Home | Books | Headwords - Wordforms | A-Z | Gospels: chrestomathy - parallels | Commentaries-sources | Arak29 | Dictionaries | Գրաբարից-փոխարկիչ 
| < PreviousՅոբ - 7 | Job - 7Next > |
jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-10. Вторая половина ответной речи Иова на речь Елифаза 11-21. Невозможность надежды на счастье. Жалобы на Бога, беспричинно наказавшего ИоваMatthew Henry: Concise Commentary on the Whole Bible - 1706Job, in this chapter, goes on to express the bitter sense he had of his calamities and to justify himself in his desire of death. I. He complains to himself and his friends of his troubles, and the constant agitation he was in, ver. 1-6. II. He turns to God, and expostulates with him (ver. 7, to the end), in which, 1. He pleads the final period which death puts to our present state, ver. 7-10. 2. He passionately complains of the miserable condition he was now in, ver. 11-16. 3. He wonders that God will thus contend with him, and begs for the pardon of his sins and a speedy release out of his miseries, ver. 17-21. It is hard to methodize the speeches of one who owned himself almost desperate, ch. vi. 26.Adam Clarke: Commentary on the Bible - 1831Job continues to deplore his helpless and afflicted state,6. He expostulates with God concerning his afflictions,12; describes the disturbed state of his mind by visions in the night season; abhors life,16; and, showing that he is unworthy of the notice of God, begs pardon and respite,21.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Job 7:1, Job excuses his desire of death; Job 7:12, He complains of his own restlessness, and expostulates with God.Job 7:1 John GillINTRODUCTION TO JOB 7In this chapter Job goes on to defend himself in an address to God; as that he had reason to complain of his extraordinary afflictions, and wish for death; by observing the common case of mankind, which he illustrates by that of an hireling, Job 7:1; and justifies his eager desire of death by the servant and hireling; the one earnestly desiring the shadow, and the other the reward of his work, Job 7:2; by representing his present state as exceeding deplorable, even worse than that of the servant and hireling, since they had rest at night, when he had none, and were free from pain, whereas he was not, Job 7:3; by taking notice of the swiftness and shortness of his days, in which he had no hope of enjoying any good, Job 7:6; and so thought his case hard; and the rather, since after death he could enjoy no temporal good: and therefore to be deprived of it while living gave him just reason of complaint, Job 7:8; and then he expostulates with God for setting such a strict watch upon him; giving him no ease night nor day, but terrifying him with dreams and visions, which made life disagreeable to him, and death more eligible than that, Job 7:12; and represents man as unworthy of the divine regard, and below his notice to bestow favours on him, or to chastise him for doing amiss, Job 7:17; and admitting that he himself had sinned, yet he should forgive his iniquity, and not bear so hard upon him, and follow him with one affliction after another without intermission, and make him the butt of his arrows; but should spare him and let him alone, or however take him out of the world, Job 7:19. |
|
7:17:1: Ոչ ապաքէն իբրեւ զփորձութի՞ւն են վարք մարդոյ ՚ի վերայ երկրի, եւ իբրեւ զառօրեայ վարձք վարձկանի կեա՛նք նորա[9127]։ [9127] Ոմանք. Վարձս վարձկանի կեանք։ Ո՞չ ապաքէն իբրեւ զփորձութիւն են վարք մարդոյ ի վերայ երկրի, եւ իբրեւ զառօրեայ վարձք վարձկանի կեանք նորա:1 «Փորձութիւն չէ՞ միթէ երկրի վրայ կեանքն մարդու. վարձկանի օրական վարձը չէ՞ կեանքը իր: 7 «Միթէ մարդս երկրի վրայ պատերազմի ասպարէզ չունի՞ Եւ անոր օրերը վարձկանի մը օրերուն պէս չե՞ն։ 7:1: Ոչ ապաքէն իբրեւ զփորձութի՞ւն են վարք մարդոյ ՚ի վերայ երկրի, եւ իբրեւ զառօրեայ վարձք վարձկանի կեա՛նք նորա[9127]։ [9127] Ոմանք. Վարձս վարձկանի կեանք։ 1 «Փորձութիւն չէ՞ միթէ երկրի վրայ կեանքն մարդու. վարձկանի օրական վարձը չէ՞ կեանքը իր: 7 «Միթէ մարդս երկրի վրայ պատերազմի ասպարէզ չունի՞ Եւ անոր օրերը վարձկանի մը օրերուն պէս չե՞ն։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:17:1 Не определено ли человеку время на земле, и дни его не то же ли, что дни наемника? 7:1 πότερον ποτερος whether οὐχὶ ουχι not; not actually πειρατήριόν πειρατηριον be ὁ ο the βίος βιος livelihood; lifestyle ἀνθρώπου ανθρωπος person; human ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ὥσπερ ωσπερ just as μισθίου μισθιος hired αὐθημερινοῦ αυθημερινος the ζωὴ ζωη life; vitality αὐτοῦ αυτος he; him 7:1 הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not צָבָ֣א ṣāvˈā צָבָא service לֶ le לְ to אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man עֲלֵיעל־ *ʕᵃlê- עַל upon אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and כִ ḵi כְּ as ימֵ֖י ymˌê יֹום day שָׂכִ֣יר śāḵˈîr שָׂכִיר hired יָמָֽיו׃ yāmˈāʸw יֹום day 7:1. militia est vita hominis super terram et sicut dies mercennarii dies eiusThe life of man upon earth is a warfare, and his days are like the days of a hireling. 7:1. The life of a man on the earth is a battle, and his days are like the days of a hired hand. 7:1. [Is there] not an appointed time to man upon earth? [are not] his days also like the days of an hireling? 7:1 Is there not an appointed time to man upon earth? [are not] his days also like the days of an hireling: 7:1 Не определено ли человеку время на земле, и дни его не то же ли, что дни наемника? 7:1 πότερον ποτερος whether οὐχὶ ουχι not; not actually πειρατήριόν πειρατηριον be ὁ ο the βίος βιος livelihood; lifestyle ἀνθρώπου ανθρωπος person; human ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ὥσπερ ωσπερ just as μισθίου μισθιος hired αὐθημερινοῦ αυθημερινος the ζωὴ ζωη life; vitality αὐτοῦ αυτος he; him 7:1 הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not צָבָ֣א ṣāvˈā צָבָא service לֶ le לְ to אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and כִ ḵi כְּ as ימֵ֖י ymˌê יֹום day שָׂכִ֣יר śāḵˈîr שָׂכִיר hired יָמָֽיו׃ yāmˈāʸw יֹום day 7:1. militia est vita hominis super terram et sicut dies mercennarii dies eius The life of man upon earth is a warfare, and his days are like the days of a hireling. 7:1. The life of a man on the earth is a battle, and his days are like the days of a hired hand. 7:1. [Is there] not an appointed time to man upon earth? [are not] his days also like the days of an hireling? 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 - 1903-19141-10. Во второй половине своей речи Елифаз высказал уверенность, что Иову под условием смиренного обращения к Богу будет возвращено земное благополучие (V:8-26). Против этого заявления старшего друга и направлена вторая часть речи Иова, доказывающего невозможность для себя счастья.1-4. Счастье невозможно в настоящее время. Земная жизнь человека тяжела, как военная служба ("цаба", ср. Ис 40, 2: (???) - "время борьбы"), как лишенное свободы и полное труда существование наемника; положение же Иова еще тяжелее. Раб вечером пользуется отдыхом, и наемник получает плату за труд (ср. Притч XXI:6), Иов же ждал успокоения, - облегчения болезни, но напрасно пронадеялся целые месяцы (ст. 3). В течение их он страдал беспрерывно, даже по ночам. Бессонные, не облегчающие болезни ("ночи горестные", у LXX - nukteV oduiwn - "ночи болезней" ст. 3; "ворочаюсь досыта до самого рассвета" - ст. 4), они заставляли его думать: "когда пройдет вечер" (еврейское; "униддад ареб", переводимое в синодальном тексте фразою: "а вечер длится" - ст. 4, может значить: "пройдет вечер") и дожидаться наступлении дня ("когда то встану?" - ст. 4) в тот момент, когда он еще только ложился. Matthew Henry: Concise Commentary on the Whole Bible - 17061 Is there not an appointed time to man upon earth? are not his days also like the days of a hireling? 2 As a servant earnestly desireth the shadow, and as an hireling looketh for the reward of his work: 3 So am I made to possess months of vanity, and wearisome nights are appointed to me. 4 When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day. 5 My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome. 6 My days are swifter than a weaver's shuttle, and are spent without hope.Job is here excusing what he could not justify, even his inordinate desire of death. Why should he not wish for the termination of life, which would be the termination of his miseries? To enforce this reason he argues, I. From the general condition of man upon earth (v. 1): "He is of few days, and full of trouble. Every man must die shortly, and every man has some reason (more or less) to desire to die shortly; and therefore why should you impute it to me as so heinous a crime that I wish to die shortly?" Or thus: "Pray mistake not my desires of death, as if I thought the time appointed of God could be anticipated: no, I know very well that that is fixed; only in such language as this I take the liberty to express my present uneasiness: Is there not an appointed time (a warfare, so the word is) to man upon earth? and are not his days here like the days of a hireling?" Observe, 1. Man's present place. He is upon earth, which God has given to the children of men, Ps. cxv. 16. This bespeaks man's meanness and inferiority. How much below the inhabitants of yonder elevated and refined regions is he situated! It also bespeaks God's mercy to him. He is yet upon the earth, not under it; on earth, not in hell. Our time on earth is limited and short, according to the narrow bounds of this earth; but heaven cannot be measured, nor the days of heaven numbered. 2. His continuance in that place. Is there not a time appointed for his abode here? Yes, certainly there is, and it is easy to say by whom the appointment is made, even by him that made us and set us here. We are not to be on this earth always, nor long, but for a certain time, which is determined by him in whose hand our times are. We are not to think that we are governed by the blind fortune of the Epicureans, but by the wise, holy, and sovereign counsel of God. 3. His condition during that continuance. Man's life is a warfare, and as the days of a hireling. We are every one of us to look upon ourselves in this world, (1.) As soldiers, exposed to hardship and in the midst of enemies; we must serve and be under command; and, when our warfare is accomplished, we must be disbanded, dismissed with either shame or honour, according to what we have done in the body. (2.) As day-labourers, that have the work of the day to do in its day and must make up their account at night. II. From his own condition at this time. He had as much reason, he thought, to wish for death, as a poor servant or hireling that is tired with his work has to wish for the shadows of the evening, when he shall receive his penny and go to rest, v. 2. The darkness of the night is as welcome to the labourer as the light of the morning is to the watchman, Ps. cxxx. 6. The God of nature has provided for the repose of labourers, and no wonder that they desire it. The sleep of the labouring man is sweet, Eccl. v. 12. No pleasure more grateful, more relishing, to the luxurious than rest to the laborious; nor can any rich man take so much satisfaction in the return of his rent-days as the hireling in his day's wages. The comparison is plain, the application is concise and somewhat obscure, but we must supply a word or two, and then it is easy: exactness of language is not to be expected from one in Job's condition. "As a servant earnestly desires the shadow, so and for the same reason I earnestly desire death; for I am made to possess, &c." Hear his complaint. 