless he submits to the all-just One as being himself unrighteous; nor can any cry addressed to the angels avail. This thought, although it is rejected, certainly shows that the writer of the book, as of the prologue, is impressed with the fundamental intuition, that good, like evil, spirits are implicated in the affairs of men; for the "holy ones," as in Ps 89, are the angels. כּי supports the negation implied in Job 5:1 : If God does not help thee, no creature can help thee; for he who complains and chafes at his lot brings down upon himself the extremest destruction, since he excites the anger of God still more. Such a surly murmurer against God is here called אויל. ל is the Aramaic sign of the object, having the force of quod attinet ad, quoad (Ew. 310, a). Eliphaz justifies what he has said (Job 5:2) by an example. He had seen such a complainer in increasing prosperity; then he cursed his habitation suddenly, i.e., not: he uttered forthwith a prophetic curse over it, which, though פּתאם might have this meaning (not subito, but illico; cf. Num 12:4), the following futt., equivalent to imperff., do not allow, but: I had then, since his discontent had brought on his destruction, suddenly to mark and abhor his habitation as one overtaken by a curse: the cursing is a recognition of the divine curse, as the echo of which it is intended. This curse of God manifests itself also on his children and his property (Job 5:4.). שׁער is the gate of the city as a court of justice: the phrase, to oppress in the gate, is like Prov 22:22; and the form Hithpa. is according to the rule given in Ges. 54, 2, b. The relative אשׁר, Job 5:5, is here conj. relativa, according to Ges. 155, 1, c. In the connection אל־מצּנּים, אל is equivalent to עד, adeo e spinis, the hungry fall so eagerly upon what the father of those now orphans has reaped, that even the thorny fence does not hold them back. צנּים, as Prov 22:5 : the double praepos. אל־מן is also found elsewhere, but with another meaning. עמּים has only the appearance of being plur.: it is sing. after the form צדּיק, from the verb צמם, nectere, and signifies, Job 18:9, a snare; here, however, not judicii laqueus (Bttch.), but what, besides the form, comes still nearer - the snaremaker, intriguer. The Targ. translates לסטיסין, i.e., λησταί. Most modern critics (Rosenm. to Ebr.) translate: the thirsty (needy), as do all the old translations, except the Targ.; this, however, is not possible without changing the form. The meaning is, that intriguing persons catch up (שׁאף, as Amos 2:7) their wealth. Eliphaz now tells why it thus befell this fool in his own person and his children. Geneva 15995:1 Call now, if there be any that will (a) answer thee; and to which of the saints wilt thou turn?(a) He wills Job to consider the example of all who have lived or live godly, whether any of them are like him in raging against God as he does. John Gill5:1 Call now, if there be any that will answer thee,.... That is, call upon God, which, if seriously, and not ironically spoken, was good advice; God is to be called upon, and especially in times of trouble; and invocation is to be made in faith, in sincerity, and with fervency, and to be accompanied with confession of sin, and repentance for it; and sooner or later God hears and answers those that call upon him; but Eliphaz suggests, that if Job did call upon him, it would be in vain, he would not hear him, he going upon the same maxim that the Jews did in Christ's time, "God heareth not sinners": Jn 9:31; or call upon him to give him an oracle from heaven, to favour him with a vision and revelation, and see if he could get anything that would confront and confute what he had delivered as coming that way; which, if it could be done by him, would appear to be a falsehood and an imposture, since one revelation from God is not contradicted by another: or else the sense is, "call" over the catalogue and list of good men that have been from the beginning of the world, and see if there be any that "answers to thee" (n), whose case, character, and behaviour, correspond with thee; if ever any of them was afflicted as thou art, or ever behaved with so much indecency, impatience, murmuring, and blasphemy against God, as thou hast done; that ever opened his mouth, and cursed the day of his birth, and reflected upon the providence and justice of God as thou hast, as if thou wert unrighteously dealt with: or rather, "call now", and summon all creatures together, angels and men, and get anyone of them to be thy patron, to defend thy cause, and plead for thee, to give a reply to what has been said, from reason, experience, and revelation: and shouldest thou obtain this, which is not likely, "lo, there is one that can answer thee" (o), as some render the words, meaning either God or himself; thus Eliphaz insults Job, and triumphs over him, as being entirely baffled and conquered by him, by what he had related as an oracle and revelation from heaven:and to which of the saints wilt thou turn? or "look", or "have respect" (p), that will be of any service to thee? meaning either the Divine Persons in the Godhead, sometimes called Holy Ones, as in Josh 24:19; Prov 9:10; the Holy Father, the Holy Son, and the Holy Spirit, who may and should be turned and looked unto; God the Father, as the God of providence and grace for all good things; Jesus Christ his Son, as the Redeemer and Saviour for righteousness and eternal life; the blessed Spirit, as a sanctifier to carry on and finish the work of grace; but it is suggested, it would be in vain for Job to turn and look to any of these, since he would be rejected by them as a wicked man, nor would any of them plead his cause: or else the holy angels, as the Septuagint express it, and who are called saints and Holy Ones, Deut 33:2; and it is asked, which of those he could turn or look to, and could expect relief and protection from? signifying, that none of these would vouchsafe to converse with him, nor take him under their care, nor undertake to plead his cause: or rather holy men, such as are sanctified or set apart by God the Father, to whom Christ is made sanctification, and in whose hearts the Holy Spirit has wrought principles of grace and holiness, and who live holy lives and conversations; and it is insinuated, that should he turn and took to these, he would find none of them like him, nor in the same circumstances, nor of the same sentiments, or that would take his part and plead for him; but that all to a man would appear of the same mind with Eliphaz, that none but wicked men were afflicted by God as he was, and that he was such an one, and that for the reason following: the Papists very absurdly produce this passage in favour of praying to departed saints, when not dead but living ones are meant, and even turning to them is discouraged; and besides, this would contradict another tenet of the Papists, that the Old Testament saints, until the coming of Christ, were in a sort of purgatory, called Limbus Patrum, and therefore incapable of helping saints on earth that should apply unto them. (n) "si est correspondens tibi", Bolducius. (o) "Ecce est qui respondeat tibi", Schultens. (p) Sept. "obtueberis", Montanus; "respicies", Vatablus, Cocceius, Schmidt, Michaelis. John Wesley5:1 Call - Call them all as it were by their names: will not every good man confirm what I say? If - Try if there be any one saint that will defend thee in these bold expostulations with God. Thou mayst find fools or wicked men, to do it: but not one of the children of God.Robert Jamieson, A. R. Fausset and David Brown5:1 ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)if there be any, &c.--Rather, "will He (God) reply to thee?" Job, after the revelation just given, cannot be so presumptuous as to think God or any of the holy ones (Dan 4:17, "angels") round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint. |
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5:25:2: Քանզի եւ զանզգամ սպանանէ բարկութիւն, եւ զմոլորեալն մեռուցանէ նախանձ։ Քանզի եւ զանզգամ սպանանէ բարկութիւն, եւ զմոլորեալն մեռուցանէ նախանձ:2 Յիրաւի, բարկութիւնն անզգամին սպանում է, մոլորեալին մեռցնում: 2 Ստոյգ է, որ բարկութիւնը յիմարը կը սպաննէ Ու նախանձը անմիտը կը մեռցնէ։ 5:2: Քանզի եւ զանզգամ սպանանէ բարկութիւն, եւ զմոլորեալն մեռուցանէ նախանձ։ 2 Յիրաւի, բարկութիւնն անզգամին սպանում է, մոլորեալին մեռցնում: 2 Ստոյգ է, որ բարկութիւնը յիմարը կը սպաննէ Ու նախանձը անմիտը կը մեռցնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:25:2 Так, глупца убивает гневливость, и несмысленного губит раздражительность. 5:2 καὶ και and; even γὰρ γαρ for ἄφρονα αφρων senseless ἀναιρεῖ αναιρεω eliminate; take up ὀργή οργη passion; temperament πεπλανημένον πλαναω mislead; wander δὲ δε though; while θανατοῖ θανατοω put to death ζῆλος ζηλος zeal; jealousy 5:2 כִּֽי־ kˈî- כִּי that לֶֽ֭ ˈlˈe לְ to אֱוִיל ʔᵉwîl אֱוִיל foolish יַהֲרָג־ yahᵃroḡ- הרג kill כָּ֑עַשׂ kˈāʕaś כַּעַס grief וּ֝ ˈû וְ and פֹתֶ֗ה fōṯˈeh פתה seduce תָּמִ֥ית tāmˌîṯ מות die קִנְאָֽה׃ qinʔˈā קִנְאָה jealousy 5:2. vere stultum interficit iracundia et parvulum occidit invidiaAnger indeed killeth the foolish, and envy slayeth the little one. 5:2. Truly, anger condemns the foolish to death, and envy kills the petty. 5:2. For wrath killeth the foolish man, and envy slayeth the silly one. 5:2 For wrath killeth the foolish man, and envy slayeth the silly one: 5:2 Так, глупца убивает гневливость, и несмысленного губит раздражительность. 5:2 καὶ και and; even γὰρ γαρ for ἄφρονα αφρων senseless ἀναιρεῖ αναιρεω eliminate; take up ὀργή οργη passion; temperament πεπλανημένον πλαναω mislead; wander δὲ δε though; while θανατοῖ θανατοω put to death ζῆλος ζηλος zeal; jealousy 5:2 כִּֽי־ kˈî- כִּי that לֶֽ֭ ˈlˈe לְ to אֱוִיל ʔᵉwîl אֱוִיל foolish יַהֲרָג־ yahᵃroḡ- הרג kill כָּ֑עַשׂ kˈāʕaś כַּעַס grief וּ֝ ˈû וְ and פֹתֶ֗ה fōṯˈeh פתה seduce תָּמִ֥ית tāmˌîṯ מות die קִנְאָֽה׃ qinʔˈā קִנְאָה jealousy 5:2. vere stultum interficit iracundia et parvulum occidit invidia Anger indeed killeth the foolish, and envy slayeth the little one. 5:2. Truly, anger condemns the foolish to death, and envy kills the petty. 5:2. For wrath killeth the foolish man, and envy slayeth the silly one. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142. Если же, несмотря на это, он будет роптать, проявлять нетерпеливость, то его постигнет участь глупца, призывающего на себя своим ропотом божественный гнев (ср. Еккл X:4). Дальнейшее (ст. 8) описание "глупца" теми же чертами, что и нечестивого (Пс XXXVI:35-6), дает понять, что под глупцом Елифаз разумеет грешника.Adam Clarke: Commentary on the Bible - 18315:2: For wrath killeth the foolish man - Foolish, silly, and simple, are epithets given by Solomon to sinners and transgressors of all kinds. Such parallelisms have afforded a presumptive argument that Solomon was the author of this book. See the preface. The words of Eliphaz may be considered as a sort of maxim, which the wisdom and experience of ages had served to establish; viz., The wrath of God is manifested only against the wicked and impious; and if thou wert not such, God would not thus contend with thee.Albert Barnes: Notes on the Bible - 18345:2: For wrath killeth the foolish man - That is, the wrath of God. The word foolish here is used as synonymous with wicked, because wickedness is supreme folly. The general proposition here is, that the wicked are cut off, and that they are overtaken with heavy calamities in this life. In proof of this, Eliphaz appeals in the following verses to his own observation: The implied inference is, that Job, having had all his possessions taken away, and having been overwhelmed with unspeakably great personal calamities, was to be regarded as having been a great sinner. Some suppose, however, that the word "wrath" here relates to the indignation or the repining of the individual himself, and that the reference is to the fact that such wrath or repining preys upon the spirit, and draws down the divine vengeance. This is the view of Schultens, and of Noyes. But it seems more probable that Eliphaz means to state the proposition, that the wrath of God burns against the wicked, and that the following verses are an illustration of this sentiment, derived from his own observation.And envy - Margin, "indignation." Jerome, invidia, envy. Septuagint ζῆλος zē los. Castellio, severitas ac vehementia. The Hebrew word קנאה qı̂ n'â h means jealousy, envy, ardor, zeal. It may be applied to any strong affection of the mind; any fervent, glowing, and burning emotion. Gesenius supposes it means here envy, as excited by the prosperity of others. To me it seems that the connection requires us to understand it of wrath, or indignation, as in Deu 29:20; Psa 79:5. As applied to God, it often means his jealousy, or his anger, when the affections of people are placed on other objects than himself; Num 25:11; Zep 1:18, et al. Slayeth the silly one - Good and Noyes render this, "the weak man." Jerome, parvulum, the little one. The Septuagint, πεπλανημένον peplanē menon, the erring. Walton, ardelionem, the busy-body. The Hebrew word פתה poteh is from פתה pâ thâ h, to open, go expand; and hence, the participleis applied to one who opens his lips, or whose mouth is open; that is, a garrulous person, Pro 20:19; and also to one who is open-hearted, frank, ingenuous, unsuspicious; and hence, one who is easily influenced by others, or whose heart may be easily enticed. Thus, it comes to mean one who is simple and foolish. In this sense it is used here, to denote one who is so simple and foolish as to be drawn aside by weak arguments and unfounded opinions. I have no doubt that Eliphaz meant, by insinuation, to apply this to Job, as being a weak-minded man, for having allowed the views which he entertained to make such an impression on his mind, and for having expressed himself as he had done. The proposition is general; but it would be easy to undertand how he intended it to be applied. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:2: wrath: Job 18:4; Jon 4:9the foolish: Psa 14:1, Psa 75:4, Psa 92:6, Psa 107:17; Pro 1:22, Pro 1:23, Pro 8:5; Ecc 7:9 envy: or, indignation, Gen 30:1; Sa1 18:8, Sa1 18:9; Rom 2:8 one: Hos 7:11; Ti2 3:6 Job 5:3 Geneva 15995:2 For (b) wrath killeth the foolish man, and envy slayeth the silly one.(b) Murmuring against God in afflictions increases the pain, and uttered man's folly. John Gill5:2 For wrath killeth the foolish man,.... Not one that is an idiot, and destitute of common sense, and has no understanding in things natural and civil; but a wicked man, who has no knowledge of things divine and spiritual, and so foolish; which is the character of every natural man, and of God's people before conversion; and even of some professors, who are foolish virgins, and carry the lamp of a religious profession without the oil of grace; and such an one Eliphaz took Job to be, whom sooner or later the wrath of the Lord, as the Targum interprets it, which is revealed from heaven, and comes down upon the children of disobedience, would consume like devouring fire: or this may be understood of the wrath and passion of such men themselves, which sometimes rises in them to such an height, as that they die in a fit of it; or do those things which bring them to death, either by the hand of God, or by the civil magistrate:and envy slayeth the silly one; one that is simple and void of understanding, and is easily persuaded and drawn into sin, either by his own heart, or by evil men, or by the temptations of Satan; and in whose heart envy at the prosperity of others dwells, and which insensibly preys upon him, eats up his own spirits, and is rottenness to his bones, and crumbles them into dust, Prov 14:30; or the word may be rendered "jealousy", or "zeal" (q), as it sometimes is, and may signify the jealousy of the Lord, zeal for his own glory, which he sometimes stirs up as a man of war, and which smokes against wicked men, and consumes them as fire, see Is 42:13; Eliphaz by all this would represent and insinuate that Job was such a man, hot, passionate, and angry with God and his providence, and envious at the prosperity of others, particularly his friends; and so was a foolish and silly man, in whose breast wrath and envy rested, and would be his ruin and destruction, as he was already under slaying and killing providences. (q) "zelus", Vatablus, Junius & Tremellius, Piscator, Schmidt, Michaelis, Schultens. John Wesley5:2 Killeth - A man's wrath, and impatience, preys upon his spirit, and so hastens his death; and provokes God to cut him off. The foolish - The rash and inconsiderate man, who does not weigh things impartially. Envy, &c. - I perceive thou art full of envy at wicked men, who seem to be in a happier condition than thou, and of wrath against God; and this shews thee to be a foolish and weak man. For those men, notwithstanding their present prosperity, are doomed to great and certain misery. I have myself seen the proof of this.Robert Jamieson, A. R. Fausset and David Brown5:2 wrath . . . envy--fretful and passionate complaints, such as Eliphaz charged Job with (Job 4:5; so Prov 14:30). Not, the wrath of God killeth the foolish, and His envy, &c. |
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5:35:3: Նա՝ ես տեսի անզգամաց արմա՛տս ձգեալ, այլ վաղվաղակի հարան յարկք նոցա։ Նա` ես տեսի անզգամաց արմատս ձգեալ, այլ վաղվաղակի [59]հարան յարկք`` նոցա:3 Ես տեսել եմ ահա անզգամներին արմատ գցելիս, բայց իսկոյն խորտակուել են տները նրանց: 3 Ես յիմարին արմատանալը տեսայ, Բայց շուտով անոր բնակութիւնը անիծեցի։ 5:3: Նա՝ ես տեսի անզգամաց արմա՛տս ձգեալ, այլ վաղվաղակի հարան յարկք նոցա։ 3 Ես տեսել եմ ահա անզգամներին արմատ գցելիս, բայց իսկոյն խորտակուել են տները նրանց: 3 Ես յիմարին արմատանալը տեսայ, Բայց շուտով անոր բնակութիւնը անիծեցի։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:35:3 Видел я, как глупец укореняется, и тотчас проклял дом его. 5:3 ἐγὼ εγω I δὲ δε though; while ἑώρακα οραω view; see ἄφρονας αφρων senseless ῥίζαν ριζα root βάλλοντας βαλλω cast; throw ἀλλ᾿ αλλα but εὐθέως ευθεως immediately ἐβρώθη βιβρωσκω eat αὐτῶν αυτος he; him ἡ ο the δίαιτα διαιτα way of living; mode of life 5:3 אֲֽנִי־ ʔˈᵃnî- אֲנִי i רָ֭אִיתִי ˈrāʔîṯî ראה see אֱוִ֣יל ʔᵉwˈîl אֱוִיל foolish מַשְׁרִ֑ישׁ mašrˈîš שׁרשׁ root וָ wā וְ and אֶקֹּ֖וב ʔeqqˌôv קבב curse נָוֵ֣הוּ nāwˈēhû נָוֶה pasture פִתְאֹֽם׃ fiṯʔˈōm פִּתְאֹם suddenly 5:3. ego vidi stultum firma radice et maledixi pulchritudini eius statimI have seen a fool with a strong root, and I cursed his beauty immediately. 5:3. I have seen a fool with a strong root, and I have cursed his excellence without hesitation. 5:3. I have seen the foolish taking root: but suddenly I cursed his habitation. 5:3 I have seen the foolish taking root: but suddenly I cursed his habitation: 5:3 Видел я, как глупец укореняется, и тотчас проклял дом его. 5:3 ἐγὼ εγω I δὲ δε though; while ἑώρακα οραω view; see ἄφρονας αφρων senseless ῥίζαν ριζα root βάλλοντας βαλλω cast; throw ἀλλ᾿ αλλα but εὐθέως ευθεως immediately ἐβρώθη βιβρωσκω eat αὐτῶν αυτος he; him ἡ ο the δίαιτα διαιτα way of living; mode of life 5:3 אֲֽנִי־ ʔˈᵃnî- אֲנִי i רָ֭אִיתִי ˈrāʔîṯî ראה see אֱוִ֣יל ʔᵉwˈîl אֱוִיל foolish מַשְׁרִ֑ישׁ mašrˈîš שׁרשׁ root וָ wā וְ and אֶקֹּ֖וב ʔeqqˌôv קבב curse נָוֵ֣הוּ nāwˈēhû נָוֶה pasture פִתְאֹֽם׃ fiṯʔˈōm פִּתְאֹם suddenly 5:3. ego vidi stultum firma radice et maledixi pulchritudini eius statim I have seen a fool with a strong root, and I cursed his beauty immediately. 5:3. I have seen a fool with a strong root, and I have cursed his excellence without hesitation. 5:3. I have seen the foolish taking root: but suddenly I cursed his habitation. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143. Примеры гибели нечестивых известны Елифазу. Неоднократно наблюдая ее, он имел возможность предсказать ожидающее грешника несчастье ("проклял день его") даже в то время, когда еще не было на лице очевидных признаков бедствия, - когда "грешник укоренялся" (ср. Пс XXXVI:35-36), находился в поре силы, могущества.Adam Clarke: Commentary on the Bible - 18315:3: I have seen the foolish taking root - I have seen wicked men for a time in prosperity, and becoming established in the earth; but I well knew, from God's manner of dealing with men, that they must soon be blasted. I even ventured to pronounce their doom; for I knew that, in the order of God's providence, that was inevitable. I cursed his habitation.Albert Barnes: Notes on the Bible - 18345:3: I have seen the foolish - The wicked. To confirm the sentiment which he had just advanced, Eliphaz appeals to his own observation, and says that though the wicked for a time seem to be prosperous, yet he had observed that they were soon overtaken with calamity and cut down. He evidently means that prosperity was no evidence of the divine favor; but that when it had continued for a little time, and was then withdrawn, it was proof that the man who had been prospered was at heart a wicked man. It was easy to understated that he meant that this should be applied to Job, who, though he had been favored with temporary prosperity, was now Rev_ealed to be at heart a wicked man. The sentiment here advanced by Eliphaz, as the result of his observation, strikingly accords with the observation of David, as expressed in Psa 23:1-6 :"I have seen the wicked in great power, And spreading himself like a green bay-tree; Yet he passed away, and, lo, he was not: Yea, I sought him, but he could not be found." Psa 23:1-6 :35-36. Taking root - This figure, to denote prosperous and rapid growth, is often used in the Scriptures. Thus, in Psa 1:3 : "And he shall be like a tree planted by the rivers of water, That bringeth forth his fruit in his season." So Isa 27:6 : "Those that come out of Jacob shall he cause to take root; Israel shall blossom and bud, And shall fill the face of the world with fruit." So Psa 80:9-10 : "Thou preparedst room before it, And didst cause it to take deep root, And it filled the land. The hills were covered with the shadow of it, And the boughs thereof were like the goodly cedars." But suddenly - Meaning either that calamity came upon him suddenly - as it had upon Job, that is, without any apparent preparation, or that; calamity came before a great while, that is, that this prosperity did not continue. Probably there is an implied reference hereto the case of Job, meaning that he had known just such instances before; and as the case of Job accorded with what he had before seen, he hastened to the conclusion that Job must have been a wicked man. I cursed his habitation - I had occasion to regard it as accursed; that is, I witnessed the downfall of his fortunes, and pronounced his habitation accursed. I saw that God regarded it as such, and that he had suddenly punished him. This accords with the observation of David, referred to above. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:3: taking: Job 27:8; Psa 37:35, Psa 37:36, Psa 73:3-9, Psa 73:18-20, Psa 92:7; Jer 12:1-3cursed: Deu 27:15-26; Psa 69:25; Act 1:20 Job 5:4 Geneva 15995:3 I have seen the (c) foolish taking root: but suddenly I (d) cursed his habitation.(c) That is, the sinner that does not have the fear of God. (d) I was not moved by his prosperity but knew that God had cursed him and his. John Gill5:3 I have seen the foolish taking root,.... Such foolish wicked men as before described; those Eliphaz had observed to prosper in the world, and increase in riches, and even to have attained to a seeming stability and firmness, as if they would ever continue in such happy circumstances, see Jer 12:2; by this he would obviate an objection that here might be raised and made against the assertion he was proving, that wicked men are afflicted and punished of God for their sins; whereas it is notorious that they are not in trouble as other men, but in very prosperous and flourishing circumstances; this he grants is their case for a while, as he had observed, but in a short time they pass away, they and their substance disappear, and are no more seen, as follows:but suddenly I cursed his habitation; not that he wished ill to him, or imprecated evils upon him; for cursing and bitterness only fit the mouths of wicked men, and not good men, among whom Eliphaz must be allowed to be; but he immediately thought within himself, as soon as he saw the flourishing state of the wicked, that the curse of the Lord was in their houses, as in Prov 3:33; that they and all they had were under a curse, and that God find given them what they had with a curse, and had cursed all their blessings; which makes the difference between a good man and a wicked man; the one has what he has, his cottage and his small substance, with a blessing; the other his pleasant habitation, as the word (r) here used signifies, his stately palace, rich furniture, and large estates, with a curse; or he prognosticated, he foresaw, and could foretell, and that without pretending to an extraordinary spirit of prophecy, that in a short time the curse of God would light upon him, and upon his house, see Zech 5:3. (r) "pulchritudini ejus", V. L. "commodam ejus", Cocceius; "amoenam", Schultens. John Wesley5:3 Foolish - The wicked man. Root - Not only prosperous for the present, but, as it seemed, firm and secure for the future. Suddenly - In a moment, beyond mine, and his own, and all other mens expectation. Cursed - l saw by the event which followed his prosperity, that he was a man accursed of God.Robert Jamieson, A. R. Fausset and David Brown5:3 the foolish--the wicked. I have seen the sinner spread his "root" wide in prosperity, yet circumstances "suddenly" occurred which gave occasion for his once prosperous dwelling being "cursed" as desolate (Ps 37:35-36; Jer 17:8). |
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5:45:4: Հեռի՛ լիցին որդիք նոցա ՚ի փրկութենէ. կողկողեսցին առ դրունս վատթարաց, եւ ո՛չ ոք իցէ որ փրկիցէ։ Հեռի լիցին որդիք նոցա ի փրկութենէ, կողկողեսցին առ դրունս [60]վատթարաց, եւ ոչ ոք իցէ որ փրկիցէ:4 Հեռու լինեն թող նրանց զաւակները փրկութիւնից, եւ խղճուկ քարշ գան թող վատթարների դռներին. բայց ոչ ոք չի գտնուելու, որ փրկի նրանց: 4 Անոր որդիները ապահովութենէ հեռու են. Անոնք դրանը մէջ կը կոխկռտուին Եւ ազատող մը չի գտնուիր։ 5:4: Հեռի՛ լիցին որդիք նոցա ՚ի փրկութենէ. կողկողեսցին առ դրունս վատթարաց, եւ ո՛չ ոք իցէ որ փրկիցէ։ 4 Հեռու լինեն թող նրանց զաւակները փրկութիւնից, եւ խղճուկ քարշ գան թող վատթարների դռներին. բայց ոչ ոք չի գտնուելու, որ փրկի նրանց: 4 Անոր որդիները ապահովութենէ հեռու են. Անոնք դրանը մէջ կը կոխկռտուին Եւ ազատող մը չի գտնուիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:45:4 Дети его далеки от счастья, их будут бить у ворот, и не будет заступника. 5:4 πόρρω πορρω forward; far away γένοιντο γινομαι happen; become οἱ ο the υἱοὶ υιος son αὐτῶν αυτος he; him ἀπὸ απο from; away σωτηρίας σωτηρια safety κολαβρισθείησαν κολαβριζομαι though; while ἐπὶ επι in; on θύραις θυρα door ἡσσόνων ηττον worse; less καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the ἐξαιρούμενος εξαιρεω extract; take out 5:4 יִרְחֲק֣וּ yirḥᵃqˈû רחק be far בָנָ֣יו vānˈāʸw בֵּן son מִ mi מִן from יֶּ֑שַׁע yyˈešaʕ יֵשַׁע help וְ wᵊ וְ and יִֽדַּכְּא֥וּ yˈiddakkᵊʔˌû דכא oppress בַ֝ ˈva בְּ in † הַ the שַּׁ֗עַר ššˈaʕar שַׁעַר gate וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַצִּֽיל׃ maṣṣˈîl נצל deliver 5:4. longe fient filii eius a salute et conterentur in porta et non erit qui eruatHis children shall be far from safety, and shall be destroyed in the gate, and there shall be none to deliver them. 5:4. His sons will be far from prosperity and will be crushed at the gate, and there will be none who can rescue them. 5:4. His children are far from safety, and they are crushed in the gate, neither [is there] any to deliver [them]. 4. His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
5:4 His children are far from safety, and they are crushed in the gate, neither [is there] any to deliver: 5:4 Дети его далеки от счастья, их будут бить у ворот, и не будет заступника. 5:4 πόρρω πορρω forward; far away γένοιντο γινομαι happen; become οἱ ο the υἱοὶ υιος son αὐτῶν αυτος he; him ἀπὸ απο from; away σωτηρίας σωτηρια safety κολαβρισθείησαν κολαβριζομαι though; while ἐπὶ επι in; on θύραις θυρα door ἡσσόνων ηττον worse; less καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the ἐξαιρούμενος εξαιρεω extract; take out 5:4 יִרְחֲק֣וּ yirḥᵃqˈû רחק be far בָנָ֣יו vānˈāʸw בֵּן son מִ mi מִן from יֶּ֑שַׁע yyˈešaʕ יֵשַׁע help וְ wᵊ וְ and יִֽדַּכְּא֥וּ yˈiddakkᵊʔˌû דכא oppress בַ֝ ˈva בְּ in † הַ the שַּׁ֗עַר ššˈaʕar שַׁעַר gate וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַצִּֽיל׃ maṣṣˈîl נצל deliver 5:4. longe fient filii eius a salute et conterentur in porta et non erit qui eruat His children shall be far from safety, and shall be destroyed in the gate, and there shall be none to deliver them. 5:4. His sons will be far from prosperity and will be crushed at the gate, and there will be none who can rescue them. 5:4. His children are far from safety, and they are crushed in the gate, neither [is there] any to deliver [them]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144-5. Проявлением его благоденствия, счастья служат дети и имущество (XXI:8: и д. ). Но первые с течением времени подвергаются наказанию со стороны представителей правосудия ("будут бить у ворот", - Быт XXXIV:20; Втор XXII:24; Притч XXII:22; Ам V:10), второе расхищается: жатвою, защищенною от разграбления изгородью из терна ("из-за терна возьмет ее") пользуются неимущие, голодные (ср. Пс XXXVI:25), а всем имуществом - "жаждущие", т. е. такие или иные грабители (XVIII:19).Adam Clarke: Commentary on the Bible - 18315:4: His children are far from safety - His posterity shall not continue in prosperity. Ill gotten, ill spent; whatever is got by wrong must have God's curse on it.They are crushed in the gate - The Targum says, They shall be bruised in the gate of hell, in the day of the great judgment. There is reference here to a custom which I have often had occasion to notice: viz., that in the Eastern countries the court-house, or tribunal of justice, was at the Gate of the city; here the magistrates attended, and hither the plaintiff and defendant came for justice. Albert Barnes: Notes on the Bible - 18345:4: His children are far from safety - That is, this is soon manifest by their being cut off or subjected to calamity. The object of Eliphaz is, to state the result of his own observation, and to show how calamity overtook the wicked though they even prospered for a time. He begins with that which a man would feel most - the calamity which comes upon his children, and says that God would punish him in them. Every word of this would go to the heart of Job; for he could not but feel that it was aimed at him, and that the design was to prove that the calamities that had come upon his children were a proof of his own wickedness and of the divine displeasure. It is remarkable that Job listens to this with the utmost patience. There is no interruption of the speaker; no breaking in upon the argument of his friend; no mark of uneasiness. Oriental politeness required that a speaker should be heard attentively through whatever he might say. See the Introduction, Section 7. Cutting and severe, therefore, as this strain of remark must have been, the sufferer sat meekly and heard it all, and waited for the appropriate time when an answer might be returned.And they are crushed in the gate - The gate of a city in ancient times was the chief place of concourse, and was the place where public business was usually transacted, and where courts of justice were held; see Gen 23:10; Deu 21:19; Deu 25:6-7; Rut 4:1 ff: Psa 127:5; Pro 22:22. The Greeks also held their courts in some public place of business. Hence, the forum, ἀγορά agora, was also a place for fairs. See Jahn's Archaeology, section 247. Some suppose that the meaning here is, that they were oppressed and trodden down by the concourse in the gate. But the more probable meaning is, that they found no one to advocate their cause; that they were subject to oppression and injustice in judicial decisions, and then when their parent was dead, no one would stand up to vindicate them from respect to his memory. The idea is, that though there might be temporary prosperity, yet that it would not be long before heavy calamities would come upon the children of the wicked. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:4: children: Job 4:10, Job 4:11, Job 8:4, Job 18:16-19, Job 27:14; Exo 20:5; Psa 109:9-15, Psa 119:155, Psa 127:5they are crushed: Job 1:19; Luk 13:4, Luk 13:5 neither: Job 10:7; Psa 7:2 Job 5:5 Geneva 15995:4 His (e) children are far from safety, and they are crushed in the (f) gate, neither [is there] any to deliver [them].(e) Though God sometimes allows the father's to pass in this world, yet his judgments will light on their wicked children. (f) By public judgment they will be condemned and no one will pity them. John Gill5:4 His children are far from safety,.... From outward safety, from evils and dangers, to which they are liable and exposed, not only from men, who hate them for their father's sake, who have been oppressors of them, or from God, who visits the iniquity of the fathers upon the children; and from spiritual and eternal safety or "salvation", or from salvation in the world to come, as the Targum, they treading in their fathers steps, and imitating their actions:and they are crushed in the gate; or openly, publicly, as Aben Ezra and others; or in the courts of judicature whither they are brought by those their parents had oppressed, and where they are cast, and have no favour shown them; or literally by the falling of the gate upon them; and perhaps some reference is had to Job's children being crushed in the gate or door of the house, through which they endeavoured to get when it fell upon them and destroyed them; the Targum is,"and are crushed in the gates of hell, in the day of the great judgment:" neither is there any to deliver them; neither God nor man, they having no interest in either, or favour with, partly on account of their father's ill behaviour, and partly on account of their own; and sad is the case of men when it is such, see Ps 50:21. John Wesley5:4 Children - Whose greatness he designed in all his enterprizes, supposing his family would be established for ever. Safely - Are exposed to dangers and calamities, and can neither preserve themselves, nor the inheritance which their fathers left them. There is no question but he glances here, at the death of Job's children.Robert Jamieson, A. R. Fausset and David Brown5:4 His children . . . crushed in the gate--A judicial formula. The gate was the place of judgment and of other public proceedings (Ps 127:5; Prov 22:22; Gen 23:10; Deut 21:19). Such propylÃ&brvbr;a have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Job's children. |
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5:55:5: Զի զոր նոքայն ժողովեցին՝ արդա՛րք կերիցեն, եւ նոքա մի՛ եղիցին ապրեալք ՚ի չարեաց. ծծեսցի՛ զօրութիւն նոցա։ Զի զոր նոքայն ժողովեցին [61]արդարք կերիցեն, եւ նոքա մի՛ եղիցին ապրեալք ի չարեաց. ծծեսցի զօրութիւն նոցա:5 Ինչ որ նրանք ժողովել են՝ արդարներն են ուտելու, իսկ իրենք չեն ազատուելու պատուհասներից. քամուելու է զօրութիւնը նրանց: 5 Անօթի եղողը կ’ուտէ անոր հունձքը Ու զանիկա փուշերու մէջէն կը յափշտակէ Ու աւարառուն* կը կլլէ անոնց ստացուածքը։ 5:5: Զի զոր նոքայն ժողովեցին՝ արդա՛րք կերիցեն, եւ նոքա մի՛ եղիցին ապրեալք ՚ի չարեաց. ծծեսցի՛ զօրութիւն նոցա։ 5 Ինչ որ նրանք ժողովել են՝ արդարներն են ուտելու, իսկ իրենք չեն ազատուելու պատուհասներից. քամուելու է զօրութիւնը նրանց: 5 Անօթի եղողը կ’ուտէ անոր հունձքը Ու զանիկա փուշերու մէջէն կը յափշտակէ Ու աւարառուն* կը կլլէ անոնց ստացուածքը։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:55:5 Жатву его съест голодный и из-за терна возьмет ее, и жаждущие поглотят имущество его. 5:5 ἃ ος who; what γὰρ γαρ for ἐκεῖνοι εκεινος that συνήγαγον συναγω gather δίκαιοι δικαιος right; just ἔδονται εσθιω eat; consume αὐτοὶ αυτος he; him δὲ δε though; while ἐκ εκ from; out of κακῶν κακος bad; ugly οὐκ ου not ἐξαίρετοι εξαιρετος be ἐκσιφωνισθείη εκσιφωνιζω he; him ἡ ο the ἰσχύς ισχυς force 5:5 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קְצִירֹ֨ו׀ qᵊṣîrˌô קָצִיר harvest רָ֘עֵ֤ב rˈāʕˈēv רָעֵב hungry יֹאכֵ֗ל yōḵˈēl אכל eat וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to מִ mi מִן from צִּנִּ֥ים ṣṣinnˌîm צֵן [uncertain] יִקָּחֵ֑הוּ yiqqāḥˈēhû לקח take וְ wᵊ וְ and שָׁאַ֖ף šāʔˌaf שׁאף gasp צַמִּ֣ים ṣammˈîm צַמִּים [uncertain] חֵילָֽם׃ ḥêlˈām חַיִל power 5:5. cuius messem famelicus comedet et ipsum rapiet armatus et ebibent sitientes divitias eiusWhose harvest the hungry shall eat, and the armed man shall take him by violence, and the thirsty shall drink up his riches. 5:5. Their harvest, the starving will eat. The armed man will rob him, and the thirsty will drink his resources. 5:5. Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance. 5. Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the snare gapeth for their substance.
5:5 Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance: 5:5 Жатву его съест голодный и из-за терна возьмет ее, и жаждущие поглотят имущество его. 5:5 ἃ ος who; what γὰρ γαρ for ἐκεῖνοι εκεινος that συνήγαγον συναγω gather δίκαιοι δικαιος right; just ἔδονται εσθιω eat; consume αὐτοὶ αυτος he; him δὲ δε though; while ἐκ εκ from; out of κακῶν κακος bad; ugly οὐκ ου not ἐξαίρετοι εξαιρετος be ἐκσιφωνισθείη εκσιφωνιζω he; him ἡ ο the ἰσχύς ισχυς force 5:5 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קְצִירֹ֨ו׀ qᵊṣîrˌô קָצִיר harvest רָ֘עֵ֤ב rˈāʕˈēv רָעֵב hungry יֹאכֵ֗ל yōḵˈēl אכל eat וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to מִ mi מִן from צִּנִּ֥ים ṣṣinnˌîm צֵן [uncertain] יִקָּחֵ֑הוּ yiqqāḥˈēhû לקח take וְ wᵊ וְ and שָׁאַ֖ף šāʔˌaf שׁאף gasp צַמִּ֣ים ṣammˈîm צַמִּים [uncertain] חֵילָֽם׃ ḥêlˈām חַיִל power 5:5. cuius messem famelicus comedet et ipsum rapiet armatus et ebibent sitientes divitias eius Whose harvest the hungry shall eat, and the armed man shall take him by violence, and the thirsty shall drink up his riches. 5:5. Their harvest, the starving will eat. The armed man will rob him, and the thirsty will drink his resources. 5:5. Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:5: Whose harvest - Their possessions, because acquired by unjust means, shall not be under the protection of God's providence; he shall abandon them to be pillaged and destroyed by the wandering half-starved hordes of the desert banditti. They shall carry it suddenly off; even the thorns - grain, weeds, thistles, and all, shall they carry off in their rapacious hurry.The robber swalloweth us - Or, more properly, the thirsty, צמים tsammim, as is plain from their swallowing up or gulping down; opposed to the hungry or half-starved, mentioned in the preceding clause. The hungry shall eat up their grain, and the thirsty shall drink down their wine and oil, here termed חילם cheylam, their strength or power, for the most obvious reasons. There seem to be two allusions in this verse: 1. To the hordes of wandering predatory banditti, or half-starved Arabs of the desert, who have their scanty maintenance by the plunder of others. These descendants of Ishmael have ever had their hands against all men, and live to this day in the same predatory manner in which they have lived for several thousands of years. M. Volney's account of them is striking: "These men are smaller, leaner, and blacker, than any of the Bedouins yet discovered. Their wasted legs had only tendons without calves. Their belly was shrunk to their back. They are in general small, lean, and swarthy, and more so in the bosom of the desert than on the borders of the more cultivated country. They are ordinarily about five feet or five feet two inches high; they seldom have more than about six ounces of food for the whole day. Six or seven dates, soaked in melted butter, a little milk, or curd, serve a man for twenty-four hours; and he seems happy when he can add a small portion of coarse flour, or a little ball of rice. Their camels also, which are their only support, are remarkably meagre, living on the meanest and most scanty provision. Nature has given it a small head without ears, at the end of a long neck without flesh. She has taken from its legs and thighs every muscle not immediately requisite for motion; and in short has bestowed on its withered body only the vessels and tendons necessary to connect its frame together. She has furnished it with a strong jaw, that it may grind the hardest aliments; and, lest it should consume too much, she has straitened its stomach, and obliged it to chew the cud." Such is the description given of the Bedouin and his camel, by M. Volney, who, while he denies the true God, finds out a deity which he calls Nature, whose works evince the highest providence, wisdom, and design! And where does this most wonderful and intelligent goddess dwell? Nowhere but in the creed of the infidel; while the genuine believer knows that nature is only the agent created and employed by the great and wise God to accomplish, under his direction, the greatest and most stupendous beneficial effects. The second allusion in the verse I suppose to be to the loss Job had sustained of his cattle by the predatory Sabeans; and all this Eliphaz introduces for the support of his grand argument, to convict Job of hidden crimes, on which account his enemies were permitted to destroy his property; that property, because of this wickedness, being placed out of the protection of God's providence. Albert Barnes: Notes on the Bible - 18345:5: Whose harvest the hungry eateth up - That is, they are not permitted to enjoy the avails of their own labor. The harvest field is subject to the depredations of others, who contrive to possess themselves of it, and to consume it.And taketh it even out of the thorns - Or, he seizes it to the very thorns. That is, the famished robber seizes the whole of the harvest. He takes it all away, even to the thistles, and chaff, and cockle, and whatever impure substances there may be growing with the grain. He does not wait to separate the grain from the other substances, but consumes it all. He spares nothing. And the robber swalloweth up their substance - Noyes renders this, as Gesenius proposes to do, "and a snare gapeth after his substance;" Dr. Good, "and rigidly swoopeth up their substance." Rosenmuller much better: Cujusquo facultates oxhauriebant sitibundi, copying exactly the version of Castellio. The Vulgate in a similar manner, Et bibent sitientes divitias ejus - And the thirsty drink up his wealth. The Septuagint, ἐκσιφωνισθείη αὐτῶν ἡ ἰσχύς eksifō nisthein autō n hē ischus - "should their power be absorbed." The true sense, as I conceive, is, "the thirsty gasp, or pant, after their wealth;" that is, they consume it. The word rendered in our common version "the robber צמים tsammı̂ ym is, according to the ancient versions, the same as צמאים tsâ mê'ı̂ ym, the thirsty, and this sense the parallelism certainly requires. So obvious is this, that it is better to suppose a slight error in the Hebrew text, than to give it the signification of a snare," as Noyes does, and as Gesenius (Lexicon) proposes. The word rendered "swalloweth up" (שׁאף shâ'aph) means, properly, to breathe hard, to pant, to blow; and then to yawn after, to desire, to absorb; and the sense here is, that the thirsty consume their property. The whole figure is taken from robbers and freebooters; and I have no doubt that Eliphaz meant impliedly to allude to the ease of Job, and to say that he had known just such cases, where, though there was great temporary prosperity, yet before long the children of the man who was prospered, and who professed to be pious, but was not, were crushed, and his property taken away by robbers. It was this similarity of the case of Job to the facts which he had observed, that staggered him so much in regard to his cbaracter. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:5: harvest: Deu 28:33, Deu 28:51; Jdg 6:3-6; Isa 62:8the thorns: Jdg 6:11; Ch2 33:11 the robber: Job 1:15, Job 1:17, Job 12:6, Job 18:9; Hos 8:7 swalloweth: Job 2:3, Job 20:15; Jer 51:34, Jer 51:44; Lam 2:5, Lam 2:16 Job 5:6 Geneva 15995:5 Whose harvest the hungry eateth up, and taketh it even out of the (g) thorns, and the robber swalloweth up their substance.(g) Though there are only two or three ears left in the hedges, yet these will be taken from him. John Gill5:5 Whose harvest the hungry eateth up,.... This is to be understood of the foolish rich man before described, as taking root and flourishing; though he sows, and reaps and gathers in his harvest, and fancies he has goods laid up for many years, to be enjoyed by him, yet he is taken away by death, and another eats what he has gathered; either his hungry heirs, that he has kept bare, and without the proper necessaries of life; or the poor whom he has oppressed, who, driven by hunger, seize upon his harvest, and eat it up, whether he be alive or dead: Sephorno interprets this of the wicked man himself, who should eat up his own harvest, and not have enough to satisfy him, the curse of God being upon his land; and another learned interpreter (s) thinks the sense is, that such should be the curse of God on the fields of wicked men, that they should produce no more than what was usually left to the poor, and therefore should have no need to gather it:and taketh it even out of the thorns; that is, either the hungry man takes the harvest out of the thorns, among which it grows, see Mt 13:7; or which he had gotten "through the thorns", as Mr. Broughton renders it; that is, the owner, through many difficulties; and hunger will break through many to get at it; or though his harvest being got in, is enclosed with a thorn hedge, the hungry man gets through it, and takes it out from it, surrounded by it; the above mentioned Jewish writer understands this also of the wicked man, who takes his own harvest out from among the thorns, so that there is nothing left for the poor and his friends, as it is meet there should: the word (t) for "thorns" has also the signification of armour, particularly of shields; hence the Targum is,"and armed men with warlike arms shall take it away;''to which agrees the Vulgate Latin version,"and the armed men shall take it away;''that is, soldiers should forage, spoil, and destroy it: and the robber swalloweth up their substance; the house robber, who breaks in and devours all at once, and makes a clear riddance of it; some render it "the hairy man" (u) either that neglects his hair, as beggars, or such that live in desert places, as robbers, that they may appear the more terrible; or that take care of it, and nourish it, and tie it up in locks, and behind their heads, as Bar Tzemach and Ben Melech observe they do in Turkey; others translate it "the thirsty" (w), and so it answers to the hungry in the preceding clause, and designs such who thirst, and gape after, and covet the substance of others, and greedily catch at it, and swallow it up at once, at one draught, as a thirsty man does a large quantity of liquor, see Prov 1:12; this may have some respect to the Sabeans and Chaldeans, that swallowed up Job's substance, and took away his cattle from him at once, and were no other than bands of robbers; and the use of the word for a thief or a robber, as we take it, is confirmed by a learned man (x), who derives it from the Arabic word which signifies to smite with a club or stone. (s) Schmidt. (t) "de lanceis", Bolducius. "est et elypeus, umbo", Codurcus. (u) "comatus", Cocceius, Schmidt; "horridus", Junius & Tremellius. (w) Sitientes, V. L. "sitibundi", Montanus, Bolducius; so Simeon Bar Tzemach. (x) Hinckelman. Praefat. ad Alcoran. p. 28, 29. John Wesley5:5 Harvest - Which they confidently expect to reap after all their cost and labour, but are sadly and suddenly disappointed. The hungry - The hungry Sabeans eat it up. Thorns - Out of the fields: in spite of all dangers or difficulties in their way.Robert Jamieson, A. R. Fausset and David Brown5:5 even out of the thorns--Even when part of the grain remains hanging on the thorn bushes (or, "is growing among thorns," Mt 13:7), the hungry gleaner does not grudge the trouble of even taking it away, so clean swept away is the harvest of the wicked.the robber--as the Sabeans, who robbed Job. Rather, translate "the thirsty," as the antithesis in the parallelism, "the hungry," proves. |
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5:65:6: Զի ո՛չ եթէ յերկրէ ելանիցէ աշխատութիւն, եւ ո՛չ ՚ի լերանց բուսանիցին ցաւք[9106]։ [9106] Բազումք. Բուսանին ցաւք։ Զի ոչ եթէ յերկրէ ելանիցէ [62]աշխատութիւն, եւ ոչ ի լերանց բուսանիցին ցաւք:6 Արդարեւ, հողից չէ որ ելնում է տառապանքը, ոչ էլ լեռներից են բուսնում ցաւերը: 6 Թէեւ չարիքը հողէն չ’ելլեր Ու թշուառութիւնը գետնէն չի բուսնիր. 5:6: Զի ո՛չ եթէ յերկրէ ելանիցէ աշխատութիւն, եւ ո՛չ ՚ի լերանց բուսանիցին ցաւք[9106]։ [9106] Բազումք. Բուսանին ցաւք։ 6 Արդարեւ, հողից չէ որ ելնում է տառապանքը, ոչ էլ լեռներից են բուսնում ցաւերը: 6 Թէեւ չարիքը հողէն չ’ելլեր Ու թշուառութիւնը գետնէն չի բուսնիր. zohrab-1805▾ eastern-1994▾ western am▾ |
5:65:6 Так, не из праха выходит горе, и не из земли вырастает беда; 5:6 οὐ ου not γὰρ γαρ for μὴ μη not ἐξέλθῃ εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the γῆς γη earth; land κόπος κοπος labor; weariness οὐδὲ ουδε not even; neither ἐξ εκ from; out of ὀρέων ορος mountain; mount ἀναβλαστήσει αναβλαστανω pain 5:6 כִּ֤י׀ kˈî כִּי that לֹא־ lō- לֹא not יֵצֵ֣א yēṣˈē יצא go out מֵ mē מִן from עָפָ֣ר ʕāfˈār עָפָר dust אָ֑וֶן ʔˈāwen אָוֶן wickedness וּ֝ ˈû וְ and מֵ mē מִן from אֲדָמָ֗ה ʔᵃḏāmˈā אֲדָמָה soil לֹא־ lō- לֹא not יִצְמַ֥ח yiṣmˌaḥ צמח sprout עָמָֽל׃ ʕāmˈāl עָמָל labour 5:6. nihil in terra sine causa fit et de humo non orietur dolorNothing upon earth is done without a cause, and sorrow doth not spring out of the ground. 5:6. Nothing on earth occurs without a reason, and sorrow does not rise from the earth. 5:6. Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground; 5:6 Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground: 5:6 Так, не из праха выходит горе, и не из земли вырастает беда; 5:6 οὐ ου not γὰρ γαρ for μὴ μη not ἐξέλθῃ εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the γῆς γη earth; land κόπος κοπος labor; weariness οὐδὲ ουδε not even; neither ἐξ εκ from; out of ὀρέων ορος mountain; mount ἀναβλαστήσει αναβλαστανω pain 5:6 כִּ֤י׀ kˈî כִּי that לֹא־ lō- לֹא not יֵצֵ֣א yēṣˈē יצא go out מֵ mē מִן from עָפָ֣ר ʕāfˈār עָפָר dust אָ֑וֶן ʔˈāwen אָוֶן wickedness וּ֝ ˈû וְ and מֵ mē מִן from אֲדָמָ֗ה ʔᵃḏāmˈā אֲדָמָה soil לֹא־ lō- לֹא not יִצְמַ֥ח yiṣmˌaḥ צמח sprout עָמָֽל׃ ʕāmˈāl עָמָל labour 5:6. nihil in terra sine causa fit et de humo non orietur dolor Nothing upon earth is done without a cause, and sorrow doth not spring out of the ground. 5:6. Nothing on earth occurs without a reason, and sorrow does not rise from the earth. 5:6. Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground; 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 - 1903-19146-7. Наблюдаемые Елифазом случаи гибели грешника дают ему право установить то общее положение, что причина страданий и бедствий - не вне человека, а в нем самом. Его природа такова ("человек рождается на страдание"), что он совершает преступление, за которым неизбежно следует возмездие. Данное свойство так же неотъемлемо у человека, как у искры - свойство подниматься вверх (евр. "решеф" употребляется и переводится в различных, значениях: в Пс LXXVII:48: - словом "молния", в Пс LXXV:4: - "стрелы"; "решеф". Втор XXXII:24: и Дав III:5: LXX, Онкелос, Акила и Симмах передают словом "птица". Последнее значение усвояют данному выражению греческое и славянское чтение настоящего стиха: "птенцы суповы", т. е. "коршуна").Matthew Henry: Concise Commentary on the Whole Bible - 17066 Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground; 7 Yet man is born unto trouble, as the sparks fly upward. 8 I would seek unto God, and unto God would I commit my cause: 9 Which doeth great things and unsearchable; marvellous things without number: 10 Who giveth rain upon the earth, and sendeth waters upon the fields: 11 To set up on high those that be low; that those which mourn may be exalted to safety. 12 He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. 13 He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. 14 They meet with darkness in the daytime, and grope in the noonday as in the night. 15 But he saveth the poor from the sword, from their mouth, and from the hand of the mighty. 16 So the poor hath hope, and iniquity stoppeth her mouth.Eliphaz, having touched Job in a very tender part, in mentioning both the loss of his estate and the death of his children as the just punishment of his sin, that he might not drive him to despair, here begins to encourage him, and puts him in a way to make himself easy. Now he very much changes his voice (Gal. iv. 20), and speaks in the accents of kindness, as if he would atone for the hard words he had given him. I. He reminds him that no affliction comes by chance, nor is to be attributed to second causes: It doth not come forth of the dust, nor spring out of the ground, as the grass doth, v. 6. It doth not come of course, at certain seasons of the year, as natural productions do, by a chain of second causes. The proportion between prosperity and adversity is not so exactly observed by Providence as that between day and night, summer and winter, but according to the will and counsel of God, when and as he thinks fit. Some read it, Sin comes not forth out of the dust, nor iniquity of the ground. If men be bad, they must not lay the blame upon the soil, the climate, or the stars, but on themselves. If thou scornest, thou alone shalt bear it. We must not attribute our afflictions to fortune, for they are from God, nor our sins to fate, for they are from ourselves; so that, whatever trouble we are in, we must own that God sends it upon us and we procure it to ourselves: the former is a reason why we should be very patient, the latter why we should be very penitent, when we are afflicted. II. He reminds him that trouble and affliction are what we have all reason to expect in this world: Man is brought to trouble (v. 7), not as man (had he kept his innocency he would have been born to pleasure), but as sinful man, as born of a woman (ch. xiv. 1), who was in the transgression. Man is born in sin, and therefore born to trouble. Even those that are born to honour and estate are yet born to trouble in the flesh. In our fallen state it has become natural to us to sin, and the natural consequence of that is affliction, Rom. v. 12. There is nothing in this world we are born to, and can truly call our own, but sin and trouble; both are as the sparks that fly upwards. Actual transgressions are the sparks that fly out of the furnace of original corruption; and, being called transgressors from the womb, no wonder that we deal very treacherously, Isa. xlviii. 8. Such too is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles also thence arise as naturally as the sparks fly upwards--so many are they, so thick and so fast does one follow another. Why then should we be surprised at our afflictions as strange, or quarrel with them as hard, when they are but what we are born to? Man is born to labour (so it is in the margin), is sentenced to eat his bread in the sweat of his face, which should inure him to hardness, and make him bear his afflictions the better. III. He directs him how to behave himself under his affliction (v. 8): I would seek unto God; surely I would: so it is in the original. Here is, 1. A tacit reproof to Job for not seeking to God, but quarrelling with him: "Job, if I had been in thy case, I would not have been so peevish and passionate as thou art. I would have acquiesced in the will of God." It is easy to say what we would do if we were in such a one's case; but when it comes to the trial, perhaps it will be found not so easy to do as we say. 2. Very good and seasonable advice to him, which Eliphaz transfers to himself in a figure: "For my part, the best way I should think I could take, if I were in thy condition, would be to apply to God." Note, We should give our friends no other counsel than what we would take ourselves if we were in their case, that we may be easy under our afflictions, may get good by them, and may see a good issue of them. (1.) We must by prayer fetch in mercy and grace from God, seek to him as a Father and friend, though he contend with us, as one who is alone able to support and succour us. His favour we must seek when we have lost all we have in the world; to him we must address ourselves as the fountain and Father of all good, all consolation. Is any afflicted? let him pray. It is heart's-ease, a salve for every sore. (2.) We must by patience refer ourselves and our cause to him: To God would I commit my cause; having spread it before him, I would leave it with him; having laid it at his feet, I would lodge it in his hand. "Here I am, let the Lord do with me as seemeth him good." If our cause be indeed a good cause, we need not fear committing it to God, for he is both just and kind. Those that would seek so as to speed must refer themselves to God. IV. He encourages him thus to seek to God, and commit his cause to him. It will not be in vain to do so, for he is one in whom we shall find effectual help. 1. He recommends to his consideration God's almighty power and sovereign dominion. In general, he doeth great things (v. 9), great indeed, for he can do any thing, he doth do every thing, and all according to the counsel of his own will--great indeed, for the operations of his power are, (1.) Unsearchable, and such as can never be fathomed, can never be found out from the beginning to the end, Eccl. iii. 11. The works of nature are mysterious; the most curious searches come far short of full discoveries and the wisest philosophers have owned themselves at a loss. The designs of Providence ar much more deep and unaccountable, Rom. xi. 33. (2.) Numerous, and such as can never be reckoned up. He doeth great things without number; his power is never exhausted, nor will all his purposes ever be fulfilled till the end of time. (3.) They are marvellous, and such as never can be sufficiently admired; eternity itself will be short enough to be spent in the admiration of them. Now, by the consideration of this, Eliphaz intends, [1.] To convince Job of his fault and folly in quarrelling with God. We must not pretend to pass a judgment upon his works, for they are unsearchable and above our enquiries; nor must we strive with our Maker, for he will certainly be too hard for us, and is able to crush us in a moment. [2.] To encourage Job to seek unto God, and to refer his cause to him. What more encouraging than to see that he is one to whom power belongs? He can do great things and marvellous for our relief, when we are brought ever so low. 2. He gives some instances of God's dominion and power. (1.) God doeth great things in the kingdom of nature: He gives rain upon the earth (v. 10), put here for all the gifts of common providence, all the fruitful seasons by which he filleth our hearts with food and gladness, Acts xiv. 17. Observe, When he would show what great things God does he speaks of his giving rain, which, because it is a common thing, we are apt to look upon as a little thing, but, if we duly consider both how it is produced and what is produced by it, we shall see it to be a great work both of power and goodness. (2.) He doeth great things in the affairs of the children of men, not only enriches the poor and comforts the needy, by the rain he sends (v. 10), but, in order to the advancing of those that are low, he disappoints the devices of the crafty; for v. 11 is to be joined to v. 12. Compare with Luke i. 51-53. He hath scattered the proud in the imagination of their hearts, and so hath exalted those of low degree, and filled the heart with good things. See, [1.] How he frustrates the counsels of the proud and politic, v. 12-14. There is a supreme power that manages and overrules men who think themselves free and absolute, and fulfils its own purposes in spite of their projects. Observe, First, The froward, that walk contrary to God and the interests of his kingdom, are often very crafty; for they are the seed of the old serpent that was noted for his subtlety. They think themselves wise, but, at the end, will be fools. Secondly, The Froward enemies of God's kingdom have their devices, their enterprises, and their counsels, against it, and against the loyal faithful subjects of it. They are restless and unwearied in their designs, close in their consultations, high in their hopes, deep in their politics, and fast-linked in their confederacies, Ps. ii. 1, 2. Thirdly, God easily can, and (as far as is for his glory) certainly will, blast and defeat all the designs of his and his people's enemies. How were the plots of Ahithophel, Sanballat, and Haman baffled! How were the confederacies of Syria and Ephraim against Judah, of Gebal, and Ammon, and Amalek, against God's Israel, the kings of the earth and the princes against the Lord and against his anointed, broken! The hands that have been stretched out against God and his church have not performed their enterprise, nor have the weapons formed against Sion prospered. Fourthly, That which enemies have designed for the ruin of the church has often turned to their own ruin (v. 13): He takes the wise in their own craftiness, and snares them in the work of their own hands, Ps. vii. 15, 16; ix. 15, 16. This is quoted by the apostle (1 Cor. iii. 19) to show how the learned men of the heathen were befooled by their own vain philosophy. Fifthly, When God infatuates men they are perplexed, and at a loss, even in those things that seem most plain and easy (v. 14): They meet with darkness even in the day-time: nay (as in the margin), They run themselves into darkness by the violence and precipitation of their own counsels. See ch. xii. 20, 24, 25. Adam Clarke: Commentary on the Bible - 18315:6: Affliction cometh not forth of the dust - If there were not an adequate cause, thou couldst not be so grievously afflicted.Spring out of the ground - It is not from mere natural causes that affliction and trouble come; God's justice inflicts them upon offending man. Albert Barnes: Notes on the Bible - 18345:6: Although affliction cometh not forth of the dust - Margin, "or iniquity." The marginal reading here has been inserted from the different meanings attached to the Hebrew word. That word (און 'â ven) properly means nothingness, or vanity; then nothingness as to worth, unworthiness, wickedness, iniquity; and then the consequences of iniquity - adversity, calamity, affliction; Psa 55:4; Pro 22:8; Psa 90:10; . The Septuagint renders it κόπος kopos, "labor," or "trouble." The Vulgate, Nihil in terra, sine causa - "there is nothing on the earth without a cause." The general sense is plain. It is, that afflictions are not to be ascribed to chance, or that they are not without intelligent design. They do not come up like thistles, brambles, and thorns, from the unconscious earth. They have a cause. They are under the direction of God. The object of Eliphaz in the statement is, to show to Job that it was improper to complain, and that he should commit his cause to a God of infinite power and wisdom; ff. Afflictions, Eliphaz says, could not be avoided. Man was born unto them. He ought to expect them, and when they come, they should be submitted to as ordered by an intelligent, wise, and good Being. This is one true ground of consolation in afflictions. They do not come from the unconscious earth: they do not spring up of themselves. Though it is true that man is born to them, and must expect them, yet it is also true that they are ordered in infinite wisdom, and that they always have a design.Neither doth trouble spring out of the ground - The Septuagint renders this, "Nor will affliction spring up from the mountains." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:6: affliction: or, iniquitytrouble: Job 34:29; Deu 32:27; Sa1 6:9; Psa 90:7; Isa 45:7; Lam 3:38; Amo 3:6 spring out: Hos 10:4; Heb 12:15 Job 5:7 Carl Friedrich Keil and Franz Delitzsch5:66 For evil cometh not forth from the dust, And sorrow sprouteth not from the earth; 7 For man is born to sorrow, As the sparks fly upward. 8 On the contrary, I would earnestly approach unto God, And commit my cause to the Godhead; 9 To Him who doeth great things and unsearchable; Marvellous things till there is no number: 10 Who giveth rain over the earth, And causeth water to flow over the fields: 11 To set the low in high places; And those that mourn are exalted to prosperity. As the oracle above, so Eliphaz says here, that a sorrowful life is allotted to man, (Note: Fries explains יוּלּד as part., and refers to Geiger's Lehrb. zur Sprache der Mischna, S. 41f., according to which מקטּל signifies killed, and קטּל (= Rabb. מתקטּל) being killed (which, however, rests purely on imagination): not the matter from which mankind originates brings evil with it, but it is man who inclines towards the evil. Bttch. would read יולד: man is the parent of misery, though he may rise high in anger.) so that his wisdom consequently consists in accommodating himself to his lot: if he does not do that, he is an אויל, and thereby perishes. Misfortune does not grow out of the ground like weeds; it is rather established in the divine order of the world, as it is established in the order of nature that sparks of fire should ascend. The old critics understood by רשׁף בני birds of prey, as being swift as lightning (with which the appellation of beasts of prey may be compared, Job 28:8; Job 41:26); but רשׁף signifies also a flame or blaze (Song 8:6). Children of the flame is an appropriate name for sparks, and flying upwards is naturally peculiar to sparks as to birds of prey; wherefore among modern expositors, Hirz., Ew., Hahn, von Gerl., Ebr., rightly decide in favour of sparks. Schlottmann understands "angels" by children of flame; but the wings, which are given to angels in Scripture, are only a symbol of their freedom of motion. This remarkable interpretation is altogether opposed to the sententious character of Job 5:7, which symbolizes a moral truth by an ordinary thing. The waw in וּבני, which we have translated "as," is the so-called waw adaequationis proper to the Proverbs, and also to emblems, e.g., Prov 25:25. Eliphaz now says what he would do in Job's place. Ew. and Ebr. translate incorrectly, or at least unnecessarily: Nevertheless I will. We translate, according to Ges. 127, 5: Nevertheless I would; and indeed with an emphatic I: Nevertheless I for my part. דּרשׁ with אל is constr. praegnans, like Deut 12:5, sedulo adire. דּברה is not speech, like אמרה but cause, causa, in a judicial sense. אל is God as the Mighty One; אלהים is God in the totality of His variously manifested nature. The fecundity of the earth by rain, and of the fields (חוּצות = rura) by water-springs (cf. Ps 104:10), as the works of God, are intentionally made prominent. He who makes the barren places fruitful, can also change suffering into joy. To His power in nature corresponds His power among men (Job 5:11). לשׂוּם is here only as a variation for השּׂם, as Heiligst. rightly observes: it is equivalent to collacaturus, or qui in eo est ut collocet, according to the mode of expression discussed in Ges. 132, rem. 1, and more fully on Hab 1:17. The construction of Hab 1:11 is still bolder. שׂגב signifies to be high and steep, inaccessible. It is here construed with the acc. of motion: those who go in dirty, black clothes because they mourn, shall be high in prosperity, i.e., come to stand on an unapproachable height of prosperity. Geneva 15995:6 Although affliction cometh not forth of the dust, (h) neither doth trouble spring out of the ground;(h) That is, the earth is not the cause of barrenness and man's misery, but his own sin. John Gill5:6 Although affliction cometh not forth of the dust,.... Or rather, "for" or "indeed" (y), this being a reason showing that wicked men are justly afflicted and punished; seeing their afflictions come not from the creatures, though they may be instruments, but from God for the sins of men: the word for affliction also signifies iniquity or sin, the cause of affliction, as well as affliction the fruit of sin; and so does the word in the following clause; and Aben Ezra understands both, not of natural but moral evil, and so do others (z); both senses may be taken in: sin does not come from God, the Maker of the dust of the earth, he is not the author of sin, nor does this spring out of the dust which he has made; good things, as Schmidt observes, come out of the earth for the use of man as well as beasts, bread, and wine, and oil, and all the necessaries of life; the precious things produced by the influence of the sun and moon, the precious things of the everlasting hills, and of the earth, and the fulness of it; indeed, the earth was cursed for the sin of men, but this is taken off; and, however, it is not owing to the soil, or to the air and climate in which a man lives, that he is sinful; for though there may be national vices or some sins peculiar to or more predominant in one nation than in another, yet this is not to be attributed to such causes; for all sin is from a man's self, and proceeds out of his own evil heart, which is desperately wicked and evil continually, and from whence all the impure streams of sin flow, see Mt 15:19; and so afflictions are not to be ascribed to second causes, such as the things before mentioned, or Job's losses by the Sabeans and Chaldeans; nor did he place them to that account, but to the hand of God; nor to chance and fortune, or to be reckoned fortuitous events, as if they were chance productions, spontaneous things that spring up of themselves, and not under the direction of an all wise Providence; but they are to be considered as of God, and as of his appointment, and directed by his sovereign will and pleasure, and overruled for his glory; who has fixed what they shall be, of what kind and sort, what the measure of them, to what pitch they shall rise, and how long they shall last:neither doth trouble spring out of the ground; the same thing as before in different words, neither sin, the cause of trouble, the effect of sin; sin may very fitly be expressed by a word (a) which signifies trouble, because it is both troublesome, wearisome, and offensive to God, and brings trouble to the bodies and souls of men here and hereafter. Here Eliphaz begins to lower the tone of his voice, and to speak to Job in a seemingly more kind and friendly manner, observing to him the spring of afflictions, and giving him advice how to behave under them. (y) "quia", Pagninus, Montanus; "etenim", Beza, Mercerus; "nam", Piscator, Cocceius, Schmidt, Michaelis, Schultens; so Broughton; "sane", Bolducius. (z) "iniquitas", Pagninus, Montanus, Munster, Bolducius, Schmidt, Michaelis; "improbitas", Codurcus. (a) "perversitas", Pagninus; "improbitas", Schultens. John Wesley5:6 The dust - It springs not up by merely natural causes, as herbs grow out of the earth: but from God. Eliphaz here begins to change his voice, as if he would atone for the hard words he had spoken.Robert Jamieson, A. R. Fausset and David Brown5:6 Although--rather, "for truly" [UMBREIT].affliction cometh not forth of the dust--like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself. |