1. His days were useless, and had been so a great while. He was wholly taken off from business, and utterly unfit for it. Every day was a burden to him, because he was in no capacity of doing good, or of spending it to any purpose. Et vitæ partem non attigit ullam--He could not fill up his time with any thing that would turn to account. This he calls possessing months of vanity, v. 3. It very much increases the affliction of sickness and age, to a good man, that he is thereby forced from his usefulness. He insists not so much upon it that they are days in which he has no pleasure as that they are days in which he does not good; on that account they are months of vanity. But when we are disabled to work for God, if we will but sit still quietly for him, it is all one; we shall be accepted. 2. His nights were restless, v. 3, 4. The night relieves the toil and fatigue of the day, not only to the labourers, but to the sufferers: if a sick man can but get a little sleep in the night, it helps nature, and it is hoped that he will do well, John xi. 12. However, be the trouble what it will, sleep gives some intermission to the cares, and pains, and griefs, that afflict us; it is the parenthesis of our sorrows. But poor Job could not gain this relief. (1.) His nights were wearisome, and, instead of taking any rest, he did but tire himself more with tossing to and fro until morning. Those that are in great uneasiness, through pain of body or anguish of mind, think by changing sides, changing places, changing postures, to get some ease; but, while the cause is the same within, it is all to no purpose; it is but a resemblance of a fretful discontented spirit, that is ever shifting, but never easy. This made him dread the night as much as the servant desires it, and, when he lay down, to say, When will the night be gone? (2.) These wearisome nights were appointed to him. God, who determines the times before appointed, had allotted him such nights as these. Whatever is at any time grievous to us, it is good to see it appointed for us, that we may acquiesce in the event, not only as unavoidable because appointed, but as therefore designed for some holy end. When we have comfortable nights we must see them also appointed to us and be thankful for them; many better than we have wearisome nights. 3. His body was noisome, v. 5. His sores bred worms, the scabs were like clods of dust, and his skin was broken; so evil was the disease which cleaved fast to him. See what vile bodies we have, and what little reason we have to pamper them or be proud of them; they have in themselves the principles of their own corruption: as fond as we are of them now, the time may come when we may loathe them and long to get rid of them. Adam Clarke: Commentary on the Bible - 18317:1: Is there not an appointed time to man - The Hebrew, with its literal rendering, is as follows: הלא צבא לאנוש עלי ארץ halo tsaba leenosh aley arets, "Is there not a warfare to miserable man upon the earth?" And thus most of the versions have understood the words. The Septuagint: Ποτερον ουχι πειρατηριον εστι ὁ βιος ανθρωπου επι της γης; "Is not the life of man a place of trial upon earth?" The Vulgate: Militia est vita hominis super terram, "The life of man is a warfare upon earth?" The Chaldee is the same. N'y a-t-il pas comme un train de guerre ordonne aux mortels sur la terre? "Is there not a continual campaign ordained for mortals upon the earth?" French Bible. The German and Dutch the same. Coverdale: Is not the life off man upon earth a very batayle? Carmarden, Rouen, 1566: Hath man any certayne tyme upon earth? Syriac and Arabic: "Now, man has time upon the earth." Non e egli il tempo determinato a l'huomo sopra la terra?" "Is there not a determined time to man upon the earth?" Bib. Ital., 1562. All these are nearer to the true sense than ours; and of a bad translation, worse use has been made by many theologians. I believe the simple sentiment which the writer wished to convey is this: Human life is a state of probation; and every day and place is a time and place of exercise, to train us up for eternal life. Here is the exercise, and here the warfare: we are enlisted in the bands of the Church militant, and must accomplish our time of service, and be honorably dismissed from the warfare, having conquered through the blood of the Lamb; and then receive the reward of the heavenly inheritance.Albert Barnes: Notes on the Bible - 18347:1: Is there not an appointed time to man upon earth? - Margin, or, warfare. The word used here צבא tsâ bâ' means properly a host, an army, see the notes, Isa 1:9; then it means warfare, or the hard service of a soldier; notes, Isa 40:2. Here it means that man on the earth was enlisted, so to speak, for a certain time. He had a certain and definite hard service to perform, and which he must continue to discharge until he was relieved by death. It was a service of hazard, like the life of a soldier, or of toil, like that of one who had been hired for a certain time, and who anxiously looked for the period of his release. The object of Job in introducing this remark evidently is, to vindicate himself for the wish to die which he had expressed. He maintains that it is as natural and proper for man in his circumstances to wish to be released by death, as for a soldier to desire that his term of service might be accomplished, or a weary servant to long for the shades of the evening. The Septuagint renders it, "Is not the life of man upon the earth peirateerion " - explained by Schleusner and rendered by Good, as meaning a band of pirates. The Vulgate renders it, militia - miltary service. The sense is, that the life of man was like the hard service of a soldier; and this is one of the points of justification to which Job referred in -30. He maintains that it is not improper to desire that such a service should close.The days of an hireling - A man who has been hired to perform some service with a promise of a reward, and who is not unnaturally impatient to receive it. Job maintained that such was the life of man. He was looking forward to a reward, and it was not unnatural or improper to desire that that reward should be given to him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:1: Is there: Job 14:5, Job 14:13, Job 14:14; Psa 39:4; Isa 38:5; Joh 11:9, Joh 11:10an appointed time: or, a warfare, Ecc 8:8 like the days: Job 14:6; Lev 25:50; Deu 15:18; Isa 21:16; Mat 20:1-15 Job 7:2 Carl Friedrich Keil and Franz Delitzsch7:11 Has not a man warfare upon earth, And his days are like the days of a hireling? 2 Like a servant who longs for the shade, And like a hireling who waits for his wages, 3 So am I made to possess months of disappointment, And nights of weariness are appointed to me. The conclusion is intended to be: thus I wait for death as refreshing and rest after hard labour. He goes, however, beyond this next point of comparison, or rather he remains on this side of it. צבא is not service of a labourer in the field, but active military service, then fatigue, toil in general (Is 40:20; Dan 10:1). Job 7:2 Ewald and others translate incorrectly: as a slave longs, etc. כּ can never introduce a comparative clause, except an infinitive, as e.g., Is 5:24, which can then under the regimen of this כּ be continued by a verb. fin.; but it never stands directly for כּאשׁר, as כּמו does in rare instances. In Is 5:3, שׁוא retains its primary signification, nothingness, error, disappointment (Job 15:31): months that one after another disappoint the hope of the sick. By this it seems we ought to imagine the friends as not having come at the very commencement of his disease. Elephantiasis is a disease which often lasts for years, and slowly but inevitably destroys the body. On מנּוּ, adnumeraverunt = adnumeratae sunt, vid., Ges. 137, 3*. Geneva 15997:1 [Is there] not an appointed time to man upon earth? [are not] his days also like the days of an (a) hireling?(a) Has not a hired servant some rest and ease? Then in this my continual torment I am worse than a hireling. John Gill7:1 Is there not an appointed time to man upon earth?.... There is a set time for his coming into the world, for his continuance in it, and for his going out of it; this is to man "on earth", with respect to his being and abode here, not in the other world or future state: not in heaven; there is no certain limited time for man there, but an eternity; the life he will enter into is everlasting; the habitation, mansion, and house he will dwell in, are eternal; saints will be for ever with Christ, in whose presence are pleasures for evermore: nor in hell; the punishment there will be eternal, the fire will be unquenchable and everlasting, the smoke of the torments of the damned will ascend for ever and ever; but men's days and time on earth are but as a shadow, and soon gone; they are of the earth, earthly, and return unto it at a fixed appointed time, time, the bounds of which cannot be passed over: this is true of mankind in general, and of Job in particular; see Job 14:1; the word "Enosh" (i), here used, signifies, as is commonly observed, a frail, feeble, mortal man; Mr. Broughton renders it "sorrowful man"; as every man more or less is; even a man of sorrows, and acquainted with griefs, is attended with them, has an experience of them: this is the common lot of mankind; and if anything more than ordinary is inflicted upon them, they are not able to bear it; and these sorrows death at the appointed time puts an end to, which makes it desirable; now, seeing there is a set time for every man's life on earth, and there was for Job's, of which he was well assured; and, by all appearance of things, and by the symptoms upon him, this time was near at hand; therefore it should not be thought a criminal thing in him, considering his extraordinary afflictions, and which were intolerable, that he should so earnestly wish the time was come; though in his more serious thoughts he determined to wait for it: some render the words, "is there not a warfare are for men on earth?" (k) the word being so rendered elsewhere, particularly in Is 40:2; every man's state on earth is a state of warfare; this is frequently said by the stoic philosophers (l); even so is that of natural and unregenerate men, who are often engaged in war with one another, which arise from the lusts which war in their members; and especially with the people of God, the seed of the woman, between whom and the seed of the serpent there has been an enmity from the beginning; and with themselves, with the troubles of life, diseases of body, and various afflictions they have to conflict and grapple with: and more especially the life of good men here is a state of warfare, not only of the ministers of the word, or persons in public office, but of private believers; who are good soldiers of Christ, enter volunteers into his service, fight under his banners, and themselves like men; these have many enemies to combat with; some within, the corruptions of hearts, which war against the spirit and law of their minds, which form a company of two armies in militating against each other; and others without, as Satan and his principalities and powers, the men the world, false teachers, and the like: and these are properly accoutred for such service, having the whole armour of God provided for them; and have great encouragement to behave manfully, since they may be sure of victory, and of having the crown of righteousness, when they have fought the good fight of even though they are but frail, feeble, mortal, sinful men, but flesh and blood, and so not of themselves a match for their enemies; but they are more than so through the Lord being on their side, Christ being the Captain of their salvation, and the Spirit of God being in them greater than he that is in the world; and besides, it is only on earth this warfare is, and will soon be accomplished, the last enemy being death that shall be destroyed: now this being the common case of man, to be annoyed with enemies, and always at war with them, if, besides this, uncommon afflictions befall him, as was Job's case, this must make life burdensome, and death, which is a deliverance from them, desirable; this is his argument: some choose to render the words, "is there not a servile condition for men on earth" (m) the word being used of the ministry and service of the Levites, Num 4:3; all men by creation are or ought to be the servants of God; good men are so by the grace of God, and willingly and cheerfully serve him; and though the great work of salvation is wrought out by Christ for them, and the work of grace is wrought by the Spirit of Christ in them, yet they have work to do in their day and generation in the world, in their families, and in the house of God; and which, though weak and feeble in themselves, they are capable of doing, through Christ, his Spirit, power, and grace: and this is only on earth; in the grave there is no work, nor device, nor knowledge; when the night of death comes, no man can work; his service, especially his toilsome service, is at an end; and as it is natural for servants to wish for the night, when their labours end, Job thought it not unlawful in him to wish for death, which would put an end to his toils and labours, and when he should have rest from them:are not his days also like the days plan hireling? the time for which a servant is hired, whether it be for a day or for a year, or more, it is a set time; it is fixed, settled, and determined in the agreement, and so are the days of man's life on earth; and the of an hireling are few at most, the time for which he is hired is but and as the days of an hireling are days of toil, and labour, and sorrow, so are the days of men evil as well as few; his few days are full of trouble, Gen 47:9; all this and what follows is spoken to God, and not to his friends, as appears from Job 7:7. (i) "mortali", Junius & Tremellius, Piscator; "misero et aerumnoso homini", Michaelis. (k) "militia", Montanus, Tigurine version, Schultens; so V. L. Targum. (l) Vid. Gataker. Anotat. in M. Antonin. de seipso, p. 77, 78. (m) "Conditio servilis", Schmidt. John Wesley7:1 Is there not - Job is here excusing what he cannot justify, his passionate longing for death. A time - Is there not a time limited by God, wherein man shall live in this sinful, and miserable world? And is it a crime in me, to desire that God would bring me to that joyful period? Our time on earth is limited and short, according to the narrow bounds of this earth. But heaven cannot be measured, nor the days of heaven numbered. Hireling - Whose time is short, being but a few years, or days, whose condition is full of toil and hardship.Robert Jamieson, A. R. Fausset and David Brown7:1 JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)appointed time--better, "a warfare," hard conflict with evil (so in Is 40:2; Dan 10:1). Translate it "appointed time" (Job 14:14). Job reverts to the sad picture of man, however great, which he had drawn (Job 3:14), and details in this chapter the miseries which his friends will see, if, according to his request (Job 6:28), they will look on him. Even the Christian soldier, "warring a good warfare," rejoices when it is completed (Ti1 1:18; Ti2 2:3; Ti2 4:7-8). |
|
7:27:2: Կամ իբրեւ զծառայ երկուցեալ ՚ի տեառնէ իւրմէ՝ եւ զօղեալ ընդ հովանեաւ, եւ իբրեւ զվարձկան որ սպասիցէ վարձուց իւրոց. Կամ իբրեւ զծառայ երկուցեալ ի տեառնէ իւրմէ եւ ղօղեալ ընդ հովանեաւ, եւ իբրեւ զվարձկան որ սպասիցէ վարձուց իւրոց:2 Ինչպէս որ ծառան է վախենում տիրոջից ու պահւում ստուերում, կամ ինչպէս վարձկանն է սպասում իր վարձին, - 2 Ինչպէս ծառան իրիկուան շուքին կը փափաքի Ու վարձկանը իր վարձքին կ’սպասէ, 7:2: Կամ իբրեւ զծառայ երկուցեալ ՚ի տեառնէ իւրմէ՝ եւ զօղեալ ընդ հովանեաւ, եւ իբրեւ զվարձկան որ սպասիցէ վարձուց իւրոց. 2 Ինչպէս որ ծառան է վախենում տիրոջից ու պահւում ստուերում, կամ ինչպէս վարձկանն է սպասում իր վարձին, - 2 Ինչպէս ծառան իրիկուան շուքին կը փափաքի Ու վարձկանը իր վարձքին կ’սպասէ, zohrab-1805▾ eastern-1994▾ western am▾ |
7:27:2 Как раб жаждет тени, и как наемник ждет окончания работы своей, 7:2 ἢ η or; than ὥσπερ ωσπερ just as θεράπων θεραπων minister δεδοικὼς δειδω the κύριον κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even τετευχὼς τυγχανω attain; ordinary σκιᾶς σκια shadow; shade ἢ η or; than ὥσπερ ωσπερ just as μισθωτὸς μισθωτος hired hand ἀναμένων αναμενω stay up for; wait for τὸν ο the μισθὸν μισθος wages αὐτοῦ αυτος he; him 7:2 כְּ kᵊ כְּ as עֶ֥בֶד ʕˌeveḏ עֶבֶד servant יִשְׁאַף־ yišʔaf- שׁאף gasp צֵ֑ל ṣˈēl צֵל shadow וּ֝ ˈû וְ and כְ ḵᵊ כְּ as שָׂכִ֗יר śāḵˈîr שָׂכִיר hired יְקַוֶּ֥ה yᵊqawwˌeh קוה wait for פָעֳלֹֽו׃ foʕᵒlˈô פֹּעַל doing 7:2. sicut servus desiderat umbram et sicut mercennarius praestolatur finem operis suiAs a servant longeth for the shade, as the hireling looketh for the end of his work; 7:2. Just as a servant desires the shade, and just as the hired hand looks forward to the end of his work, 7:2. As a servant earnestly desireth the shadow, and as an hireling looketh for [the reward of] his work: 7:2 As a servant earnestly desireth the shadow, and as an hireling looketh for [the reward of] his work: 7:2 Как раб жаждет тени, и как наемник ждет окончания работы своей, 7:2 ἢ η or; than ὥσπερ ωσπερ just as θεράπων θεραπων minister δεδοικὼς δειδω the κύριον κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even τετευχὼς τυγχανω attain; ordinary σκιᾶς σκια shadow; shade ἢ η or; than ὥσπερ ωσπερ just as μισθωτὸς μισθωτος hired hand ἀναμένων αναμενω stay up for; wait for τὸν ο the μισθὸν μισθος wages αὐτοῦ αυτος he; him 7:2 כְּ kᵊ כְּ as עֶ֥בֶד ʕˌeveḏ עֶבֶד servant יִשְׁאַף־ yišʔaf- שׁאף gasp צֵ֑ל ṣˈēl צֵל shadow וּ֝ ˈû וְ and כְ ḵᵊ כְּ as שָׂכִ֗יר śāḵˈîr שָׂכִיר hired יְקַוֶּ֥ה yᵊqawwˌeh קוה wait for פָעֳלֹֽו׃ foʕᵒlˈô פֹּעַל doing 7:2. sicut servus desiderat umbram et sicut mercennarius praestolatur finem operis sui As a servant longeth for the shade, as the hireling looketh for the end of his work; 7:2. Just as a servant desires the shade, and just as the hired hand looks forward to the end of his work, 7:2. As a servant earnestly desireth the shadow, and as an hireling looketh for [the reward of] his work: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:2: Earnestly desireth the shadow - As a man who labors hard in the heat of the day earnestly desires to get under a shade, or wishes for the long evening shadows, that he may rest from his labor, get his day's wages, retire to his food, and then go to rest. Night is probably what is meant by the shadow; as in Virgil, Aen. iv., ver. 7:Humentemque Aurora polo dimoverat Umbram. "The morning had removed the humid shadow, i.e., night, from the world." Where Servius justly observes: Nihil interest, utrum Umbram an Noctem dicat: Nox enim Umbra terrae est, "It makes no difference whether he says shadow or night; for night is the shadow of the earth." Albert Barnes: Notes on the Bible - 18347:2: As a servant earnestly desireth - Margin, gapeth after. The word here שׁאף shâ'aph means to breathe hard, to pant, to blow, and then to desire earnestly.The shadow - This may refer either to a shade in the intense heat of the day, or to the night. Nothing is more grateful in oriental countries, when the sun pours down intensely on burning sands, than the shadow of a tree, or the shade of a projecting rock. The editor of the Pictorial Bible on this verse remarks, "We think we can say, that next to water, the greatest and deepest enjoyment we could ever realize in the hot climates of the East was, when on a journey, any circumstance of the road brought us for a few minutes under some shade. Its Rev_iving influence upon the bodily frame, and consequently upon the spirits, is inconceivable by one who has not had some experience of the kind. Often also during the hall of a caravan in the open air, when the writer has been enabled to secure a station for repose under the shelter of a rock or of an old wall, has his own exultation and strong sense of luxurious enjoyment reminded him of this and other passages of Scripture, in which shade is mentioned as a thing punted for with intense desire." Probably here, however, the reference is to the shades of night, the time when darkness falls upon the earth, and the servant is released from his toil. It is common in all languages to speak of night as enveloped with shadows. Thus, Virgil, En. iv. 7: Humentemque aurora polo dimoverat urnbram. The meaning of Job is, that as a servant looked impatiently for the shades of the evening when he would be dismissed from toil, so he longed for death. And as an hireling looketh - That is, he anxiously desires his work to be finished, and expects the reward of his labors. So Job looked to the reward of a life of toil and piety. Is there not here an undoubted reference to a future state? Is it not manifest that Job looked to some recompense in the future world, as real and as sure, as a hired servant looks for the reward of his toils when his work is done? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:2: earnestly desireth: Heb. gapeth after, Psa 119:131, Psa 143:6the shadow: Jer 6:4 as an hireling: Lev 19:13; Deu 24:15; Mal 3:5; Jam 5:4 Job 7:3 John Gill7:2 As a servant earnestly desireth the shadow,.... Either the shadow of some great rock, tree, or hedge, or any shady place to shelter him from the heat of the sun in the middle of the day, which in those eastern countries is hot and scorching; and very burdensome and fatiguing it is for servants and labourers to work in fields and vineyards, or in keeping herds and flocks in such countries, and at such a time of the day; to which the allusion is in Song 1:7 Is 25:4. Wherefore they "gape" for, or "pant" after some shady place for refreshment, as the word (n) used signifies; or for the shadow of the evening, or the sun setting, when the longest shadow is cast, Jer 6:4; and when the work of a servant is ended, and he retires to his house for refreshment and rest: and since now such a shadow in either sense is desirable, and not unlawful to wish for, Job suggests it ought not to be charged as a crime in him, that he should importunately desire to be in the shadow of death, or in the grave, where the weary are at rest; or to have the night come on him, when he should cease from all his toil and labour, sorrows and pains:and as an hireling looketh for the reward of his work; or "for his work" (o); either for new work, what was set him being done, or rather for the finishing of it, that he might have rest from it; or for the reward, the hire due to him upon its being done; so Job intimates he desired death with the same view, that he might cease from his works, which should follow him, and when he should have the reward of the inheritance, not in a way of debt, but of grace: nor indeed is it sinful to look or have respect unto the recompence of reward, in order to engage to go through service more cheerfully, or to endure sufferings more patiently, see Heb 11:26; for though the hireling is an emblem of a self-righteous person, that works for life, and expects it as the reward of his work, and of false teachers and bad shepherds, that take the care of the flock for filthy lucre's sake, see Lk 15:19; yet hiring is sometimes used, in a good sense, of good men, that are hired and allured by gracious promises and divine encouragements to labour in the Lord's vineyard, and may expect their reward; see Mt 20:1. (n) "anhelabit", Montanus, Bolducius; "anhelat", Beza, Tigurine version, Piscator, Cocceius, Schmidt, Schultens. (o) "opus suum", Beza Montanus, Bolducius, Schmidt, Schultens. John Wesley7:2 Shadow - That is, the sun - set, the time allotted for his rest.Robert Jamieson, A. R. Fausset and David Brown7:2 earnestly desireth--Hebrew, "pants for the [evening] shadow." Easterners measure time by the length of their shadow. If the servant longs for the evening when his wages are paid, why may not Job long for the close of his hard service, when he shall enter on his "reward?" This proves that Job did not, as many maintain, regard the grave as a mere sleep. |