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5:75:7: Այլ մա՛րդ աշխատութեամբ ծնանի. ձա՛գք արծուեաց ՚ի բարձո՛ւնս թռչին։ Այլ մարդ աշխատութեամբ ծնանի. ձագք արծուեաց`` ի բարձունս թռչին:7 Այլ մարդը տանջանքով է ծնւում. արծիւների ձագերը բարձունքներում են ճախրում: 7 Բայց մարդը թշուառութեան համար կը ծնանի, Ինչպէս կրակի կայծերը* վեր կը թռչին։ 5:7: Այլ մա՛րդ աշխատութեամբ ծնանի. ձա՛գք արծուեաց ՚ի բարձո՛ւնս թռչին։ 7 Այլ մարդը տանջանքով է ծնւում. արծիւների ձագերը բարձունքներում են ճախրում: 7 Բայց մարդը թշուառութեան համար կը ծնանի, Ինչպէս կրակի կայծերը* վեր կը թռչին։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:75:7 но человек рождается на страдание, {как} искры, чтобы устремляться вверх. 5:7 ἀλλὰ αλλα but ἄνθρωπος ανθρωπος person; human γεννᾶται γενναω father; born κόπῳ κοπος labor; weariness νεοσσοὶ νεοσσος chick δὲ δε though; while γυπὸς γυψ the ὑψηλὰ υψηλος high; lofty πέτονται πετομαι fly 5:7 כִּֽי־ kˈî- כִּי that אָ֭דָם ˈʔāḏām אָדָם human, mankind לְ lᵊ לְ to עָמָ֣ל ʕāmˈāl עָמָל labour יוּלָּ֑ד yûllˈāḏ ילד bear וּ û וְ and בְנֵי־ vᵊnê- בֵּן son רֶ֝֗שֶׁף ˈrˈešef רֶשֶׁף flame יַגְבִּ֥יהוּ yaḡbˌîhû גָּבַהּ be high עֽוּף׃ ʕˈûf עוף fly 5:7. homo ad laborem nascitur et avis ad volatumMan is born to labour, and the bird to fly. 5:7. Man is born to labor, and the bird to fly. 5:7. Yet man is born unto trouble, as the sparks fly upward. 5:7 Yet man is born unto trouble, as the sparks fly upward: 5:7 но человек рождается на страдание, {как} искры, чтобы устремляться вверх. 5:7 ἀλλὰ αλλα but ἄνθρωπος ανθρωπος person; human γεννᾶται γενναω father; born κόπῳ κοπος labor; weariness νεοσσοὶ νεοσσος chick δὲ δε though; while γυπὸς γυψ the ὑψηλὰ υψηλος high; lofty πέτονται πετομαι fly 5:7 כִּֽי־ kˈî- כִּי that אָ֭דָם ˈʔāḏām אָדָם human, mankind לְ lᵊ לְ to עָמָ֣ל ʕāmˈāl עָמָל labour יוּלָּ֑ד yûllˈāḏ ילד bear וּ û וְ and בְנֵי־ vᵊnê- בֵּן son רֶ֝֗שֶׁף ˈrˈešef רֶשֶׁף flame יַגְבִּ֥יהוּ yaḡbˌîhû גָּבַהּ be high עֽוּף׃ ʕˈûf עוף fly 5:7. homo ad laborem nascitur et avis ad volatum Man is born to labour, and the bird to fly. 5:7. Man is born to labor, and the bird to fly. 5:7. Yet man is born unto trouble, as the sparks fly upward. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:7: Yet man is born unto trouble - לעמל leamal, to labor. He must toil and be careful; and if in the course of his labor he meet with trials and difficulties, he should rise superior to them, and not sink as thou dost.As the sparks By upward - ובני רשף יגביהי עוף ubeney resheph yagbihu uph; And the sons of the coal lift up their flight, or dart upwards. And who are the sons of the coal? Are they not bold, intrepid, ardent, fearless men, who rise superior to all their trials; combat what are termed chance and occurrence; succumb under no difficulties; and rise superior to time, tide, fate, and fortune? I prefer this to all the various meanings of the place with which I have met. Coverdale translates, It is man that is borne unto mysery, like as the byrde for to fle. Most of the ancient versions give a similar sense. Albert Barnes: Notes on the Bible - 18345:7: Yet man is born unto trouble - All this is connected with the sentiment in ff. The meaning is, that "since afflictions are ordered by an intelligent Being, and since man is born unto trouble as the sparks fly upward, therefore it is wise to commit our cause to God, and not to complain against him." Margin, or labor. The word here (עמל ‛ â mâ l) rather means trouble, or affliction, than labor. The sense is, that as certainly as man is born, so sure is it that he will have trouble. It follows from the condition of our being, as certainly as that unconscious objects will follow the laws of their nature - that sparks will ascend. This seems to have a proverbial cast, and was doubtless regarded as a sentiment universally true. It is as true now as it was then; for it is still the great law of our being, that trouble as certainly comes sooner or later, as that material objects obey the laws of nature which God has impressed on them.As the sparks fly upward - The Hebrew expression here is very beautiful - "as רשׁף בני benē y reshep - the sons of flame fly." The word used (רשׁף reshep) means flame, lightning; the sons, or children of the flame, are that which it produces; that is, sparks. Gesenius strangely renders it, "sons of the lightning; that is, birds of prey which fly as swift as the lightning." So Dr. Good, "As the bird-tribes are made to fly upwards." So Umbreit renders it, Gleichwie die Brut des Raubgeflugels sich hoch in Fluge hebt - "as a flock of birds of prey elevate themselves on the wing." Noyes adopts the construction of Gesenius; partly on the principle that man would be more likely to be compared to birds, living creatures, than to sparks. There is considerable variety in the interpretation of the passage. The Septuagint renders it, νεοσσοι δε γυπος neossoi de gupos - the young of the vulture. The Chaldee, מזיקי בני benē y mezē yqē y - "the sons of demons." Syriac "Sons of birds." Jerome, "Man is born to labor, and the bird to flight" - et avis ad volatum. Schultens renders it, "glittering javelins," and Arius Montanus, "sons of the live coal." It seems to me that our common version has expressed the true meaning. But the idea is not essentially varied whichever interpretation is adopted. It is, that as sparks ascend, or as birds fly upward - following the laws of their being - so is trouble the lot of man. It certainly comes; and comes under the direction of a Being who has fixed the laws of the inferior creation. It would be wise for man, therefore, to resign himself to God in the times when those troubles come. He should not sit down and complain at this condition of things, but should submit to it as the law of his being, and should have sufficient confidence in God to believe that he orders it aright. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:7: man: Job 14:1; Gen 3:17-19; Psa 90:8, Psa 90:9; Co1 10:13trouble: or, labour, Ecc 1:8, Ecc 2:22, Ecc 5:15-17 sparks fly upward: Heb. sons of the burning coal lift up to fly Job 5:8 Geneva 15995:7 Yet man is born unto (i) trouble, as the sparks fly upward.(i) Which declares that sin is always in our corrupt nature: for before sin it was not subject to pain and affliction. John Gill5:7 Yet man is born unto trouble,.... Or but (b), after the negative follows the positive part of the assertion; before we have what is denied as the cause of affliction, here what it is affirmed to be, or what it is to be ascribed unto, even to the appointment of God for sin: to be born to it is to be appointed to it, as all men are appointed to death, and to everything previous and that leads on to it; and it signifies that affliction or trouble springs from the birth sin of man, from original sin, the sin of the first parent, and of his nature; as all sins arise from hence, and are streams from this fountain of pollution, so all disorders and diseases of body, all distresses and anguish of mind, and death in every sense, corporeal, spiritual, and eternal; and these are the lot and portion, the estate and inheritance, of the sons of men by nature, what they are born unto, and are full of, see Job 14:1; the same word is here used as in Job 5:6, and signifies labour, mischief, the mischief of sin, improbity, wickedness, moral evil; and man may be said to be born to sin, inasmuch as he is conceived, shapen, and born in it; and as he is born at once into a sinful state, and sins as soon as born, goes astray from the womb, is a transgressor from thence, and the imagination of his heart evil from his infancy and youth upwards, he becomes a slave to sin, and is a homeborn one; not that he is laid under a necessity of force to sin, or his will compelled to it; for he sins most freely, is a voluntary slave to it; he serves various lusts as pleasures, and gives himself up to work all iniquity with greediness; but there is such a connection between his birth, the circumstances of it, and sin, that sin is the certain consequence of it, and immediately, naturally, and necessarily follows upon it; that is, by a necessity of consequence, though not of coaction or force; it is as natural for man to sin as it is for a thirsty man to covet and drink water; or as for an Ethiopian to be born black, and a leopard with spots; or, as it follows:as the sparks fly upward; which they do naturally and necessarily when coals are blown, and which are here called "the sons of coals" (c); and to these, troubles and afflictions, the fruits and effects of sin, may be aptly compared; not only for the necessity of them, it is if needs be they are, but for the nature of them, being fiery and troublesome, hence called fiery trials, and signified by fires and flames of fire, 1Pet 4:12; and also for the number of them, being many, and very grievous: some interpret this of flying fowls, of young vultures, as the Septuagint; of young eagles, as others; Aben Ezra makes mention of this sense, as if it was, as a fowl is born to fly, so man is born to labour; to labour in the law, according to the Targum; or to labour for his bread; or rather, to labour and sorrow; that is, to affliction and trouble: a learned man (d) thinks the phrase, according to the use of it in the Arabic language, designs the more rapid cast of a dart, of the vibration of it, which is very quick. (b) "sed", Junius & Tremellius, Piscator, Cocceius Schmidt, so Broughton. (c) , "tilii prunae", Montanus, Vatablus, Piscator, Cocceius, Bolducius, Schmidt. (d) Hinckelman. Praefat. ad Alcoran. p. 29. So Schultens renders it, "tela corusea". John Wesley5:7 Is born - He is so commonly exposed to various troubles, as if he were born to no other end: affliction is become natural to man, and is transmitted from parents, to children, as their constant inheritance; God having allotted this portion to mankind for their sins. And therefore thou takest a wrong course in complaining so bitterly of that which thou shouldest patiently bear, as the common lot of mankind. As - As naturally, and as generally, as the sparks of fire fly upward. Why then should we be surprized at our afflictions as strange, or quarrel with them, as hard?Robert Jamieson, A. R. Fausset and David Brown5:7 Yet--rather, "Truly," or, But affliction does not come from chance, but is the appointment of God for sin; that is, the original birth-sin of man. Eliphaz passes from the particular sin and consequent suffering of Job to the universal sin and suffering of mankind. Troubles spring from man's common sin by as necessary a law of natural consequences as sparks (Hebrew, "sons of coal") fly upward. Troubles are many and fiery, as sparks (1Pet 4:12; Is 43:2). UMBREIT for "sparks" has "birds of prey;" literally, "sons of lightning," not so well. |
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5:85:8: Բայց սակայն ես խնդրեցից ՚ի Տեառնէ, եւ զՏէր զամենեցո՛ւն իշխանն կարդացից[9107]։ [9107] Ոմանք. Եւ զՏէր ամենեցուն իշխան կար՛՛... (9) եւ զանքննինս։ Բայց սակայն ես [63]խնդրեցից ի Տեառնէ, եւ զՏէր զամենեցուն իշխանն կարդացից:8 Սակայն ես Տիրոջից եմ խնդրելու, Տիրոջը՝ բոլորի իշխանին եմ ձայն տալու, 8 Իսկ ես Աստուծոյ պիտի դիմէի, Իմ գործս Աստուծոյ պիտի յանձնէի, 5:8: Բայց սակայն ես խնդրեցից ՚ի Տեառնէ, եւ զՏէր զամենեցո՛ւն իշխանն կարդացից[9107]։ [9107] Ոմանք. Եւ զՏէր ամենեցուն իշխան կար՛՛... (9) եւ զանքննինս։ 8 Սակայն ես Տիրոջից եմ խնդրելու, Տիրոջը՝ բոլորի իշխանին եմ ձայն տալու, 8 Իսկ ես Աստուծոյ պիտի դիմէի, Իմ գործս Աստուծոյ պիտի յանձնէի, zohrab-1805▾ eastern-1994▾ western am▾ |
5:85:8 Но я к Богу обратился бы, предал бы дело мое Богу, 5:8 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but ἐγὼ εγω I δεηθήσομαι δεω bind; tie κυρίου κυριος lord; master κύριον κυριος lord; master δὲ δε though; while τὸν ο the πάντων πας all; every δεσπότην δεσποτης master ἐπικαλέσομαι επικαλεω invoke; nickname 5:8 אוּלָ֗ם ʔûlˈām אוּלָם but אֲ֭נִי ˈʔᵃnî אֲנִי i אֶדְרֹ֣שׁ ʔeḏrˈōš דרשׁ inquire אֶל־ ʔel- אֶל to אֵ֑ל ʔˈēl אֵל god וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) אָשִׂ֥ים ʔāśˌîm שׂים put דִּבְרָתִֽי׃ divrāṯˈî דִּבְרָה cause 5:8. quam ob rem ego deprecabor Dominum et ad Deum ponam eloquium meumWherefore I will pray to the Lord, and address my speech to God: 5:8. Therefore, because of this, I will beg the Lord, and place my eloquence before God. 5:8. I would seek unto God, and unto God would I commit my cause: 5:8 I would seek unto God, and unto God would I commit my cause: 5:8 Но я к Богу обратился бы, предал бы дело мое Богу, 5:8 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but ἐγὼ εγω I δεηθήσομαι δεω bind; tie κυρίου κυριος lord; master κύριον κυριος lord; master δὲ δε though; while τὸν ο the πάντων πας all; every δεσπότην δεσποτης master ἐπικαλέσομαι επικαλεω invoke; nickname 5:8 אוּלָ֗ם ʔûlˈām אוּלָם but אֲ֭נִי ˈʔᵃnî אֲנִי i אֶדְרֹ֣שׁ ʔeḏrˈōš דרשׁ inquire אֶל־ ʔel- אֶל to אֵ֑ל ʔˈēl אֵל god וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) אָשִׂ֥ים ʔāśˌîm שׂים put דִּבְרָתִֽי׃ divrāṯˈî דִּבְרָה cause 5:8. quam ob rem ego deprecabor Dominum et ad Deum ponam eloquium meum Wherefore I will pray to the Lord, and address my speech to God: 5:8. Therefore, because of this, I will beg the Lord, and place my eloquence before God. 5:8. I would seek unto God, and unto God would I commit my cause: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148. Если в природе человека коренится склонность к греху, то Иову не составляет особенного труда сознаться в своей греховности пред Богом и просить у Него прощения. Так рассуждения 6-7: ст. подготовляют положение 8: вместо того, чтобы роптать, Иов должен смириться и обратиться к Богу.Adam Clarke: Commentary on the Bible - 18315:8: I would seek unto God - Were I in your place, instead of wasting my time, and irritating my soul with useless complaints, I would apply to my Maker, and, if conscious of my innocence, would confidently commit my cause to him.Albert Barnes: Notes on the Bible - 18345:8: I would seek unto God - Our translators have omitted here the adversative particle אוּלם 'û lâ m but, yet, nevertheless, and have thus marred the connection. The meaning of Eliphaz, I take to be, "that since affliction is ordered by an intelligent Being, and does not spring out of the ground, therefore he would commit his cause to God, and look to him." Jerome has well expressed it, Quam ob rem ego deprecabor Dominum. Some have understood this as meaning that Eliphaz himself was in the habit of committing his cause to God, and that he exhorted Job to imitate his example. But the correct sense is that which regards it as counsel given to Job to look to God because afflictions are the result of intelligent design, and because God had shown himself to be worthy of the confidence of people. The latter point Eliphaz proceeds to argue in the following verses.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:8: seek: Job 8:5, Job 22:21, Job 22:27; Gen 32:7-12; Ch2 33:12, Ch2 33:13; Psa 50:15, Psa 77:1, Psa 77:2; Jon 2:1-7unto God: Psa 37:5; Ti2 1:12; Pe1 2:23, Pe1 4:19 Job 5:9 Geneva 15995:8 I would seek unto (k) God, and unto God would I commit my cause:(k) If I suffered as you do, I would seek God. John Gill5:8 I would seek unto God,.... Or "truly" (e), "certainly, doubtless, I do seek unto God", verily I do so; for so the words are introduced in the original text, and express what Eliphaz had done when under afflictions himself; for he was not without them, though he had not them to such a degree as Job had; and when he was under them, this was the course he took; he sought unto God by prayer to support him under them, to sanctify them to him, and to deliver him out of them; and this he proposes for Job's imitation, and suggests, that if he was in his case, this would be the first step he should take; and good advice this is, nothing more proper for a man, especially a saint, than, when afflicted of God, to seek unto him, to seek his face and his favour, to entreat his gracious presence, and the discoveries of his love, that he may see that it is not in wrath, but in love, he afflicts him; to submit unto him, humble himself before him, acknowledge his sins, and implore his pardoning grace and mercy; to entreat him to help him, in this time of need, to exercise the graces of faith and patience, and every other; to desire counsel and advice how to behave under the present trial, and to be made acquainted with the reasons, ends, and uses of the dispensation, as well as to beg for strength to bear up under it, and in his own time to grant deliverance from it:and unto God would I commit my cause; or "direct my word or speech" (f) to him; that is, in prayer, as Sephorno adds; I would, as if he should say, make known my case to him, tell him the whole of it, and pour out my soul before him; and then I would leave it with him, and not wrangle, quarrel, and contend with him, but say, "here am I, let him do what seemeth good unto him": some render the words, "truly", or "indeed I shall discourse concerning God, and order my speech about Deity" (g); I shall no longer insist on this subject, but drop it, and hereafter treat of God, his nature, being, and perfections, and particularly his works; though these are rather observed in the following verses, as so many arguments to engage Job to seek the Lord, and leave his case and cause to him. (e) "profecto", Junius & Tremellius; "enimvero", Piscator, Cocceius, Schultens; "certe", Mercerus, Vatablus, Beza; "verum, enimvero", Schmidt, Michaelis; so Broughton. (f) "ponam eloquium meum", V. L. Pagninus, Montanus; "deponerem verba mea, i.e. dirigerem", Vatablus; "dirigerem sermonem meum", Beza, Michaelis; "dispose my talk unto God", Broughton. (g) "Enucleatius disseram de Deo, et de Numine instruam sermocinationem meam", Schultens. John Wesley5:8 I would - If I were in thy condition. Seek - By prayer, and humiliation, and submission, imploring his pardon, and favour.Robert Jamieson, A. R. Fausset and David Brown5:8 Therefore (as affliction is ordered by God, on account of sin), "I would" have you to "seek unto God" (Is 8:19; Amos 5:8; Jer 5:24). |
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5:95:9: Որ առնէ զմեծամեծս եւ զանքնինս, եւ զփառաւորս եւ զհրաշակերտս որոց ո՛չ գոյ թիւ։ որ առնէ զմեծամեծս եւ զանքնինս եւ զփառաւորս եւ զհրաշակերտս որոց ոչ գոյ թիւ:9 որ կատարում է մեծ ու անքննելի, փառաւոր ու հրաշակերտ գործեր, որոնք թիւ ու համար չունեն, 9 Որ այնպիսի մեծ ու անքննելի բաներ կ’ընէ, Անհամար սքանչելիքներ կ’ընէ, որոնք կարելի չէ համրել։ 5:9: Որ առնէ զմեծամեծս եւ զանքնինս, եւ զփառաւորս եւ զհրաշակերտս որոց ո՛չ գոյ թիւ։ 9 որ կատարում է մեծ ու անքննելի, փառաւոր ու հրաշակերտ գործեր, որոնք թիւ ու համար չունեն, 9 Որ այնպիսի մեծ ու անքննելի բաներ կ’ընէ, Անհամար սքանչելիքներ կ’ընէ, որոնք կարելի չէ համրել։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:95:9 Который творит дела великие и неисследимые, чудные без числа, 5:9 τὸν ο the ποιοῦντα ποιεω do; make μεγάλα μεγας great; loud καὶ και and; even ἀνεξιχνίαστα ανεξιχνιαστος untraceable; unfathomable ἔνδοξά ενδοξος glorious τε τε both; and καὶ και and; even ἐξαίσια εξαισιος who; what οὐκ ου not ἔστιν ειμι be ἀριθμός αριθμος number 5:9 עֹשֶׂ֣ה ʕōśˈeh עשׂה make גְ֭דֹלֹות ˈḡᵊḏōlôṯ גָּדֹול great וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] חֵ֑קֶר ḥˈēqer חֵקֶר exploration נִ֝פְלָאֹ֗ות ˈniflāʔˈôṯ פלא be miraculous עַד־ ʕaḏ- עַד unto אֵ֥ין ʔˌên אַיִן [NEG] מִסְפָּֽר׃ mispˈār מִסְפָּר number 5:9. qui facit magna et inscrutabilia et mirabilia absque numeroWho doth great things, and unsearchable and wonderful things without number: 5:9. He does great and unfathomable and miraculous things without number. 5:9. Which doeth great things and unsearchable; marvellous things without number: 5:9 Which doeth great things and unsearchable; marvellous things without number: 5:9 Который творит дела великие и неисследимые, чудные без числа, 5:9 τὸν ο the ποιοῦντα ποιεω do; make μεγάλα μεγας great; loud καὶ και and; even ἀνεξιχνίαστα ανεξιχνιαστος untraceable; unfathomable ἔνδοξά ενδοξος glorious τε τε both; and καὶ και and; even ἐξαίσια εξαισιος who; what οὐκ ου not ἔστιν ειμι be ἀριθμός αριθμος number 5:9 עֹשֶׂ֣ה ʕōśˈeh עשׂה make גְ֭דֹלֹות ˈḡᵊḏōlôṯ גָּדֹול great וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] חֵ֑קֶר ḥˈēqer חֵקֶר exploration נִ֝פְלָאֹ֗ות ˈniflāʔˈôṯ פלא be miraculous עַד־ ʕaḏ- עַד unto אֵ֥ין ʔˌên אַיִן [NEG] מִסְפָּֽר׃ mispˈār מִסְפָּר number 5:9. qui facit magna et inscrutabilia et mirabilia absque numero Who doth great things, and unsearchable and wonderful things without number: 5:9. He does great and unfathomable and miraculous things without number. 5:9. Which doeth great things and unsearchable; marvellous things without number: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149-16. Ближайшим побуждением к такому обращение, обеспечивающим его успех, является мысль, с одной стороны, о благости и милосердии Божием по отношению к несчастным, а с другой - о тех наказаниях, которыми Господь поражает всех гордых, противящихся Ему.Adam Clarke: Commentary on the Bible - 18315:9: Which doeth great things - No work, however complicated, is too deep for his counsel to plan; none, however stupendous, is too great for his power to execute. He who is upright is always safe in referring his cause to God, and trusting in him.Albert Barnes: Notes on the Bible - 18345:9: Which doeth great things - The object of this is, to show why Job should commit his cause to God. The reason suggested is, that he had showed himself qualified to govern the world by the great and wonderful acts which he performed. Eliphaz, therefore, proceeds to expatiate on what God had done, and thus states the ancient belief in regard to his sovereignty over the world. This strain of reasoning continues to the end of the chapter. There is great beauty and force in it; and though we have, through the Rev_elations of the New Testament, some more enlarged views of the government of God and of the design of affliction, yet perhaps there can be found nowhere a more beautiful argument to lead people to put confidence in God. The reason here stated is, that God does "great things," and, therefore, we should commit ourselves to him. His works are vast and boundless; they are such as to impress the mind with a sense of his own immensity; and in such a being we should confide rather than in a feeble creature's arm. Who, when he contemplates the vast universe which God has made, and surveys the starry world under the light of the modern astronomy, can doubt that God does "great things," and that the interests which we commit to him are safe?And unsearchable - Margin, "There is no search." Septuagint ἀνεξιχνίαστα anecichniasta) - "whose footsteps cannot be traced." The Hebrew word חקר chê qer means searching out or examining; and the idea is here, that it is impossible fully to search out and comprehend what God does. See . This is stated as a reason why we should look to him. We should expect things in his administration which we cannot understand. The argument of Eliphaz seems to be, that it was a matter of indisputable fact that there are many things in the government of God which are above our comprehension; and when he afflicts us, we should feel that this is a part of the doings of the incomprehensible God. Such mysterious dealings are to be expected, and they should not be allowed for a moment to shake our confidence in him. Marvellous things - Things that are wonderful, and are fitted to excite amazement. See the notes at Isa 9:6. Without number - Margin, "Until there be no number." The sense is, that it is impossible to estimate the number of those things in the universe over which he presides which are adapted to excite admiration. If the view of the universe entertained in the time of Eliphaz was fitted to overwhelm the mind by its vastness and by the number of the objects which were created, this astonishment is much greater now that the telescope has disclosed the wonders of the heavens above to man, and the microscope the not less amazing wonders of the world beneath him. Leuwenhoeck, by the aid of the microscope, discovered, he supposed, a thousand million animalculae, whose united bulk did not exceed the size of a grain of sand - all of whom are distinct formations, with all the array of functions necessary to life. Of the number also of the larger works of God, much interesting and overpowering truth is presented by the science of modern astronomy. As an instance of this, we may refer to the Milky Way, or the whitish, irregular zone, that goes round the whole heavens, and that can be seen at any season of the year, but particularly in the months of August, September, and November. "This vast portion of the heavens is found to consist wholly of stars, crowded into immense clusters. On first presenting a telescope of considerable power to this splendid zone, we are lost in astonishment at the number, the variety, and the beautiful configuration of the stars of which it is composed. In certain parts of it, every slight motion of the telescope presents now groups and new configurations; and the new and wondrous scene is continued over a space of many degrees in succession. In several fields of view, occupying a space of not more than twice the breadth of the moon, you perceive more of these twinkling luminaries, than all the stars visible to the naked eye throughout the whole canopy of heaven. The late Sir W. Herschel, in passing his telescope along a space of this zone fifteen degrees long, and two broad, descried at least fifty thousand stars, large enough to be distinctly counted; besides which, he suspected twice as many more, which could be seen only now and then by faint glimpses for lack of sufficient light; that is, fifty times more than the acutest eye can discern in the whole heavens during the clearest night; and the space which they occupy is only the one thousand three hundred and seventy-fifth part of the visible canopy of the sky. On another occasion this astronomer perceived nearly six hundred stars in one field of view of his telescope; so that in the space of a quarter of an hour, one hundred and sixteen thousand stars passed in Rev_iew before him. Now, were we to suppose every part of this zone equally filled with stars as the places now alluded to, there would be found in the Milky Way alone, no less than twenty million, one hundred and ninety thousand stars. In regard to the distance of some of these stars, it has been ascertained that some of the more remote are not less than five hundred times the distance of the nearest fixed star, or nearly two thousand billion of miles; a distance so great, that light, which flies at the rate of twelve million miles every minute, would require one thousand six hundred and forty years before it could traverse this mighty interval! The Milky Way is now, with good reason, considered to be the cluster of stars in which our sun is situated; and all the stars visible to the naked eye are only a few scattered orbs near the extremity of this cluster. Yet there is reason also to believe that the Milky Way, of which our system forms a part, is no mere than a single nebula, of which several thousands have already been discovered, which compose the universe; and that it bears no more proportion to the whole siderial heavens than a small dusky speck which our telescopes enable us to descry in the heavens. Three thousand nebulae have already been discovered. Suppose the number of stars in the whole Milky Way to be no more than ten million, and that each of the nebulae, at an average, contains the same number; supposing further, that only two thousand of the three thousand nebulae are resolvable into stars, and that the other thousand are masses of a shining fluid, not yet condensed by the Almighty into luminous globes, the number of stars or suns comprehended in that portion of the firmament which is within the reach of our telescopes, is twenty thousand million." Yet all this may be as nothing compared with the parts of the universe which we are unable to discover. See in the Christian Keepsake for 1840, an article by Thomas Dick, entitled" An Idea of the Universe;" compare the notes at . Supplementary Note to The labors of astronomers, aided by instruments of remarkable accuracy and power, and by improved methods of observation, are ever adding to our knowledge of the "wonderful things without number" which render the mechanism of the heavens such a spectacle of sublimity. Among the most interesting and beautiful of the celestial phenomena are the star clusters and nebulae. A small number of the star-clusters are bright enough to be distinguished by the naked eye, to which they appear as a faint cloudlike patch of light; but it is only when the telescope is used that their real character becomes known, and they are then seen to be vast conglomerations of stars-connected systems of suns. The greater number are of a rounded and apparently globular form, the stars being densely crowded together in the center; though others are very irregular in shape. Those of a globular form often consist of an astonishingly great number of stars. "Herschel has calculated that many clusters contain 5, 000 collected in a space, the apparent dimensions of which are scarcely the tenth part of the surface of the lunar disk." "The beautiful cluster in Aquarius, which Sir John Herschel's drawing exhibits as fine luminous dust, when examined through the Earl of Rosse's powerful reflector, appeared like a magnificent globular cluster, entirely separated into stars. But the most beautiful specimen of this kind is without doubt the splendid cluster in Toucan, quite visible to the naked eye, in the vicinity of the smaller Magellanic cloud, in a region of the southern sky entirely void of stars. The condensation at the center of this cluster is extremely decided; there are three perfectly distinct gradations, and the orange red color of the central agglomeration contrasts wonderfully with the white light of the concentric envelopes." It was formerly supposed by many that all nebulae were resolvable into star-clusters, and that it was only the want of instruments of sufficient power that pRev_ented this from being done; but spectrum analysis has now demonstrated what was before conjectured, that although there may be many nebulae that would appear as distinct stars if more powerful instruments were brought to bear upon them, there are others of a different nature, consisting, namely, of glowing masses of gaseous matter. The forms assumed by nebulae are extremely varied, and some of them very remarkable. The round or globular form is very common; others resemble rings, circular or oval; others are conical or fanshaped, resembling the tail of a comet; some consist of spirals, radiating from a common nucleus; while many assume forms so irregular and bizarre as to be difficult to describe. The names given to some of them, such as the Crab Nebula, the Dumb-bell Nebula, the Fish-mouth Nebula (Nebula in Orion, see Plate), sufficiently intimate the striking aspects that they sometimes present. Many of the nebulae, in which the separate stars could not pRev_iously be distinguished, have been resolved by Lord Rosse's great telescope; while others as seen by it have very different shapes from what less powerful instruments gave them. This is the case with the Dumb-bell Nebula in particular, its form as described and figured by Sir John Herschel being considerably different from that in our engraving, which shows its aspect under Lord Rosse's telescope. "Two luminous masses symmetrically placed and bound together by a rather short neck, the whole surrounded with a light nebulous envelope of oval form, gave it a very marked appearance of regularity. This aspect was, however, modified by Lord Rosse's telescope of three feet aperture, and the nebulous masses showed a decided tendency to resolvability. Later still, with the six-feet telescope, numerous stars were observed standing out, however, on a nebulous ground. The general aspect retains its primitive shape, less regular, but striking nevertheless. "With regard to the nebula in Orion we extract the following passage from Guillemin's "The Heavens," edited by John N. Lockyer, F. R. A. S., the work from which the above passages are taken: - "Sir John Herschel compares the brightest portion to the head of a monstrous animal, the mouth of which is open, and the nose of which is in the form of a trunk. Hence, its name, the Fish-mouth Nebula. It is at the edge of the opening, in a space free from nebula that the four brightest of the components of θ (th) (a sevenfold star, that is, a connected system of seven stars which appear to the naked eye a single luminous point) are to be found; around, but principally above the trapezium formed by these four stars is a luminous region, with a mottled appearance, which Lord Rosse and Bond have partly resolved. This region is remarkable on account, not only of the brilliancy of its lights, but also of the numerous centers where this light is condensed, and each of which appears to form a stellar cluster. The rectangular form of the whole is also worthy of attention. The nebulous masses surrounding it, the light of which is much fainter than that of the central region, are lost gradually; according to Bond they assume a spiral form as indicated in the drawing executed by that astronomer" (from which our engraving is taken). Writing soon after Lord Rosse's observation had resolved the nebula of Orion, Dr. Nichol says: - "The great cluster in Hercules has long dazzled the heart with its splendors; but we have learned now, that among circular and compact galaxies, a class to which the nebulous stars belong, there are multitudes which infinitely surpass it; nay, that schemes of being rise above it, sun becoming nearer to sun, until their skies must be one blaze of light, a throng of burning activities! But far aloft stands Orion, the pre-eminent glory and wonder of the starry universe! - It would seem almost that if all other clusters, hitherto gauged, were collected and compressed into one, they would not surpass this mighty group, in which every wisp, every wrinkle, is a sand heap of stars. There are cases in which, though imagination has quailed, reason may still adventure inquiry, and prolong its speculations; but at times we are brought to a limit across which no human faculty has the strength to penetrate, and where, as if at the very footstool of the secret throne, we can only bend our heads, and silently adore!" "These facts furnish a most impressive commentary upon the words of Eliphaz - which doeth great things and unsearchable, "marvelous things until there be no number" (margin) - and become the more significant from their connection with the constellation of orion, which is more than once mentioned in the book of Job" ; . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:9: doeth: Job 9:10, Job 11:7-9, Job 37:5; Psa 40:5, Psa 72:18, Psa 86:10; Rom 11:33unsearchable: Heb. there is no search, Isa 40:28 marvellous: Job 26:5-14 without number: Heb. till there be no number, Psa 40:5, Psa 139:18 Job 5:10 Geneva 15995:9 Which (l) doeth great things and unsearchable; marvellous things without number:(l) He counsels Job to humble himself to God to whom all creatures are subject and whose works declare that man is inexcusable unless he glorifies God in all his works. John Gill5:9 Which doeth great things,.... The things of creation are great things, the making of the heavens and the earth, and all therein, by the word of the Almighty, out of nothing, and which is a display of great power, wisdom, and goodness; the things of Providence are great things, which God is always doing; as the upholding all things in being by the word of his power, governing the whole universe, ordering all things in it, supplying and feeding all creatures, men and beasts; and especially the things of grace are great things, the covenant of grace, and its blessings, redemption by Jesus Christ, the work of grace upon the heart, the quickening and enlightening dead and dark sinners, taking away their hearts of stone and giving them hearts of flesh, and constantly supplying them with his grace for the finishing of it; the consideration of all which is a great encouragement to seek the Lord in time of need, as well as of what follows concerning them:and unsearchable; the things of nature; many of them are such as puzzle the greatest philosophers, who are not able, with all their sagacity and penetration, to find out the causes and reasons of them; and in providence the way of God is often in the deep, and is not to be tracked and followed; and the dispensations of his grace to the sons of men are so sovereign and distinguishing, that it made the apostle say, speaking of them, "O the depth", &c. Rom 11:33; and there are some things not to be inquired into, nor can they be searched out; secret things belong to God, as his purposes relating to the eternal state of particular persons, and the times and seasons of various future events, as the day of judgment, &c. marvellous things; in nature, as the formation of man and all creatures; in providence, and it may be respect may be had to the wonders done in Egypt, and the marvellous things in the field of Zoan, the plagues of Egypt, and the deliverance of Israel, and their passage through the Red sea; which were things done much about this time, or before it, as some think, and of which Eliphaz might have heard, and were fresh in his memory; and wonderful things are done in grace, as the effects of marvellous loving kindness: and those without number; the works of God are manifold, and not to be counted; the stars of heaven, the fowls of the air, the beasts of the field, and cattle on a thousand hills, the fishes of the sea, small and great, see Ps 104:25; to which may be added, those animalcules, of which a billion do not exceed the size of a small grain of sand, as they may be seen through a microscope (h); the various things done every day in providence, the special blessings of goodness, and the kind thoughts of the heart of God, which, if one attempt to reckon up, they are more than can be numbered, Ps 40:5. (h) Leuwenhoeck apud Scheuchzer. Physic. Sacr. vol. 4. p. 667. John Wesley5:9 Who, &c. - Here Eliphaz enters upon a discourse of the infinite perfection of God's nature and works; which he doth as an argument to enforce the exhortation to seek and commit his cause to God, Job 5:8, because God was infinitely able either to punish him yet far worse, if he continued to provoke him; or to raise him from the dust, if he humbly addressed himself to him: and that by a representation of God's excellency and glory, and of that vast disproportion which was between God and Job, he might convince Job of his great sin in speaking so boldly and irreverently of him. Marvellous - Which (though common, and therefore neglected and despised, yet) are matter of wonder to the wisest men. The works of nature are mysteries: the most curious searches come far short of full discoveries: and the works of Providence are still more deep and unaccountable. |