|
7:37:3: նոյնպէս եւ ե՛ս սպասեցի ամսոց սնոտեաց։ Գիշերք ցաւագի՛ն տուեալ են ինձ[9128]. [9128] Ոմանք. Սպասեցից ամսոց... ցաւագինք տուեալ են։ նոյնպէս եւ ես սպասեցի ամսոց սնոտեաց. գիշերք ցաւագին տուեալ են ինձ:3 այնպէս էլ ես զուր եմ սպասել ամիսներ: Ցաւագին գիշերներ են բաժին ընկել ինձ. 3 Այնպէս ունայնութեան ամիսներ բաժին տրուած են Ու թշուառութեան գիշերներ ինծի համար որոշուած են։ 7:3: նոյնպէս եւ ե՛ս սպասեցի ամսոց սնոտեաց։ Գիշերք ցաւագի՛ն տուեալ են ինձ[9128]. [9128] Ոմանք. Սպասեցից ամսոց... ցաւագինք տուեալ են։ 3 այնպէս էլ ես զուր եմ սպասել ամիսներ: Ցաւագին գիշերներ են բաժին ընկել ինձ. 3 Այնպէս ունայնութեան ամիսներ բաժին տրուած են Ու թշուառութեան գիշերներ ինծի համար որոշուած են։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:37:3 так я получил в удел месяцы суетные, и ночи горестные отчислены мне. 7:3 οὕτως ουτως so; this way κἀγὼ καγω and I ὑπέμεινα υπομενω endure; stay behind μῆνας μην.1 month κενούς κενος hollow; empty νύκτες νυξ night δὲ δε though; while ὀδυνῶν οδυνη pain δεδομέναι διδωμι give; deposit μοί μοι me εἰσιν ειμι be 7:3 כֵּ֤ן kˈēn כֵּן thus הָנְחַ֣לְתִּי honḥˈaltî נחל take possession לִ֭י ˈlî לְ to יַרְחֵי־ yarḥê- יֶרַח month שָׁ֑וְא šˈāwᵊ שָׁוְא vanity וְ wᵊ וְ and לֵילֹ֥ות lêlˌôṯ לַיְלָה night עָ֝מָ֗ל ˈʕāmˈāl עָמָל labour מִנּוּ־ minnû- מנה count לִֽי׃ lˈî לְ to 7:3. sic et ego habui menses vacuos et noctes laboriosas enumeravi mihiSo I also have had empty months, and have numbered to myself wearisome nights. 7:3. so also have I had empty months and have counted my burdensome nights. 7:3. So am I made to possess months of vanity, and wearisome nights are appointed to me. 7:3 So am I made to possess months of vanity, and wearisome nights are appointed to me: 7:3 так я получил в удел месяцы суетные, и ночи горестные отчислены мне. 7:3 οὕτως ουτως so; this way κἀγὼ καγω and I ὑπέμεινα υπομενω endure; stay behind μῆνας μην.1 month κενούς κενος hollow; empty νύκτες νυξ night δὲ δε though; while ὀδυνῶν οδυνη pain δεδομέναι διδωμι give; deposit μοί μοι me εἰσιν ειμι be 7:3 כֵּ֤ן kˈēn כֵּן thus הָנְחַ֣לְתִּי honḥˈaltî נחל take possession לִ֭י ˈlî לְ to יַרְחֵי־ yarḥê- יֶרַח month שָׁ֑וְא šˈāwᵊ שָׁוְא vanity וְ wᵊ וְ and לֵילֹ֥ות lêlˌôṯ לַיְלָה night עָ֝מָ֗ל ˈʕāmˈāl עָמָל labour מִנּוּ־ minnû- מנה count לִֽי׃ lˈî לְ to 7:3. sic et ego habui menses vacuos et noctes laboriosas enumeravi mihi So I also have had empty months, and have numbered to myself wearisome nights. 7:3. so also have I had empty months and have counted my burdensome nights. 7:3. So am I made to possess months of vanity, and wearisome nights are appointed to me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:3: So am I made to possess - But night is no relief to me, it is only a continuance of my anxiety and labor. I am like the hireling, I have my appointed labor for the day. I am like the soldier harassed by the enemy: I am obliged to be continually on the watch, always on the look out, with scarcely any rest.Albert Barnes: Notes on the Bible - 18347:3: So am I made to possess - Hebrew I am made to inherit. The meaning is, that such sad and melancholy seasons now were his only portion.Months of vanity - That is, months which were destitute of comfort; in other words, months of affliction. How long his trials had continued before this, we have no means of ascertaining. There is no reason, however, to suppose that his bodily sufferings came upon him all at once, or that they had not continued for a considerable period. It is quite probable that his expressions of impatience were the result not only of the intensity, but the continuance of his sorrows. And wearisome nights are appointed to me - Even his rest was disturbed. The time when care is usually forgotten and toil ceases, was to him a period of sleepless anxiety and distress - עמל ‛ â mâ l. The Septuagint renders it, nights of pangs (νύκτες ὀδυνῶν nuktes odunō n), expressing accurately the sense of the Hebrew. The Hebrew word עמל ‛ â mâ l is commonly applied to intense sorrow, to trouble and pain of the severest kind, such as the pains of parturition; see the notes at Isa 53:11. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:3: months of: Job 29:2; Psa 6:6, Psa 39:5; Ecc 1:14Job 7:4 Geneva 15997:3 So am I made to possess (b) months of vanity, and wearisome nights are appointed to me.(b) My sorrow has continued from month to month, and I have looked for hope in vain. John Gill7:3 So am I made to possess months of vanity,.... This is not a reddition or application of the above similes of the servant and hireling, Job 7:1; for that is to be understood, and to be supplied at the end of Job 7:2; that as those looked for the shadow and payment of hire, so Job looked for and earnestly desired death, or to be removed out of the world; besides, the things here instanced in do not answer; for Job, instead of having the refreshing shadow, had months of vanity, and instead of rest from his labours had nothing but wearisome nights, and continual tossings to and fro; whereas the sleep of a labouring man is sweet to him; and having laboured hard all day, the night is a time of rest to him; but so it was not with Job; wherefore this "so" refers to the common state and condition of mankind, in which Job was, with an addition of extraordinary afflictions upon him: the time of his afflictions, though but short, seemed long, and therefore is expressed by months; and some months might have passed from the time his calamities began to the present; since it must be some time before his friends heard of them, and more still before they could meet together and agree upon their coming, and were actually come to him; as also some time was spent in silence, and now in conversation with him; the Jews (p) make them to be twelve months: and these months were "months of vanity", or "empty" (q) ones; such as winter months, empty of all joy, and peace, and comfort; times in which he had no pleasure, no ease of body or of mind; destitute of the good things of life, and of the presence of God and communion with him; and full of trouble, sorrow, and distress: and these were "given him for an inheritance" (r); were his lot and portion, which he received as an inheritance from his parents, in consequence of original sin, the source of all the troubles and miseries of human life, in common with other men; and which were allotted him by his heavenly Father, according to his sovereign will and pleasure, as all the afflictions of the Lord's people are the inheritance bequeathed them by their Father, and the legacy of their Redeemer:and wearisome nights are appointed to me; one after another, in succession; in which he could have no sleep nor rest, through pain of body and distress of mind; and so became the more weary, through long lying down and tossings to and fro, through groans and tears, and much watching; and these were prepared for him in the purposes of God, and appointed to him in his counsels and decrees; see Job 23:14; or they "prepared" or "appointed" (s); that is, "Elohim", the three Divine Persons. (p) Vid. Misn. Ediot, c. 2. sect. 10. & R. Simeon Bar Tzemach, in loc. (q) "menses vacuos", V. L. so Tigurine version, Michaelis. (r) "accepi hereditate", Pagninus, Montanus, Bolducius; so Cocceius, Schmidt, Schultens. (s) "constituerunt mihi", Pagninus, Bolducius; "mihi paraverunt", Mercerus; so Schmidt, Cocceius, Schultens. John Wesley7:3 So - This so respects not so much the desire of an hired servant, as the ground of it, his hard toil and service. Possess - God, hath given me this as my lot and inheritance. Months - So he calls them rather than days, to note the tediousness of his affliction. Vanity - Empty and unsatisfying. Nights - He mentions nights, because that is the saddest time for sick and miserable persons; the darkness and solitude of the night being of themselves uncomfortable, and giving them more opportunity for solemn and sorrowful reflections.Robert Jamieson, A. R. Fausset and David Brown7:3 --Months of comfortless misfortune.I am made to possess--literally, "to be heir to." Irony. "To be heir to," is usually a matter of joy; but here it is the entail of an involuntary and dismal inheritance. Months--for days, to express its long duration. Appointed--literally, "they have numbered to me"; marking well the unavoidable doom assigned to him. |
|
7:47:4: եթէ ննջեցից՝ ասեմ ե՞րբ իցէ տիւ. եւ եթէ յառնիցեմ՝ դարձեալ թէ ե՞րբ իցէ երեկ. լի՛ ցաւօք լինիմ յերեկորեայ մինչեւ ցառաւօտ[9129]։ [9129] Ոմանք. Ասիցեմ թէ ե՛րբ իցէ երեկոյ... մինչեւ յառաւօտ։ Եթէ ննջեցից` ասեմ. Ե՞րբ իցէ տիւ. եւ եթէ յառնիցեմ` դարձեալ թէ` Ե՞րբ իցէ երեկ. լի ցաւօք լինիմ յերեկորեայ մինչեւ ցառաւօտ:4 թէ քնեմ՝ ասում եմ. “Ե՞րբ պիտի բացուի լոյս”, արթնանամ՝ դարձեալ թէ՝ “Ե՞րբ կը լինի երեկոյ”: Ցաւով եմ լեցուն ես իրիկուն-առաւօտ: 4 Պառկած ատենս կ’ըսեմ. ‘Ե՞րբ պիտի ելլեմ Ու գիշերը ե՞րբ պիտի անցնի’։Մինչեւ արշալոյս անհանգստութեամբ լեցուած եմ։ 7:4: եթէ ննջեցից՝ ասեմ ե՞րբ իցէ տիւ. եւ եթէ յառնիցեմ՝ դարձեալ թէ ե՞րբ իցէ երեկ. լի՛ ցաւօք լինիմ յերեկորեայ մինչեւ ցառաւօտ[9129]։ [9129] Ոմանք. Ասիցեմ թէ ե՛րբ իցէ երեկոյ... մինչեւ յառաւօտ։ 4 թէ քնեմ՝ ասում եմ. “Ե՞րբ պիտի բացուի լոյս”, արթնանամ՝ դարձեալ թէ՝ “Ե՞րբ կը լինի երեկոյ”: Ցաւով եմ լեցուն ես իրիկուն-առաւօտ: 4 Պառկած ատենս կ’ըսեմ. ‘Ե՞րբ պիտի ելլեմ Ու գիշերը ե՞րբ պիտի անցնի’։Մինչեւ արշալոյս անհանգստութեամբ լեցուած եմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:47:4 Когда ложусь, то говорю: >, а вечер длится, и я ворочаюсь досыта до самого рассвета. 7:4 ἐὰν εαν and if; unless κοιμηθῶ κοιμαω doze; fall asleep λέγω λεγω tell; declare πότε ποτε.1 when? ἡμέρα ημερα day ὡς ως.1 as; how δ᾿ δε though; while ἂν αν perhaps; ever ἀναστῶ ανιστημι stand up; resurrect πάλιν παλιν again πότε ποτε.1 when? ἑσπέρα εσπερα evening πλήρης πληρης full δὲ δε though; while γίνομαι γινομαι happen; become ὀδυνῶν οδυνη pain ἀπὸ απο from; away ἑσπέρας εσπερα evening ἕως εως till; until πρωί πρωι early 7:4 אִם־ ʔim- אִם if שָׁכַ֗בְתִּי šāḵˈavtî שׁכב lie down וְ wᵊ וְ and אָמַ֗רְתִּי ʔāmˈartî אמר say מָתַ֣י māṯˈay מָתַי when אָ֭קוּם ˈʔāqûm קום arise וּ û וְ and מִדַּד־ middaḏ- מדד measure עָ֑רֶב ʕˈārev עֶרֶב evening וְ wᵊ וְ and שָׂבַ֖עְתִּי śāvˌaʕtî שׂבע be sated נְדֻדִ֣ים nᵊḏuḏˈîm נְדֻדִים restlessness עֲדֵי־ ʕᵃḏê- עַד unto נָֽשֶׁף׃ nˈāšef נֶשֶׁף breeze 7:4. si dormiero dico quando consurgam et rursum expectabo vesperam et replebor doloribus usque ad tenebrasIf I lie down to sleep, I shall say: When shall I rise? and again, I shall look for the evening, and shall be filled with sorrows even till darkness. 7:4. If I lie down to sleep, I will say, “When will I rise?” And next I will hope for the evening and will be filled with sorrows even until darkness. 7:4. When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day. 4. When I lie down, I say, When shall I arise? but the night is long; and I am full of tossings to and fro unto the dawning of the day.