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5:105:10: Որ տա՛յ անձրեւ յերկիր, առաքէ՛ զջուրս ՚ի ներքո՛յ երկնից[9108]։ [9108] Ոմանք. Առաքէ ջուր ՚ի ներ՛՛։ որ տայ անձրեւ յերկիր, առաքէ զջուրս ի ներքոյ երկնից:10 որ տալիս է անձրեւ՝ երկրի վրայ, ուղարկում ջրեր՝ երկնքի ներքոյ, 10 Անիկա երկրի վրայ անձրեւ կու տայ Ու դաշտերուն վրայ ջուրեր կը ղրկէ։ 5:10: Որ տա՛յ անձրեւ յերկիր, առաքէ՛ զջուրս ՚ի ներքո՛յ երկնից[9108]։ [9108] Ոմանք. Առաքէ ջուր ՚ի ներ՛՛։ 10 որ տալիս է անձրեւ՝ երկրի վրայ, ուղարկում ջրեր՝ երկնքի ներքոյ, 10 Անիկա երկրի վրայ անձրեւ կու տայ Ու դաշտերուն վրայ ջուրեր կը ղրկէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:105:10 дает дождь на лице земли и посылает воды на лице полей; 5:10 τὸν ο the διδόντα διδωμι give; deposit ὑετὸν υετος rain ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἀποστέλλοντα αποστελλω send off / away ὕδωρ υδωρ water ἐπὶ επι in; on τὴν ο the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven 5:10 הַ ha הַ the נֹּתֵ֣ן nnōṯˈēn נתן give מָ֭טָר ˈmāṭār מָטָר rain עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and שֹׁ֥לֵֽחַ šˌōlˈēₐḥ שׁלח send מַ֝יִם ˈmayim מַיִם water עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face חוּצֹֽות׃ ḥûṣˈôṯ חוּץ outside 5:10. qui dat pluviam super faciem terrae et inrigat aquis universaWho giveth rain upon the face of the earth, and watereth all things with waters: 5:10. He gives rain over the face of the earth and irrigates all things with the waters. 5:10. Who giveth rain upon the earth, and sendeth waters upon the fields: 5:10 Who giveth rain upon the earth, and sendeth waters upon the fields: 5:10 дает дождь на лице земли и посылает воды на лице полей; 5:10 τὸν ο the διδόντα διδωμι give; deposit ὑετὸν υετος rain ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἀποστέλλοντα αποστελλω send off / away ὕδωρ υδωρ water ἐπὶ επι in; on τὴν ο the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven 5:10 הַ ha הַ the נֹּתֵ֣ן nnōṯˈēn נתן give מָ֭טָר ˈmāṭār מָטָר rain עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and שֹׁ֥לֵֽחַ šˌōlˈēₐḥ שׁלח send מַ֝יִם ˈmayim מַיִם water עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face חוּצֹֽות׃ ḥûṣˈôṯ חוּץ outside 5:10. qui dat pluviam super faciem terrae et inrigat aquis universa Who giveth rain upon the face of the earth, and watereth all things with waters: 5:10. He gives rain over the face of the earth and irrigates all things with the waters. 5:10. Who giveth rain upon the earth, and sendeth waters upon the fields: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410-11. Господь, орошающий водами землю (Пс CIII:10-13; CXLVI:8; Иер XIV:22) и превращающий пораженные засухой местности в продородные (ср. Пс CVI:35-36), превращает людские страдания и горесть в радость (1: Цар II:7-8).Adam Clarke: Commentary on the Bible - 18315:10: Who giveth rain upon the earth - The Chaldee gives this verse a fine turn: "Who gives rain on the face of the land of Israel, and sends waters on the face of the provinces of the people." Similar to our Lord's saying, which is expressed in the half of the compass: Your Father which is in heaven - Sendeth Rain on the Just and on the Unjust; Mat 5:45.Sendeth waters upon the fields - The term חצות chutsoth, which we translate fields, and generally signifies streets, may here mean those plantations which are laid out in ridges or plats, in an orderly, regular manner. God does not only send rain upon the earth in a general manner, but, by an especial providence, waters the cultivated ground, so that not one ridge is destitute of its due proportion of fructifying moisture. Albert Barnes: Notes on the Bible - 18345:10: Who giveth rain upon the earth - In the pRev_ious verse, Eliphaz had said, in general, that God did wonderful things - things which are fitted to lead us to put our trust in him. In this and the succeeding verses, he descends to particulars, and specifies those things which show that God is worthy to be confided in. This enunciation continues to , and the general scope is, that the agency of God is seen everywhere; and that his providential dealings are adapted to impress man with elevated ideas of his justice and goodness. Eliphaz begins with the rain, and says that the fact that God sends it upon the earth was fitted to lead man to confide in him. He means, that while the sun, and moon, and seasons have stated times, and are governed by settled laws, the rain seems to be sent directly by God, and is imparted at such times as are best. It is wholly under his control, and furnishes a constant evidence of his benevolence. Without it, every vegetable would dry up, and every animal on the earth would soon die. The word earth here refers probably to the cultivated part of the earth - the fields that are under tillage. Thus, Eichhorn renders it, Angebauten Feldern. On the interest which the phenomena of rain excited among the ancient sages of Idumea, and the laws by which it is produced, see , note; -16, note; -28, note.And sendeth waters - That is, showers. Upon the fields - Margin, "out-places." Hebrew חוצוּת chû tsô t - out of doors, outside, abroad, meaning the fields out of cities and towns. Eichhorn renders it, "the pastures," auf Triften. The meaning is, that the whole country is watered; and the fact that God gives rain in this manner, is a reason why we should put confidence in him. It shows that he is a benevolent Being, since it contributes so essentially to human life and happiness, and since no other being but God can cause it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:10: giveth: Job 28:26; Psa 65:9-11, Psa 147:8; Jer 5:24, Jer 10:13, Jer 14:22; Amo 4:7; Act 14:17fields: Heb. outplaces, Job 38:26-28 Job 5:11 Geneva 15995:10 Who (m) giveth rain upon the earth, and sendeth waters upon the fields:(m) He shows by particular examples what the works of God are. John Gill5:10 Who giveth rain upon the earth,.... Not upon the land of Israel only, as the Targum and Jarchi, see Deut 11:11; but upon the whole earth; this is particularly mentioned as being of God, and which none of the vanities of the Gentiles can give; and it is a free gift of his, which tarries not for the desert of men, and is bestowed on the godly and ungodly; and is a great blessing of goodness, which enriches the earth, makes it fruitful, and through it, it produces plenty of good things for man and beast:and sendeth water upon the fields; or "out places" (i); places outside of cities and towns, such as gardens, fields, and deserts, where showers of rain are sent of God to water them, many of which are not under the care of man, but are under the providence of God; the Targum and Jarchi interpret this of Gentile lands, as distinct from the land of Israel, to whom God "gives" rain, and to the other "sends" it; some render it, "upon the streets" (k), that is, upon persons that lie in the streets, and have no houses to dwell in, and to whom rain in hot and dry countries was welcome. (i) "in geuere significat loca quae sunt foris", Piscator; "exteriora", Mercerus; "open fields", Broughton; "faciem viarum", Beza. (k) "Super faciem platearum", Pagninus, Mercerus, Boldueius, Cocceius, Schultens; "super facies platearum", Montanus, Schmidt; "super plateas", Vatablus, Michaelis. John Wesley5:10 Rain - He begins with this ordinary work of God, in which he implies that there is something wonderful, as indeed there is in the rise of it from the earth, in the strange hanging of that heavy body in the air, and in the distribution of it as God sees fit; and how much more in the hidden paths of Divine Providence? |
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5:115:11: Որ առնէ զխոնարհս ՚ի բարձունս, եւ կանգնէ զկորուսեալս։ որ առնէ զխոնարհս ի բարձունս, եւ [64]կանգնէ զկորուսեալս:11 որ բարձրացնում է խոնարհներին եւ ոտքի է կանգնեցնում կորուսեալներին, 11 Նաեւ ցածերը կը բարձրացնէ Ու սգաւորները ապահովութեան կը հասցնէ։ 5:11: Որ առնէ զխոնարհս ՚ի բարձունս, եւ կանգնէ զկորուսեալս։ 11 որ բարձրացնում է խոնարհներին եւ ոտքի է կանգնեցնում կորուսեալներին, 11 Նաեւ ցածերը կը բարձրացնէ Ու սգաւորները ապահովութեան կը հասցնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:115:11 униженных поставляет на высоту, и сетующие возносятся во спасение. 5:11 τὸν ο the ποιοῦντα ποιεω do; make ταπεινοὺς ταπεινος humble εἰς εις into; for ὕψος υψος height; on high καὶ και and; even ἀπολωλότας απολλυμι destroy; lose ἐξεγείροντα εξεγειρω raise up; awakened 5:11 לָ lā לְ to שׂ֣וּם śˈûm שׂים put שְׁפָלִ֣ים šᵊfālˈîm שָׁפָל low לְ lᵊ לְ to מָרֹ֑ום mārˈôm מָרֹום high place וְ֝ ˈw וְ and קֹדְרִ֗ים qōḏᵊrˈîm קדר be dark שָׂ֣גְבוּ śˈāḡᵊvû שׂגב be high יֶֽשַׁע׃ yˈešaʕ יֵשַׁע help 5:11. qui ponit humiles in sublimi et maerentes erigit sospitateWho setteth up the humble on high, and comforteth with health those that mourn. 5:11. He places the humble on high and encourages the grieving towards health. 5:11. To set up on high those that be low; that those which mourn may be exalted to safety. 5:11 To set up on high those that be low; that those which mourn may be exalted to safety: 5:11 униженных поставляет на высоту, и сетующие возносятся во спасение. 5:11 τὸν ο the ποιοῦντα ποιεω do; make ταπεινοὺς ταπεινος humble εἰς εις into; for ὕψος υψος height; on high καὶ και and; even ἀπολωλότας απολλυμι destroy; lose ἐξεγείροντα εξεγειρω raise up; awakened 5:11 לָ lā לְ to שׂ֣וּם śˈûm שׂים put שְׁפָלִ֣ים šᵊfālˈîm שָׁפָל low לְ lᵊ לְ to מָרֹ֑ום mārˈôm מָרֹום high place וְ֝ ˈw וְ and קֹדְרִ֗ים qōḏᵊrˈîm קדר be dark שָׂ֣גְבוּ śˈāḡᵊvû שׂגב be high יֶֽשַׁע׃ yˈešaʕ יֵשַׁע help 5:11. qui ponit humiles in sublimi et maerentes erigit sospitate Who setteth up the humble on high, and comforteth with health those that mourn. 5:11. He places the humble on high and encourages the grieving towards health. 5:11. To set up on high those that be low; that those which mourn may be exalted to safety. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:11: To set up on high those that be low - He so distributes his providential blessings without partiality, that the land of the poor man is as well sunned and watered as that of the rich; so that he is thus set upon a level with the lords of the soil.Albert Barnes: Notes on the Bible - 18345:11: To set up on high - That is, who sets up on high; or God exalts those who are low. From the works of nature, Eliphaz passes to the dealings of God with people, as designed to show that he was worthy of confidence. The first proof is, that he showed himself to be the friend of the humble and the afflicted, and often exalted those who were in lowly circumstances, in a manner which evinced his direct interposition. It is to be remembered here, that Eliphaz is detailing the result of his own observation, and stating the reasons which he had observed for putting confidence in God; and the meaning here is, that he had so often seen this done as to show that God was the friend of the humble and the poor. This sentiment was afterward expressed with great beauty by Mary, the mother of the Lord Jesus:He hath put down the mighty from their seats, And exalted them of low degree; He hath filled the hungry with good things, And the rich he hath sent empty away. Luk 1:52-53. That those which mourn may be exalted to safety - Or rather, they who mourn are exalted to a place of safety, The sense is, that God did this; and that, therefore, there was ground of confidence in him. The word rendered "those which mourn" קדרים qoderı̂ ym is from קדר qâ dar, to be turbid or foul as a torrent, ; hence, to go about in filthy garments, like mourners, to mourn. The general sense of the Hebrew word, as in Arabic, is to be squalid, dark, filthy, dusky, obscure; and hence, it denotes those who are afflicted, which is its sense here. The Septuagint renders it, ἀπολώλοτας apolō lotas, "the lost," or those who are perished. The sense is plain. God raises up the bowed down, the oppressed, and the afflicted. Eliphaz undoubtedly referred to instances which had come under his own observation, when persons who had been in very depressed circumstances, had been raised up to situations of comfort, honor, and safety: and that in a manner which was a manifest interposition of his Providence. From this he argued that those who were in circumstances of great trial, should put their trust in him. Cases of this kind often occur; and a careful observation of the dealings of God with the afflicted, would undoubtedly furnish materials for an argument like that on which Eliphaz relied in this instance. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:11: set up: Sa1 2:7, Sa1 2:8; Psa 91:14, Psa 107:41; Eze 17:24; Luk 1:52, Luk 1:53those: Luk 6:21; Jam 1:9, Jam 4:6-10; Pe1 5:10 exalted: Deu 33:27; Pe1 1:3 Job 5:12 John Gill5:11 To set up on high those that be low,.... Not the low plants, which, through rain, are made to run up on high, though there is a truth in that; but husbandmen and gardeners, and such like persons, in low circumstances, who, by means of showers of rain, which make their gardens, fields, and lands fruitful, are raised to enjoy good estates, and large possessions:that those which mourn may be exalted to safety; or "are black" (l), that are clothed in black, as a token of mourning; or whose faces are black with famine, see Lam 4:8; or are in very distressed circumstances, and black through poverty, as the Targum, and mourn over and grieve at their sad and deplorable case; those, through rain and fruitful seasons, are brought out of such an uncomfortable situation, and put into a better condition of life, where they are as in a fortress, out of the reach of such sad calamities: some connect the words with the following, that in order to do this, to raise up the humble and exalt mourners, "he disappoints the devices of the crafty", &c. Job 5:12. (l) "denigrati", Montanus, Bolducius; "atrati", Cocceius, Schmidt, Michaelis; "pullati", Pagninus, Junius & Tremellius, Piscator, Mercerus, Beza; "sordidati", Schultens. John Wesley5:11 To set up - That is, he setteth up. Another example of God's great and wonderful works. He gives this instance to comfort and encourage Job to seek to God, because he can raise him out of his greatest depths.Robert Jamieson, A. R. Fausset and David Brown5:11 Connected with Job 5:9. His "unsearchable" dealings are with a view to raise the humble and abase the proud (Lk 1:52). Therefore Job ought to turn humbly to Him. |
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5:125:12: Եւ փոփոխէ զխորհուրդս խորամանգաց, եւ ո՛չ գործեսցեն ձեռք նոցա զճշմարտութիւն[9109]։ [9109] Ոմանք. Ձեռք նորա զճշմարտութիւն։ եւ փոփոխէ զխորհուրդս խորամանկաց, եւ [65]ոչ գործեսցեն ձեռք նոցա զճշմարտութիւն:12 որ փոխում է մտադրութիւնները խորամանկների, որոնց ձեռքերը ճշմարիտ գործեր չեն կատարում, 12 Անիկա խորամանկներուն խորհուրդները կը ցրուէ, Որպէս զի ձեռքերնին կարող չըլլան իրենց գործերը գլուխ հանել։ 5:12: Եւ փոփոխէ զխորհուրդս խորամանգաց, եւ ո՛չ գործեսցեն ձեռք նոցա զճշմարտութիւն[9109]։ [9109] Ոմանք. Ձեռք նորա զճշմարտութիւն։ 12 որ փոխում է մտադրութիւնները խորամանկների, որոնց ձեռքերը ճշմարիտ գործեր չեն կատարում, 12 Անիկա խորամանկներուն խորհուրդները կը ցրուէ, Որպէս զի ձեռքերնին կարող չըլլան իրենց գործերը գլուխ հանել։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:125:12 Он разрушает замыслы коварных, и руки их не довершают предприятия. 5:12 διαλλάσσοντα διαλλασσω reconcile βουλὰς βουλη intent πανούργων πανουργος crafty καὶ και and; even οὐ ου not μὴ μη not ποιήσουσιν ποιεω do; make αἱ ο the χεῖρες χειρ hand αὐτῶν αυτος he; him ἀληθές αληθης true 5:12 מֵ֭פֵר ˈmēfēr פרר break מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought עֲרוּמִ֑ים ʕᵃrûmˈîm עָרוּם shrewd וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not תַעֲשֶׂ֥ינָה ṯaʕᵃśˌeʸnā עשׂה make יְ֝דֵיהֶ֗ם ˈyᵊḏêhˈem יָד hand תּוּשִׁיָּֽה׃ tûšiyyˈā תּוּשִׁיָּה effect 5:12. qui dissipat cogitationes malignorum ne possint implere manus eorum quod coeperantWho bringeth to nought the designs of the malignant, so that their hands cannot accomplish what they had begun: 5:12. He dispels the thoughts of the spiteful, lest their hands be able to complete what they had begun. 5:12. He disappointeth the devices of the crafty, so that their hands cannot perform [their] enterprise. 5:12 He disappointeth the devices of the crafty, so that their hands cannot perform [their] enterprise: 5:12 Он разрушает замыслы коварных, и руки их не довершают предприятия. 5:12 διαλλάσσοντα διαλλασσω reconcile βουλὰς βουλη intent πανούργων πανουργος crafty καὶ και and; even οὐ ου not μὴ μη not ποιήσουσιν ποιεω do; make αἱ ο the χεῖρες χειρ hand αὐτῶν αυτος he; him ἀληθές αληθης true 5:12 מֵ֭פֵר ˈmēfēr פרר break מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought עֲרוּמִ֑ים ʕᵃrûmˈîm עָרוּם shrewd וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not תַעֲשֶׂ֥ינָה ṯaʕᵃśˌeʸnā עשׂה make יְ֝דֵיהֶ֗ם ˈyᵊḏêhˈem יָד hand תּוּשִׁיָּֽה׃ tûšiyyˈā תּוּשִׁיָּה effect 5:12. qui dissipat cogitationes malignorum ne possint implere manus eorum quod coeperant Who bringeth to nought the designs of the malignant, so that their hands cannot accomplish what they had begun: 5:12. He dispels the thoughts of the spiteful, lest their hands be able to complete what they had begun. 5:12. He disappointeth the devices of the crafty, so that their hands cannot perform [their] enterprise. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412-14. Бог - отмститель гордых, уповающих на свою силу. Он обращает в ничто их намерения и предприятия, так что "руки их не довершают предприятия", буквально с еврейского: "не сделают ничего прочного". (Еврейское слово "тушийа", переведенное в настоящем случае выражением "предприятие", в трех других местах кн. Иова передается различно: в VI:13: - "опора", в XI:6: - "следовало бы понести", в XII:6: - "премудрость". Производимое экзегетами от арабского глагола "йаса" - "твердо стоять, быть постоянным", "тушийа" означает: "твердость, постоянство, прочное счастье, успех"). Нечестивые гибнут от собственного лукавства (ст. 12-13; ср. 2: Цар XVII:1-7, 14, 23; 1: Кор III:20), их успешно начатые дела встречают впоследствии неустранимые препятствия, влекущие за собою гибель (ст. 14; ср Втор XXVIII:29; Пс XXXIV:5; Иер XXIII:12).Adam Clarke: Commentary on the Bible - 18315:12: He disappointeth the devices of the crafty - All these sayings refer to God's particular providence, by which he is ever working for the good, and counterworking the plots of the wicked. And as various as are the contingent, capricious, and malevolent acts of men, so varied are his providential interferences; disappointing the devices, snares, and plots of the crafty, so that their plans being confounded, and their machinery broken in pieces, their hands cannot perform their enterprises.Albert Barnes: Notes on the Bible - 18345:12: He disappointeth the devices of the crafty - He foils them in their schemes, or makes their plans vain. This too was the result of close observation on the part of Eliphaz. He had seen instances where the plans of crafty, designing, and artful people had been defeated, and where the straightforward had been prospered and honored. Such cases led him to believe that God was the friend of virtue, and was worthy of entire confidence.So that their hands - So that they. The hands are the instruments by which we accomplish our plans. Their enterprise - Margin, Or, "anything." Hebrew תשׁיה tû shı̂ yâ h. This word properly means uprightness from ישׁע yâ sha‛; then help, deliverance, ; then purpose, undertaking, enterprise, that is, what one wishes to set up or establish. Gesenius. This is its meaning here. Vulgate, "Their hands cannot finish (implere) what they had begun." Septuagint, "Their hands cannot perform that which is true" - ὰληθές alē thes. The Chaldee Paraphrase refers this to the defeat of the purposes of the Egyptians: "Who made vain the thoughts of the Egyptians, who acted wisely (or cunningly - דחכימו) that they might do evil to Israel, but their hands did not perform the work of their wisdom , who took the wise men of Pharaoh in their own wisdom, and the counsel of their perverse astrologers he made to return upon them." The general sense is, that artful and designing men - people who work in the dark, and who form secret purposes of evil, are disappointed and foiled. Eliphaz probably had seen instances of this, and he now attributes it to God as rendering him worthy of the confidence of people. It is still true. The crafty and the designing are often foiled in such a manner as to show that it is wholly of God. He exposes their designs in this way, and shows that he is the friend of the sincere and the honest; and in doing this, he shows that he is worthy the confidence of his people. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:12: disappointeth: Job 12:16, Job 12:17; Neh 4:15; Psa 33:10, Psa 33:11, Psa 37:17; Pro 21:30; Isa 8:10, Isa 19:3their hands: Psa 21:11; Isa 37:36; Act 12:11, Act 23:12-22 their enterprise: or, anything Job 5:13 Carl Friedrich Keil and Franz Delitzsch5:1212 Who bringeth to nought the devices of the crafty, So that their hands cannot accomplish anything; 13 Who catcheth the wise in their craftiness; And the counsel of the cunning is thrown down. 14 By day they run into darkness, And grope in the noon-day as in the night. 15 He rescueth from the sword, that from their mouth, And from the hand of the strong, the needy. 16 Hope ariseth for the weak, And folly shall close its mouth. All these attributes are chosen designedly: God brings down all haughtiness, and takes compassion on those who need it. The noun תּוּשׁיּה, coined by the Chokma, and out of Job and Proverbs found only in Mic 6:9; Is 28:29, and even there in gnomical connection, is formed from ישׁ, essentia, and signifies as it were essentialitas, realitas: it denotes, in relation to all visible things, the truly existing, the real, the objective; true wisdom (i.e., knowledge resting on an objective actual basis), true prosperity, real profiting and accomplishing. It is meant that they accomplish nothing that has actual duration and advantage. Job 5:13 cannot be better translated than by Paul, 1Cor 3:19, who here deviates from the lxx. With נמהרה, God's seizure, which prevents the contemplated achievement, is to be thought of. He pours forth over the worldly wise what the prophets call the spirit of deep sleep (תּרדּמה) and of dizziness (עועים). On the other hand, He helps the poor. In מפיהם מחרב the second מן is local: from the sword which proceeds from their mouth (comp. Ps 64:4; Ps 57:5, and other passages). Bttch. translates: without sword, i.e., instrument of power (comp. Job 9:15; Job 21:9); but מן with חרב leads one to expect that that from which one is rescued is to be described (comp. Job 5:20). Ewald corrects מחרב, which Olsh. thinks acute: it is, however, unhebraic, according to our present knowledge of the usage of the language; for the passives of חרב are used of cities, countries, and peoples, but not of individual men. Olsh., in his hesitancy, arrives at no opinion. But the text is sound and beautiful. עלתה with pathetic unaccented ah (Ges. 80, rem. 2, f), from עולה = עולה, as Ps. 92:16 Chethib. John Gill5:12 He disappointeth the devices of the crafty,.... Or, "it disappointeth"; that is, the rain, as some Jewish commentators (m) interpret it, and the whole paragraph to this sense; the rain coming upon the earth makes it fruitful, and causes it to produce a plentiful crop, whereby the schemes of crafty men are disappointed, who in a time of drought withhold the corn, and enhance the price of it, and distress the poor; and this in order to make a penny of them, according to Amos 8:4; but through the rain falling are not able to gain their end, but are obliged to bring out their corn, and sell it at a low price, and so are taken in their own craftiness; their counsel becomes brutish, and they are brought into bad circumstances themselves, and the poor saved from being ground and oppressed by them, and have hope for the future of plenty of provisions, to the confusion and astonishment of their oppressors: but the Targum interprets this of the Egyptians cunningly devising mischief against the Israelites, without success; and not amiss, since that affair might be well known to Eliphaz, and he might have it in view: the fact was this, a new king of Egypt, after the death of Joseph, observing the great increase of the people of Israel in his dominions, and fearing, in case of a war, they should join the enemy, and get out of the land by such an opportunity, calls his nobles, courtiers, and counsellors together, to form some wise schemes how to diminish them, Ex 1:8; and the first was to set taskmasters over them, and afflict them with hard bondage, but this succeeded not, Ex 1:11; for the more they were afflicted the more they multiplied and grew; another decree was, to order the midwives to kill the male children of the Israelites, and save alive the females, Ex 1:15; but the midwives, fearing God, obeyed not the order, and the people still multiplied, Ex 1:17; and then a third project was formed, to cast every son born to the Israelites into the river, and drown them, Ex 1:22; but notwithstanding this they were preserved, as Moses, Ex 2:10, and doubtless many others; the people increased so, that they went out of Egypt six hundred thousand men, Ex 12:37; this was a recent thing, it may be in the times of Eliphaz, and which he might easily call to mind: and he might also have respect to a more remote case, that of the builders of Babel, who devised a scheme to build a tower, whose top should reach to heaven, and secure them from a dispersion of them throughout the earth, Gen 11:1; when God descended in the display of his power and providence, confounded their language, so that they were obliged to desist from their enterprise, and were scattered throughout the earth, which by their scheme they thought to have prevented: this may be applied to wicked crafty men in common, who devise schemes to commit sin, and gratify their lusts, to get for themselves riches and honour, and to do mischief to others, which God in his providence breaks, frustrates, and makes of none effect; and to false teachers, that walk in craftiness, lie in wait to deceive, and make use of cunningly devised fables, coin new doctrines, invent new forms of worship, and appoint new ordinances, and contrive different ways and methods of salvation; all which is foolishness with God, and to such persons Job 5:13 is applied by the Apostle Paul, 1Cor 3:19, and this may likewise respect wicked princes and potentates, with their counsellors and wise politicians, who in former, as well as in later times, have formed designs against their neighbours, and to the hurt of the interest of true religion particularly; but have been baffled and confounded by Divine Providence, of which, as there were many instances in Israel of old, so in our British Isles of late:so that their hands cannot perform their enterprise; what their heads have contrived, what they have resolved and determined upon, and what they have began to effect, but could not go on with; or, "bring it soundly to pass", as Mr. Broughton renders it; that is, could not complete it, or bring it to perfection; and indeed not able to do "any thing" (n), as some translate the word, not anything of what they devised and contrived: it signifies "that which is", which has a being and substance, and solidity in it (o), but nothing of this kind could be done; it is sometimes rendered "wisdom", and "sound wisdom", Prov 2:7; and so it is here by some (p), and may signify, that though their counsels were deeply laid, and wisely formed, according to the best rules of wisdom and prudence, they yet are not able to bring them to pass; which shows the infinitely superior wisdom of God, and his overruling providence, and which therefore must be a great encouragement to seek unto him, and leave every cause and case with him. (m) Aben Ezra, Jarchi, & R. Simeon Bar Tzemach. (n) "quicquam", Pagninus, Vatablus, Drusius, Junius & Tremellius, Piscator; "quicquam rei", Cocceius, Michaelis; so Kimchi in Sepher Shorash, rad. (o) "Consistentiam", Montanus; "nihil solidi", Tigurine version. (p) "Sapientiam", Schmidt; so Aben Ezra & Syr. ver. "astu", Codurcus. Robert Jamieson, A. R. Fausset and David Brown5:12 enterprise--literally, "realization." The Hebrew combines in the one word the two ideas, wisdom and happiness, "enduring existence" being the etymological and philosophical root of the combined notion [UMBREIT]. |
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5:135:13: Որ հասանէ՛ իմաստնոց հանճարով, եւ զխորհուրդս բազմանիւթաց յիմարեցոյց։ որ հասանէ իմաստնոց հանճարով``, եւ զխորհուրդս բազմանիւթաց յիմարեցոյց:13 որ վրայ է հասնում իմաստուններին՝ հանճարով, ջախջախում մտադրութիւնները բազմադաւների: 13 Իմաստունները իրենց խորամանկութեանը մէջ կը բռնէ Ու նենգաւորներուն խորհուրդը շուտով կը խափանէ։ 5:13: Որ հասանէ՛ իմաստնոց հանճարով, եւ զխորհուրդս բազմանիւթաց յիմարեցոյց։ 13 որ վրայ է հասնում իմաստուններին՝ հանճարով, ջախջախում մտադրութիւնները բազմադաւների: 13 Իմաստունները իրենց խորամանկութեանը մէջ կը բռնէ Ու նենգաւորներուն խորհուրդը շուտով կը խափանէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:135:13 Он уловляет мудрецов их же лукавством, и совет хитрых становится тщетным: 5:13 ὁ ο the καταλαμβάνων καταλαμβανω apprehend σοφοὺς σοφος wise ἐν εν in τῇ ο the φρονήσει φρονησις prudence; insight βουλὴν βουλη intent δὲ δε though; while πολυπλόκων πολυπλοκος astonish; beside yourself 5:13 לֹכֵ֣ד lōḵˈēḏ לכד seize חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise בְּ bᵊ בְּ in עָרְמָ֑ם ʕormˈām ערם be cunning וַ wa וְ and עֲצַ֖ת ʕᵃṣˌaṯ עֵצָה counsel נִפְתָּלִ֣ים niftālˈîm פתל twist נִמְהָֽרָה׃ nimhˈārā מהר hasten 5:13. qui adprehendit sapientes in astutia eorum et consilium pravorum dissipatWho catcheth the wise in their craftiness, and disappointeth the counsel of the wicked: 5:13. He catches the wise in their cleverness and dissipates the counsel of the perverse. 5:13. He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. 5:13 He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong: 5:13 Он уловляет мудрецов их же лукавством, и совет хитрых становится тщетным: 5:13 ὁ ο the καταλαμβάνων καταλαμβανω apprehend σοφοὺς σοφος wise ἐν εν in τῇ ο the φρονήσει φρονησις prudence; insight βουλὴν βουλη intent δὲ δε though; while πολυπλόκων πολυπλοκος astonish; beside yourself 5:13 לֹכֵ֣ד lōḵˈēḏ לכד seize חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise בְּ bᵊ בְּ in עָרְמָ֑ם ʕormˈām ערם be cunning וַ wa וְ and עֲצַ֖ת ʕᵃṣˌaṯ עֵצָה counsel נִפְתָּלִ֣ים niftālˈîm פתל twist נִמְהָֽרָה׃ nimhˈārā מהר hasten 5:13. qui adprehendit sapientes in astutia eorum et consilium pravorum dissipat Who catcheth the wise in their craftiness, and disappointeth the counsel of the wicked: 5:13. He catches the wise in their cleverness and dissipates the counsel of the perverse. 5:13. He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:13: He taketh the wise in their own craftiness - So counterworks them as to cause their feet to be taken in their own snares, and their evil dealings to fall on their own pate. Such frequent proofs has God given of his especial interference in behalf of the innocent, who have been the objects of the plots and evil designs of the wicked, by turning those evil devices against their framers, that he who digs a pit for his neighbor shall fall into it himself has become a universal adage, and has passed, either in so many words or in sense, into all the languages of all the people of the earth. Lucretius expresses it strongly:Circumretit enim vis atque injuria quemque, Atque, unde exorta est, ad eum plerumque revortit. Lucret. lib. v., ver. 1151. "For force and wrong entangle the man that uses them; And, for the most part, recoil on the head of the contriver." Albert Barnes: Notes on the Bible - 18345:13: He taketh the wise in their own craftiness - This passage is quoted by the apostle Paul in Co1 3:19, with the usual formula in referring to the Old Testament, γέγραπται γάρ gegraptai gar, "for it is written," showing that he regarded it as a part of the inspired oracles of God. The word "wise" here undoubtedly means the cunning, the astute, the crafty, and the designing. It cannot mean those who are truly wise in the Scripture sense; but the meaning is, that those who form plans which they expect to accomplish by cunning and craft, are often the victims of their own designs. The same sentiment not unfrequently occurs in the Scriptures and elsewhere, and has all the aspect of being a proverb. Thus, in Psa 7:15 :He made a pit and digged it, And is fallen into the ditch which he made." So Psa 9:15 : The pagan are sunk down into the pit that they made; In the net which they hid is their own foot taken." So Psa 35:8 : Let his net that he hath bid catch himself Into that very destruction let him fall." So Psa 37:15 : Their sword shall enter into their own heart, And their bow shall be broken." Compare Eurip. Med. 409: Κακῶν δὲ πάντων τέκτονες σοφώταται Kakō n de pantō n tektones sofō tatai. See also the same sentiment in Lucretius, v. 1151: Circumretit enim visatque injuria quemque, Atque, unde exorta cst, ad caim plerumque Rev_ertit. "For force and rapine in their craftiest neta Oft their own sons entangle; and the plague Ten-fold recoils." It is to be remembered that Eliphaz here speaks of his own observation, and of that as a reason for putting confidence in God. The sentiment is, that he had observed that a straightforward, honest, and upright course, was followed with the divine favor and blessing; but that a man who attempted to carry his plans by intrigue and stratagem, would not be permanently successfu. Sooner or later his cunning would recoil upon himself, and he would experience the disastrous consequences of such a course. It is still true. A man is always sure of ultimate success and prosperity, if he is straightforward and honest. He never can be sure of it, if he attempts to carry his plans by management. Other men may evince as much cunning as himself; and when his net springs, it may include himself as well as those for whom he set it. It will be well for him if it is not made to spring on him, while others escape. And the counsel of the froward - The design of the perverse. The word here rendered "froward," נפתלים nı̂ pâ thalı̂ ym, is from פתל pâ thal, to twist, to twine, to spin. It then means, to be twisted, crooked, crafty, deceitful. Here it means those who are crooked, artful, designing. Septuagint, πολυπλόκων poluplokō n, the involved - the much-entangled. Is carried headlong - Hebrew is precipitated, or hastened. There is not time for it to be matured; there is a development of the scheme before it is ripe, and the trick is detected before there is time to put it in execution. Nothing can be more true than this often is now. Something that could not be anticipated develops the design, and brings the dark plot out to mid-day; and God shows that he is the foe of all such schemes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:13: taketh: Sa2 15:31, Sa2 15:34, Sa2 17:23; Est 6:4-11, Est 7:10, Est 9:25; Psa 7:15, Psa 7:16, Psa 9:15, Psa 9:16; Psa 35:7, Psa 35:8; Luk 1:51; Co1 1:19, Co1 1:20of the froward: Psa 18:26; Pro 3:32 Job 5:14 John Gill5:13 He taketh the wise in their own craftiness,.... As beasts are taken in a pit, or birds in a snare or net, or with birdlime; so these crafty men, who are wise in their own opinion, and really so in things natural, civil, and worldly, or however, to do evil are entangled and taken in their own schemes; they fall into the pit they have digged for others, and are snared in the works of their own hands, as Haman and his sons were hanged on the gallows he prepared for Mordecai, Esther 7:10; or, "by their own craftiness" (q), by the crafty schemes they themselves have formed: so sometimes those very things crafty men design to prevent, are brought about by the very means they make use of; thus Joseph's brethren designed to prevent the accomplishment of his dreams, which portended their subjection to him, Gen 37:9, by selling him to the Ishmaelites, who carried him to Egypt, where, in process of time, he was made governor of the land, and where his brethren became obedient to him, Gen 42:6; with which fact Eliphaz might be acquainted, it being not long before his time: so the Jews, to prevent the Romans taking away their city and nation, contrived to put Christ to death, and did, whereby they brought the wrath of God upon them, executed by those very persons; the same they did also, to prevent the spread of his fame and glory in the world, and that he might not be believed on as the Saviour of men, whereas, hereby he became the Saviour of them; and he a crucified Christ, being preached to the world by his ministers, the savour of his knowledge has been diffused in every place, his glory great in all the earth, and will be more so: the Targum applies this to the wise men of Pharaoh, and the Apostle Paul to the Jewish doctors and wise philosophers of the Gentiles, 1Cor 3:19; which quotation proves the authority of this book:and the counsel of the froward is carried headlong: that is, the counsel or well contrived schemes of the crafty and wise before mentioned, who twist and wind about, as the word (r) here used signifies, that there is no tracing their measures, and finding out the spring of them, nor the ends they have in view; yet these are sometimes carried on to execution in a rash and precipitate manner, and so miscarry; and like a man that is had to a precipice, and is thrown down from thence, and is destroyed at once, so are their counsels and schemes dashed to pieces by the providence of God: or, "is hastened" (s); too much haste is made to accomplish it, and so it comes to nought, through an over eagerness to have it done at once; not waiting a fit opportunity for the accomplishment of it. (q) "per suam ipsorum astutiam", Schultens. (r) "intorquentium", Schmidt; "tortuosorum", Schultens. (s) "festinata, ab origine festinandi", Schultens. John Wesley5:13 The wise - Men wise to do evil, and wise in the opinion of the world, he not only deceives in their hopes and counsels, but turns them against themselves. Froward - Or, wrestlers: such as wind and turn every way, as wrestlers do, and will leave no means untried to accomplish their counsels. Is carried - Is tumbled down and broken, and that by their own precipitation.Robert Jamieson, A. R. Fausset and David Brown5:13 Paul (1Cor 3:19) quoted this clause with the formula establishing its inspiration, "it is written." He cites the exact Hebrew words, not as he usually does the Septuagint, Greek version (Ps 9:15). Haman was hanged on the gallows he prepared for Mordecai (Esther 5:14; Esther 7:10).the wise--that is, "the cunning." is carried headlong--Their scheme is precipitated before it is ripe. |
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5:145:14: ՚Ի տուէ՛ պատահիցէ նոցա խաւար. եւ ՚ի միջօրէի իբրեւ ՚ի գիշերի՛ խարխափեսցեն։ Սատակեսցին պատերազմաւ[9110]. [9110] Ոմանք. Եւ ՚ի մէջօրէի... խարխափեսցին։ Ի տուէ պատահիցէ նոցա խաւար, եւ ի միջօրէի իբրեւ ի գիշերի խարխափեսցեն: [66]Սատակեսցին պատերազմաւ:14 Ցերեկը խաւարն է նրանց վրայ հասնելու, իսկ կէսօրին խարխափելու են ինչպէս գիշեր ժամանակ: 14 Ցորեկը մութի կը բռնուին Ու կէսօրին գիշերուան պէս խարխափելով կը քալեն։ 5:14: ՚Ի տուէ՛ պատահիցէ նոցա խաւար. եւ ՚ի միջօրէի իբրեւ ՚ի գիշերի՛ խարխափեսցեն։ Սատակեսցին պատերազմաւ[9110]. [9110] Ոմանք. Եւ ՚ի մէջօրէի... խարխափեսցին։ 14 Ցերեկը խաւարն է նրանց վրայ հասնելու, իսկ կէսօրին խարխափելու են ինչպէս գիշեր ժամանակ: 14 Ցորեկը մութի կը բռնուին Ու կէսօրին գիշերուան պէս խարխափելով կը քալեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:145:14 днем они встречают тьму и в полдень ходят ощупью, как ночью. 5:14 ἡμέρας ημερα day συναντήσεται συνανταω meet with αὐτοῖς αυτος he; him σκότος σκοτος dark τὸ ο the δὲ δε though; while μεσημβρινὸν μεσημβρινος feel; grope for ἴσα ισος equal νυκτί νυξ night 5:14 יֹומָ֥ם yômˌām יֹומָם by day יְפַגְּשׁוּ־ yᵊfaggᵊšû- פגשׁ meet חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וְ֝ ˈw וְ and כַ ḵa כְּ as † הַ the לַּ֗יְלָה llˈaylā לַיְלָה night יְֽמַשְׁשׁ֥וּ yᵊˈmaššˌû משׁשׁ grope בַֽ vˈa בְּ in † הַ the צָּהֳרָֽיִם׃ ṣṣohᵒrˈāyim צָהֳרַיִם noon 5:14. per diem incurrent tenebras et quasi in nocte sic palpabunt in meridieThey shall meet with darkness in the day, and grope at noonday as in the night. 5:14. They will encounter darkness in the daytime, and they will grope at midday just as in the night. 5:14. They meet with darkness in the daytime, and grope in the noonday as in the night. 5:14 They meet with darkness in the daytime, and grope in the noonday as in the night: 5:14 днем они встречают тьму и в полдень ходят ощупью, как ночью. 5:14 ἡμέρας ημερα day συναντήσεται συνανταω meet with αὐτοῖς αυτος he; him σκότος σκοτος dark τὸ ο the δὲ δε though; while μεσημβρινὸν μεσημβρινος feel; grope for ἴσα ισος equal νυκτί νυξ night 5:14 יֹומָ֥ם yômˌām יֹומָם by day יְפַגְּשׁוּ־ yᵊfaggᵊšû- פגשׁ meet חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וְ֝ ˈw וְ and כַ ḵa כְּ as † הַ the לַּ֗יְלָה llˈaylā לַיְלָה night יְֽמַשְׁשׁ֥וּ yᵊˈmaššˌû משׁשׁ grope בַֽ vˈa בְּ in † הַ the צָּהֳרָֽיִם׃ ṣṣohᵒrˈāyim צָהֳרַיִם noon 5:14. per diem incurrent tenebras et quasi in nocte sic palpabunt in meridie They shall meet with darkness in the day, and grope at noonday as in the night. 5:14. They will encounter darkness in the daytime, and they will grope at midday just as in the night. 5:14. They meet with darkness in the daytime, and grope in the noonday as in the night. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:14: They meet with darkness in the daytime - God confounds them and their measures; and, with all their cunning and dexterity, they are outwitted, and often act on their own projects, planned with care and skill, as if they had been the crudest conceptions of the most disordered minds. They act in noonday as if the sun were extinct, and their eyes put out. Thus does God "abate their pride, assuage their malice, and confound their devices."Albert Barnes: Notes on the Bible - 18345:14: They meet with darkness in the day-time - Margin, "run into;" compare the notes at Isa 59:10. The sense is, that where there is really no obstacle to the accomplishment of an honest plan - any more than there is for a man to walk in the day-time - they become perplexed and embarrassed, as much as a man would be, should sudden darkness come around him at mid-day. The same sentiment occurs in . A life of honesty and uprightness will be attended with prosperity, but a man who attempts to carry his plans by trick and art, will meet with unexpected embarrassments. The sentiment in all these expressions is, that God embarrasses the cunning, the crafty, and the artful, but gives success to those who are upright; and that, therefore, he is worthy of confidence.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:14: meet with: or, run intodarkness: Job 12:25; Deu 28:29; Pro 4:19; Isa 59:10; Amo 8:9 Job 5:15 Geneva 15995:14 They meet with (n) darkness in the daytime, and (o) grope in the noonday as in the night.(n) In things plain and evident they show themselves fools instead of wise men. (o) This declares that God punishes the worldly wise as he threatened in (Deut 28:29). John Gill5:14 They meet with darkness in the daytime,.... Which may denote their infatuation in things the most plain and clear, and which are obvious to everyone's view, even to such as are of much meaner capacities the themselves; and so it sometimes is, that the greatest politicians, men of the greatest sagacity and penetration, capable of forming and conducting the wisest counsels, yet blunder in things plain and easy to everyone; which must be imputed to their being given up to a judicial blindness of mind by the Lord, who destroys the wisdom of the wise, and brings to nothing the understanding of the prudent; or this may signify the defeat of their counsels, when they are in the highest pitch of esteem among men, as Ahithophel's counsel was as the oracle of God; or the destruction of such persons and their schemes when they are in the meridian of their glory, who being in high and slippery places, come to desolation in a moment:and grope in the noon day as in the night; which intends the same as before; this was threatened to the Jews in case of disobedience, and was fulfilled in them, Deut 28:29; a learned man renders it, "as the night they grope", or "feel, at noon day" (t); as the Egyptians felt darkness when it was noon, and when light was in all the dwellings of the Israelites, Ex 10:22; this may be applied to the case of many in a land of Gospel light, who are in darkness, walk in darkness, and are darkness itself; though the light of the glorious Gospel shines all around them on others, and know no more of divine and spiritual things than the Gentiles, but grope or feel about like persons blind, and in the dark as much as they, Acts 17:27; nay, they not only have the great things of the Gospel hid from them, and Satan blinds their minds lest this light should shine into them, but "they run into darkness" (u), as the words of the first clause may be rendered; those "lucifugae", such as the Jews were, and the Deists now are run from the light of divine revelation, and love darkness, and which is the aggravation of their condemnation, Jn 3:19. (t) "tanquam noctum palpant", Schultens. (u) "incurrent", V. L. "incurrunt", Vatablus, Mercerus. John Wesley5:14 Meet - In plain things they run into gross mistakes, and chuse those courses which are worst for themselves. Darkness often notes misery, but here ignorance or error. Grope - Like blind men to find their way, not knowing what to do.Robert Jamieson, A. R. Fausset and David Brown5:14 Judicial blindness often is sent upon keen men of the world (Deut 28:29; Is 59:10; Jn 9:39). |
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5:155:15: եւ աղքատն ապրեսցի ՚ի ձեռանէ հզօրին։ եւ աղքատն ապրեսցի ի ձեռանէ հզօրին:15 Պատերազմով են ոչնչանալու, եւ աղքատն ազատուելու է հզօրի ձեռքից: 15 Բայց աղքատը սուրէն, անոնց բերնէն Ու հզօրին ձեռքէն կ’ազատէ։ 5:15: եւ աղքատն ապրեսցի ՚ի ձեռանէ հզօրին։ 15 Պատերազմով են ոչնչանալու, եւ աղքատն ազատուելու է հզօրի ձեռքից: 15 Բայց աղքատը սուրէն, անոնց բերնէն Ու հզօրին ձեռքէն կ’ազատէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:155:15 Он спасает бедного от меча, от уст их и от руки сильного. 5:15 ἀπόλοιντο απολλυμι destroy; lose δὲ δε though; while ἐν εν in πολέμῳ πολεμος battle ἀδύνατος αδυνατος impossible; disabled δὲ δε though; while ἐξέλθοι εξερχομαι come out; go out ἐκ εκ from; out of χειρὸς χειρ hand δυνάστου δυναστης dynasty; dynast 5:15 וַ wa וְ and יֹּ֣שַׁע yyˈōšaʕ ישׁע help מֵ֭ ˈmē מִן from חֶרֶב ḥerˌev חֶרֶב dagger מִ mi מִן from פִּיהֶ֑ם ppîhˈem פֶּה mouth וּ û וְ and מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand חָזָ֣ק ḥāzˈāq חָזָק strong אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor 5:15. porro salvum faciet a gladio oris eorum et de manu violenti pauperemBut he shall save the needy from the sword of their mouth, and the poor from the hand of the violent. 5:15. Thereafter, he will act to save the needy from the sword of their mouth, and the poor from the hand of the violent. 5:15. But he saveth the poor from the sword, from their mouth, and from the hand of the mighty. 5:15 But he saveth the poor from the sword, from their mouth, and from the hand of the mighty: 5:15 Он спасает бедного от меча, от уст их и от руки сильного. 5:15 ἀπόλοιντο απολλυμι destroy; lose δὲ δε though; while ἐν εν in πολέμῳ πολεμος battle ἀδύνατος αδυνατος impossible; disabled δὲ δε though; while ἐξέλθοι εξερχομαι come out; go out ἐκ εκ from; out of χειρὸς χειρ hand δυνάστου δυναστης dynasty; dynast 5:15 וַ wa וְ and יֹּ֣שַׁע yyˈōšaʕ ישׁע help מֵ֭ ˈmē מִן from חֶרֶב ḥerˌev חֶרֶב dagger מִ mi מִן from פִּיהֶ֑ם ppîhˈem פֶּה mouth וּ û וְ and מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand חָזָ֣ק ḥāzˈāq חָזָק strong אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor 5:15. porro salvum faciet a gladio oris eorum et de manu violenti pauperem But he shall save the needy from the sword of their mouth, and the poor from the hand of the violent. 5:15. Thereafter, he will act to save the needy from the sword of their mouth, and the poor from the hand of the violent. 5:15. But he saveth the poor from the sword, from their mouth, and from the hand of the mighty. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415-16. Господь - защитник угнетенных и бедных (ст. 15; ср. Пс LVI:5; LXIII:4), спасающий их от вреда, наносимого им сильным словом и делом (ср. Пс CVI:42).Adam Clarke: Commentary on the Bible - 18315:15: He saveth the poor from the sword, from their mouth - This is rather a harsh construction. To avoid this, some have proposed to render מחרב mechereb, which we translate from the sword, the persecuted, but, I am afraid, on very slender authority. Instead of מחרב מפיהם mechereb mippihem, "from the sword, from their mouth," eleven of Kennicott and De Rossi's MSS. read מחרב פיהם mechereb pihem, from the sword of their mouth; and with these MSS. the Chaldee, Vulgate, Syriac, and Arabic agree. The verse, therefore, may be translated thus: -He saveth from the sword of their mouth; The poor from the hand of the mighty. Or thus: - He saveth from the sword of their mouth; And with a strong hand the impoverished. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:15: he saveth: Psa 10:14, Psa 10:17, Psa 35:10, Psa 72:4, Psa 72:12, Psa 72:13, Psa 107:41, Psa 109:31, Psa 140:12Job 5:16 Geneva 15995:15 But he saveth the (p) poor from the sword, from their (q) mouth, and from the hand of the mighty.(p) That is, he who humbles himself before God. (q) He compares the slander of the wicked to sharp swords. John Gill5:15 But he saveth the poor,.... Who are so in a literal sense, and whom the Lord saves with a temporal salvation; these being the butt of the crafty, wise, and cunning, on whom their eyes are, for whom they lay snares, and lie in wait to draw them in; and these being helpless and without friends, God takes notice of them, appears for them, and arises for their help, and saves them:from the sword; of their enemies, drawn against them and ready to be sheathed in them: from their mouth; from their reproaches, calumnies, detraction, and evil speaking; or "from the sword, their mouth" (w), as some; or "from the sword of their mouth" (x), as others; or which comes out of it; whose mouths and tongues are as sharp swords, which destroy their credit and reputation, and threaten them with ruin; the Targum is,"from the slaughter of their mouth:" and from the hand of the mighty; their mighty enemies, that, are mightier than they; the Targum is,"from the hand of a mighty king;''such an one as Pharaoh, which the same paraphrase makes mention of in Job 5:14, and from whom the poor Israelites were delivered: this may be applied to the poor in a spiritual sense, who are poor in spirit, and are sensible of their spiritual poverty, whom the Lord looks unto, has a regard for, and saves them from "the sword" of avenging justice; that being awaked against the man, his fellow, and so warded off from them, and from the mouth of a cursing and condemning law, and from Satan the accuser of the brethren; and of wicked men, whose tongue rising up in judgment against them, he condemns; and from the "hand" of Satan the strong man armed, and who is stronger than they; and of all their spiritual enemies. (w) So some in Michaelis. (x) "A gladio oris eorum", V. L. "a gladio qui ex ore eorum", De Dieu, Schultens. John Wesley5:15 Mouth - Which was ready to swallow them up.Robert Jamieson, A. R. Fausset and David Brown5:15 "From the sword" which proceedeth "from their mouth" (Ps 59:7; Ps 57:4). |
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5:165:16: Եղիցի՛ յոյս տկարի. բերա՛ն անիրաւի խցցի։ Եղիցի յոյս տկարի, բերան անիրաւի խցցի:16 Յոյս է ունենալու տկարը, եւ փակուելու է անիրաւի բերանը: 16 Այսպէս աղքատը յոյս կ’ունենայ, Իսկ անօրէնը իր բերանը կը գոցէ։ 5:16: Եղիցի՛ յոյս տկարի. բերա՛ն անիրաւի խցցի։ 16 Յոյս է ունենալու տկարը, եւ փակուելու է անիրաւի բերանը: 16 Այսպէս աղքատը յոյս կ’ունենայ, Իսկ անօրէնը իր բերանը կը գոցէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:165:16 И есть несчастному надежда, и неправда затворяет уста свои. 5:16 εἴη ειμι be δὲ δε though; while ἀδυνάτῳ αδυνατος impossible; disabled ἐλπίς ελπις hope ἀδίκου αδικος injurious; unjust δὲ δε though; while στόμα στομα mouth; edge ἐμφραχθείη εμφρασσω block up 5:16 וַ wa וְ and תְּהִ֣י ttᵊhˈî היה be לַ la לְ to † הַ the דַּ֣ל ddˈal דַּל poor תִּקְוָ֑ה tiqwˈā תִּקְוָה hope וְ֝ ˈw וְ and עֹלָ֗תָה ʕōlˈāṯā עַוְלָה wickedness קָ֣פְצָה qˈāfᵊṣā קפץ draw together פִּֽיהָ׃ pˈîhā פֶּה mouth 5:16. et erit egeno spes iniquitas autem contrahet os suumAnd to the needy there shall be hope, but iniquity shall draw in her mouth. 5:16. And there will be hope for those in need, for iniquity will diminish its speech. 5:16. So the poor hath hope, and iniquity stoppeth her mouth. 5:16 So the poor hath hope, and iniquity stoppeth her mouth: 5:16 И есть несчастному надежда, и неправда затворяет уста свои. 5:16 εἴη ειμι be δὲ δε though; while ἀδυνάτῳ αδυνατος impossible; disabled ἐλπίς ελπις hope ἀδίκου αδικος injurious; unjust δὲ δε though; while στόμα στομα mouth; edge ἐμφραχθείη εμφρασσω block up 5:16 וַ wa וְ and תְּהִ֣י ttᵊhˈî היה be לַ la לְ to † הַ the דַּ֣ל ddˈal דַּל poor תִּקְוָ֑ה tiqwˈā תִּקְוָה hope וְ֝ ˈw וְ and עֹלָ֗תָה ʕōlˈāṯā עַוְלָה wickedness קָ֣פְצָה qˈāfᵊṣā קפץ draw together פִּֽיהָ׃ pˈîhā פֶּה mouth 5:16. et erit egeno spes iniquitas autem contrahet os suum And to the needy there shall be hope, but iniquity shall draw in her mouth. 5:16. And there will be hope for those in need, for iniquity will diminish its speech. 5:16. So the poor hath hope, and iniquity stoppeth her mouth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:16: So the poor - דל dal, he who is made thin, who is wasted, extenuated; hath hope - he sees what God is accustomed to do, and he expects a repetition of gracious dealings in his own behalf; and because God deals thus with those who trust in him, therefore the mouth of impiety is stopped. Religion is kept alive in the earth, because of God's signal interventions in behalf of the bodies and souls of his followers.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:16: the poor: Sa1 2:8, Sa1 2:9; Psa 9:18; Isa 14:32; Zac 9:12and: Exo 11:7; Psa 63:11, Psa 107:42; Rom 3:19 Job 5:17 Geneva 15995:16 So the poor hath hope, and iniquity (r) stoppeth her mouth.(r) If the wicked are compelled by God's works to shut their mouths, how much more they who profess God. John Gill5:16 So the poor hath hope,.... Who observing this and that and the other poor man crying to the Lord and saved, hopes that he may be saved by him also; and having had experience of salvation out of one trouble or more, even out of six troubles, as in Job 5:19, entertains a comfortable hope he shall be saved out of the seventh, or whatsoever he is in: the word (y) used signifies one that is weak and feeble, attenuated, and exhausted of his strength, wealth, and substance; and may be applied to one spiritually poor, and in a very destitute and forlorn condition in himself; and yet, through the revelation of the grace and mercy of God to him, has hope of safety in Christ, the strong hold and hope set before him to flee unto; and of salvation by him, it being in him, and for the chief of sinners, and altogether free; and of eternal life through him, as being promised of God, that cannot lie: the free gift of God through Christ, and in his hands to dispose of:and iniquity stoppeth her mouth: that is, iniquitous men: very wicked men, who are iniquity and wickedness itself; these shall stop their mouths, through shame at what they have said concerning the poor that God saves, see Mic 7:9; and through admiration at the goodness of God in saving them, Is 52:15; having nothing to say against the ways and dispensations of Divine Providence, they are apt to quarrel with, Ps 107:40; and especially at the last day such shall have their mouths stopped, and shall not be able to open them against the Lord or his people, being convinced of their hard speeches which they have spoken against them, Jude 1:15; and will be like the man at the feast without a wedding garment, speechless, or muzzled, and his mouth stopped, Mt 22:12. (y) "tenai", Montanus, Vatablus, Junius, Tremellius, Piscator, Cocceius. John Wesley5:16 So - So he obtains what he hoped for from God, to whom he committed his cause. Iniquity - Wicked men. Stoppeth - They are silenced and confounded, finding that not only the poor are got out of their snares, but the oppressors themselves are ensnared in them.Robert Jamieson, A. R. Fausset and David Brown5:16 the poor hath hope--of the interposition of God.iniquity stoppeth her mouth-- (Ps 107:42; Mic 7:9-10; Is 52:15). Especially at the last day, through shame (Jude 1:15; Mt 22:12). The "mouth" was the offender (Job 5:15), and the mouth shall then be stopped (Is 25:8) at the end. |
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5:175:17: Երանեա՛լ է մարդ զոր յանդիմանեաց Տէր ՚ի վերայ երկրի. եւ ՚ի խրատուէ՛ Ամենակալին մի՛ հրաժարեսցես[9111]։ [9111] ՚Ի բազումս պակասի. Տէր ՚ի վերայ երկրի։ Երանեալ է մարդ զոր յանդիմանեաց [67]Տէր, եւ ի խրատուէ Ամենակալին մի՛ հրաժարեսցես:17 Երանելի է այն մարդը, որին Տէրն ուղղում է երկրի վրայ. ուստի, Յո՛բ, չհրաժարուես Ամենակալի խրատից: 17 Ահա երանելի է այն մարդը, որ Աստուած կը խրատէ։Ուրեմն Ամենակարողին յանդիմանութիւնը մի՛ անարգեր 5:17: Երանեա՛լ է մարդ զոր յանդիմանեաց Տէր ՚ի վերայ երկրի. եւ ՚ի խրատուէ՛ Ամենակալին մի՛ հրաժարեսցես[9111]։ [9111] ՚Ի բազումս պակասի. Տէր ՚ի վերայ երկրի։ 17 Երանելի է այն մարդը, որին Տէրն ուղղում է երկրի վրայ. ուստի, Յո՛բ, չհրաժարուես Ամենակալի խրատից: 17 Ահա երանելի է այն մարդը, որ Աստուած կը խրատէ։Ուրեմն Ամենակարողին յանդիմանութիւնը մի՛ անարգեր zohrab-1805▾ eastern-1994▾ western am▾ |
5:175:17 Блажен человек, которого вразумляет Бог, и потому наказания Вседержителева не отвергай, 5:17 μακάριος μακαριος blessed; prosperous δὲ δε though; while ἄνθρωπος ανθρωπος person; human ὃν ος who; what ἤλεγξεν ελεγχω convict; question ὁ ο the κύριος κυριος lord; master νουθέτημα νουθετημα though; while παντοκράτορος παντοκρατωρ almighty μὴ μη not ἀπαναίνου απαναινομαι disown; reject 5:17 הִנֵּ֤ה hinnˈē הִנֵּה behold אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness אֱ֭נֹושׁ ˈʔᵉnôš אֱנֹושׁ man יֹוכִחֶ֣נּֽוּ yôḵiḥˈennˈû יכח reprove אֱלֹ֑והַּ ʔᵉlˈôₐh אֱלֹוהַּ god וּ û וְ and מוּסַ֥ר mûsˌar מוּסָר chastening שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty אַל־ ʔal- אַל not תִּמְאָֽס׃ timʔˈās מאס retract 5:17. beatus homo qui corripitur a Domino increpationem ergo Domini ne reprobesBlessed is the man whom God correcteth: refuse not, therefore, the chastising of the Lord. 5:17. Blessed is the man whom God corrects; therefore, do not reject the chastisement of the Lord. 5:17. Behold, happy [is] the man whom God correcteth: therefore despise not thou the chastening of the Almighty: 17. Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty.
5:17 Behold, happy [is] the man whom God correcteth: therefore despise not thou the chastening of the Almighty: 5:17 Блажен человек, которого вразумляет Бог, и потому наказания Вседержителева не отвергай, 5:17 μακάριος μακαριος blessed; prosperous δὲ δε though; while ἄνθρωπος ανθρωπος person; human ὃν ος who; what ἤλεγξεν ελεγχω convict; question ὁ ο the κύριος κυριος lord; master νουθέτημα νουθετημα though; while παντοκράτορος παντοκρατωρ almighty μὴ μη not ἀπαναίνου απαναινομαι disown; reject 5:17 הִנֵּ֤ה hinnˈē הִנֵּה behold אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness אֱ֭נֹושׁ ˈʔᵉnôš אֱנֹושׁ man יֹוכִחֶ֣נּֽוּ yôḵiḥˈennˈû יכח reprove אֱלֹ֑והַּ ʔᵉlˈôₐh אֱלֹוהַּ god וּ û וְ and מוּסַ֥ר mûsˌar מוּסָר chastening שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty אַל־ ʔal- אַל not תִּמְאָֽס׃ timʔˈās מאס retract 5:17. beatus homo qui corripitur a Domino increpationem ergo Domini ne reprobes Blessed is the man whom God correcteth: refuse not, therefore, the chastising of the Lord. 5:17. Blessed is the man whom God corrects; therefore, do not reject the chastisement of the Lord. 5:17. Behold, happy [is] the man whom God correcteth: therefore despise not thou the chastening of the Almighty: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191417-27. Применение мыслей 9-16: ст. к Иову.17-18. Из связи второй половины ст. 17: с первою видно, что Бог вразумляет человека наказаниями. Вразумление состоит в том, что наказуемый не раздражается, подобно глупцу (ст. 2), а приходит к сознанию своей греховности, смиряется пред Богом. Результатом этого и является блаженство, счастье вразумляемого. Бог смиренных возвышает и спасает; подобный же удел ожидает и вразумившегося. Бог, нанесший ему раны, Сам и исцелит их (ст. 18: ср. Втор XXXII:39; Плач III:32; Ос VI:1). Имея в виду спасительные последствия вразумления, Иов не должен противиться постигшим его бедствиям (Притч III:11; Евр XII:5), роптать и раздражаться, как это делал до сих пор. Matthew Henry: Concise Commentary on the Whole Bible - 170617 Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty: 18 For he maketh sore, and bindeth up: he woundeth, and his hands make whole. 19 He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. 20 In famine he shall redeem thee from death: and in war from the power of the sword. 21 Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. 22 At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth. 23 For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. 24 And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin. 25 Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. 26 Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season. 27 Lo this, we have searched it, so it is; hear it, and know thou it for thy good.Eliphaz, in this concluding paragraph of his discourse, gives Job (what he himself knew not how to take) a comfortable prospect of the issue of his afflictions, if he did but recover his temper and accommodate himself to them. Observe, I. The seasonable word of caution and exhortation that he gives him (v. 17): "Despise not thou the chastening of the Almighty. Call it a chastening, which comes from the father's love and is designed for the child's good. Call it the chastening of the Almighty, with whom it is madness to contend, to whom it is wisdom and duty to submit, and who will be a God all-sufficient (for so the word signifies) to all those that trust in him. Do not despise it;" it is a copious word in the original. 1. "Be not averse to it. Let grace conquer the antipathy which nature has to suffering, and reconcile thyself to the will of God in it." We need the rod and we deserve it; and therefore we ought not to think it either strange or hard if we feel the smart of it. Let not the heart rise against a bitter pill or potion, when it is prescribed for our good. 2. "Do not think ill of it; do not put it from thee (as that which is either hurtful or at least not useful, which there is not occasion for nor advantage by) only because for the present it is not joyous, but grievous." We must never scorn to stoop to God, nor think it a thing below us to come under his discipline, but reckon, on the contrary, that God really magnifies man when he thus visits and tries him, ch. vii. 17, 18. 3. "Do not overlook and disregard it, as if it were only a chance, and the production of second causes, but take great notice of it as the voice of God and a messenger from heaven." More is implied than is expressed: "Reverence the chastening of the Lord; have a humble awful regard to this correcting hand, and tremble when the lion roars, Amos iii. 8. Submit to the chastening, and study to answer the call, to answer the end of it, and then you reverence it." When God by an affliction draws upon us for some of the effects he has entrusted us with we must honour his bill by accepting it, and subscribing it, resigning him his own when he calls for it. II. The comfortable words of encouragement which he gives him thus to accommodate himself to his condition, and (as he himself had expressed it) to receive evil at the hand of God, and not despise it as a gift not worth the accepting. 1. If his affliction was thus borne, (1.) The nature and property of it would be altered. Though it looked like a man's misery, it would really be his bliss: Happy is the man whom God correcteth if he make but a due improvement of the correction. A good man is happy though he be afflicted, for, whatever he has lost, he has not lost his enjoyment of God nor his title to heaven. Nay, he is happy because he is afflicted; correction is an evidence of his sonship and a means of his sanctification; it mortifies his corruptions, weans his heart from the world, draws him nearer to God, brings him to his Bible, brings him to his knees, works him for, and so is working for him, a far more exceeding and eternal weight of glory. Happy therefore is the man whom God correcteth, Jam. i. 12. (2.) The issue and consequence of it would be very good, v. 18. [1.] Though he makes sore the body with sore boils, the mind with sad thoughts, yet he binds up at the same time, as the skilful tender surgeon binds up the wounds he had occasion to make with his incision-knife. When God makes sores by the rebukes of his providence he binds up by the consolations of his Spirit, which oftentimes abound most as afflictions do abound, and counterbalance them, to the unspeakable satisfaction of the patient sufferers. [2.] Though he wounds, yet his hands make whole in due time; as he supports his people, and makes them easy under their afflictions, so in due time he delivers them, and makes a way for them to escape. All is well again; and he comforts them according to the time wherein he afflicted them. God's usual method is first to wound and then to heal, first to convince and then to comfort, first to humble and then to exalt; and (as Mr. Caryl observes) he never makes a wound too great, too deep, for his own cure. Una eademque manus vulnus opemque tulit--The hand that inflicts the wound applies the cure. God tears the wicked and goes away; let those heal that will, if they can (Hos. v. 14); but the humble and penitent may say, He has torn and he will heal us, Hos. vi. 1. This is general, but, 2. In the following verses Eliphaz addresses himself directly to Job, and gives him many precious promises of great and kind things which God would do for him if he did but humble himself under his hand. Though then they had no Bibles that we know of, yet Eliphaz had sufficient warrant to give Job these assurances, from the general discoveries God had made of his good will to his people. And, though in every thing which Job's friends said they were not directed by the Spirit of God (for they spoke both of God and Job some things that were not right), yet the general doctrines they laid down expressed the pious sense of the patriarchal age, and as St. Paul quoted v. 13 for canonical scripture, and as the command v. 17 is no doubt binding on us, so these promises here may be, and must be, received and applied as divine promises, and we may through patience and comfort of this part of scripture have hope. Let us therefore give diligence to make sure our interest in these promises, and then view the particulars of them and take the comfort of them. (1.) It is here promised that as afflictions and troubles recur supports and deliverances shall be graciously repeated, be it ever so often: In six troubles he shall be ready to deliver thee; yea, and in seven, v. 19. This intimates that,as long as we are here in this world, we must expect a succession of troubles, that the clouds will return after the rain. After six troubles may come a seventh; after many, look for more; but out of them all will God deliver those that are his, 2 Tim. iii. 11; Ps. xxxiv. 19. Former deliverances are not, as among men, excuses from further deliverances, but earnests of them, Prov. xix. 19. (2.) That, whatever troubles good men may be in, there shall no evil touch them; they shall do them no real harm; the malignity of them, the sting, shall be taken out; they may hiss, but they cannot hurt, Ps. xci. 10. The evil one toucheth not God's children, 1 John v. 18. Being kept from sin, they are kept from the evil of every trouble. (3.) That, when desolating judgments are abroad, they shall be taken under special protection, v. 20. Do many perish about them for want of the necessary supports of life? They shall be supplied. "In famine he shall redeem thee from death; whatever becomes of others, thou shalt be kept alive, Ps. xxxiii. 19. Verily, thou shalt be fed, nay, even in the days of famine thou shalt be satisfied, Ps. xxxvii. 3, 19. In time of war, when thousands fall on the right and left hand, he shall redeem thee from the power of the sword. If God please, it shall not touch thee; or if it wound thee, if it kill thee, it shall not hurt thee; it can but kill the body, nor has it power to do that unless it be given from above." (4.) That, whatever is maliciously said against them, it shall not affect them to do them any hurt, v. 21. "Thou shalt not only be protected from the killing sword of war, but shalt be hidden from the scourge of the tongue, which, like a scourge, is vexing and painful, though not mortal." The best men, and the most inoffensive, cannot, even in their innocency, secure themselves from calumny, reproach, and false accusation. From these a man cannot hide himself, but God can hide him, so that the most malicious slanders shall be so little heeded by him as not to disturb his peace, and so little heeded by others as not to blemish his reputation: and the remainder of wrath God can and does restrain, for it is owing to the hold he has of the consciences of bad men that the scourge of the tongue is not the ruin of all the comforts of good men in this world. (5.) That they shall have a holy security and serenity of mind, arising from their hope and confidence in God, even in the worst of times. When dangers are most threatening they shall be easy, believing themselves safe; and they shall not be afraid of destruction, no, not when they see it coming (v. 21), nor of the beasts of the field when they set upon them, nor of men as cruel as beasts; nay, at destruction and famine thou shalt laugh (v. 22), not so as to despise any of God's chastenings or make a jest of his judgments, but so as to triumph in God, in his power and goodness, and therein to triumph over the world and all its grievances, to be not only easy, but cheerful and joyful, in tribulation. Blessed Paul laughed at destruction when he said, O death! where is thy sting? when, in the name of all the saints, he defied all the calamities of this present time to separate us from the love of God, concluding that in all these things we are more than conquerors, Rom. viii. 35, &c. See Isa. xxxvii. 22. (6.) That, being at peace with God, there shall be a covenant of friendship between them and the whole creation, v. 23. "When thou walkest over thy grounds thou shalt not need to fear stumbling, for thou shalt be at league with the stones of the field, not to dash thy foot against any of them, nor shalt thou be in danger from the beasts of the field, for they shall all be at peace with thee;" compare Hos. ii. 18, I will make a covenant for them with the beasts of the field. This implies that while man is at enmity with his Maker the inferior creatures are at war with him; but tranquillus Deus tranquillat omnia--a reconciled God reconciles all things. Our covenant with God is a covenant with all the creatures that they shall do us no hurt but be ready to serve us and do us good. (7.) That their houses and families shall be comfortable to them, v. 24. Peace and piety in the family will make it so. "Thou shalt know and be assured that thy tabernacle is and shall be in peace; thou mayest be confident both of its present and its future prosperity." That peace is thy tabernacle (so the word is); peace is the house in which those dwell who dwell in God, and are at home in him. "Thou shalt visit" (that is, enquire into the affairs of) "thy habitation, and take a review of them, and shalt not sin." [1.] God will provide a settlement for his people, mean perhaps and movable, a cottage, a tabernacle, but a fixed and quiet habitation. "Thou shalt not sin," or wander; that is, as some understand it, "thou shalt not be a fugitive and a vagabond" (Cain's curse), "but shalt dwell in the land, and verily, not uncertainly as vagrants, shalt thou be fed." [2.] Their families shall be taken under the special protection of the divine Providence, and shall prosper as far as is for their good. [3.] They shall be assured of peace, and of the continuance and entail of it. "Thou shalt know, to thy unspeakable satisfaction, that peace is sure to thee and thine, having the word of God for it." Providence may change, but the promise cannot. [4.] They shall have wisdom to govern their families aright, to order their affairs with discretion, and to look well to the ways of their household, which is here called visiting their habitation. Masters of families must not be strangers at home, but must have a watchful eye over what they have and what their servants do. [5.] They shall have grace to manage the concerns of their families after a godly sort, and not to sin in the management of them. They shall call their servants to account without passion, pride, covetousness, worldliness, or the like; they shall look into their affairs without discontent at what is or distrust of what shall be. Family piety crowns family peace and prosperity. The greatest blessing, both in our employments and in our enjoyments, is to be kept from sin in them. When we are abroad it is comfortable to hear that our tabernacle is in peace; and when we return home it is comfortable to visit our habitation with satisfaction in our success, that we have not failed in our business, and with a good conscience, that we have not offended God. (8.) That their posterity shall be numerous and prosperous. Job had lost all his children; "but," says Eliphaz, "if thou return to God, he will again build up thy family, and thy seed shall be many and as great as ever, and thy offspring increasing and flourishing as the grass of the earth (v. 25), and thou shalt know it." God has blessings in store for the seed of the faithful, which they shall have if they do not stand in their own light and forfeit them by their folly. It is a comfort to parents to see the prosperity, especially the spiritual prosperity, of their children; if they are truly good, they are truly great, how small a figure soever they may make in the world. (9.) That their death shall be seasonable, and they shall finish their course, at length, with joy and honour, v. 26. It is a great mercy, [1.] To live to a full age, and not to have the number of our months cut off in the midst. If the providence of God do not give us long life, yet, if the grace of God give us to be satisfied with the time allotted us, we may be said to come to a full age. That man lives long enough that has done his work and is fit for another world. [2.] To be willing to die, to come cheerfully to the grave, and not to be forced thither, as he whose soul was required of him. [3.] To die seasonably, as the corn is cut and housed when it is fully ripe; not till then, but then not suffered to stand a day longer, lest it shed. Our times are in God's hand; it is well they are so, for he will take care that those who are his shall die in the best time: however their death may seem to us untimely, it will be found not unseasonable. 3. In the last verse he recommends these promises to Job, (1.) As faithful sayings, which he might be confident of the truth of: "Lo, this we have searched, and so it is. We have indeed received these things by tradition from our fathers, but we have not taken them upon trust; we have carefully searched them, have compared spiritual things with spiritual, have diligently studied them, and been confirmed in our belief of them from our own observation and experience; and we are all of a mind that so it is." Truth is a treasure that is well worth digging for, diving for; and then we shall know both how to value it ourselves and how to communicate it to others when we have taken pains in searching for it. (2.) As well worthy of all acceptation, which he might improve to his great advantage: Hear it, and know thou it for thy good. It is not enough to hear and know the truth, but we must improve it, and be made wiser and better by it, receive the impressions of it, and submit to the commanding power of it. Know it for thyself (so the word is), with application to thyself, and thy own case; not only "This is true," but "this is true concerning me." That which we thus hear and know for ourselves we hear and know for our good, as we are nourished by the meat which we digest. That is indeed a good sermon to us which does us good. Adam Clarke: Commentary on the Bible - 18315:17: Behold, happy is the man - הנח hinneh, behold, is wanting in five of Kennicott's and De Rossi's MSS., and also in the Syriac, Vulgate, and Arabic. We have had fathers of our flesh, who corrected us for their pleasure, or according to their caprices, and we were subject to them: how much more should we be subject to the Father of spirits, and live? for he corrects that we may be partakers of his holiness, in order that we may be rendered fit for his glory. See Heb 12:5; Jam 1:12; and Pro 3:12.Albert Barnes: Notes on the Bible - 18345:17: Behold, happy is the man whom God correcteth - This verse commences a new argument, designed to show that afflictions are followed by so important advantages as to make it proper that we should submit to them without a complaint. The sentiment in this verse, if not expressly quoted, is probably alluded to by the apostle Paul in Heb 12:5. The same thought frequently occurs in the Bible: see Jam 1:12; Pro 3:11-12. The sense is plain, that God confers a favor on us when he recalls us from our sins by the corrections of his paternal hand - as a father confers a favor on a child whom he restrains from sin by suitable correction. The way in which this is done, Eliphaz proceeds to state at length. He does it in most beautiful language, and in a manner entirely in accordance with the sentiments which occur elsewhere in the Bible. The word rendered "correcteth" (יכח yâ kach) means to argue, convince, reprove, punish, and to judge.It here refers to any of the modes by which God calls people from their sins, and leads them to walk in the paths of virtue. The word "happy" here, means that the condition of such an one is blessed (אשׁרי 'ē shrē y); Greek μακάριος makarios - not that there is happiness in the suffering. The sense is, that it is a favor when God recalls his friends from their wanderings, and from the error of their ways, rather than to suffer them to go on to ruin. He does me a kindness who shows me a precipice down which I am in danger of falling; he lays me under obligation to him who even with violence saves me from flames which would devour me. Eliphaz undoubtedly means to be understood as implying that Job had been guilty of transgression, and that God had taken this method to recall him from the error of his ways. That he had sinned, and that these calamities had come as a consequence, he seems never once to doubt; yet he supposes that the affliction was meant in kindness, and proceeds to state that if Job would receive it in a proper manner, it might be attended still with important benefits. Therefore despise not thou the chastening of the Almighty - "Do not regret (תמאס tı̂ m'ā s). Septuagint, μή ἀπανάινου mē apanainou - the means which God is using to admonish you." There is direct allusion here undoubtedly to the feelings which Job had manifested Job 3; and the object of Eliphaz is, to show him that there were important benefits to be derived from affliction which should make him willing to bear it without complaining. Job had exhibited, as Eliphaz thought, a disposition to reject the lessons which afflictions were designed to teach him, and to spurn the admonitions of the Almighty. From that state of mind he would recall him, and would impress on him the truth that there were such advantages to be derived from those afflictions as should make him willing to endure all that was laid upon him without a complaint. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:17: happy: Psa 94:12; Pro 3:11, Pro 3:12; Jer 31:18; Heb 12:5-11; Jam 1:12, Jam 5:11; Rev 3:19Job 5:18 Carl Friedrich Keil and Franz Delitzsch5:1717 Behold, happy is the man whom Eloah correcteth; So despise not the chastening of the Almighty! 18 For He woundeth, and He also bindeth up; He bruiseth, and His hands make whole. 19 In six troubles He will rescue thee, And in seven no evil shall touch thee. 20 In famine He will redeem thee from death, And in war from the stroke of the sword. 