7:4 When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day: 7:4 Когда ложусь, то говорю: <<когда-то встану?>>, а вечер длится, и я ворочаюсь досыта до самого рассвета. 7:4 ἐὰν εαν and if; unless κοιμηθῶ κοιμαω doze; fall asleep λέγω λεγω tell; declare πότε ποτε.1 when? ἡμέρα ημερα day ὡς ως.1 as; how δ᾿ δε though; while ἂν αν perhaps; ever ἀναστῶ ανιστημι stand up; resurrect πάλιν παλιν again πότε ποτε.1 when? ἑσπέρα εσπερα evening πλήρης πληρης full δὲ δε though; while γίνομαι γινομαι happen; become ὀδυνῶν οδυνη pain ἀπὸ απο from; away ἑσπέρας εσπερα evening ἕως εως till; until πρωί πρωι early 7:4 אִם־ ʔim- אִם if שָׁכַ֗בְתִּי šāḵˈavtî שׁכב lie down וְ wᵊ וְ and אָמַ֗רְתִּי ʔāmˈartî אמר say מָתַ֣י māṯˈay מָתַי when אָ֭קוּם ˈʔāqûm קום arise וּ û וְ and מִדַּד־ middaḏ- מדד measure עָ֑רֶב ʕˈārev עֶרֶב evening וְ wᵊ וְ and שָׂבַ֖עְתִּי śāvˌaʕtî שׂבע be sated נְדֻדִ֣ים nᵊḏuḏˈîm נְדֻדִים restlessness עֲדֵי־ ʕᵃḏê- עַד unto נָֽשֶׁף׃ nˈāšef נֶשֶׁף breeze 7:4. si dormiero dico quando consurgam et rursum expectabo vesperam et replebor doloribus usque ad tenebras If I lie down to sleep, I shall say: When shall I rise? and again, I shall look for the evening, and shall be filled with sorrows even till darkness. 7:4. If I lie down to sleep, I will say, “When will I rise?” And next I will hope for the evening and will be filled with sorrows even until darkness. 7:4. When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:4: When I lie down - I have so little rest, that when I do lie down I long for the return of the light, that I may rise. Nothing can better depict the state of a man under continual afflictions, which afford him no respite, his days and his nights being spent in constant anguish, utterly unable to be in any one posture, so that he is continually changing his position in his bed, finding ease nowhere: thus, as himself expresses it, he is full of tossings.Albert Barnes: Notes on the Bible - 18347:4: When I lie down - I find no comfort and no rest on my bed. My nights are long, and I am impatient to have them passed, and equally so is it with the day. This is a description which all can understand who have been laid on a bed of pain.And the night be gone - Margin, evening be measured. Herder renders this, "the night is irksome to me." The word rendered night (ערב ‛ ereb) properly means the early part of the night, until it is succeeded by the dawn. Thus, in Gen 1:5," And the evening (ערב ‛ ereb) and the morning were the first day." Here it means the portion of the night which is before the dawning of the aurora - the night. The word rendered "be gone" and in the margin "be measured" ( מדּד mı̂ ddad), has been variously rendered. The verb מדד mâ dad means to stretch, to extend, to measure; and, according to Gesenius, the form of the word used here is a noun meaning flight, and the sense is, "when shall be the flight of the night?" He derives it from נדד nâ dad to move, to flee, to flee away. So Rosenmuller explains it. The expression is poetic, meaning, when shall the night be gone? I am full of tossings to and fro - (נדדים nâ dû dı̂ ym). A word from the same root. It means uneasy motions, restlessness. He found no quiet repose on his bed. Unto the dawning - נשׁף nesheph, from נשׁף nâ shaph, to breathe; hence, the evening twilight because the breezes blow, or seem to breathe, and then it means also the morning twilight, the dawn. Dr. Stock renders it, "until the morning breeze." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:4: When: Job 7:13, Job 7:14, Job 17:12, Job 30:17; Deu 28:67; Psa 6:6, Psa 77:4, Psa 130:6night: etc. Heb. evening be measured tossings: Psa 109:23; Isa 54:11 Job 7:5 Carl Friedrich Keil and Franz Delitzsch7:44 If I lie down, I think: When shall I arise and the evening break away? And I become weary with tossing to and fro unto the morning dawn. 5 My flesh is clothed with worms and clods of earth; My skin heals up to fester again. 6 My days are swifter than a weaver's shuttle, And vanish without hope. Most modern commentators take מדּד as Piel from מדד: the night is extended (Renan: la nuit se prolonge), which is possible; comp. Ges. 52, 2. But the metre suggests another rendering: מדּד constr. of מדּד from נדד, to flee away: and when fleeing away of the evening. The night is described by its commencement, the late evening, to make the long interval of the sleeplessness and restlessness of the invalid prominent. In נדדים and מדד there is a play of words (Ebrard). רמּה, worms, in reference to the putrifying ulcers; and גּוּשׁ (with זעירא )ג, clod of earth, from the cracked, scaly, earth-coloured skin of one suffering with elephantiasis. The praett. are used of that which is past and still always present, the futt. consec. of that which follows in and with the other. The skin heals, רגע (which we render with Ges., Ew., contrahere se); the result is that it becomes moist again. ימּאס, according to Ges. 67, rem. 4 = ימּס, Ps 58:8. His days pass swiftly away; the result is that they come to an end without any hope whatever. ארג is like κερκίς, radius, a weaver's shuttle, by means of which the weft is shot between the threads of the warp as they are drawn up and down. His days pass as swiftly by as the little shuttle passes backwards and forwards in the warp. Next follows a prayer to God for the termination of his pain, since there is no second life after the present, and consequently also the possibility of requital ceases with death. John Gill7:4 When I lie down, I say, when shall I arise,.... Or, "then I say", &c. (t); that is, as soon as he laid himself down in his bed, and endeavoured to compose himself to sleep, in order to get rest and refreshment; then he said within himself, or with an articulate voice, to those about him, that sat up with him; oh that it was time to rise; when will it be morning, that I may rise from my bed, which is of no manner of service to me, but rather increases weariness?and the night be gone? and the day dawn and break; or "night" or "evening be measured", as in the margin, or "measures itself" (u); or that "he", that is, God, or "it", my heart, "measures the evening" (w), or "night"; lengthens it out to its full time: to a discomposed person, that cannot sleep, the night seems long; such count every hour, tell every clock that strikes, and long to see peep of day; these are they that watch for the morning, Ps 130:6, and I am full of tossings to and fro unto the dawning of the day; or, "unto the twilight"; the morning twilight; though some understand it of the twilight or evening of the next day, see 1Kings 30:17; and interpret "the tossings to and fro" of the toils and labours of the day, and of the sorrows and miseries of it, lengthened out to the eve of the following day; but rather they are to be understood either of the tosses of his mind, his distressed and perplexed thoughts within him he was full of; or of the tosses of his body, his frequent turning himself upon his bed, from side to side, to ease him; and with these he was "filled", or "satiated" (x); he had enough and too much of them; he was glutted and sated with them, as a man is with overmuch eating, as the word signifies. (t) "tum dixi", Beza, Piscator, Mercerus. (u) So Saadiah Gaon. (w) "tum admensus est versperam", Schmidt; "extendit", Schultens; "et cor", Mercerus; so Aben Ezra, Ben Gersom, and Bar Tzemach. (x) "satior", Junius & Tremellius, Piscator, Cocceius, Schultens. Robert Jamieson, A. R. Fausset and David Brown7:4 Literally, "When shall be the flight of the night?" [GESENIUS]. UMBREIT, not so well, "The night is long extended"; literally, "measured out" (so Margin). |
|
7:57:5: Թաթաւին մարմինք իմ զազրութեամբ որդանց. մաշեցի՛ զկոշտս երկրի առ ՚ի զթարախս քերելոյ[9130]։ [9130] Ոմանք. Իմ ՚ի զազրութիւն որդանց։ Թաթաւին մարմինք իմ զազրութեամբ որդանց, մաշեցի զկոշտս երկրի առ ի զթարախս քերելոյ:5 Ծածկուած է մարմինս զազրելի որդերով. խեցեր եմ մաշել ես թարախոտ վէրքերն իմ քերելու: 5 Մարմինս որդերով ու հողի կոշտերով ծածկուած է։Մորթս կը ճեղքուի ու կը հալի։ 7:5: Թաթաւին մարմինք իմ զազրութեամբ որդանց. մաշեցի՛ զկոշտս երկրի առ ՚ի զթարախս քերելոյ[9130]։ [9130] Ոմանք. Իմ ՚ի զազրութիւն որդանց։ 5 Ծածկուած է մարմինս զազրելի որդերով. խեցեր եմ մաշել ես թարախոտ վէրքերն իմ քերելու: 5 Մարմինս որդերով ու հողի կոշտերով ծածկուած է։Մորթս կը ճեղքուի ու կը հալի։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:57:5 Тело мое одето червями и пыльными струпами; кожа моя лопается и гноится. 7:5 φύρεται φυρομαι though; while μου μου of me; mine τὸ ο the σῶμα σωμα body ἐν εν in σαπρίᾳ σαπρια worm τήκω τηκω melt δὲ δε though; while βώλακας βωλαξ earth; land ἀπὸ απο from; away ἰχῶρος ιχωρ scrape; plane 7:5 לָ֘בַ֤שׁ lˈāvˈaš לבשׁ cloth בְּשָׂרִ֣י bᵊśārˈî בָּשָׂר flesh רִ֭מָּה ˈrimmā רִמָּה maggot וְו *wᵊ וְ and ג֣וּשׁגישׁ *ḡˈûš גּוּשׁ crust עָפָ֑ר ʕāfˈār עָפָר dust עֹורִ֥י ʕôrˌî עֹור skin רָ֝גַ֗ע ˈrāḡˈaʕ רגע stir וַ wa וְ and יִּמָּאֵֽס׃ yyimmāʔˈēs מאס dissolve 7:5. induta est caro mea putredine et sordibus pulveris cutis mea aruit et contracta estMy flesh is clothed with rottenness and the filth of dust; my skin is withered and drawn together. 7:5. My flesh is clothed with particles of rottenness and filth; my skin is dried up and tightened. 7:5. My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome. 7:5 My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome: 7:5 Тело мое одето червями и пыльными струпами; кожа моя лопается и гноится. 7:5 φύρεται φυρομαι though; while μου μου of me; mine τὸ ο the σῶμα σωμα body ἐν εν in σαπρίᾳ σαπρια worm τήκω τηκω melt δὲ δε though; while βώλακας βωλαξ earth; land ἀπὸ απο from; away ἰχῶρος ιχωρ scrape; plane 7:5 לָ֘בַ֤שׁ lˈāvˈaš לבשׁ cloth בְּשָׂרִ֣י bᵊśārˈî בָּשָׂר flesh רִ֭מָּה ˈrimmā רִמָּה maggot עָפָ֑ר ʕāfˈār עָפָר dust עֹורִ֥י ʕôrˌî עֹור skin רָ֝גַ֗ע ˈrāḡˈaʕ רגע stir וַ wa וְ and יִּמָּאֵֽס׃ yyimmāʔˈēs מאס dissolve 7:5. induta est caro mea putredine et sordibus pulveris cutis mea aruit et contracta est My flesh is clothed with rottenness and the filth of dust; my skin is withered and drawn together. 7:5. My flesh is clothed with particles of rottenness and filth; my skin is dried up and tightened. 7:5. My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome. 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 - 1903-19145-10. Современное состояние Иова таково, что лишает его возможности думать о счастье в будущем. И оно, действительно, невозможно. Он - живой труп, покрытый червями, которые разводятся в теле, принявшем цвет земли ("тело мое одето ... пыльными струпами", - ст. 5, точнее - "земляною корою"). Разложение же тела - предвестие смерти: мелькающие с быстротою ткацкого челнока дни (ст. 6, ср. Ис XXXVIII:12) не возбуждают иной надежды, Иов умрет, исчезнет для всех знавших и видевших его (ст. 8, 10: ср. XX:9; Пс XXXVIII:14; СII:16), сойдет в преисподнюю, из которой нет возврата для возвращения на землю, к ее благам.Adam Clarke: Commentary on the Bible - 18317:5: My flesh is clothed with worms - This is perhaps no figure, but is literally true: the miserably ulcerated state of his body, exposed to the open air, and in a state of great destitution, was favorable to those insects that sought such places in which to deposit their ova, which might have produced the animals in question. But the figure is too horrid to be farther illustrated.Clods of dust - I believe all the commentators have here missed the sense. I suppose Job to allude to those incrustations of indurated or dried pus, which are formed on the tops of pustules in a state of decay: such as the scales which fall from the pustules of the smallpox, when the patient becomes convalescent. Or, if Job's disease was the elephantiasis, it may refer to the furfuraceous scales which are continually falling off the body in that disorder. It is well known, that in this disease the skin becomes very rigid, so as to crack across, especially at the different joints, out of which fissures a loathsome ichor is continually exuding. To something like this the words may refer, My Skin is Broken, and become Loathsome. Albert Barnes: Notes on the Bible - 18347:5: My flesh is clothed with worms - Job here undoubtedly refers to his diseased state, and this is one of the passages