21 When the tongue scourgeth, thou shalt be hidden; And thou shalt not fear destruction when it cometh. The speech of Eliphaz now becomes persuasive as it turns towards the conclusion. Since God humbles him who exalts himself, and since He humbles in order to exalt, it is a happy thing when He corrects (הוכיח) us by afflictive dispensations; and His chastisement (מוּסר) is to be received not with a turbulent spirit, but resignedly, yea joyously: the same thought as Prov 3:11-13; Ps 94:12, in both passages borrowed from this; whereas Job 5:18 here, like Hos 6:1; Lam 3:31., refers to Deut 32:39. רפא, to heal, is here conjugated like a הל verb (Ges. 75, rem. 21). Job 5:19 is formed after the manner of the so-called number-proverbs (Prov 6:16; Prov 30:15, Prov 30:18), as also the roll of the judgment of the nations in Amos 1-2: in six troubles, yea in still more than six. רע is the extremity that is perhaps to be feared. In Job 5:20, the praet. is a kind of prophetic praet. The scourge of the tongue recalls the similar promise, Ps 31:21, where, instead of scourge, it is: the disputes of the tongue. שׁוד, from שׁדד violence, disaster, is allied in sound with שׁוט. Isaiah has this passage of the book of Job in his memory when he writes Job 28:15. The promises of Eliphaz now continue to rise higher, and sound more delightful and more glorious. John Gill5:17 Behold, happy is the man whom God correcteth,.... Reproves, rebukes, convinces by his word, which is profitable for correction of men's minds and manners; and by his messengers, the prophets and ministers, who are sent as reprovers of the people, and to rebuke them sharply, that they may be sound in their principles, and sober in their conversation; and by his Spirit, which makes the correction of the word and ministers effectual, and who reproves and convinces of sin, righteousness, and judgment; and sometimes this is done by afflictive providences, by blows as well as words, which are the rod of correction God makes use of with his children; for this is not the correction of a judge reproving, condemning, and chastising malefactors and criminals, but of a father correcting his children, in love, in judgment, and in measure, for faults committed; Prov 3:12; so God's corrections are for sin, to bring his people to a sense of it, to humiliation and repentance for it, and to an acknowledgment of it; and often for remissness in duty, private or public, and when they set too high a value on the creature, and creature enjoyments, trust in them, and glory of them, to the neglect of the best things: now such persons are happy who are corrected by God in this manner; for these corrections are fruits and evidences of the love of God to them, and of their relation to God as children; he grants them his presence in them, he sympathizes with them, supplies and supports them under them, and delivers out of them; he makes them work for their good, spiritual and eternal; by these he prevents and purges sin, tries and brightens their graces; makes them more partakers of his holiness; weans them from this world, and fits them for another: and this account is introduced with a "behold", as a note of attention, exciting it in Job and others; thereby suggesting that it was worthy of notice and regard, and a matter of moment and importance; and as a note of admiration, it being a wonderful thing, a mere paradox with natural men especially, and contrary to all their notions and things, that an afflicted man should be a happy man, who generally reckon good men to be unhappy men, because of their afflictions, reproaches, and persecutions; and as a note of asseveration, affirming the truth and certainty of the assertion, and which is confirmed by after testimonies, and by the experience of the saints, Ps 94:19; the Targum restrains this to Abraham; but it is true of every good man whom God afflicts in a fatherly way:therefore despise not thou the chastening of the Almighty; who is able to save and to destroy to take off his hand, or lay it heavier it not regarded, to bear up his people under all their afflictions, or to deliver them out of them; or of Shaddai (z), God all sufficient, who has a sufficiency in himself, and needs not anything from his creatures; whose grace is sufficient for his people, to supply them in all their straits and difficulties; or of him who is all nourishing, who has breasts of consolation to draw out to his people in distress, the word (a) used coming from one that signifies a pap, or breast, as some think; hence mention is made of the blessings of the breast, when he is spoken of under this character, Gen 49:25; now this chastising of his is not to be understood of chastisement in a way of vindictive wrath and justice, and as a proper punishment for sin, for this is laid on Christ, the surety of his people, Is 53:5; and to inflict this on them would be a depreciating the satisfaction of Christ, be contrary to the justice of God, and to his everlasting and unchangeable love; but this is the chastening of a father, and in love, and for the good of his people, in when he deals with them as with children: the word signifies "instruction" (b); affliction is a school of instruction, in which the saints learn much of the mind and will of God, and more of his love, grace, and kindness to them; and are enriched with a larger experience of divine and spiritual things: and therefore such chastening should not be "despised" or rejected as nauseous and loathsome, as the word signifies: indeed no affliction is joyous; the bread of affliction, and water of adversity, are not palatable or grateful to flesh and blood; yea, are even a bitter and disagreeable potion, as the cup of sorrow was to the human nature of Christ; but yet should not be rejected, but drank, for the same reason he gives, it being the cup given by his heavenly Father, ; nor should it be despised as useless and unprofitable, as the word is used in Ps 118:22; seeing afflictions are of great use for humiliation for sin, for the increase of grace and holiness; the chastening of the Father of spirits is for profit now, and works a far more exceeding and eternal weight of glory, Heb 12:10; this passage seems to be referred to by Solomon, Prov 3:11; and is quoted by the apostle, in Heb 12:5; where he uses a word (c) by which he translates this, which signifies to "make little of"; and as on the one hand afflictions should not be magnified too much, as if there were none, nor ever had been any but them; so, on the other hand, they should not be slighted and overlooked, and no notice taken of them, as if they were trifling and insignificant, and answered no end or purpose; the hand of God should be observed in them, and acknowledged; and men should humble themselves under his mighty hand, and quietly and patiently bear it; and, instead of despising, should bless him for it, it being for their good, and many salutary ends being answered by it. (z) Symmachus; Saddai, Montanus, Drusius; "omnisufficientis", Cocceius. (a) "Alii a mamma deducunt quae" Ebraeis, "q. mammosum dieas, quod omnia alat", Drusius. (b) Sept. "eruditionem", Cocceius. (c) John Wesley5:17 Behold - Eliphaz concludes his discourse, with giving Job a comfortable hope, if he humbled himself before God. Happy - Heb. Blessednesses (various and great happiness) belong to that man whom God rebukes. The reason is plain, because afflictions are pledges of God's love, which no man can buy too dear; and are necessary to purge out sin, and thereby to prevent infinite and eternal miseries. Without respect to this, the proposition could not be true. And therefore it plainly shews, that good men in those ancient times, had the belief, and hope of everlasting blessedness. Despise not - Do not abhor it as a thing pernicious, refuse it as a thing useless, or slight it as an unnecessary thing. But more is designed than is exprest. Reverence the chastening of the Lord: have an humble, aweful regard to his correcting hand, and study to answer the design of it. The Almighty - Who is able to support and comfort thee in thy troubles, and deliver thee out of them: and also to add more calamities to them, if thou art obstinate and incorrigible.Robert Jamieson, A. R. Fausset and David Brown5:17 happy--not that the actual suffering is joyous; but the consideration of the righteousness of Him who sends it, and the end for which it is sent, make it a cause for thankfulness, not for complaints, such as Job had uttered (Heb 12:11). Eliphaz implies that the end in this case is to call back Job from the particular sin of which he takes for granted that Job is guilty. Paul seems to allude to this passage in Heb 12:5; so Jas 1:12; Prov 3:12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (Job 32:1-37:24) who fully dwells upon the truth, that affliction is mercy and justice in disguise, for the good of the sufferer. |
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5:185:18: Զի նա՛ ցաւեցուցանէ, եւ միւսանգամ անդրէն հաստատէ. եհար՝ եւ ձե՛ռք նորա բժշկեցին։ Զի նա ցաւեցուցանէ, եւ միւսանգամ անդրէն հաստատէ. եհար` եւ ձեռք նորա բժշկեցին:18 Տէրն է, որ ցաւ է պատճառում, բայց յետոյ նորից ամոքում, խփում է, բայց նրա ձեռքն է բժշկում: 18 Վասն զի ինք կը վիրաւորէ ու կը փաթթէ. Կը զարնէ ու իր ձեռքերը կը բժշկեն։ 5:18: Զի նա՛ ցաւեցուցանէ, եւ միւսանգամ անդրէն հաստատէ. եհար՝ եւ ձե՛ռք նորա բժշկեցին։ 18 Տէրն է, որ ցաւ է պատճառում, բայց յետոյ նորից ամոքում, խփում է, բայց նրա ձեռքն է բժշկում: 18 Վասն զի ինք կը վիրաւորէ ու կը փաթթէ. Կը զարնէ ու իր ձեռքերը կը բժշկեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:185:18 ибо Он причиняет раны и Сам обвязывает их; Он поражает, и Его же руки врачуют. 5:18 αὐτὸς αυτος he; him γὰρ γαρ for ἀλγεῖν αλγεω do; make καὶ και and; even πάλιν παλιν again ἀποκαθίστησιν αποκαθιστημι restore; pay ἔπαισεν παιω strike καὶ και and; even αἱ ο the χεῖρες χειρ hand αὐτοῦ αυτος he; him ἰάσαντο ιαομαι heal 5:18 כִּ֤י kˈî כִּי that ה֣וּא hˈû הוּא he יַכְאִ֣יב yaḵʔˈîv כאב be in pain וְ wᵊ וְ and יֶחְבָּ֑שׁ yeḥbˈāš חבשׁ saddle יִ֝מְחַ֗ץ ˈyimḥˈaṣ מחץ break וְו *wᵊ וְ and יָדָ֥יוידו *yāḏˌāʸw יָד hand תִּרְפֶּֽינָה׃ tirpˈeʸnā רפא heal 5:18. quia ipse vulnerat et medetur percutit et manus eius sanabuntFor he woundeth, and cureth: he striketh, and his hands shall heal. 5:18. For he wounds and he cures; he strikes and his hands will heal. 5:18. For he maketh sore, and bindeth up: he woundeth, and his hands make whole. 5:18 For he maketh sore, and bindeth up: he woundeth, and his hands make whole: 5:18 ибо Он причиняет раны и Сам обвязывает их; Он поражает, и Его же руки врачуют. 5:18 αὐτὸς αυτος he; him γὰρ γαρ for ἀλγεῖν αλγεω do; make καὶ και and; even πάλιν παλιν again ἀποκαθίστησιν αποκαθιστημι restore; pay ἔπαισεν παιω strike καὶ και and; even αἱ ο the χεῖρες χειρ hand αὐτοῦ αυτος he; him ἰάσαντο ιαομαι heal 5:18 כִּ֤י kˈî כִּי that ה֣וּא hˈû הוּא he יַכְאִ֣יב yaḵʔˈîv כאב be in pain וְ wᵊ וְ and יֶחְבָּ֑שׁ yeḥbˈāš חבשׁ saddle יִ֝מְחַ֗ץ ˈyimḥˈaṣ מחץ break תִּרְפֶּֽינָה׃ tirpˈeʸnā רפא heal 5:18. quia ipse vulnerat et medetur percutit et manus eius sanabunt For he woundeth, and cureth: he striketh, and his hands shall heal. 5:18. For he wounds and he cures; he strikes and his hands will heal. 5:18. For he maketh sore, and bindeth up: he woundeth, and his hands make whole. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:18: For he maketh sore, and bindeth up - Thus nervously rendered by Coverdale, For though he make a wounde, he giveth a medicyne agayne; though he smyte, his honde maketh whole agayne.Albert Barnes: Notes on the Bible - 18345:18: For he maketh sore - That is, he afflicts.And bindeth up - He heals. The phrase is taken from the custom of binding up a wound; see Isa 1:6, note; Isa 38:21, note. This was a common mode of healing among the Hebrews; and the practice of medicine appears to have been confined much to external applications. The meaning of this verse is, that afflictions come from God, and that he only can support, comfort, and restore. Health is his gift; and all the consolation which we need, and for which we can look, must come from him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:18: Deu 32:39; Sa1 2:6; Psa 147:3; Isa 30:26Job 5:19 John Gill5:18 For he maketh sore, and bindeth up,.... Or, "though he maketh sore, yet he bindeth up" (d); as a surgeon, who makes a wound the sorer by probing and opening it, to let out the matter and make way for his medicine, and then lays on the plaster, and binds it up: so God causes grief and puts his people to pain, by diseases of body, or by making breaches in, their families and estates, and such like cutting providences; and then he binds up their breach, and heals the stroke of their wound, and in the issue makes all whole again: so in spiritual things; he cuts and wounds, and gives pain and uneasiness, by the sharp twoedged sword of the word, and by his Spirit making use of it; and lays open all the corruption of nature, and brings to repentance and humiliation for all transgressions; and then pours in the oil and wine of pardoning grace and mercy, and binds up the wounds that are made:he woundeth, and his hands make whole; or "heal" (e); the same thing is meant, expressed by different words; and the whole suggests, that every afflicted man, and particularly Job, should he behave well, and as he ought, under the afflicting hand of God, would be healed, and become sound and whole again, in body, mind, family, and estate; for, though God for the present caused grief, yet he would have compassion, since he did not willingly grieve the children of men; did not do it for his own pleasure, but for their good; as a skilful surgeon cuts and wounds in order to heal; see Deut 32:39. (d) Assembly's Annotations. (e) "sanabunt", V. L. Pagninus, Montanus, &c. John Wesley5:18 For he, &c. - God's usual method is, first to humble, and then to exalt. And he never makes a wound too great, too deep for his own cure.Robert Jamieson, A. R. Fausset and David Brown5:18 he maketh sore, and bindeth up-- (Deut 32:39; Hos 6:1; 1Kings 2:6). An image from binding up a wound. The healing art consisted much at that time in external applications. |
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5:195:19: Վեցիցս ՚ի վշտա՛ց փրկեսցէ զքեզ, եւ յեւթներորդումն ո՛չ մերձեսցի առ քեզ չար։ Վեցիցս ի վշտաց փրկեսցէ զքեզ, եւ յեւթներորդումն ոչ մերձեսցի առ քեզ չար:19 Վեց անգամ փրկելու է քեզ վշտերից, իսկ եօթներորդին չարը քեզ չի մօտենալու: 19 Վեց նեղութիւններէ քեզ պիտի ազատէ Ու եօթներորդին՝ քեզի չարիք պիտի չդպչի։ 5:19: Վեցիցս ՚ի վշտա՛ց փրկեսցէ զքեզ, եւ յեւթներորդումն ո՛չ մերձեսցի առ քեզ չար։ 19 Վեց անգամ փրկելու է քեզ վշտերից, իսկ եօթներորդին չարը քեզ չի մօտենալու: 19 Վեց նեղութիւններէ քեզ պիտի ազատէ Ու եօթներորդին՝ քեզի չարիք պիտի չդպչի։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:195:19 В шести бедах спасет тебя, и в седьмой не коснется тебя зло. 5:19 ἑξάκις εξακις from; out of ἀναγκῶν αναγκη compulsion; necessity σε σε.1 you ἐξελεῖται εξαιρεω extract; take out ἐν εν in δὲ δε though; while τῷ ο the ἑβδόμῳ εβδομος seventh οὐ ου not μὴ μη not ἅψηταί απτομαι grasp; touch σου σου of you; your κακόν κακος bad; ugly 5:19 בְּ bᵊ בְּ in שֵׁ֣שׁ šˈēš שֵׁשׁ six צָ֭רֹות ˈṣārôṯ צָרָה distress יַצִּילֶ֑ךָּ yaṣṣîlˈekkā נצל deliver וּ û וְ and בְ vᵊ בְּ in שֶׁ֓בַע׀ šˈevaʕ שֶׁבַע seven לֹא־ lō- לֹא not יִגַּ֖ע yiggˌaʕ נגע touch בְּךָ֣ bᵊḵˈā בְּ in רָֽע׃ rˈāʕ רַע evil 5:19. in sex tribulationibus liberabit te et in septima non tanget te malumIn six troubles he shall deliver thee, and in the seventh, evil shall not touch thee. 5:19. He will deliver you into six tribulations, and in the seventh, evil will not touch you. 5:19. He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. 5:19 He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee: 5:19 В шести бедах спасет тебя, и в седьмой не коснется тебя зло. 5:19 ἑξάκις εξακις from; out of ἀναγκῶν αναγκη compulsion; necessity σε σε.1 you ἐξελεῖται εξαιρεω extract; take out ἐν εν in δὲ δε though; while τῷ ο the ἑβδόμῳ εβδομος seventh οὐ ου not μὴ μη not ἅψηταί απτομαι grasp; touch σου σου of you; your κακόν κακος bad; ugly 5:19 בְּ bᵊ בְּ in שֵׁ֣שׁ šˈēš שֵׁשׁ six צָ֭רֹות ˈṣārôṯ צָרָה distress יַצִּילֶ֑ךָּ yaṣṣîlˈekkā נצל deliver וּ û וְ and בְ vᵊ בְּ in שֶׁ֓בַע׀ šˈevaʕ שֶׁבַע seven לֹא־ lō- לֹא not יִגַּ֖ע yiggˌaʕ נגע touch בְּךָ֣ bᵊḵˈā בְּ in רָֽע׃ rˈāʕ רַע evil 5:19. in sex tribulationibus liberabit te et in septima non tanget te malum In six troubles he shall deliver thee, and in the seventh, evil shall not touch thee. 5:19. He will deliver you into six tribulations, and in the seventh, evil will not touch you. 5:19. He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191419. Если Иов последует совету Елифаза, то Господь спасет его от бедствий неограниченное число раз ("шесть-семь" - Притч VI:16; XXX:15, 18).Adam Clarke: Commentary on the Bible - 18315:19: He shall deliver thee in six troubles - The numbers six and seven are put here for many. Though a number of troubles should come upon thee all at once, and there should be no hope, humanly speaking, yet God would rid thee out of them all; for he saves as well from many as from few. We may also understand the words, He who hath been thy deliverer in past troubles, will not deny his help in those which are to come.Albert Barnes: Notes on the Bible - 18345:19: He shall deliver thee in six troubles - Six is used here to denote an indefinite number, meaning that he would support in many troubles. This mode of speech is not uncommon among the Hebrews, where one number is mentioned, so that an extreme number may be immediately added. The method is, to mention a number within the limit, and then to add one more, meaning that in all instances the thing referred to would occur. The limit here is seven, with the Hebrews a complete and perfect number; and the idea is, that in any succession of troubles, however numerous, God was able to deliver. Similar expressions not unfrequently occur. Thus, in Amo 1:3, Amo 1:6, Amo 1:9, Amo 1:11, Amo 1:13; Amo 2:1, Amo 2:4, Amo 2:6 :Thus saith the Lord: For three transgressions of Damascus, and for four, I will not turn away the punishment thereof. Thus saith the Lord: For three transgressions of Gaza, and for four, I will not turn away, the punishment thereof. Thus saith the Lord: For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof. Thus in Pro 30:15 : There are three things that are never satisfied, Yea, four things say not, It is enough. There be three things that are too wonderful for me, Yea, four which I know not. Pro 30:18. For three things the earth is disquieted, And for four which it cannot bear." Pro 30:21. There be three things that go well, Yea, four are comely in going: A lion which is strongest among beasts, And turneth not away for any; A grey-hound; An he-goat also; And a king, against whom there is no rising up." Pro 30:29-31. Compare Homer, Iliad vi. 174: Εννήμαρ ξείνισσε καὶ ἐννέα βοῦς ἱέρευσεν Ennē mar ceinisse kai ennea bous hiereusen. An enumeration, in regard to number similar to the one before us, occurs in Pro 6:16 : These six things doth the Lord hate; Yea, seven are an abomination to him. There shall no evil touch thee - That is, permanently; for he could not mean that he would not be subjected to calamity at all, since by the very supposition he was a sufferer. But the sense is, that God would save from those calamities. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:19: deliver thee: Psa 34:19, Psa 91:3-7; Pro 24:16; Co1 10:13; Co2 1:8; Pe2 2:9no evil: Psa 91:7-10 Job 5:20 Geneva 15995:19 He shall deliver thee in (s) six troubles: yea, in seven there shall no evil touch thee.(s) He will send trouble after trouble that his children may not for one time, but continually trust in him: but they sill have a comfortable issue, even in the greatest and the last, which is here called the seventh. John Gill5:19 He shall deliver thee in six troubles,.... Behaving as before directed; seeking unto God, committing his cause and case to him, and leaving it with him; and not despising the chastening of the Lord, but receiving and bearing it with reverence, patience, and submission: and then the sense is, that God would deliver out of whatsoever troubles he was or should be in, though they were ever so many; a certain number being put for an uncertain one, Ps 34:19,yea, seven there shall no evil touch thee; which is a number expressive of multitude and of perfection, and so may denote the multitude and fulness of afflictions: the tribulations of God's people are many, through which they pass to heaven, and there is a measure of them to be filled up; and when they are come to the height, and the measure is fully up, then the Lord puts a stop to them, and delivers out of all their troubles; and in the midst of them all, so preserves them, that "no evil" shall so much as "touch" them; not the evil of punishment; for, though those troubles and afflictions that attend them are evil things, in a natural or civil sense, they are disagreeable and distressing, yet they are not the effect of vindictive justice; there is not a drop wrath and vengeance in them; and though they do come upon them and unto them, upon their persons and families; yet not so as to do any real hurt, or as to destroy them; see Ps 91:10; some think that seven particular troubles are meant, hereafter mentioned, as Jarchi; as famine, war, an evil tongue, destruction, dearness of provision, the beasts of the earth, and the stones of the field. John Wesley5:19 Deliver - If thou seekest to him by prayer and repentance. Here he applies himself to Job directly. Six - Manifold and repeated. Touch - So as to destroy thee. Thou shalt have a good issue out of all thy troubles, though they are both great and many.Robert Jamieson, A. R. Fausset and David Brown5:19 in six . . . yea, in seven-- (Prov 6:16; Amos 1:3). The Hebrew idiom fixes on a certain number (here "six"), in order to call attention as to a thing of importance; then increases the force by adding, with a "yea, nay seven," the next higher number; here "seven," the sacred and perfect number. In all possible troubles; not merely in the precise number "seven." |
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5:205:20: ՚Ի սովի՝ փրկեսցէ՛ զքեզ ՚ի մահուանէ. ՚ի պատերազմի ՚ի ձեռաց երկաթոյ արձակեսցէ զքեզ[9112]։ [9112] Ոսկան. ՚Ի սովու փրկեսցէ։ Ի սովի` փրկեսցէ զքեզ ի մահուանէ, ի պատերազմի` ի ձեռաց երկաթոյ արձակեսցէ զքեզ:20 Սովի ժամանակ քեզ մահից է փրկելու, պատերազմի ժամանակ կապանքներից է ազատելու քեզ: 20 Սովի ժամանակ քեզ մահուանէ պիտի ազատէ Ու պատերազմին մէջ՝ սուրին ձեռքէն 5:20: ՚Ի սովի՝ փրկեսցէ՛ զքեզ ՚ի մահուանէ. ՚ի պատերազմի ՚ի ձեռաց երկաթոյ արձակեսցէ զքեզ[9112]։ [9112] Ոսկան. ՚Ի սովու փրկեսցէ։ 20 Սովի ժամանակ քեզ մահից է փրկելու, պատերազմի ժամանակ կապանքներից է ազատելու քեզ: 20 Սովի ժամանակ քեզ մահուանէ պիտի ազատէ Ու պատերազմին մէջ՝ սուրին ձեռքէն zohrab-1805▾ eastern-1994▾ western am▾ |
5:205:20 Во время голода избавит тебя от смерти, и на войне от руки меча. 5:20 ἐν εν in λιμῷ λιμος famine; hunger ῥύσεταί ρυομαι rescue σε σε.1 you ἐκ εκ from; out of θανάτου θανατος death ἐν εν in πολέμῳ πολεμος battle δὲ δε though; while ἐκ εκ from; out of χειρὸς χειρ hand σιδήρου σιδηρος iron λύσει λυω let loose; untie σε σε.1 you 5:20 בְּ֭ ˈbᵊ בְּ in רָעָב rāʕˌāv רָעָב hunger פָּֽדְךָ֣ pˈāḏᵊḵˈā פדה buy off מִ mi מִן from מָּ֑וֶת mmˈāweṯ מָוֶת death וּ֝ ˈû וְ and בְ vᵊ בְּ in מִלְחָמָ֗ה milḥāmˈā מִלְחָמָה war מִ֣ mˈi מִן from ידֵי yḏˌê יָד hand חָֽרֶב׃ ḥˈārev חֶרֶב dagger 5:20. in fame eruet te de morte et in bello de manu gladiiIn famine he shall deliver thee from death; and in battle, from the hand of the sword. 5:20. During famine, he will rescue you from death, and during war, from the hand of the sword. 5:20. In famine he shall redeem thee from death: and in war from the power of the sword. 5:20 In famine he shall redeem thee from death: and in war from the power of the sword: 5:20 Во время голода избавит тебя от смерти, и на войне от руки меча. 5:20 ἐν εν in λιμῷ λιμος famine; hunger ῥύσεταί ρυομαι rescue σε σε.1 you ἐκ εκ from; out of θανάτου θανατος death ἐν εν in πολέμῳ πολεμος battle δὲ δε though; while ἐκ εκ from; out of χειρὸς χειρ hand σιδήρου σιδηρος iron λύσει λυω let loose; untie σε σε.1 you 5:20 בְּ֭ ˈbᵊ בְּ in רָעָב rāʕˌāv רָעָב hunger פָּֽדְךָ֣ pˈāḏᵊḵˈā פדה buy off מִ mi מִן from מָּ֑וֶת mmˈāweṯ מָוֶת death וּ֝ ˈû וְ and בְ vᵊ בְּ in מִלְחָמָ֗ה milḥāmˈā מִלְחָמָה war מִ֣ mˈi מִן from ידֵי yḏˌê יָד hand חָֽרֶב׃ ḥˈārev חֶרֶב dagger 5:20. in fame eruet te de morte et in bello de manu gladii In famine he shall deliver thee from death; and in battle, from the hand of the sword. 5:20. During famine, he will rescue you from death, and during war, from the hand of the sword. 5:20. In famine he shall redeem thee from death: and in war from the power of the sword. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191420-23. Господь избавит его от смерти, причиняемой голодом и мечом; от вреда, наносимого языком клеветников (21: ст. ср. 15-16; Пс LVI:5; LXIII:4; Сир XXVIII:20: и д., LI:3); от враждебных отношений неодушевленной и одушевленной природы: камни не будут вредить плодородию его полей (4: Цар III:19; Ис V:2), а дикие звери ему самому и его стадам (Лев XXVI:22; Втор XXXII:24; 3: Цар XX:36; 4: Цар II:24; Иез V:17; XIV:21; Ос II:20).Adam Clarke: Commentary on the Bible - 18315:20: In famine he shall redeem thee - The Chaldee, which understands this chapter as speaking of the troubles and deliverances of the Israelites in Egypt and the wilderness, renders this verse as follows:"In the famine of Egypt he redeemed thee from death; and in the war of Amalek, from the slaying of the sword." Albert Barnes: Notes on the Bible - 18345:20: In famine he shall redeem thee - That is, will deliver thee from death. On the meaning of the word "redeem," see the notes at Isa 43:1, Isa 43:3.From the power of the sword - Margin, as in Hebrew "hands." That is, he should not be slain by armed men. A mouth is often attributed to the sword in the Scriptures, because it devours; "hands" are attributed to it here, because it is by the hand that we perform an undertaking, and the sword is personified, and represented as acting as a conscious agent; compare Eze 35:5, margin. The meaning is that God would protect those who put their trust in him, in times of calamity and war. Doubtless Eliphaz had seen instances enough of this kind to lead him to this general conclusion, where the pious poor had been protected in a remarkable manner, and where signal deliverances had been vouchsafed to the righteous in danger. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:20: famine: Gen 45:7; Kg1 17:6; Psa 33:19; Pro 10:3; Isa 33:16; Hab 3:17redeem: Psa 49:7; Hos 13:14 in war: Psa 27:3; Mat 24:6 the power: Heb. hands Job 5:21 John Gill5:20 In famine he shall redeem thee from death,.... In a time of extreme want of provisions, God so cares for his own dear people, that they shall not be starved to death by the famine; so in the famine in Egypt, which the Targum takes notice of, in the times of Abraham, and of Isaac, and of Jacob, and the patriarchs, there was food provided for them, so that they and their families were sustained, and perished not for lack of the necessaries of life: God sometimes goes out of his ordinary way, and works wonders for his poor and needy in distress, when they cry unto him; see Is 41:17,and in war from the power of the sword; or, "from the hands of the sword" (f): from swords in hand, when drawn, and men are ready to push with them with all their force; as he delivered and preserved Abraham from the sword of the four kings, when he waged war with them, Gen 14:20; and the Israelites, in the war of Amalek, in the times of Moses, Ex 17:8, which the Targum here refers to; and David from the harmful sword of Goliath, 1Kings 17:46, and others with whom he was concerned in war: and so the Lord covers the heads of his people in the day of battle oftentimes, when multitudes fall on their right hand and on their left. (f) "de manu gladii", V. L. "e manibus gladii", Pagninus & Montanus, &c. John Wesley5:20 He shall - These things he utters with more confidence, because the rewards or punishments of this life, were more constantly distributed to men in the Old Testament according to their good or bad behaviour, than they are now: and because it was his opinion, that great afflictions were the certain evidences of wickedness; and consequently, that great deliverances would infallibly follow upon true repentance.Robert Jamieson, A. R. Fausset and David Brown5:20 power-- (Jer 5:12). Hebrew, "hands."of the sword-- (Ezek 35:5, Margin). Hands are given to the sword personified as a living agent. |
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5:215:21: ՚Ի տանջանաց լեզուի՝ ծածկեսցէ զքեզ. եւ մի՛ երկիցես ՚ի չարեաց եկելոց ՚ի վերայ քո. Ի տանջանաց լեզուի ծածկեսցէ զքեզ, եւ մի՛ երկիցես ի չարեաց [68]եկելոց ի վերայ քո:21 Պահելու է քեզ լեզուի հասցրած տառապանքներից, ու չես սարսափելու քեզ վրայ եկած չարիքներից: 21 Լեզուի խարազանէն ապահով պիտի ըլլաս, Երբ կործանումը գայ անկէ պիտի չվախնաս 5:21: ՚Ի տանջանաց լեզուի՝ ծածկեսցէ զքեզ. եւ մի՛ երկիցես ՚ի չարեաց եկելոց ՚ի վերայ քո. 21 Պահելու է քեզ լեզուի հասցրած տառապանքներից, ու չես սարսափելու քեզ վրայ եկած չարիքներից: 21 Լեզուի խարազանէն ապահով պիտի ըլլաս, Երբ կործանումը գայ անկէ պիտի չվախնաս zohrab-1805▾ eastern-1994▾ western am▾ |
5:215:21 От бича языка укроешь себя и не убоишься опустошения, когда оно придет. 5:21 ἀπὸ απο from; away μάστιγος μαστιξ scourge γλώσσης γλωσσα tongue σε σε.1 you κρύψει κρυπτω hide καὶ και and; even οὐ ου not μὴ μη not φοβηθῇς φοβεω afraid; fear ἀπὸ απο from; away κακῶν κακος bad; ugly ἐρχομένων ερχομαι come; go 5:21 בְּ bᵊ בְּ in שֹׁ֣וט šˈôṭ שֹׁוט whip לָ֭שֹׁון ˈlāšôn לָשֹׁון tongue תֵּחָבֵ֑א tēḥāvˈē חבא hide וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not תִירָ֥א ṯîrˌā ירא fear מִ֝ ˈmi מִן from שֹּׁ֗ד ššˈōḏ שֹׁד violence כִּ֣י kˈî כִּי that יָבֹֽוא׃ yāvˈô בוא come 5:21. a flagello linguae absconderis et non timebis calamitatem cum veneritThou shalt be hidden from the scourge of the tongue: and thou shalt not fear calamity when it cometh. 5:21. You will be hidden from the scourge of the tongue, and you will not fear calamity when it arrives. 5:21. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. 21. Thou shalt be hid from the scourge of the tongue; neither shalt thou be afraid of destruction when it cometh.
5:21 Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh: 5:21 От бича языка укроешь себя и не убоишься опустошения, когда оно придет. 5:21 ἀπὸ απο from; away μάστιγος μαστιξ scourge γλώσσης γλωσσα tongue σε σε.1 you κρύψει κρυπτω hide καὶ και and; even οὐ ου not μὴ μη not φοβηθῇς φοβεω afraid; fear ἀπὸ απο from; away κακῶν κακος bad; ugly ἐρχομένων ερχομαι come; go 5:21 בְּ bᵊ בְּ in שֹׁ֣וט šˈôṭ שֹׁוט whip לָ֭שֹׁון ˈlāšôn לָשֹׁון tongue תֵּחָבֵ֑א tēḥāvˈē חבא hide וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not תִירָ֥א ṯîrˌā ירא fear מִ֝ ˈmi מִן from שֹּׁ֗ד ššˈōḏ שֹׁד violence כִּ֣י kˈî כִּי that יָבֹֽוא׃ yāvˈô בוא come 5:21. a flagello linguae absconderis et non timebis calamitatem cum venerit Thou shalt be hidden from the scourge of the tongue: and thou shalt not fear calamity when it cometh. 5:21. You will be hidden from the scourge of the tongue, and you will not fear calamity when it arrives. 5:21. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:21: Thou shalt be hid from the scourge of the tongue - The Targum refers this to the incantations of Balaam: "From injury by the tongue of Balaam thou shalt be hidden in the clouds; and thou shalt not fear from the blasting of the Midianites, when it shall come." Perhaps no evil is more dreadful than the scourge of the tongue: evil-speaking, detraction, backbiting, calumny, slander, tale-bearing, whispering, and scandalizing, are some of the terms which we use when endeavoring to express the baleful influence and effects of that member, which is a world of fire, kindled from the nethermost hell. The Scripture abounds with invectives and execrations against it. See Psa 31:20; Psa 52:2-4; Pro 12:18; Pro 14:3; Jam 3:1-8.Neither shalt thou be afraid - "Thou shouldst have such strong confidence in God, that even in the presence of destruction thou shouldst not fear death," the God of life and power being with thee. Albert Barnes: Notes on the Bible - 18345:21: Thou shalt be hid from the scourge of the tongue - Margin, Or, "when the tongue scourgeth." The word rendered "scourge" - שׁוט shô ṭ - means properly a whip. It is used of God when he scourges people by calamities and punishments; Isa 10:26; . See the use of the verb שׁוּט shû ṭ in . Here it is used to denote a slanderous tongue, as being that which inflicts a severe wound upon the reputation and peace of an individual. The idea is, that God would guard the reputation of those who commit themselves to him, and that they shall be secure from slander, "whose breath," Shakespeare says, "outvenoms all the worms of Nile."Neither shalt thou be afraid when destruction cometh - That is, your mind shall be calm in those calamities which threaten destruction. When war rages, when the tempest howls, when the pestilence breathes upon a community, then your mind shall be at peace. A similar thought occurs in Isa 26:3 : "Thou wilt keep him in perfect peace whose mind is stayed on thee;" and the same sentiment is beautifully illustrated at length in Ps. 91. The Chaldee Paraphrase applies all this to events which had occurred in the history of the Hebrews. Thus, : "In the famine in Egypt, he redeemed thee from death; and in the war with Amalek, from being slain by the sword;" : "In the injury inflicted by the tongue of Balaam thou wert hid among the clouds, and thou didst not fear from the desolation of the Midianites when it came;" : "In the desolation of Sihon, and in the famine of the desert, thou didst laugh; and of the camps of Og, who was like a wild beast of the earth, thou wert not afraid." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:21: be hid: Psa 31:20, Psa 55:21, Psa 57:4; Pro 12:18; Isa 54:17; Jer 18:18; Jam 3:5-8from the scourge: or, when the tongue scourgeth neither: Psa 91:5-7 Job 5:22 John Gill5:21 Thou shall be hid from the scourge of the tongue,.... Of Satan, as Jarchi, the accuser of the brethren; or rather from the evil tongue of wicked men, their slanders, calumnies, and reproaches; the tongue is a small weapon, but it is a cutting one; it is like a scourge or whip, with which wicked men strike hard: the enemies of Jeremiah encouraged one another to smite him with their tongue, Jer 18:18; and a sad thing it is to be under the lash of some men's tongues, and a great mercy it is to be delivered from them: God does sometimes hide his people, and keeps them secretly, as in a pavilion, from the strife of tongues; Ps 31:20; he either restrains the tongues of men, lays an embargo on them, and will not suffer them to say that evil of his people which Satan and their wicked hearts prompt them to; or, if they are suffered to defame and speak evil of good men, yet they do it in such a romantic way, and so overcharge and load it, that it is not credited by any what they say, even by those of their own party; so that the characters of God's people suffer not by their lies and calumnies: some render it, "when the tongue wanders about" (g); walks through the earth, and spares none, all ranks and degrees of men; God hides his people from being hurt by it, see Ps 73:9; Aben Ezra interprets the word rendered "tongue" of a nation or people; and so it may be understood of one nation entering into another, passing through it, and making desolations in it; as the Scythians, Gauls, Goths, Huns, and Vandals, have done in different ages; and that, in such a time of calamity, God has his hiding places in Providence for the protection and safety of his people: but the Targum interprets it of an evil tongue, and particularly of the tongue of Balaam:neither shall thou be afraid of destruction when it cometh: meaning either of pestilence, which is the destruction that wastes at noonday, Ps 91:6; which, when it comes into a nation or neighbourhood, shall not come nigh the good man, and infect him; or if it does, shall not carry him off; and if it does that, it carries him home to heaven and happiness, and therefore he has no reason to be afraid of it: or of a general calamity; as when there is a complication of judgments in a nation, or in the world in general, as war, famine, pestilence, earthquakes, &c. as if all were just falling to pieces and into ruin; and yet even then the saints have no cause to fear; see Ps 46:1; or the destruction of the whole world at the last day, when the heavens and earth, and all therein, shall be burnt up: for then good and righteous men will be safe with Christ, and dwell with him in the new heavens and the new earth, which shall be prepared for them; see 2Pet 3:10; the Targum refers this to the destruction of the Midianites. (g) "dum pervagabitur", Vatablus; "quum grassatur", Cocceius, Godurcus; "grassabitur", Grotius; so Aben Ezra and Ben Gersom, and R. Jonah, in Ben Melech. Robert Jamieson, A. R. Fausset and David Brown5:21 (Ps 31:20; Jer 18:18). Smite (Psalm 73. 9). |
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5:225:22: զանիրաւս եւ զանօրէնս արհամարհեսցես։ ՚Ի գազանաց վայրենեաց ո՛չ երկիցես. զանիրաւս եւ զանօրէնս արհամարհեսցես``, ի գազանաց վայրենեաց ոչ երկիցես:22 Արհամարհելու ես անիրաւներին ու անօրէններին եւ երկիւղ չես կրելու վայրի գազաններից, 22 Կործանումին ու սովին վրայ պիտի ծիծաղիս Ու երկրի գազաններէն պիտի չվախնաս։ 5:22: զանիրաւս եւ զանօրէնս արհամարհեսցես։ ՚Ի գազանաց վայրենեաց ո՛չ երկիցես. 22 Արհամարհելու ես անիրաւներին ու անօրէններին եւ երկիւղ չես կրելու վայրի գազաններից, 22 Կործանումին ու սովին վրայ պիտի ծիծաղիս Ու երկրի գազաններէն պիտի չվախնաս։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:225:22 Опустошению и голоду посмеешься и зверей земли не убоишься, 5:22 ἀδίκων αδικος injurious; unjust καὶ και and; even ἀνόμων ανομος lawless καταγελάσῃ καταγελαω ridicule ἀπὸ απο from; away δὲ δε though; while θηρίων θηριον beast ἀγρίων αγριος wild οὐ ου not μὴ μη not φοβηθῇς φοβεω afraid; fear 5:22 לְ lᵊ לְ to שֹׁ֣ד šˈōḏ שֹׁד violence וּ û וְ and לְ lᵊ לְ to כָפָ֣ן ḵāfˈān כָּפָן hunger תִּשְׂחָ֑ק tiśḥˈāq שׂחק laugh וּֽ ˈû וְ and מֵ mē מִן from חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הָ֝ ˈhā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אַל־ ʔal- אַל not תִּירָֽא׃ tîrˈā ירא fear 5:22. in vastitate et fame ridebis et bestiam terrae non formidabisIn destruction and famine thou shalt laugh: and thou shalt not be afraid of the beasts of the earth. 5:22. In desolation and in famine, you will laugh, and you will not dread the beasts of the earth. 5:22. At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth. 22. At destruction and dearth thou shalt laugh; neither shalt thou be afraid of the beasts of the earth.
5:22 At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth: 5:22 Опустошению и голоду посмеешься и зверей земли не убоишься, 5:22 ἀδίκων αδικος injurious; unjust καὶ και and; even ἀνόμων ανομος lawless καταγελάσῃ καταγελαω ridicule ἀπὸ απο from; away δὲ δε though; while θηρίων θηριον beast ἀγρίων αγριος wild οὐ ου not μὴ μη not φοβηθῇς φοβεω afraid; fear 5:22 לְ lᵊ לְ to שֹׁ֣ד šˈōḏ שֹׁד violence וּ û וְ and לְ lᵊ לְ to כָפָ֣ן ḵāfˈān כָּפָן hunger תִּשְׂחָ֑ק tiśḥˈāq שׂחק laugh וּֽ ˈû וְ and מֵ mē מִן from חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הָ֝ ˈhā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אַל־ ʔal- אַל not תִּירָֽא׃ tîrˈā ירא fear 5:22. in vastitate et fame ridebis et bestiam terrae non formidabis In destruction and famine thou shalt laugh: and thou shalt not be afraid of the beasts of the earth. 5:22. In desolation and in famine, you will laugh, and you will not dread the beasts of the earth. 5:22. At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth. 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 - 18315:22: At destruction and famine thou shalt laugh - This most forcibly expresses the strongest security, and confidence in that security."In the desolation of Sihon, and in the famine of the desert, thou shalt laugh; and of the camps of Og, who is compared to a wild beast of the earth, thou shalt not be afraid." - Targum. Albert Barnes: Notes on the Bible - 18345:22: At destruction and famine thou shalt laugh - That is thou shalt be perfectly safe and happy. They shall not come upon thee; and when they approach with threatening aspect, thou shalt smile with conscious security. The word here rendered famine (כפן kâ phâ n) is an unusual word, and differs from that occurring in , רעב râ‛ â b. This word is derived from כפן kâ phan - to languish, to pine from hunger and thirst. It then means the languid and feeble state which exists where there is a lack of proper nutriment. A sentiment similar to that which is here expressed occurs in Martial, iv. 19, 4. Ridebis ventos line munere tectus, et imbres. "Neither shalt thou be afraid of the beasts of the earth." Wild beasts in new countries are always objects of dread, and in the fastnesses and deserts of Arabia, they were especially so. They abounded there; and one of the highest images of happiness there would be, that there would be perfect safety from them. A similar promise occurs in Psa 91:13 :Thou shalt tread upon the lion and adder; The young lion and the dragon shalt thou trample under foot. And a promise similar to this was made by the Savior to his disciples: "They shall take up serpents; and if they drink any deadly thing, it shall not hurt them." The sentiment of Eliphaz is, that they who put their trust in God would find protection, and have the consciousness that they were secure wheRev_er they were. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:22: laugh: Kg2 19:21afraid: Isa 35:9, Isa 65:25; Eze 34:25 Job 5:23 Carl Friedrich Keil and Franz Delitzsch5:2222 At destruction and famine thou shalt laugh, And from the beasts of the earth thou hast nothing to fear. 23 For thou art in league with the stones of the field, And the beasts of the field are at peace with thee. 24 And thou knowest that peace is thy pavilion; And thou searchest thy household, and findest nothing wanting. 25 Thou knowest also that thy seed shall be numerous, And thy offspring as the herb of the ground. 26 Thou shalt come to thy grave in a ripe age, As shocks of corn are brought in in their season. 27 Lo! this we have searched out, so it is: Hear it, and give thou heed to it. The verb שׂחק is construed (Job 5:22) with ל of that which is despised, as Job 39:7, Job 39:18; Job 41:21 [Hebr.]. על־תּירא is the form of subjective negation [vid. Ges. 152, 1: Tr.]: only fear thou not = thou hast no occasion. In Job 5:23, בּריתך is the shortest substantive form for לך בּרית. The whole of nature will be at peace with thee: the stones of the field, that they do not injure the fertility of thy fields; the wild beasts of the field, that they do not hurt thee and thy herds. The same promise that Hosea (Hos 2:20) utters in reference to the last days is here used individually. From this we see how deeply the Chokma had searched into the history of Paradise and the Fall. Since man, the appointed lord of the earth, has been tempted by a reptile, and has fallen by a tree, his relation to nature, and its relation to him, has been reversed: it is an incongruity, which is again as a whole put right (שׁלום), as the false relation of man to God is put right. In Job 5:24, שׁלום (which might also be adj.) is predicate: thou wilt learn (וידעתּ, praet. consec. with accented ultima, as e.g., Deut 4:39, here with Tiphcha initiale s. anterius, which does not indicate the grammatical tone-syllable) that thy tent is peace, i.e., in a condition of contentment and peace on all sides. Job 5:24 is to be arranged: And when thou examinest thy household, then thou lackest nothing, goest not astray, i.e., thou findest everything, without missing anything, in the place where thou seekest it. Job 5:25 reminds one of the Salomonic Ps 72:16. צאצאים in the Old Testament is found only in Isaiah and the book of Job. The meaning of the noun כּלח, which occurs only here and Job 30:2, is clear. Referring to the verb כּלח, Arabic qahila (qalhama), to be shrivelled up, very aged, it signifies the maturity of old age, - an idea which may be gained more easily if we connect כּלח with כּלה (to be completed), like קשׁח with קשׁה (to be hard). (Note: We may also compare the Arabic khl (from which comes cuhulije, mature manhood, opp. tufulije, tender childhood).) In the parallel there is the time of the sheaves, when they are brought up to the high threshing-floor, the latest period of harvest. עלה, of the raising of the sheaves to the threshing-floor, as elsewhere of the raising, i.e., the bringing up of the animals to the altar. גּדישׁ is here a heap of sheaves, Arab. kuds, as Job 21:32 a sepulchral heap, Arab. jadat, distinct from אלמּה, a bundle, a single sheaf. The speech of Eliphaz, which we have broken up into nine strophes, is now ended. Eliphaz concludes it by an epimythionic distich, Job 5:27, with an emphatic nota bene. He speaks at the same time in the name of his companions. These are principles well proved by experience with which he confronts Job. Job needs to lay them to heart: tu scito tibi. All that Eliphaz says, considered in itself, is blameless. He censures Job's vehemence, which was certainly not to be approved. He says that the destroying judgment of God never touches the innocent, but certainly the wicked; and at the same time expresses the same truth as that placed as a motto to the Psalter in Ps 1:1-6, and which is even brilliantly confirmed in the issue of the history of Job. When we find Is 57:1, comp. Ps 12:2, in apparent opposition to this, אבד הצּדּיק, it is not meant that the judgment of destruction comes upon the righteous, but that his generation experiences the judgment of his loss (aetati suae perit). And these are eternal truths, that between the Creator and creature, even an angel, there remains an infinite distance, and that no creature possesses a righteousness which it can maintain before God. Not less true is it, that with God murmuring is death, and that it is appointed to sinful man to pass through sorrow. Moreover, the counsel of Eliphaz is the right counsel: I would turn to God, etc. His beautiful concluding exhortation, so rich in promises, crowns his speech. Tit has been observed (e.g., by Lwenthal), that if it is allowed that Eliphaz (Job 5:17.) expresses a salutary spiritual design of affliction, all coherence in the book is from the first destroyed. But in reality it is an effect producing not only outward happiness, but also an inward holiness, which Eliphaz ascribes to sorrow. It is therefore to be asked, how it consists with the plan of the book. There is no doctrinal error to be discovered in the speech of Eliphaz, and yet he cannot be considered as a representative of the complete truth of Scripture. Job ought to humble himself under this; but since he does not, we must side with Eliphaz. He does not represent the complete truth of Scripture: for there are, according to Scripture, three kinds of sufferings, which must be carefully distinguished. (Note: Our old dogmatists (vid., e.g., Baier, Compendium Theologiae positivae, ii. 1, 15) and pastoral theologians (e.g., Danhauer) consider them as separate. Among the oldest expositors of the book of Job with which I am acquainted, Olympiodorus is comparatively the best.) The godless one, who has fallen away from God, is visited with suffering from God; for sin and the punishment of sin (comprehended even in the language in עון and חטּאת) are necessarily connected as cause and effect. This suffering of the godless is the effect of the divine justice in punishment; it is chastisement (מוּסר) under the disposition of wrath (Ps 6:2; Ps 38:2; Jer 10:24.), though not yet final wrath; it is punitive suffering (נקם, נגע, τιμωρία, poena). On the other hand, the sufferings of the righteous flow from the divine love, to which even all that has the appearance of wrath in this suffering must be subservient, as the means only by which it operates: for although the righteous man is not excepted from the weakness and sinfulness of the human race, he can never become an object of the divine wrath, so long as his inner life is directed towards God, and his outward life is governed by the most earnest striving after sanctification. According to the Old and New Testaments, he stands towards God in the relation of a child to his father (only the New Testament idea includes the mystery of the new birth not revealed in the Old Testament); and consequently all sufferings are fatherly chastisements, Deut 8:5; Prov 3:12; Heb 12:6, Rev_ 3:19, comp. Tob. 12:13 (Vulg.). But this general distinction between the sufferings of the righteous and of the ungodly is not sufficient for the book of Job. The sufferings of the righteous even are themselves manifold. God sends affliction to them more and more to purge away the sin which still has power over them, and rouse them up from the danger of carnal security; to maintain in them the consciousness of sin as well as of grace, and with it the lowliness of penitence; to render the world and its pleasures bitter as gall to them; to draw them from the creature, and bind them to himself by prayer and devotion. This suffering, which has the sin of the godly as its cause, has, however, not God's wrath, but God's love directed towards the preservation and advancement of the godly, as its motive: it is the proper disciplinary suffering (מוּסר or תּוכחת, Prov 3:11; παιδεία, Heb 12). It is this of which Paul speaks, 1Cor 11:32. This disciplinary suffering may attain such a high degree as entirely to overwhelm the consciousness of the relation to God by grace; and the sufferer, as frequently in the Psalms, considers himself as one rejected of God, over whom the wrath of God is passing. The deeper the sufferer's consciousness of sin, the more dejected is his mood of sorrow; and still God's thoughts concerning him are thoughts of peace, and not of evil (Jer 29:11). He chastens, not however in wrath, but בּמשׁפּט, with moderation (Jer 10:24). Nearly allied to this suffering, but yet, as to its cause and purpose, distinct, is another kind of the suffering of the godly. God ordains suffering for them, in order to prove their fidelity to himself, and their earnestness after sanctification, especially their trust in God, and their patience. He also permits Satan, who impeaches them, to tempt them, to sift them as wheat, in order that he may be confounded, and the divine choice justified, - in order that it may be manifest that neither death, nor life, nor angels, nor principalities, nor powers, are able to separate them from the love of God, and to tear away their faith (אמונה) from God, which has remained stedfast on Him, notwithstanding every apparent manifestation of wrath. The godly will recognise his affliction as such suffering when it comes upon him in the very midst of his fellowship with God, his prayer and watching, and his struggling after sanctification. For this kind of suffering - trial - Scripture employs the expressions נסּה (Deut 8:2, Deut 8:16) and בּחן (Prov 17:3), πειρασμός (Jas 1:12; 1Pet 1:6., Job 4:19; comp. Sir. 2:1ff.). Such suffering, according to a common figure, is for the godly what the smelting-furnace or the fining-pot is to precious metals. A rich reward awaits him who is found proof against the trial, temptation, and conflict, and comes forth from it as pure, refined gold. Suffering for trial is nearly allied to that for chastisement, in so far as the chastisement is at the same time trial; but distinct from it, in so far as every trial is not also chastisement (i.e., having as its purpose the purging away of still existing sin). A third kind of the suffering of the righteous is testimony borne by suffering, - reproach, persecution, and perhaps even martyrdom, which are endured for the sake of fidelity to God and His word. While he is blessed who is found proof against trial, he is blessed in himself who endures this suffering (Mt 5:11., and other passages); for every other suffering comes upon man for his own sake, this for God's. In this case there is not even the remotest connection between the suffering and the sinfulness of the sufferer. Ps 44 is a prayer of Israel in the midst of this form of suffering. Σταυρός is the name expressly used for it in the New Testament - suffering for the kingdom of heaven's sake. Without a knowledge of these different kinds of human suffering, the book of Job cannot be understood. "Whoever sees with spiritual eyes," says Brentius, "does not judge the moral character of a man by his suffering, but his suffering by his moral character." Just the want of this spiritual discernment and inability to distinguish the different kinds of suffering is the mistake of the friends, and likewise, from the very first, the mistake of Eliphaz. Convinced of the sincere piety of his friend, he came to Job believing that his suffering was a salutary chastisement of God, which would at last turn out for his good. Proceeding upon this assumption, he blames Job for his murmuring, and bids him receive his affliction with a recognition of human sinfulness and the divine purpose for good. Thus the controversy begins. The causal connection with sin, in which Eliphaz places Job's suffering, is after all the mildest. He does not go further than to remind Job that he is a sinner, because he is a man. But even this causal connection, in which Eliphaz connects Job's sufferings, though in the most moderate way, with previous sin deserving of punishment, is his πρώτον ψεῦδος. In the next place, Job's suffering is indeed not chastisement, but trial. Jehovah has decreed it for His servant, not to chasten him, but to prove him. This it is that Eliphaz mistakes; and we also should not know it but for the prologue and the corresponding epilogue. Accordingly, the prologue and epilogue are organic parts of the form of the book. If these are removed, its spirit is destroyed. But the speech of Eliphaz, moreover, beautiful and true as it is, when considered in itself, is nevertheless heartless, haughty, stiff, and cold. For (1.) it does not contain a word of sympathy, and yet the suffering which he beholds is so terribly great: his first word to his friend after the seven days of painful silence is not one of comfort, but of moralizing. (2.) He must know that Job's disease is not the first and only suffering which has come upon him, and that he has endured his previous afflictions with heroic submission; but he ignores this, and acts as though sorrow were now first come upon Job. (3.) Instead of recognising therein the reason of Job's despondency, that he thinks that he has fallen from the love of God, and become an object of wrath, he treats him as self-righteous; (Note: Oetinger: "Eliphaz mentioned the oracle to affect seriously the hidden hypocrisy of Job's heart.") and to excite his feelings, presents an oracle to him, which contains nothing but what Job might sincerely admit as true. (4.) Instead of considering that Job's despair and murmuring against God is really of a different kind from that of the godless, he classes them together, and instead of gently correcting him, present to Job the accursed end of the fool, who also murmurs against God, as he has himself seen it. Thus, in consequence of the false application which Eliphaz makes of it, the truth contained in his speech is totally reversed. Thus delicately and profoundly commences the dramatical entanglement. The skill of the poet is proved by the difficulty which the expositor has in detecting that which is false in the speech of Eliphaz. The idea of the book does not float on the surface. It is clothed with flesh and blood. It is submerged in the very action and history. Geneva 15995:22 At destruction and famine thou shalt (t) laugh: neither shalt thou be afraid of the beasts of the earth.(t) While the wicked lament in their troubles, you will have occasion to rejoice. John Gill5:22 At destruction and famine thou shalt laugh,.... Not deride and despise them, and make a jest of them; for good men have a reverence and awe of the righteous judgments of God upon them, when they are in the world, Ps 119:120; but the sense is, that such shall reckon themselves safe and secure amidst such calamities, provision being made for their protection and sustenance; and be cheerful and comfortable, putting their trust and confidence in the Lord, as Habakkuk was, in a time of great distress, when all the necessaries of life were cut off from the stall, the herds, the flocks, and the fields; Hab 3:17; just as a man that is in a good harbour, or has a good house over his head, laughs at blustering storms and winds (h), or thinks himself secure, and so is cheerful and pleasant amidst all the noise that is about him, see Hab 1:10,neither shalt thou be afraid of the beasts of the earth; either, literally taken, beasts of prey, that wander about in the earth, noisome and pernicious ones; which are one of God's sore judgments which he threatens the disobedient with, and promises the obedient he will rid them of; and therefore they have no reason to be afraid of them, see Ezek 14:21; some think serpents are particularly designed, which creep upon the earth, and whose, food is the dust of the earth, with all other poisonous animals, between which and men there is an antipathy; and yet good men need not be afraid of these; see Mk 16:18; or figuratively, cruel and barbarous men, thieves and robbers, as Jarchi; or rather fierce and furious persecutors, and particularly the beasts of Rome, Pagan and Papal; though the literal sense is to be preferred; the Targum interprets this of the camp of Og, comparable to the beasts of the earth. (h) "Ridebis ventos hoc munere teetus et imbres", Martial. John Wesley5:22 Laugh - With a laughter of joy and triumph, arising from a just security and confidence in God's watchful and gracious providence.Robert Jamieson, A. R. Fausset and David Brown5:22 famine thou shalt laugh--Not, in spite of destruction and famine, which is true (Hab 3:17-18), though not the truth meant by Eliphaz, but because those calamities shall not come upon thee. A different Hebrew word from that in Job 5:20; there, famine in general; here, the languid state of those wanting proper nutriment [BARNES]. |
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5:235:23: զի ընդ քարինս վայրի դաշինք քո. եւ գազանք վայրենիք խաղաղասցին ընդ քեզ[9113]։ [9113] ՚Ի բազումս պակասի. Զի ընդ քարինս վայրի դաշինք քո. եւ գազանք։ Յօրինակին. Խաղասցին ընդ քեզ։ զի ընդ քարինս վայրի դաշինք քո, եւ գազանք վայրենիք խաղաղասցին ընդ քեզ:23 որովհետեւ դաշտի քարերի հետ ես դաշինք կնքելու, վայրի գազանների հետ խաղաղութեան մէջ ես լինելու: 23 Քանզի դաշտի քարերուն հետ դաշինք պիտի կնքես Ու դաշտի գազանները քեզի հետ խաղաղութեամբ պիտի վարուին։ 5:23: զի ընդ քարինս վայրի դաշինք քո. եւ գազանք վայրենիք խաղաղասցին ընդ քեզ[9113]։ [9113] ՚Ի բազումս պակասի. Զի ընդ քարինս վայրի դաշինք քո. եւ գազանք։ Յօրինակին. Խաղասցին ընդ քեզ։ 23 որովհետեւ դաշտի քարերի հետ ես դաշինք կնքելու, վայրի գազանների հետ խաղաղութեան մէջ ես լինելու: 23 Քանզի դաշտի քարերուն հետ դաշինք պիտի կնքես Ու դաշտի գազանները քեզի հետ խաղաղութեամբ պիտի վարուին։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:235:23 ибо с камнями полевыми у тебя союз, и звери полевые в мире с тобою. 5:23 θῆρες θηρ for ἄγριοι αγριος wild εἰρηνεύσουσίν ειρηνευω at peace σοι σοι you 5:23 כִּ֤י kˈî כִּי that עִם־ ʕim- עִם with אַבְנֵ֣י ʔavnˈê אֶבֶן stone הַ ha הַ the שָּׂדֶ֣ה śśāḏˈeh שָׂדֶה open field בְרִיתֶ֑ךָ vᵊrîṯˈeḵā בְּרִית covenant וְ wᵊ וְ and חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ֝ ˈha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field הָשְׁלְמָה־ hošlᵊmā- שׁלם be complete לָֽךְ׃ lˈāḵ לְ to 5:23. sed cum lapidibus regionum pactum tuum et bestiae terrae pacificae erunt tibiBut thou shalt have a covenant with the stones of the lands, and the beasts of the earth shall be at peace with thee. 5:23. For you are in harmony with the stones of the land, and the beasts of the earth will make peace with you. 5:23. For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. 23. For thou shalt be in league with the stones of the field; and the beasts of the field shall be at peace with thee.
5:23 For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee: 5:23 ибо с камнями полевыми у тебя союз, и звери полевые в мире с тобою. 5:23 θῆρες θηρ for ἄγριοι αγριος wild εἰρηνεύσουσίν ειρηνευω at peace σοι σοι you 5:23 כִּ֤י kˈî כִּי that עִם־ ʕim- עִם with אַבְנֵ֣י ʔavnˈê אֶבֶן stone הַ ha הַ the שָּׂדֶ֣ה śśāḏˈeh שָׂדֶה open field בְרִיתֶ֑ךָ vᵊrîṯˈeḵā בְּרִית covenant וְ wᵊ וְ and חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ֝ ˈha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field הָשְׁלְמָה־ hošlᵊmā- שׁלם be complete לָֽךְ׃ lˈāḵ לְ to 5:23. sed cum lapidibus regionum pactum tuum et bestiae terrae pacificae erunt tibi But thou shalt have a covenant with the stones of the lands, and the beasts of the earth shall be at peace with thee. 5:23. For you are in harmony with the stones of the land, and the beasts of the earth will make peace with you. 5:23. For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:23: Thou shalt be in league with the stones of the field - Instead of אבני abney, stones, Mr. Good reads בני beney, sons, or produce; but this reading is not supported by any ancient version, nor, as far as I know, by any MS. yet collated. We must, therefore, take up the text as we find it, and make the best we can of the present reading. The Chaldee gives a plausible sense: Thou needest not to fear, "because thy covenant is on tables of stone, which are publicly erected in the field; and the Canaanites, which are compared to the beasts of the field, have made peace with thee." Perhaps the reference is to those rocks or strong holds, where banditti secured themselves and their prey, or where the emirs or neighboring chiefs had their ordinary residence. Eliphaz may be understood as saying: Instead, then, of taking advantage of thee, as the Sabeans have done, the circumjacent chieftains will be confederate with thee; and the very beasts of the field will not be permitted to harm thy flocks.Coverdale seems to have had an idea of this kind, as we find he translates the verse thus: - But the castels in the londe shall be confederate with the, And the beastes of the felde shall give the peace. I believe the above to be the meaning of the place. See the next verse,(note). Albert Barnes: Notes on the Bible - 18345:23: For thou shalt be in league with the stones of the field - In the Hebrew, "There shall be a covenant between thee and the stones of the field." The sense is, they shall not harm thee. They are here spoken of as enemies that were made to be at peace, and that would not annoy or injure. It is to be remembered that this was spoken in Arabia, where rocks and stones abounded, and where traveling, from that cause, was difficult and dangerous. The sense here is, as I understand it, that he would be permitted to make his way in ease and safety. Tindal renders it:But the castels in the land shall be confederate with thee; The beastes of the fealde shall give thee peace. Some have supposed that the meaning is, that the land would be free from stones that rendered it barren, and would be rendered fertile if the favor of God was sought. Shaw, in his Travels, supposes that it refers to the custom of walking over stones, in which the feet are liable to be injured every moment, and that the meaning is, that that danger would be averted by the divine interposition. By others it has been conjectured that the allusion is to a custom which is known as skopelism, of which Egmont and Heyman (Reisen, II. Th. S. 156), give the following account: "that in Arabia, if anyone is living at variance with another he places on his land stones as a warning that no one should dare to plow it, as by doing it he would expose himself to the danger of being punished by him who had placed the stones there." This custom is also referred to by Ulpian (L. ix. de officio Proconsulis), and in the Greek Pandects, Lib. lx. Tit. xxii. Leg. 9. It may be doubted, however, whether this custom was as early as the time of Job, or was so common then as to make it probable that the allusion is to it. Rosenmuller supposes the meaning to be, "Thy field shall be free from stones, which would render it unfruitful." Alte u. neue Morgenland, in loc. Other explanations may be seen in Rosenmuller (Commentary), but it seems to me that the view presented above, that traveling would be rendered safe and pleasant, is the true one. Such a promise would be among the rich blessings in a country like Arabia. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:23: thou: Psa 91:12, Psa 91:13; Hos 2:18; Rom 8:38, Rom 8:39beasts: Lev 26:6; Eze 14:15, Eze 14:16; Isa 11:9; Dan 6:22 Job 5:24 Geneva 15995:23 For thou (u) shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.(u) When we are in God's favour, all creatures will serve us. John Gill5:23 For thou shalt be in league with the stones of the field,.... So as to receive no hurt from them, by walking among them, and even barefoot, which was usual in the eastern countries, see Ps 91:12; or by their being in the field, so as to hinder the increase of them; but on the contrary, even from such fields as were stony ground, a large crop has been produced, and so rather receive benefit by them, as men do from those with whom they are in league; and may therefore likewise signify, that these stones should be useful in being boundaries or fences about their fields, and landmarks in them, which should not be removed: many interpreters take notice of a sense that Pineda gives of these words, and which Cocceius calls an ingenious one, that it refers to a custom in Arabia, which may be called Scopelism, and was this; a man's enemies would lay stones in his field, and these signified, that if any attempted to till and manure those grounds where they were laid, some evil would befall him by the means of those persons who laid the stones there; and which stones were thought to be ominous and formidable; something like it is in 4Kings 3:19; and so the sense is, that a good man had nothing to fear from such stones, he being in league with them; and this malicious practice is thought to have had its origin in Arabia Petraea (i); but the first sense seems best:and the beasts of the field shall be at peace with thee; a covenant being made with them, as in Hos 2:18; meaning either literally, the beasts of the field; and these either the same as before, wild beasts, or beasts of prey; or rather, in distinction from them, tame beasts, as cows and horses, which should be so far from doing any harm, as sometimes is done by these tame creatures, that they should be very serviceable in tilling fields and drawing carriages, and the like: or else figuratively, men comparable to such creatures; and so the sense may be, that when a man's ways please the Lord, and he behaves according to his mind and will, particularly under afflictions, even his enemies are made to be at peace with him; Prov 16:7; the Targum interprets this of the Canaanites, comparable to the beasts of the field. (i) See Egmont and Heyman's Travels, vol. 2. p. 156. John Wesley5:23 League - Thou shalt be free from annoyance thereby, as if they had made an inviolable league with thee. This is a bold metaphor, but such as are frequent both in scripture and other authors. This is an addition to the former privilege; they shall not hurt thee, Job 5:22, nay, they shall befriend thee, as being at peace with thee. Our covenant with God is a covenant with all the creatures, that they shall do us no hurt, but serve and be ready to do us good.Robert Jamieson, A. R. Fausset and David Brown5:23 in league with the stones of the field--They shall not hurt the fertility of thy soil; nor the wild beasts thy fruits; spoken in Arabia-Deserta, where stones abounded. Arabia, derived from Arabah--a desert plain. The first clause of this verse answers to the first clause of Job 5:22; and the last of this verse to the last of that verse. The full realization of this is yet future (Is 65:23, Is 65:25; Hos 2:18). |
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5:245:24: Ապա գիտասցես թէ խաղաղութիւն է տան քո, եւ բնակութիւն յարկի՛ քոյ մի՛ վրիպեսցի[9114]։ [9114] Ոմանք. Եթէ խաղաղութիւն է տան քում։ Ապա գիտասցես թէ խաղաղութիւն է տան քո, եւ [69]բնակութիւն յարկի քո մի՛ վրիպեսցի:24 Ապա իմանալու ես, որ խաղաղութիւն կայ քո տան մէջ, եւ քո յարկի տակ բան չի պակասելու: 24 Ու պիտի գիտնաս թէ վրանիդ մէջ յաջողութիւն կայ Եւ քու բնակարանէդ բա՛ն մը պակաս պիտի չգտնես*։ 5:24: Ապա գիտասցես թէ խաղաղութիւն է տան քո, եւ բնակութիւն յարկի՛ քոյ մի՛ վրիպեսցի[9114]։ [9114] Ոմանք. Եթէ խաղաղութիւն է տան քում։ 24 Ապա իմանալու ես, որ խաղաղութիւն կայ քո տան մէջ, եւ քո յարկի տակ բան չի պակասելու: 24 Ու պիտի գիտնաս թէ վրանիդ մէջ յաջողութիւն կայ Եւ քու բնակարանէդ բա՛ն մը պակաս պիտի չգտնես*։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:245:24 И узн{а}ешь, что шатер твой в безопасности, и будешь смотреть за домом твоим, и не согрешишь. 5:24 εἶτα ειτα then γνώσῃ γινωσκω know ὅτι οτι since; that εἰρηνεύσει ειρηνευω at peace σου σου of you; your ὁ ο the οἶκος οικος home; household ἡ ο the δὲ δε though; while δίαιτα διαιτα the σκηνῆς σκηνη tent σου σου of you; your οὐ ου not μὴ μη not ἁμάρτῃ αμαρτανω sin 5:24 וְֽ֭ ˈwˈ וְ and יָדַעְתָּ yāḏaʕtˌā ידע know כִּי־ kî- כִּי that שָׁלֹ֣ום šālˈôm שָׁלֹום peace אָהֳלֶ֑ךָ ʔohᵒlˈeḵā אֹהֶל tent וּֽ ˈû וְ and פָקַדְתָּ֥ fāqaḏtˌā פקד miss נָ֝וְךָ ˈnāwᵊḵā נָוֶה pasture וְ wᵊ וְ and לֹ֣א lˈō לֹא not תֶחֱטָֽא׃ ṯeḥᵉṭˈā חטא miss 5:24. et scies quod pacem habeat tabernaculum tuum et visitans speciem tuam non peccabisAnd thou shalt know that thy tabernacle is in peace, and visiting thy beauty, thou shalt not sin. 5:24. And you will know that your home has peace, and, concerning your appearance, you will not sin. 5:24. And thou shalt know that thy tabernacle [shall be] in peace; and thou shalt visit thy habitation, and shalt not sin. 24. And thou shalt know that thy tent is in peace; and thou shalt visit thy fold, and shalt miss nothing.
5:24 And thou shalt know that thy tabernacle [shall be] in peace; and thou shalt visit thy habitation, and shalt not sin: 5:24 И узн{а}ешь, что шатер твой в безопасности, и будешь смотреть за домом твоим, и не согрешишь. 5:24 εἶτα ειτα then γνώσῃ γινωσκω know ὅτι οτι since; that εἰρηνεύσει ειρηνευω at peace σου σου of you; your ὁ ο the οἶκος οικος home; household ἡ ο the δὲ δε though; while δίαιτα διαιτα the σκηνῆς σκηνη tent σου σου of you; your οὐ ου not μὴ μη not ἁμάρτῃ αμαρτανω sin 5:24 וְֽ֭ ˈwˈ וְ and יָדַעְתָּ yāḏaʕtˌā ידע know כִּי־ kî- כִּי that שָׁלֹ֣ום šālˈôm שָׁלֹום peace אָהֳלֶ֑ךָ ʔohᵒlˈeḵā אֹהֶל tent וּֽ ˈû וְ and פָקַדְתָּ֥ fāqaḏtˌā פקד miss נָ֝וְךָ ˈnāwᵊḵā נָוֶה pasture וְ wᵊ וְ and לֹ֣א lˈō לֹא not תֶחֱטָֽא׃ ṯeḥᵉṭˈā חטא miss 5:24. et scies quod pacem habeat tabernaculum tuum et visitans speciem tuam non peccabis And thou shalt know that thy tabernacle is in peace, and visiting thy beauty, thou shalt not sin. 5:24. And you will know that your home has peace, and, concerning your appearance, you will not sin. 5:24. And thou shalt know that thy tabernacle [shall be] in peace; and thou shalt visit thy habitation, and shalt not sin. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191424-26. Иов будет награжден благами характера положительного.24. Не тревожимый ни людьми, ни внешнею природою, он будет наслаждаться миром: "шатер твой в безопасности" и избытком во всем: "будешь смотреть за домом твоим и не согрешишь", точнее, "не найдешь недостатка", так как евр. "лотехета", переведенное выражением "не согрешишь", происходит от глагола "хата" - "иметь недостаток", "промахиваться" (Суд X:16; Притч XIX:2). Adam Clarke: Commentary on the Bible - 18315:24: Thou shalt know - Thou shalt be so fully satisfied of the friendly disposition of all thy neighbors, that thou shalt rest secure in thy bed, and not be afraid of any danger, though sleeping in thy tent in the field; and when thou returnest from thy country excursions, thou shalt find that thy habitation has been preserved in peace and prosperity, and that thou hast made no mistake in thy trust, in thy confidence, or in thy confederates. The word אהלך oholecha, "thy tabernacle," means simply a tent, or moveable dwelling, composed of poles, pins, and cloth, or skin, to be pitched any where in a few moments, and struck again with the same ease. The word נוך navecha, which we properly translate thy habitation, signifies a solid, permanent dwelling-place. See Jos 22:4, Jos 22:6-8; Sa2 18:17; Sa2 19:8; Kg1 12:16; Psa 52:7; Psa 91:10; Psa 132:3; Lam 2:4; Mal 2:12; and with these passages compare the place in the text. As to תחטא techeta, which we translate thou shalt not Sin, it comes from חטא chata, to err, to mistake, to miss the mark: hence to sin, transgress God's laws, seeking for happiness in forbidden and unlawful things, and therefore missing the mark, because in them happiness is not to be found: and it is very likely, from the connection above, that to mistake or err is its meaning in this place. I need not add, that the Arab chiefs, who had their castles or strong holds, frequently in their country excursions lodged in tents in the open fields; and that on such occasions a hostile neighbor sometimes took advantage of their absence, attacked and pillaged their houses, and carried off their families and household. See at the end of this chapter,(note).Albert Barnes: Notes on the Bible - 18345:24: And thou shalt know that thy tabernacle shall be in peace - Thy tent - אהלך 'â helē kā h - showing that it was common then to dwell in tents. The sense is, that when he was away from home he would have confidence that his dwelling was secure, and his family safe. This would be an assurance producing no small degree of consolation in a country abounding in wild beasts and robbers. Such is the nature of the blessing which Eliphaz says the man would have who put his confidence in God, and committed his cause to him. To a certain extent this was, and is, undoubtedly true. A man cannot indeed have miraculous assurance when from home, that his wife and children are still alive, and in health; nor can he be certain that his dwelling is not wrapped in flames, or that it has been preserved from the intrusion of evil-minded men. But he may feel assured that all is under the wise control of God; that whatever occurs will be by his permission and direction, and will tend to ultimate good. He may also, with calmness and peace, commit his home with all that is dear to him to God, and feel that in his hands all is safe.And thou shalt visit thy habitation - That is, on the return from a journey. And not sin - This is a very unhappy translation. The true sense is thou shalt not miss thy dwelling; thou shalt not wander away lost, to return no more. The word used here, and which is rendered "sin" in our common version, is חטא châ ṭ â'. It is true that it is commonly rendered to sin, and that it often has this sense. But it properly means "to miss;" that is, not to hit the mark, spoken of a slinger. Jdg 20:16; then to make a false step, to stumble or fall, Pro 19:2. It thus accords exactly in sense with the Greek ἁμαρτάνω hamartanō. Here the original sense of the Hebrew word should bo retained, meaning that he would not miss the way to his dwelling; that is, that he would be permitted to return to it in safety. Gesenius, however, renders it, "thou musterest thy pasture (flocks), and missest naught:" that is, nothing is gone; all thy flocks are there. But the more obvious sense, and a sense which the connection demands, is that which refers the whole description to a man who is on a journey, and who is exposed to the dangers of wild beasts, and to the perils of a rough and stony way, but who is permitted to visit his home without missing it or being disappointed. A great variety ofinterpretations have been given of the passage, which may be seen in Rosenmuller and Good. Many suppose it means that he should Rev_iew his domestic aflfairs, and find all to his mind; or should find that everything was in its place, or was as it should be. It can, not be doubted that the Hebrew word "visit" (פקד pâ qad) will bear this interpretation, but that above proposed seems to me best to suit the connection. The margin correctly renders it, err. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:24: thou shalt know: Job 18:6, Job 18:15, Job 18:21, Job 21:7-9; Sa1 30:3; Isa 4:5, Isa 4:6thy tabernacle: etc. or, peace is thy tabernacle, Psa 25:13 thou shalt visit: Deu 28:6; Psa 91:10, Psa 121:7, Psa 121:8 sin: or, err, Psa 107:4, Psa 107:40 Job 5:25 Geneva 15995:24 And thou shalt know that thy tabernacle [shall be] in peace; and thou shalt visit thy habitation, and shalt not (x) sin.(x) God will so bless you that you will have opportunity to rejoice in all things, and not be offended. John Gill5:24 And thou shalt know that thy tabernacle shall be in peace,.... Not a place of religious worship, though the Targum renders it an house of doctrine or instruction; for we read not of any such but the tabernacle of Moses, erected in the wilderness, and which was indeed about, or little after, the times of Job; but it cannot be reasonably thought he did or could attend there; nor the tabernacle of his body, now in great pain and anguish, in which there were no rest nor soundness, being filled with sore boils and burning ulcers; but his dwelling house, which was built as a tent or tabernacle: such were the houses of the eastern people, made to move from place to place, for the sake of pasturage for their flocks and herds, in which their wealth consisted; so Abraham, Isaac, and Jacob, dwelt in tabernacles; and hence in later times more firm, fixed, and stable dwellings, were so called; David calls his palace the tabernacle of his house, Ps 132:3; though this also includes all that dwelt in his house, his family; and the meaning is, that should he behave aright under the afflicting hand of God, his family should live in concord, harmony, and love; there should be no discord, animosity, and contention among them, but they should be at peace and in unity among themselves; as indeed Job's children were while he had them, and before this calamity came upon him; and that also they should be secure from enemies, and dwell unmolested by them; and be in the utmost safety, enjoying all kind of prosperity, inward and outward, temporal and spiritual; which the word peace includes, as used in eastern countries, whose common salutation was, "peace be with thee"; thereby wishing all kind of happiness: or the words may be rendered, "peace shall be thy tabernacle" (i) as is a good man's tabernacle: he dwells in God, who is all love, all peace, in whom there is no wrath or fury; he dwells by faith in Christ, who is his peace, his peace maker, and peace giver; and in whom he has peace amidst all the tribulation he meets with in the world; the peace of God, which passes all understanding, keeps and guards him in Christ, as in a garrison, safe and secure; and he enjoys much peace, as the fruit of the Spirit, arising from a view of interest in the blood, righteousness, and sacrifice of Christ; and when he dies he enters into peace, and dwells and abides in it as his everlasting mansion, Is 57:2; now all this, Eliphaz says, Job, behaving well, should know; that is, have an experience of it; should really enjoy it, and find it in fact true what he asserted:and thou shalt visit thy habitation, and shalt not sin; meaning not his wife, as some interpreters, Jewish and Christian, understand it; and so in the Talmud (k), the word being rendered "she that tarried at home", Ps 68:12; which is a description of a good housewife, that keeps at home and minds the affairs of her family; but rather it designs the same as his tabernacle in the preceding clause, his dwelling house, and signifies a fine, fair, and beautiful one; a spacious and goodly building, and well stored with rich household goods; and including his family also: and to "visit" this is to take care of his family, rule and govern them well, protect and defend them, and provide all things necessary for them; as well as to inspect into the affairs of his house, inquire, examine, and see how things are managed; to know the state, condition, and circumstances it is in; which is looking well to the ways of his household: and this he should do, and "not sin"; not that a man, even a good man, can so conduct himself always in his family as not to be guilty of any sin at all, but not of sin in common, or continually; at least not any gross and notorious ones: the sense is, that he should not sin himself, while making such a visit and inquiry, by an undue heat, excessive anger, by rash and passionate expressions, things not being entirely to his mind; or be the cause of sin in others, by provoking his children to wrath, by threatening and menacing his servants in a severe, boisterous, and blustering manner; but reproving both, as there may be occasion, in a mild and gentle way; or else not sin by conniving at it and not correcting for it, which was the fault of Eli: Ben Gersom thinks Eliphaz tacitly suggests, and strikes at, Job's indulgence to his children; and so Sephorno: the word used having the signification of wandering and straying, some take the sense to be this; that he should have a sure and certain dwelling place to come into, and abide in, and should not wander about (l), or be as a stroller and vagabond in the earth: though this has sometimes been the case of good men; as of the godly in the times of the Maccabees, who wandered in deserts and mountains, in caves and dens of the earth; and even of the disciples of Christ, who had no certain dwelling place; yea, of Christ himself, who had not where to lay his head: rather, since the word signifies to miss the mark, and so be disappointed; in which sense it is used in Judg 20:16; the sense may be, that when he visited his habitation he should find nothing amiss or wanting, but everything should answer his expectations and wishes, so Aben Ezra; and Mr. Broughton renders it, "shalt not misprosper"; and others, "shalt no be frustrated" (m); balked, disappointed of thine ends and views, designs, hopes, and wishes. (i) "quod pax tentorium tuum", Montanus, Bolducius; so Cocceius, Schmidt, Schultens. (k) T. Bab. Sabbat, fol. 34. 1. Yebamot, fol. 62. 2. & 63. 1. Sanhedrin, fol. 76. 2. (l) "non errabis, i.e. non eris erro et palans", Codurcus; "non aberrabis", Beza, Piscator, Cocceius. (m) "Nec votis frustrabere", Schultens. John Wesley5:24 Know - By certain experience.Robert Jamieson, A. R. Fausset and David Brown5:24 know--"Thou shalt rest in the assurance, that thine habitation is the abode of peace; and (if) thou numberest thine herd, thine expectations prove not fallacious" [UMBREIT]. "Sin" does not agree with the context. The Hebrew word--"to miss" a mark, said of archers (Judg 20:16). The Hebrew for "habitation" primarily means "the fold for cattle"; and for "visit," often to "take an account of, to number." "Peace" is the common Eastern salutation; including inward and outward prosperity. |
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5:255:25: Եւ ծանիցես զի բազում է զաւա՛կ քո. եւ որդիք քո եղիցին իբրեւ զբանջար վայրի։ Եւ ծանիցես զի բազում է զաւակ քո, եւ որդիք քո եղիցին իբրեւ զբանջար վայրի:25 Իմանալու ես, որ բազում են քո սերունդները, եւ քո որդիները դաշտի խոտի պէս են լինելու: 25 Եւ պիտի գիտնաս թէ քու զաւակներդ շատուոր են Ու քու սերունդդ երկրի խոտերուն պէս պիտի ըլլան։ 5:25: Եւ ծանիցես զի բազում է զաւա՛կ քո. եւ որդիք քո եղիցին իբրեւ զբանջար վայրի։ 25 Իմանալու ես, որ բազում են քո սերունդները, եւ քո որդիները դաշտի խոտի պէս են լինելու: 25 Եւ պիտի գիտնաս թէ քու զաւակներդ շատուոր են Ու քու սերունդդ երկրի խոտերուն պէս պիտի ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:255:25 И увидишь, что семя твое многочисленно, и отрасли твои, как трава на земле. 5:25 γνώσῃ γινωσκω know δὲ δε though; while ὅτι οτι since; that πολὺ πολυς much; many τὸ ο the σπέρμα σπερμα seed σου σου of you; your τὰ ο the δὲ δε though; while τέκνα τεκνον child σου σου of you; your ἔσται ειμι be ὥσπερ ωσπερ just as τὸ ο the παμβότανον παμβοτανον the ἀγροῦ αγρος field 5:25 וְֽ֭ ˈwˈ וְ and יָדַעְתָּ yāḏaʕtˌā ידע know כִּי־ kî- כִּי that רַ֣ב rˈav רַב much זַרְעֶ֑ךָ zarʕˈeḵā זֶרַע seed וְ֝ ˈw וְ and צֶאֱצָאֶ֗יךָ ṣeʔᵉṣāʔˈeʸḵā צֶאֱצָאִים offspring כְּ kᵊ כְּ as עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 5:25. scies quoque quoniam multiplex erit semen tuum et progenies tua quasi herba terraeThou shalt know also that thy seed shall be multiplied, and thy offspring like the grass of the earth. 5:25. Likewise, you will know that your offspring will be manifold and your progeny will be like the grass of the earth. 5:25. Thou shalt know also that thy seed [shall be] great, and thine offspring as the grass of the earth. 25. Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.
5:25 Thou shalt know also that thy seed [shall be] great, and thine offspring as the grass of the earth: 5:25 И увидишь, что семя твое многочисленно, и отрасли твои, как трава на земле. 5:25 γνώσῃ γινωσκω know δὲ δε though; while ὅτι οτι since; that πολὺ πολυς much; many τὸ ο the σπέρμα σπερμα seed σου σου of you; your τὰ ο the δὲ δε though; while τέκνα τεκνον child σου σου of you; your ἔσται ειμι be ὥσπερ ωσπερ just as τὸ ο the παμβότανον παμβοτανον the ἀγροῦ αγρος field 5:25 וְֽ֭ ˈwˈ וְ and יָדַעְתָּ yāḏaʕtˌā ידע know כִּי־ kî- כִּי that רַ֣ב rˈav רַב much זַרְעֶ֑ךָ zarʕˈeḵā זֶרַע seed וְ֝ ˈw וְ and צֶאֱצָאֶ֗יךָ ṣeʔᵉṣāʔˈeʸḵā צֶאֱצָאִים offspring כְּ kᵊ כְּ as עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 5:25. scies quoque quoniam multiplex erit semen tuum et progenies tua quasi herba terrae Thou shalt know also that thy seed shall be multiplied, and thy offspring like the grass of the earth. 5:25. Likewise, you will know that your offspring will be manifold and your progeny will be like the grass of the earth. 5:25. Thou shalt know also that thy seed [shall be] great, and thine offspring as the grass of the earth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191425-26. Взамен умерших детей у него будет многочисленное, как трава (Пс CXLIII:12), потомство, и сам он умрет в глубокой старости, пресыщенный днями.Adam Clarke: Commentary on the Bible - 18315:25: Thine offspring as the grass - Thou shalt have a numerous and permanent issue.Albert Barnes: Notes on the Bible - 18345:25: Thou shalt know also that thy seed shall be great - Margin, "much." That is, thy posterity shall be numerous. This was one of the blessings supposed to be connected with the favor of God; see the notes at Isa 53:10.And thine offspring as the grass of the earth - On the meaning of the word here rendered offspring, see the notes at Isa 48:19. Nothing is more common in the Scriptures, than to compare a prosperous and a happy man to a green and flourishing tree; see Psa 1:3; Psa 92:12-14. The idea here is, that the righteous would have a numerous and a happy posterity, and that the divine favor to them would bc shown by the blessing of God on their children; compare Psa 128:1, Psa 128:3. Blessed is every one that feareth the Lord, That walketh in his ways. Thy wife shall be a fruitful vine by the side of thine house; Thy children like olive-plants round about thy table. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:25: thy seed: Job 42:13-16; Gen 15:5; Lev 26:9; Deu 28:4; Psa 112:2, Psa 127:3-5, Psa 128:3-6great: or, much. as the grass: Psa 72:16 Job 5:26 John Gill5:25 Thou shalt know also that thy seed shall be great,.... Not his seed sown in the earth, and the increase of that, but his children, as the next clause explains it, as Bar Tzemach well observes; and designs either their greatness in worldly things, in wealth and riches, in honour and dignity, in power and authority, or else their numbers; for the word may be rendered "much" or "many" (n), a multitude of children being reckoned a great temporal blessing; but this seems rather intended in the following words:and thine offspring as the grass of the earth; as numerous as the spires of grass, which can no more be told than the stars of the heavens, or the sand of the sea, by which the same thing, a numerous progeny, is sometimes illustrated: this is to be understood not of his immediate offspring, but his descendants in successive ages and generations, and which should be as beautiful as the grass of the earth when in its verdure; pointing at the comeliness of their persons, their honour and dignity raised unto, the largeness of their substance, the greatness of their prosperity, and flourishing circumstances they should be in; though it may also denote the original of them, amidst all, being of the earth and earthy, and their frailty and fading condition; for which reason all flesh is said to be as grass, and men are frequently compared unto it, see Ps 90:5. (n) "multum", Pagninus, Montanus, Vatablus, Mercerus, Piscator, Schmidt, Michaelis. John Wesley5:25 Know - By assurance from God's promises, and the impressions of his Spirit; and by experience in due time.Robert Jamieson, A. R. Fausset and David Brown5:25 as the grass-- (Ps 72:16). Properly, "herb-bearing seed" (Gen 1:11-12). |
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5:265:26: Եւ երթիցես ՚ի գերեզման իբրեւ զցորեան հասեալ ՚ի ժամանակի հնձեալ, կամ իբրեւ զշիղջ կալոյ ՚ի ժամանակի ամփոփեալ[9115]։ [9115] Ոմանք. ՚Ի ժամանակի հնձոց, եւ կամ իբրեւ զշեղջ կալոյ։ Եւ երթիցես ի գերեզման [70]իբրեւ զցորեան հասեալ` ի ժամանակի հնձեալ, կամ`` իբրեւ զշեղջ կալոյ ի ժամանակի ամփոփեալ:26 Գերեզման ես իջնելու ժամանակին հնձուած հասուն ցորենի պէս, կամ ինչպէս ժամանակին մէկտեղուած կալի շեղջը: 26 Աղէկ մը ծերացած՝ գերեզմանը պիտի մտնես, Ցորենի խուրձերուն պէս՝ որոնք ժամանակին կը դիզուին։ 5:26: Եւ երթիցես ՚ի գերեզման իբրեւ զցորեան հասեալ ՚ի ժամանակի հնձեալ, կամ իբրեւ զշիղջ կալոյ ՚ի ժամանակի ամփոփեալ[9115]։ [9115] Ոմանք. ՚Ի ժամանակի հնձոց, եւ կամ իբրեւ զշեղջ կալոյ։ 26 Գերեզման ես իջնելու ժամանակին հնձուած հասուն ցորենի պէս, կամ ինչպէս ժամանակին մէկտեղուած կալի շեղջը: 26 Աղէկ մը ծերացած՝ գերեզմանը պիտի մտնես, Ցորենի խուրձերուն պէս՝ որոնք ժամանակին կը դիզուին։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:265:26 Войдешь во гроб в зрелости, как укладываются снопы пшеницы в свое время. 5:26 ἐλεύσῃ ερχομαι come; go δὲ δε though; while ἐν εν in τάφῳ ταφος grave ὥσπερ ωσπερ just as σῖτος σιτος wheat ὥριμος ωριμος down; by καιρὸν καιρος season; opportunity θεριζόμενος θεριζω harvest; reap ἢ η or; than ὥσπερ ωσπερ just as θιμωνιὰ θιμωνια threshing floor καθ᾿ κατα down; by ὥραν ωρα hour συγκομισθεῖσα συγκομιζω obtain together; gather up 5:26 תָּבֹ֣וא tāvˈô בוא come בְ vᵊ בְּ in כֶ֣לַח ḵˈelaḥ כֶּלַח vigour אֱלֵי־ ʔᵉlê- אֶל to קָ֑בֶר qˈāver קֶבֶר grave כַּ ka כְּ as עֲלֹ֖ות ʕᵃlˌôṯ עלה ascend גָּדִ֣ישׁ gāḏˈîš גָּדִישׁ heap בְּ bᵊ בְּ in עִתֹּֽו׃ ʕittˈô עֵת time 5:26. ingredieris in abundantia sepulchrum sicut infertur acervus in tempore suoThou shalt enter into the grave in abundance, as a heap of wheat is brought in in its season. 5:26. You will enter the grave with abundance, just as a crop of wheat is gathered in its time. 5:26. Thou shalt come to [thy] grave in a full age, like as a shock of corn cometh in in his season. 5:26 Thou shalt come to [thy] grave in a full age, like as a shock of corn cometh in in his season: 5:26 Войдешь во гроб в зрелости, как укладываются снопы пшеницы в свое время. 5:26 ἐλεύσῃ ερχομαι come; go δὲ δε though; while ἐν εν in τάφῳ ταφος grave ὥσπερ ωσπερ just as σῖτος σιτος wheat ὥριμος ωριμος down; by καιρὸν καιρος season; opportunity θεριζόμενος θεριζω harvest; reap ἢ η or; than ὥσπερ ωσπερ just as θιμωνιὰ θιμωνια threshing floor καθ᾿ κατα down; by ὥραν ωρα hour συγκομισθεῖσα συγκομιζω obtain together; gather up 5:26 תָּבֹ֣וא tāvˈô בוא come בְ vᵊ בְּ in כֶ֣לַח ḵˈelaḥ כֶּלַח vigour אֱלֵי־ ʔᵉlê- אֶל to קָ֑בֶר qˈāver קֶבֶר grave כַּ ka כְּ as עֲלֹ֖ות ʕᵃlˌôṯ עלה ascend גָּדִ֣ישׁ gāḏˈîš גָּדִישׁ heap בְּ bᵊ בְּ in עִתֹּֽו׃ ʕittˈô עֵת time 5:26. ingredieris in abundantia sepulchrum sicut infertur acervus in tempore suo Thou shalt enter into the grave in abundance, as a heap of wheat is brought in in its season. 5:26. You will enter the grave with abundance, just as a crop of wheat is gathered in its time. 5:26. Thou shalt come to [thy] grave in a full age, like as a shock of corn cometh in in his season. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:26: Thou shalt come to thy grave - Thou shalt not die before thy time; thou shalt depart from life like a full-fed guest; happy in what thou hast known, and in what thou hast enjoyed.Like as a shock of corn - Thou shalt completely run through the round of the spring, summer, autumn, and winter of life; and thou shalt be buried like a wholesome seed in the earth; from which thou shalt again rise up into an eternal spring! Albert Barnes: Notes on the Bible - 18345:26: Thou shalt come to thy grave in full age - That is, thou shalt have long life; thou shalt not be cut down prematurely, nor by any sudden calamity. It is to be remembered that long life was regarded as an eminent blessing in ancient times; see the notes at Isa 65:22.Like as a shock of corn cometh in in his season - Margin, "ascendeth." As a sheaf of grain is harvested when it is fully ripe. This is a beautiful comparison, and the meaning is obvious. He would not be cut off before his plans were fully matured; before the fruits of righteousness had ripened in his life. He would be taken away when he was ripe for heaven - as the yellow grain is for the harvest. Grain is not cut down when it is green; and the meaning of Eliphaz is, that it is as desirable that man should live to a good old age before he is gathered to his fathers, as it is that grain should be suffered to stand until it is fully ripe. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:26: in a full age: Job 42:16, Job 42:17; Gen 15:15, Gen 25:8; Psa 91:16; Pro 9:11, Pro 10:27cometh: Heb. ascendeth Job 5:27 Geneva 15995:26 Thou shalt come to [thy] grave in (y) a full age, like as a shock of corn cometh in his season.(y) Though the children of God have not always carried out this promise, yet God recompenses it otherwise to their advantage. John Gill5:26 Thou shalt come to thy grave in a full age,.... Or, "go into thy grave" (o), which is represented as a house to enter into and dwell in; and so the wise man calls it man's long home, and Job his house, and which is appointed for all living, Eccles 12:5; for all men must die, and so come to the grave, good men as well as bad, the righteous and the wicked: this is not to be understood literally, for the dead cannot go or come to their graves, but are carried thither, as Stephen was, and all are; but it denotes their willingness to die, who choose to be absent from the body, that they may be present with the Lord, and are desirous to depart this world, and be with him, as the Apostle Paul was; and therefore cheerfully give up the ghost, and resign their souls into the hands of Christ, desiring him to receive them; and rejoice when they observe the grave is near, and ready for them; while others have their souls demanded and required of them, and are forced to death and the grave against their wills, and are driven away in their wickedness: now this, with respect to good men, is said to be "in a full age", not "in abundance", as the Vulgate Latin version, in an abundance or fulness of wealth and honour, and with great pomp and splendour, which is not the case of all good men, but of very few; nor in the full time which God has determined and appointed men should live, which may be called "the fulness of time"; for in this every man comes to the grave, good and bad, young and old; no man dies before or lives beyond it, see Job 14:5 but in the full age of men or the common term of man's life; the highest which he usually attains unto, which is threescore years and ten, and at most fourscore, Ps 90:10; and such who die before this are said to die before their time, the usual term of life; who die before the midst of this, are said not to live out half their days, Eccles 7:17; but he that arrives to this dies in a good old age, and has filled up his days, which men, at most, ordinarily live: Mr. Broughton renders it, "in lusty old age", enjoying great health, strength, and vigour; and so Nachmanides takes the word to be compounded of "as", and "moist", lively, strong, and lusty; as if the sense was, that Job should die indeed in old age, but, when old, be as hearty as a young man in his full strength, and whose bones are moistened with marrow; as was the case of Moses, whose eyes were not dim, nor his natural force or radical moisture abated, Deut 34:7; but the word denotes extreme decrepit old age (p), coming from the root in the Arabic language, which signifies to be of an austere, rugged, wrinkled, contracted countenance (q), which is usually the case of old men: now this is to be understood, not as if every good than arrives to such an age, or that none but good men do; for certain it is, that some good persons, as Abijah, die in their youth, and many wicked men live to a great age, see Eccles 7:15; but Eliphaz here speaks suitably to the legal dispensation under which he was, in which temporal blessings were promised to good men, as shadows of spiritual things, and this of long life was a principal one, see Ps 91:16; this is illustrated by the following simile:like as a shock of corn cometh in in his season; there is a very great resemblance between ripe corn and old age; corn, when it is in its full ear, and ripe, its ears will hang down; the stalks, being dry and withered, are weak, and not able to bear the weight of them; so old men stoop, their knees bend, the strong men bow themselves, being unable to bear the weight of the body; fields of corn, ripe for the harvest, look white, and so the hairs of a man's head in old age; the almond tree flourishes, which, when in full bloom, is a lively emblem of the hoary head: and there is a great likeness between ripe corn, and shocks and sheaves of it, and a good old man; a good man is comparable to a corn of wheat that falls into the ground, to which Christ compares himself, Jn 12:24; and to wheat the compares his saints, Mt 13:30; for their choiceness, excellency, purity, and solidity; and these, like a corn of wheat, grow up gradually in grace, in spiritual light, knowledge, faith, and experience, and at length come to maturity; the good work is performed and perfected in them, and they come to the measure of the stature of the fulness of Christ; and then they are cut down with the scythe or sickle of death, which is the proper time, like corn "in his season"; which, if cut before it is ripe, would not be fit for use, and, if it stood longer, would shed and come to nothing: and then, as corn, when cut down and reaped, is put up in shocks and sheaves, which are lifted up from the earth, and made to "ascend", as the word (r) signifies, and are laid in carts and wagons, and carried home with expressions of joy, (hence we read of the joy of harvest,) and are laid up in the barn or granary; so the saints are carried by angels, the reapers, into Abraham's bosom, as Lazarus was, into heaven, and as all the elect will be gathered by the angels at the harvest, the end of the world; attended with their shouts and acclamations, and with expressions of joy from Gospel ministers, who now go forth bearing the precious seed of the word, and sow it in tears, but then shall return with joy, bringing their sheaves with them, see Mt 13:30. (o) "ingredieris in sepulchrum", Pagninus, Montanus, Mercerus, Drusius, Michaelis; "intrabis ad tumulum", Schultens. (p) "in summa senectute", Michaelis; "in decrepita senectue", Schultens. (q) p. 232. "austero et tetrico (corrugato) vultu fuit", Golius, col. 2057. Castell. col. 1733. So Hinckelman. Praefat. ad Alcoran. p. 29. Hottinger. Smegina Oriental. l. 1. c. 7. p. 162. Thesaur. Philolog. l. 2. c. 1. p. 507, 508. (r) "sicut ascendere", Montanus, Bolducius, Schmidt, Michaelis; "sicut ascendit", Pagninus, Mercerus. John Wesley5:26 Full age - In a mature and old, but vigorous age, as the word implies. It is a great blessing, to live to a full age, and not to have the number of our years cut short. Much more, to be willing to die, to come chearfully to the grave: and to die seasonably, just in the bed - time, when our souls are ripe for God.Robert Jamieson, A. R. Fausset and David Brown5:26 in a full age--So "full of days" (Job 42:17; Gen 35:29). Not mere length of years, but ripeness for death, one's inward and outward full development not being prematurely cut short, is denoted (Is 65:22).Thou shalt come--not literally, but expressing willingness to die. Eliphaz speaks from the Old Testament point of view, which made full years a reward of the righteous (Ps 91:16; Ex 20:12), and premature death the lot of the wicked (Ps 55:23). The righteous are immortal till their work is done. To keep them longer would be to render them less fit to die. God takes them at their best (Is 57:1). The good are compared to wheat (Mt 13:30). cometh in--literally, "ascends." The corn is lifted up off the earth and carried home; so the good man "is raised into the heap of sheaves" [UMBREIT]. |
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5:275:27: Ահաւասիկ զայս ա՛յսպէս քննեցաք. ա՛յս է զոր լուաքն. բայց դու գիտասջի՛ր յանձն քո զինչ գործեցեր[9116]։[9116] Ոմանք. Յանձն քո զինչ գործեսցես։ Ահաւասիկ զայս այսպէս քննեցաք, այս է զոր լուաքն. բայց դու գիտասջիր յանձն քո` զինչ գործեցեր:27 Ահա սա այսպէս քննեցինք, սա է, ինչ որ լսեցինք. բայց դու ինքդ իմացիր, թէ ի՛նչ ես արել»: 27 Ահա մենք այս բանը քննեցինք։Շիտակ է. Մտիկ ըրէ՛ անոր ու քու օգտիդ համար ճանչցիր զանիկա»։ 5:27: Ահաւասիկ զայս ա՛յսպէս քննեցաք. ա՛յս է զոր լուաքն. բայց դու գիտասջի՛ր յանձն քո զինչ գործեցեր[9116]։ [9116] Ոմանք. Յանձն քո զինչ գործեսցես։ 27 Ահա սա այսպէս քննեցինք, սա է, ինչ որ լսեցինք. բայց դու ինքդ իմացիր, թէ ի՛նչ ես արել»: 27 Ահա մենք այս բանը քննեցինք։Շիտակ է. Մտիկ ըրէ՛ անոր ու քու օգտիդ համար ճանչցիր զանիկա»։ zohrab-1805▾ eastern-1994▾ western am▾ |
5:275:27 Вот, что мы дознали; так оно и есть; выслушай это и заметь для себя. 5:27 ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he οὕτως ουτως so; this way ἐξιχνιάσαμεν εξιχνιαζω this; he ἐστιν ειμι be ἃ ος who; what ἀκηκόαμεν ακουω hear σὺ συ you δὲ δε though; while γνῶθι γινωσκω know σεαυτῷ σεαυτου of yourself εἴ ει if; whether τι τις anyone; someone ἔπραξας πρασσω act; enact 5:27 הִנֵּה־ hinnē- הִנֵּה behold זֹ֭את ˈzōṯ זֹאת this חֲקַרְנ֥וּהָ ḥᵃqarnˌûhā חקר explore כֶּֽן־ kˈen- כֵּן thus הִ֑יא hˈî הִיא she שְׁ֝מָעֶ֗נָּה ˈšmāʕˈennā שׁמע hear וְ wᵊ וְ and אַתָּ֥ה ʔattˌā אַתָּה you דַֽע־ ḏˈaʕ- ידע know לָֽךְ׃ פ lˈāḵ . f לְ to 5:27. ecce hoc ut investigavimus ita est quod auditum mente pertractaBehold, this is even so, as we have searched out: which thou having heard, consider it thoroughly in thy mind. 5:27. Behold, this is just as we have found it, which you have heard; walk it through your mind. 5:27. Lo this, we have searched it, so it [is]; hear it, and know thou [it] for thy good. 5:27 Lo this, we have searched it, so it [is]; hear it, and know thou [it] for thy good: 5:27 Вот, что мы дознали; так оно и есть; выслушай это и заметь для себя. 5:27 ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he οὕτως ουτως so; this way ἐξιχνιάσαμεν εξιχνιαζω this; he ἐστιν ειμι be ἃ ος who; what ἀκηκόαμεν ακουω hear σὺ συ you δὲ δε though; while γνῶθι γινωσκω know σεαυτῷ σεαυτου of yourself εἴ ει if; whether τι τις anyone; someone ἔπραξας πρασσω act; enact 5:27 הִנֵּה־ hinnē- הִנֵּה behold זֹ֭את ˈzōṯ זֹאת this חֲקַרְנ֥וּהָ ḥᵃqarnˌûhā חקר explore כֶּֽן־ kˈen- כֵּן thus הִ֑יא hˈî הִיא she שְׁ֝מָעֶ֗נָּה ˈšmāʕˈennā שׁמע hear וְ wᵊ וְ and אַתָּ֥ה ʔattˌā אַתָּה you דַֽע־ ḏˈaʕ- ידע know לָֽךְ׃ פ lˈāḵ . f לְ to 5:27. ecce hoc ut investigavimus ita est quod auditum mente pertracta Behold, this is even so, as we have searched out: which thou having heard, consider it thoroughly in thy mind. 5:27. Behold, this is just as we have found it, which you have heard; walk it through your mind. 5:27. Lo this, we have searched it, so it [is]; hear it, and know thou [it] for thy good. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18315:27: Lo this, we have searched it - What I have told thee is the sum of our wisdom and experience on these important points. These are established maxims, which universal experience supports.Know - understand, and reduce them to practice for thy good. Thus ends Eliphaz, the Temanite, "full of wise saws and ancient instances;" but he miserably perverted them in his application of them to Job's case and character. They contain, however, many wholesome truths, of which the wise in heart may make a very advantageous practical use. The predatory excursions referred to inwere not unfrequent among our own barbarous ancestors. An affecting picture of this kind is drawn by Shakespeare, from Holinshed's Chronicles, of the case of Macduff, whose castle was attacked in his absence by Macbeth and his wife and all his children murdered. A similar incident was the ground of the old heroic ballad of Hardicanute. When the veteran heard that a host of Norwegians had landed to pillage the country, he armed, and posted to the field to meet the invading foe. He slew the chief in battle, and routed his pillaging banditti. While this was taking place, another party took the advantage of his absence, attacked his castle, and carried off or murdered his lovely wife and family; which, being perceived on his return by the war and age-worn chief, is thus affectingly described by the unknown poet: - Loud and chill blew the westlin wind,Sair beat the heavy shower, Mirk grew the nicht eir HardyknuteWan neir his stately tower: His tower that us'd with torches bleiseTo shine sae far at night, Seim'd now as black as mourning weid,Nae marvel, sair he sich'd. "Thair's nae light in my lady's bowir,Thair's nae light in my hall; Nae blink shynes round my Fairly fair,Nor ward stands on my wall. "What bodes it, Thomas! Robert! say?"Nae answer - speaks their dreid; "Stand back, my sons, I'll be your gyde;"But bye they pass'd with speid. "As fast I haif sped owr Scotland's foes"There ceis'd his brag of weir. Sair schamt to mind ocht but his dame,And maiden Fairly fair. Black feir he felt; but what to feirHe wist not yet with dreid; Sair schook his body, sair his limbs,And all the warrior fled. The ending of this poem is lost; but we here see that the castle of Hardicanute was surprised, and his family destroyed, or carried off, while he and his sons had been employed in defeating the invading Norwegians. Thank God! civilization, the offspring of the spread of Christianity, has put an end to these barbarous practices among us; but in the East, where Christianity is not, they flourish still. Britons! send out your Bible and your missionaries to tame these barbarians; for whom heathenism has done nothing, and the Koran next to nothing. Civilization itself, without the Bible, will do as little; for the civilized Greeks and Romans were barbarians, fell and murderous; living in envy and malice, hateful, hating one another, and offering hundreds at a time of human victims to their ruthless deities. Nothing but Christianity ever did, or even can, cure these evils. Albert Barnes: Notes on the Bible - 18345:27: Lo this - All this that I have said; the truth of all the remarks which I have made.We have searched it - We have by careful observation of the course of events come to these conclusions. These are our views of the providence of God, and of the principles of his government, as far as we have had the opportunity of observing, and they are well worthy of your attention. The sentiments in these two chapters indicate close and accurate observation; and if we think that the observation was not always wholly accurate, or that the principles were carried further than facts would warrant, or that Eliphaz applied them with somewhat undue severity to the case of Job, we are to remember that this was in the infancy of the world, that they had few historical records, and that they had no written Rev_elation. If they were favored with occasional Rev_elations, as Eliphaz claimed ( ff), yet they were few in number, and at distant intervals, and the divine communications pertained to but few points. Though it may without impropriety be maintained that some of the views of Eliphaz and his friends were not wholly accurate, yet we may safely ask, Where among the Greek and Roman sages can views of the divine government be found that equal these in correctness, or that are expressed with equal force and beauty? For profound and accurate observation, for beauty of thought and sublimity of expression, the sage of Teman will not fall behind the sages of Athens; and not the least interesting thing in the contemplation of the book of Job, is the comparison which we are almost of necessity compelled to make between the observations on the course of events which were made in Arabia, and those which were made by the philosophers of the ancient pagan world. Is it improper to suppose that one design of this book was to show how far the human mind could go, with the aid of occasional Rev_elations on a few points, in ascertaining the principles of the divine administration, and to demonstrate that, after all, the mind needed a fuller Rev_elation to enable man to comprehend the truths pertaining to the kingdom of God? "Hear it for thy good." Margin, as in Hebrew "thyself." These principles are such that they are of importance for you to understand and to apply. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18805:27: we have searched: Job 8:8-10, Job 12:2, Job 15:9, Job 15:10, Job 15:17, Job 32:11, Job 32:12; Psa 111:2; Pro 2:3-5for thy good: Heb. for thyself, Job 22:2; Deu 10:13; Pro 9:12 Geneva 15995:27 Lo (z) this, we have searched it, so it [is]; hear it, and know thou [it] for thy good.(z) We have learned these points by experience, that God does not punish the innocent, that man cannot compare in justice with him, that the hypocrites will not prosper for long, and that the affliction which man sustains comes for his own sin. John Gill5:27 Lo this, we have searched it,.... This is the concluding part of Eliphaz's first oration or speech to Job; and in order to engage his attention to it, observes, that what he had said was not his own single opinion, but the sentiment of the rest of his friends; and that it was the result of laborious and diligent investigation; that they had searched the records of former times, and inquired of ancient people, as well as had made the strictest observations on things during their course of life;so it is; and the sum and amount of all was what he had declared, and which they had found to be sure and certain, the truth of the matter; that it is an undoubted truth, which should not be disputed and called in question, but to be held as a first principle, which was this; that wicked men are punished for their sins, and that good men are never greatly afflicted, at least not to such a degree as to be stripped of all the necessaries of life, and to be in a most desolate and perishing condition; and since this had been so thoroughly investigated by them, and such "a probatum est" was written upon it, he exhorts Job to hear it; agree to it, believe it, receive it, and make a proper use of it, as he hoped he would: and know thou it for thy good; or "for thyself" (s); take it to thyself, as belonging to thee, as suitable to thy case; apply it to thyself, learn some lessons from it, and make good use of it; which is what is proposed by all that has been said. (s) "scito tibi", Montanus, Mercerus, &c. John Wesley5:27 Searched - This is no rash or hasty conceit, but what both I and my brethren have learned by deep consideration, long experience, and diligent observation. Know thou - Know it for thyself; (So the word is) with application to thy own case. That which we thus hear and know for ourselves, we hear and know for our good.Robert Jamieson, A. R. Fausset and David Brown5:27 searched it . . . for thy good--literally, "for thyself" (Ps 111:2; Prov 2:4; Prov 9:12). |
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