by which we may learn the nature of his complaint; compare the notes at . There is reference here to the worms which are produced in ulcers and in other forms of disease. Michaelis remarks that such effects are produced often in the elephantiasis. Bochart, Hieroz. P. II, Lib. IV. c. xxvi. pp. 619-621, has abundantly proved that such effects occur in disease, and has mentioned several instances where death ensued from this cause; compare Act 12:23. The same thing would often happen - and particularly in hot climates - if it were not for the closest care and attention in keeping running sores as clean as possible.And clods of dust - Accumulated on the ulcers which covered his whole body. This effect would be almost unavoidable. Dr. Good renders this, "worms and the imprisoning dust," and supposes that the image is taken from the grave, and that the idea in the whole passage is that of one who is "dead while he lives;" that is, of one who is undergoing putrefaction before he is buried. But the more common and correct interpretation is that which refers it to the accumulated filth attending a loathsome disease; see . The word which is used here and rendered clods (גוּשׁ gû sh) means a lump of earth or dust. Septuagint, βώλακας γῆς bō lakas gē s; Vulgate, sordes pulveris," clods of earth." The whole verse is rendered by the Septuagint," My body swarms with the putrefaction of worms, and I moisten the clods of earth with the ichor (ἰχῶρος ichō ros) of ulcers." My skin is broken - - רגע râ ga‛. This word means, to make afraid, to terrify; and then to shrink together from fear, or to contract. Here it means, according to Gesenius, that "the skin came together and healed, and then broke forth again and ran with pus." Jerome renders it, aruit - dries up. Herder, "my skin becometh closed." Dr. Good, "my skin becometh stiff;" and carries out his idea that the reference here is to the stiffened and rigid appearance of the body after death. Doederlin supposes that it refers to the rough and horrid appearance of the skin in the elephantiasis, when it becomes rigid and frightful by the disease. Jarchi renders it, cutis mea corrugata - my skin is rough, or filled with wrinkles. This seems to me to be the idea, that it was filled with wrinkles and corrugations; that it became stiff, fixed, frightful, and was such as to excite terror in the beholder. And become loathsome - Gesenius, "runs again with pus." The word here used מאס mâ'as means properly to reject, contemn, despise. A second sense which it has is, to melt, to run like water; Psa 58:7, "Let them melt away (ימאסוּ yı̂ mâ'asû) as waters." But the usual meaning is to be preferred here. His skin became abhorrent and loathsome in the sight of others. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:5: flesh: Job 2:7, Job 2:8, Job 17:14, Job 19:26, Job 24:20, Job 30:18, Job 30:19; Psa 38:5-7; Isa 1:6, Isa 14:11; Act 12:23loathsome: Job 9:31; Isa 66:24; Eze 20:43 Job 7:6 Geneva 15997:5 My flesh is (c) clothed with worms and clods of dust; my skin is broken, and become loathsome.(c) This signifies that his disease was rare and most horrible. John Gill7:5 My flesh is clothed with worms and clods of dust,.... Not as it would be at death, and in the grave, as Schmidt interprets it, when it would be eaten with worms and reduced to dust; but as it then was, his ulcers breeding worms, or lice, as some (y); these spread themselves over his body: some think it was the vermicular or pedicular disease that was upon him, and the scabs of them, which were all over him like one continued crust, were as a garment to him; or those sores of his, running with purulent matter, and he sitting and rolling himself in dust and ashes, and this moisture mingling therewith, and clotted together, formed clods of dust, which covered him all over; a dismal spectacle to look upon! a precious saint in a vile body!my skin is broken: with the boils and ulcers in all parts, and was parched and cleft with the heat and breaking of them: and become loathsome; to himself and others; exceeding nauseous, and extremely disagreeable both to sight and smell: or "liquefied" (z); moistened with corrupt matter flowing from the ulcers in all parts of his body; the word in Arabic signifies a large, broad, and open wound, as a learned man (a) has observed; and it is as if he should say, whoever observes all this, this long time of distress, night and day, and what a shocking figure he was, as here represented, could blame him for wishing for death in the most passionate manner? (y) So Sephorno and Bar Tzemach. (z) "liquefit", Junius & Tremellius; "colliquefacta est", Piscator, Mercerus. (a) Hinckelman. Praefat. ad Alcoran. p. 30. John Wesley7:5 Worms - Which were bred out of Job's corrupted flesh and sores. Dust - The dust of the earth upon which he lay. Broken - By ulcers in all parts of it.Robert Jamieson, A. R. Fausset and David Brown7:5 In elephantiasis maggots are bred in the sores (Acts 12:23; Is 14:11).clods of dust--rather, a crust of dried filth and accumulated corruption (Job 2:7-8). my skin is broken and . . . loathsome--rather, comes together so as to heal up, and again breaks out with running matter [GESENIUS]. More simply the Hebrew is, "My skin rests (for a time) and (again) melts away" (Ps 58:7). |
|
7:67:6: Եւ կեանք իմ թեթեւագո՛յնք են քան զխօսս, եւ կորեա՛ն յունայնութեան յուսոյ։ Եւ կեանք իմ թեթեւագոյնք են քան զխօսս, եւ կորեան յունայնութեան յուսոյ:6 Եւ կեանքս խօսքից էլ թեթեւ է. կորել է նա ունայն յոյսերում: 6 Օրերս ոստայնանկին կկոցէն արագ կ’անցնին Ու կը սպառին առանց յոյսի։ 7:6: Եւ կեանք իմ թեթեւագո՛յնք են քան զխօսս, եւ կորեա՛ն յունայնութեան յուսոյ։ 6 Եւ կեանքս խօսքից էլ թեթեւ է. կորել է նա ունայն յոյսերում: 6 Օրերս ոստայնանկին կկոցէն արագ կ’անցնին Ու կը սպառին առանց յոյսի։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:67:6 Дни мои бегут скорее челнока и кончаются без надежды. 7:6 ὁ ο the δὲ δε though; while βίος βιος livelihood; lifestyle μού μου of me; mine ἐστιν ειμι be ἐλαφρότερος ελαφρος light λαλιᾶς λαλια talk ἀπόλωλεν απολλυμι destroy; lose δὲ δε though; while ἐν εν in κενῇ κενος hollow; empty ἐλπίδι ελπις hope 7:6 יָמַ֣י yāmˈay יֹום day קַ֭לּוּ ˈqallû קלל be slight מִנִּי־ minnî- מִן from אָ֑רֶג ʔˈāreḡ אֶרֶג weaver's bobbin וַ֝ ˈwa וְ and יִּכְל֗וּ yyiḵlˈû כלה be complete בְּ bᵊ בְּ in אֶ֣פֶס ʔˈefes אֶפֶס end תִּקְוָֽה׃ tiqwˈā תִּקְוָה hope 7:6. dies mei velocius transierunt quam a texente tela succiditur et consumpti sunt absque ulla speMy days have passed more swiftly than the web is cut by the weaver, and are consumed without any hope. 7:6. My days have passed by more quickly than threads are cut by a weaver, and they have been consumed without any hope. 7:6. My days are swifter than a weaver’s shuttle, and are spent without hope. 7:6 My days are swifter than a weaver' s shuttle, and are spent without hope: 7:6 Дни мои бегут скорее челнока и кончаются без надежды. 7:6 ὁ ο the δὲ δε though; while βίος βιος livelihood; lifestyle μού μου of me; mine ἐστιν ειμι be ἐλαφρότερος ελαφρος light λαλιᾶς λαλια talk ἀπόλωλεν απολλυμι destroy; lose δὲ δε though; while ἐν εν in κενῇ κενος hollow; empty ἐλπίδι ελπις hope 7:6 יָמַ֣י yāmˈay יֹום day קַ֭לּוּ ˈqallû קלל be slight מִנִּי־ minnî- מִן from אָ֑רֶג ʔˈāreḡ אֶרֶג weaver's bobbin וַ֝ ˈwa וְ and יִּכְל֗וּ yyiḵlˈû כלה be complete בְּ bᵊ בְּ in אֶ֣פֶס ʔˈefes אֶפֶס end תִּקְוָֽה׃ tiqwˈā תִּקְוָה hope 7:6. dies mei velocius transierunt quam a texente tela succiditur et consumpti sunt absque ulla spe My days have passed more swiftly than the web is cut by the weaver, and are consumed without any hope. 7:6. My days have passed by more quickly than threads are cut by a weaver, and they have been consumed without any hope. 7:6. My days are swifter than a weaver’s shuttle, and are spent without hope. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:6: Swifter than a weaver's shuttle - The word ארג areg signifies rather the weaver than his shuttle. And it has been doubted whether any such instrument were in use in the days of Job. Dr. Russell, in his account of Aleppo, shows that though they wove many kinds of curious cloth, yet no shuttle was used, as they conducted every thread of the woof by their fingers. That some such instrument as the shuttle was in use from time immemorial, there can be no doubt: and it is certain that such an instrument must have been in the view of Job, without which the figure would lose its expression and force. In almost every nation the whole of human existence has been compared to a web; and the principle of life, through the continual succession of moments, hours, days, weeks, months, and years, to a thread woven through that web. Hence arose the fable of the Parcae or Fates, called also the Destinies or Fatal Sisters. They were the daughters of Erebus and Nox, darkness and night; and were three in number, and named Clotho, Lachesis, and Atropos. Clotho held the distaff; Lachesis spun off the thread; and Atropos cut it off with her scissors, when it was determined that life should end. Job represents the thread of his life as being spun out with great rapidity and tenuity, and about to be cut off.And are spent without hope - Expectation of future good was at an end; hope of the alleviation of his miseries no longer existed. The hope of future good is the balm of life: where that is not, there is despair; where despair is, there is hell. The fable above mentioned is referred to by Virgil, Ecl. iv., ver. 46, but is there applied to time: - Talia Secla, suis dixerunt, currite, fusis Concordes stabili fatorum numine Parcae. "The Fates, when they this happy thread have spun Shall bless the sacred clue, and bid it smoothly run." Dryden. Isaiah uses the same figure, Isa 38:12 : - My life is cut off, as by the weaver: He will sever me from the loom. In the course of the day thou wilt finish my web. Lowth. Coverdale translates thus: My dayes passe over more spedely then a weaver can weave out his webbe and are gone or I am awarre. A fine example of this figure is found in the Teemour Nameh, which I shall give in Mr. Good's translation: - "Praise be to God, who hath woven the web of human affairs in the loom of his will and of his wisdom, and hath made waves of times and of seasons to flow from the fountain of his providence into the ocean of his power." The simile is fine, and elegantly expressed. Albert Barnes: Notes on the Bible - 18347:6: My days are swifter than a weaver's shuttle - That is, they are short and few. He does not here refer so much to the rapidity with which they were passing away as to the fact that they would soon be gone, and that he was likely to be cut off without being permitted to enjoy the blessings of a long life; compare the notes at Isa 38:12. The weaver's shuttle is the instrument by which the weaver inserts the filling in the woof. With us few things would furnish a more striking emblem of rapidity than the speed with which a weaver throws his shuttle from one side of the web to the other. It would seem that such was the fact among the ancients, though the precise manner in which they wove their cloth, is unknown. It was common to compare life with a web, which was filled up by the successive days. The ancient Classical writers spoke of it as a web woven by the Fates. We can all feel the force of the comparison used here by Job, that the days which we live fly swift away. How rapidly is one after another added to the web of life! How soon will the whole web be filled up, and life be closed! A few more shoots of the shuttle and all will be over, and our life will be cut off, as the weaver removes one web from the loom to make way for another. How important to improve the fleeting moments, and to live as if we were soon to see the rapid shuttle flying for the last time!And are spent without hope - Without hope of recovery, or of future happiness on earth. It does not mean that he had no hope of happiness in the world to come. But such were his trials here, and so entirely had his comforts been removed, that he had no prospect of again enjoying life. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:6: swifter: Job 9:25, Job 16:22, Job 17:11; Psa 90:5, Psa 90:6, Psa 102:11, Psa 103:15, Psa 103:16, Psa 144:4; Isa 38:12, Isa 38:13, Isa 40:6, Isa 40:7; Jam 1:11, Jam 4:14; Pe1 1:24without hope: Job 6:11, Job 17:15; Pro 14:32; Jer 2:25; Eph 2:12; Pe1 1:13 Job 7:7 Geneva 15997:6 My days are swifter than (d) a weaver's shuttle, and are spent without hope.(d) Thus he speaks in respect for the brevity of man's life, which passes without hope of returning: in consideration of which he desires God to have compassion on him. John Gill7:6 My days are swifter than a weaver's shuttle,.... Which moves very swiftly, being thrown quick and fast to and fro; some versions render it "a racer" (b) one that runs a race on foot, or rides on horseback, agreeably to Job 9:25; where, and in Job 7:7; to it, other similes are used, to set forth the swiftness and fleetness of man's days; as they also are elsewhere represented, as swift as a tale told, a word expressed, or a thought conceived, Ps 90:9; and so here, by the Septuagint, are said to be "swifter than speech", though wrongly translated: this is to be understood, not of his days of affliction, distress, and sorrow; for these in his apprehension moved but slowly, and he could have been, glad that they had gone on faster; but either his days in common, or particularly his days of prosperity and pleasure, these were soon over with him; and which he sometimes wished for again, see Job 29:1,and are spent without hope; not without hope of happiness in another world, but without hope of being restored to his outward felicity in this; which Eliphaz had given him some him of, but he had no hope concerning it; see Job 5:24. (b) Aquila, Symmachus, Theodotion in Drusius. John Wesley7:6 Swifter - The time of my life hastens to a period. Shuttle - Which passes in a moment from one end of the web to the other. Hope - Of enjoying any good day here.Robert Jamieson, A. R. Fausset and David Brown7:6 (Is 38:12). Every day like the weaver's shuttle leaves a thread behind; and each shall wear, as he weaves. But Job's thought is that his days must swiftly be cut off as a web;without hope--namely, of a recovery and renewal of life (Job 14:19; 1Chron 29:15). |
|
7:77:7: Յիշեա՛ զի փուք են կեանք իմ, եւ ո՛չ դարձցի ակն իմ ՚ի տեսանել զբարի[9131]։ [9131] Օրինակ մի. ՚Ի տեսանելոյ զբարի։ Յիշեա զի փուք են կեանք իմ, եւ ոչ դարձցի ակն իմ ի տեսանել զբարի:7 Յիշի՛ր, որ քամի է կեանքը իմ. աչքերս է՛լ չեն տեսնի բարի բան. 7 Յիշէ՛ թէ կեանքս հովի պէս է. Աչքս ասկէ յետոյ բարիք պիտի չտեսնէ։ 7:7: Յիշեա՛ զի փուք են կեանք իմ, եւ ո՛չ դարձցի ակն իմ ՚ի տեսանել զբարի[9131]։ [9131] Օրինակ մի. ՚Ի տեսանելոյ զբարի։ 7 Յիշի՛ր, որ քամի է կեանքը իմ. աչքերս է՛լ չեն տեսնի բարի բան. 7 Յիշէ՛ թէ կեանքս հովի պէս է. Աչքս ասկէ յետոյ բարիք պիտի չտեսնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:77:7 Вспомни, что жизнь моя дуновение, что око мое не возвратится видеть доброе. 7:7 μνήσθητι μναομαι remember; mindful οὖν ουν then ὅτι οτι since; that πνεῦμά πνευμα spirit; wind μου μου of me; mine ἡ ο the ζωὴ ζωη life; vitality καὶ και and; even οὐκέτι ουκετι no longer ἐπανελεύσεται επανερχομαι come on up; come back ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἰδεῖν οραω view; see ἀγαθόν αγαθος good 7:7 זְ֭כֹר ˈzᵊḵōr זכר remember כִּי־ kî- כִּי that ר֣וּחַ rˈûₐḥ רוּחַ wind חַיָּ֑י ḥayyˈāy חַיִּים life לֹא־ lō- לֹא not תָשׁ֥וּב ṯāšˌûv שׁוב return עֵ֝ינִ֗י ˈʕênˈî עַיִן eye לִ li לְ to רְאֹ֥ות rᵊʔˌôṯ ראה see טֹֽוב׃ ṭˈôv טֹוב good 7:7. memento quia ventus est vita mea et non revertetur oculus meus ut videat bonaRemember that my life is but wind, and my eye shall not return to see good things. 7:7. Remember that my life is wind, and my eye will not return to see good things. 7:7. O remember that my life [is] wind: mine eye shall no more see good. 7:7 O remember that my life [is] wind: mine eye shall no more see good: 7:7 Вспомни, что жизнь моя дуновение, что око мое не возвратится видеть доброе. 7:7 μνήσθητι μναομαι remember; mindful οὖν ουν then ὅτι οτι since; that πνεῦμά πνευμα spirit; wind μου μου of me; mine ἡ ο the ζωὴ ζωη life; vitality καὶ και and; even οὐκέτι ουκετι no longer ἐπανελεύσεται επανερχομαι come on up; come back ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἰδεῖν οραω view; see ἀγαθόν αγαθος good 7:7 זְ֭כֹר ˈzᵊḵōr זכר remember כִּי־ kî- כִּי that ר֣וּחַ rˈûₐḥ רוּחַ wind חַיָּ֑י ḥayyˈāy חַיִּים life לֹא־ lō- לֹא not תָשׁ֥וּב ṯāšˌûv שׁוב return עֵ֝ינִ֗י ˈʕênˈî עַיִן eye לִ li לְ to רְאֹ֥ות rᵊʔˌôṯ ראה see טֹֽוב׃ ṭˈôv טֹוב good 7:7. memento quia ventus est vita mea et non revertetur oculus meus ut videat bona Remember that my life is but wind, and my eye shall not return to see good things. 7:7. Remember that my life is wind, and my eye will not return to see good things. 7:7. O remember that my life [is] wind: mine eye shall no more see good. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17067 O remember that my life is wind: mine eye shall no more see good. 8 The eye of him that hath seen me shall see me no more: thine eyes are upon me, and I am not. 9 As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more. 10 He shall return no more to his house, neither shall his place know him any more. 11 Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. 12 Am I a sea, or a whale, that thou settest a watch over me? 13 When I say, My bed shall comfort me, my couch shall ease my complaint; 14 Then thou scarest me with dreams, and terrifiest me through visions: 15 So that my soul chooseth strangling, and death rather than my life. 16 I loathe it; I would not live alway: let me alone; for my days are vanity.Job, observing perhaps that his friends, though they would not interrupt him in his discourse, yet began to grow weary, and not to heed much what he said, here turns to God, and speaks to him. If men will not hear us, God will; if men cannot help us, he can; for his arm is not shortened, neither is his ear heavy. Yet we must not go to school to Job here to learn how to speak to God; for, it must be confessed, there is a great mixture of passion and corruption in what he here says. But, if God be not extreme to mark what his people say amiss, let us also make the best of it. Job is here begging of God either to ease him or to end him. He here represents himself to God, I. As a dying man, surely and speedily dying. It is good for us, when we are sick, to think and speak of death, for sickness is sent on purpose to put us in mind of it; and, if we be duly mindful of it ourselves, we may in faith put God in mind of it, as Job does here (v. 7): O remember that my life is wind. He recommends himself to God as an object of his pity and compassion, with this consideration, that he was a very weak frail creature, his abode in this world short and uncertain, his removal out of it sure and speedy, and his return to it again impossible and never to be expected--that his life was wind, as the lives of all men are, noisy perhaps and blustering, like the wind, but vain and empty, soon gone, and, when gone, past recall. God had compassion on Israel, remembering that they were but flesh, a wind that passeth away and cometh not again, Ps. lxxviii. 38, 39. Observe, 1. The pious reflections Job makes upon his own life and death. Such plain truths as these concerning the shortness and vanity of life, the unavoidableness and irrecoverableness of death, then do us good when we think and speak of them with application to ourselves. Let us consider then, (1.) That we must shortly take our leave of all the things that are seen, that are temporal. The eye of the body must be closed, and shall no more see good, the good which most men set their hearts upon; for their cry is, Who will make us to see good? Ps. iv. 6. If we be such fools as to place our happiness in visible good things, what will become of us when they shall be for ever hidden from our eyes, and we shall no more see good? Let us therefore live by that faith which is the substance and evidence of things not seen. (2.) That we must then remove to an invisible world: The eye of him that hath here seen me shall see me no more there. It is hades--an unseen state, v. 8. Death removes our lovers and friends into darkness (Ps. lxxxviii. 18), and will shortly remove us out of their sight; when we go hence we shall be seen no more (Ps. xxxix. 13), but go to converse with the things that are not seen, that are eternal. (3.) That God can easily, and in a moment, put an end to our lives, and send us to another world (v. 8): "Thy eyes are upon me and I am not; thou canst look me into eternity, frown me into the grave, when thou pleasest." Shouldst thou, displeased, give me a frowning look, I sink, I die, as if with lightning struck.--Sir R. BLACKMORE. He takes away our breath, and we die; nay, he but looks on the earth and it trembles, Ps. xiv. 29, 30. (4.) That, when we are once removed to another world, we must never return to this. There is constant passing from this world to the other, but vestigia nulla retrorsum--there is no repassing. "Therefore, Lord, kindly ease me by death, for that will be a perpetual ease. I shall return no more to the calamities of this life." When we are dead we are gone, to return no more, [1.] From our house under ground (v. 9): He that goeth down to the grave shall come up no more until the general resurrection, shall come up no more to his place in this world. Dying is work that is to be done but once, and therefore it had need be well done: an error there is past retrieve. This is illustrated by the blotting out and scattering of a cloud. It is consumed and vanisheth away, is resolved into air and never knits again. Other clouds arise, but the same cloud never returns: so a new generation of the children of men is raised up, but the former generation is quite consumed and vanishes away. When we see a cloud which looks great, as if it would eclipse the sun and drawn the earth, of a sudden dispersed and disappearing, let us say, "Just such a thing is the life of man; it is a vapour that appears for a little while and then vanishes away." [2.] To return no more to our house above ground (v. 10): He shall return no more to his house, to the possession and enjoyment of it, to the business and delights of it. Others will take possession, and keep it till they also resign to another generation. The rich man in hell desired that Lazarus might be sent to his house, knowing it was to no purpose to ask that he might have leave to go himself. Glorified saints shall return no more to the cares, and burdens, and sorrows of their house; nor damned sinners to the gaieties and pleasures of their house. Their place shall no more know them, no more own them, have no more acquaintance with them, nor be any more under their influence. It concerns us to secure a better place when we die, for this will no more own us. 2. The passionate inference he draws from it. From these premises he might have drawn a better conclusion that this (v. 11): Therefore I will not refrain my mouth; I will speak; I will complain. Holy David, when he had been meditating on the frailty of human life, made a contrary use of it (Ps. xxxix. 9, I was dumb, and opened not my mouth); but Job, finding himself near expiring, hastens as much to make his complaint as if he had been to make his last will and testament or as if he could not die in peace until he had given vent to his passion. When we have but a few breaths to draw we should spend them in the holy gracious breathings of faith and prayer, not in the noisome noxious breathings of sin and corruption. Better die praying and praising than die complaining and quarrelling. Adam Clarke: Commentary on the Bible - 18317:7: My life is wind - Mr. Good translates, "O remember that, if my life pass away, mine eye shall turn no more to scenes of goodness;" which he paraphrases thus: "O remember that, if my life pass away, never more shall I witness those scenes of Divine favor, never more adore thee for those proofs of unmerited mercy, which till now have been so perpetually bestowed on me." I think the common translation gives a very good sense.Albert Barnes: Notes on the Bible - 18347:7: O remember - This is evidently an address to God. In the anguish of his soul Job turns his eye and his heart to his Maker, and urges reasons why he should close his life. The extent of his sufferings, and the certainty that he must die -10, are the reasons on which he dwells why his life should be closed, and he released. The language is respectful, but it is the expression of deep anguish and sorrow.That my life is wind - Life is often compared with a vapor, a shadow, a breath. The language denotes that it is frail, and soon passed - as the breeze blows upon us, and soon passes by; compare Psa 78:39 : For he remembered that they were but flesh; A wind that passeth away and cometh not again. Mine eye shall no more - Margin, as in Hebrew not return. The idea is, that if he was cut off, he would not return again to behold the pleasant scenes of this life. See good - Margin, To see, that is, to enjoy. The sense is that he would no more be permitted to look upon the things which now so much gratified the sight, and gave so much pleasure. There is some resemblance here to the feelings expressed by Hezekiah in his apprehension of death; see the notes at Isa 38:10-11. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:7: remember: Job 10:9; Gen 42:36; Neh 1:8; Psa 74:18, Psa 74:22, Psa 89:47, Psa 89:50; Jer 15:15my life: Psa 78:39; Jam 4:14 no more see: Heb. not return to see, that is, to enjoy, Job 10:21, Job 10:22 Job 7:8 Carl Friedrich Keil and Franz Delitzsch7:77 Remember that my life is a breath, That my eye will never again look on prosperity. 8 The eye that looketh upon me seeth me no more; Thine eyes look for me, - I am no more! 9 The clouds are vanished and passed away, So he that goeth down to Shel cometh not up. 10 He returneth no more to his house, And his place knoweth him no more. 11 Therefore I will not curb my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. We see good, i.e., prosperity and joy, only in the present life. It ends with death. שׁוּב with ל infin. is a synonym of הוסיף, Job 20:9. No eye (עין femin.) which now sees me (prop. eye of my seer, as Gen 16:13, comp. Job 20:7; Ps 31:12, for ראני, Is 29:15, or ראני, Is 47:10; according to another reading, ראי: no eye of seeing, i.e., no eye with the power of seeing, from ראי, vision) sees me again, even if thy eyes should be directed towards me to help me; my life is gone, so that I can no more be the subject of help. For from Shel there is no return, no resurrection (comp. Ps 103:16 for the expression); therefore will I at least give free course to my thoughts and feelings (comp. Ps 77:4; Is 38:15, for the expression). The גּם, Job 7:11, is the so-called גם talionis; the parallels cited by Michalis are to the point, Ezek 16:43; Mal 2:9; Ps 52:7. Here we first meet with the name of the lower world; and in the book of Job we learn the ancient Israelitish conception of it more exactly than anywhere else. We have here only to do with the name in connection with the grammatical exposition. שׁאול (usually gen. fem.) is now almost universally derived from שׁאל = שׁעל, to be hollow, to be deepened; and aptly so, for they imagined the Sheôl as under ground, as Num 16:30, Num 16:33 alone shows, on which account even here, as from Gen 37:35 onwards, שׁאולה ירד is everywhere used. It is, however, open to question whether this derivation is correct: at least passages like Is 5:14; Hab 2:5; Prov 30:15., show that in the later usage of the language, שׁאל, to demand, was thought of in connection with it; derived from which Sheôl signifies (1) the appointed inevitable and inexorable demanding of everything earthly (an infinitive noun like אלוהּ, פּקוד); (2) conceived of as space, the place of shadowy duration whither everything on earth is demanded; (3) conceived of according to its nature, the divinely appointed fury which gathers in and engulfs everything on the earth. Job knows nothing of a demanding back, a redemption from Sheôl. John Gill7:7 O remember that my life is wind,.... Or, "breath" (c); man's life is in his breath, and that breath is in his nostrils, and therefore not to be accounted of, or depended on; man appears by this to be a poor frail creature, whose life, with respect to himself, is very precarious and uncertain; it is but as a "vapour", an air bubble, full of wind, easily broken and dissipated, and soon vanishes away; it is like the "wind", noisy and blusterous, full of stir and tumult, and, like that, swiftly passes and sweeps away, and returns not again: this is an address to God; and so some (d) supply it, "O God", or "O Lord, remember", &c. not that forgetfulness is in God, or that he needs to be reminded of anything; but he may seem to forget the frailty of man when he lays his hand heavy on him; and may be said to be mindful of it when he mercifully takes it off: what Job here prays for, the Lord often does, as he did with respect to the Israelites, Ps 78:39,mine eye shall no more see good: meaning not spiritual and eternal good, here and hereafter; he knew he should, after this life, see his living Redeemer even with the eyes of his body, when raised again; that he should see him as he is, not through a glass, darkly, but face to face, in all his glory; and that for himself, and not another, and even see and enjoy things he had never seen before: but his sense is, that he should see or enjoy no more temporal good; either in this world, being without hope of any, or in the grave, whither he was going and would shortly be; and therefore entreats that some mercy might be shown him while he lived; to which sense the following words incline. (c) "hali us", Cocceius, Michaelis. (d) So Beza, Vatablus, Drusius, Michaelis. John Wesley7:7 O - He turns his speech to God. Perhaps observing, that his friends grew weary of hearing it. If men will not hear us, God will: if men cannot help us, he can: for his arm is not shortened, neither is his ear heavy.Robert Jamieson, A. R. Fausset and David Brown7:7 Address to God.Wind--a picture of evanescence (Ps 78:39). shall no more see--rather, "shall no more return to see good." This change from the different wish in Job 3:17, &c., is most true to nature. He is now in a softer mood; a beam from former days of prosperity falling upon memory and the thought of the unseen world, where one is seen no more (Job 7:8), drew from him an expression of regret at leaving this world of light (Eccles 11:7); so Hezekiah (Is 38:11). Grace rises above nature (2Cor 5:8). |
|
7:87:8: Եւ ո՛չ հայեսցի յիս ակն տեսողի։ Աչք քո յիս՝ եւ ես ո՛չ եւս իցեմ[9132], [9132] Ոմանք. Եւ ո՛չ եւս իցեմ։ Եւ ոչ հայեսցի յիս ակն տեսողի. աչք քո յիս` եւ ես ոչ եւս իցեմ:8 չեն նայի այլեւս ինձ աչքերն տեսնողի: Աչքերդ ինձ վրայ ես յառում. այլեւս չեմ լինի՝ երկնքից ջնջուած ամպի պէս: 8 Զիս տեսնողին աչքերը նորէն զիս պիտի չտեսնեն։Քու աչքերդ իմ վրաս կը նային ու ես բնաջինջ կ’ըլլամ։ 7:8: Եւ ո՛չ հայեսցի յիս ակն տեսողի։ Աչք քո յիս՝ եւ ես ո՛չ եւս իցեմ[9132], [9132] Ոմանք. Եւ ո՛չ եւս իցեմ։ 8 չեն նայի այլեւս ինձ աչքերն տեսնողի: Աչքերդ ինձ վրայ ես յառում. այլեւս չեմ լինի՝ երկնքից ջնջուած ամպի պէս: 8 Զիս տեսնողին աչքերը նորէն զիս պիտի չտեսնեն։Քու աչքերդ իմ վրաս կը նային ու ես բնաջինջ կ’ըլլամ։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:87:8 Не увидит меня око видевшего меня; очи Твои на меня, и нет меня. 7:8 οὐ ου not περιβλέψεταί περιβλεπω look around με με me ὀφθαλμὸς οφθαλμος eye; sight ὁρῶντός οραω view; see με με me οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your ἐν εν in ἐμοί εμοι me καὶ και and; even οὐκέτι ουκετι no longer εἰμὶ ειμι be 7:8 לֹֽא־ lˈō- לֹא not תְ֭שׁוּרֵנִי ˈṯšûrēnî שׁור regard עֵ֣ין ʕˈên עַיִן eye רֹ֑אִי rˈōʔî ראה see עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye בִּ֣י bˈî בְּ in וְ wᵊ וְ and אֵינֶֽנִּי׃ ʔênˈennî אַיִן [NEG] 7:8. nec aspiciet me visus hominis oculi tui in me et non subsistamNor shall the sight of man behold me: thy eyes are upon me, and I shall be no more. 7:8. Neither will the sight of man gaze upon me; your eyes are upon me, and I will not endure. 7:8. The eye of him that hath seen me shall see me no [more]: thine eyes [are] upon me, and I [am] not. 8. The eye of him that seeth me shall behold me no more: thine eyes shall be upon me, but I shall not be.
7:8 The eye of him that hath seen me shall see me no [more]: thine eyes [are] upon me, and I [am] not: 7:8 Не увидит меня око видевшего меня; очи Твои на меня, и нет меня. 7:8 οὐ ου not περιβλέψεταί περιβλεπω look around με με me ὀφθαλμὸς οφθαλμος eye; sight ὁρῶντός οραω view; see με με me οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your ἐν εν in ἐμοί εμοι me καὶ και and; even οὐκέτι ουκετι no longer εἰμὶ ειμι be 7:8 לֹֽא־ lˈō- לֹא not תְ֭שׁוּרֵנִי ˈṯšûrēnî שׁור regard עֵ֣ין ʕˈên עַיִן eye רֹ֑אִי rˈōʔî ראה see עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye בִּ֣י bˈî בְּ in וְ wᵊ וְ and אֵינֶֽנִּי׃ ʔênˈennî אַיִן [NEG] 7:8. nec aspiciet me visus hominis oculi tui in me et non subsistam Nor shall the sight of man behold me: thy eyes are upon me, and I shall be no more. 7:8. Neither will the sight of man gaze upon me; your eyes are upon me, and I will not endure. 7:8. The eye of him that hath seen me shall see me no [more]: thine eyes [are] upon me, and I [am] not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:8: Shall see me no more - If I die in my present state, with all this load of undeserved odium which is cast upon me by my friends, I shall never have an opportunity of vindicating my character, and regaining the good opinion of mankind.Thine eyes are upon one, and I am not - Thou canst look me into nothing. Or, Let thine eye be upon me as judged to death, and I shall immediately cease to live among men. Albert Barnes: Notes on the Bible - 18347:8: The eye of him that hath seen me shall see me no more - I shall be cut off from all my friends - one of the things which most distresses people when they come to die.Thine eyes are upon me, and I am not - see . Dr. Good renders this, "let thine eye be upon me, and I am nothing." Herder, "thine eye will seek me, but I am no more." According to this the sense is, that he was soon to be removed from the place where he had dwelt, and that should he be sought there he could not be found. He would seem to represent God as looking for him, and not finding him; see . The margin has," I can live no longer." It may be possible that this is the meaning, that God had fixed an intense gaze upon him, and that he could not survive it. If this is the sense, then it accords with the descriptions given of the majesty of God everywhere in the Scriptures - that nothing could endure His presence, that even the earth trembles, and the mountains melt away, at his touch. Thus, in Psa 104:32 : He looketh on the earth, and it trembleth; He toucheth the hills, and they smoke. Compare the representation of the power of the eye in : He teareth me in his wrath who hateth me; He gnasheth upon me with his teeth Mine enemy sharpeneth his eyes upon me. On the whole, I think it probable that this is the sense here. There is an energy in the original which is greatly enfeebled in the common translation. God had fixed his eyes upon Job, and he at once disappeared; compare Rev 20:11 : "And I saw a great white throne, and him that sat upon it, from whose face the earth and the heaven fled away, and there was found no place for them." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:8: The eye: Job 20:9; Psa 37:36thine eyes: Job 13:27, Job 14:3; Psa 39:11, Psa 90:8, Psa 90:9 I am not: that is, I can live no longer, Job 7:21 Job 7:9 John Gill7:8 The eye of him that hath seen me shall see me no more,.... Or "the eye of sight" (e); the seeing eye, the most acute and quick sighted eye; so Mr. Broughton renders it, "the quick eye" (f): this is to be understood as "after" (g) death, that then the sharpest eye should not see him, he would be out of the reach of it; which must be taken with a limitation; for men after death are seen by the eyes of the omniscient God, their souls, be they in heaven or in hell, and their bodies in the grave; and as for good men, such as Job, they are at once with him in his immediate presence, beholding and beheld by him; and they are seen by angels, whose care and charge their souls become immediately upon death, and are carried by them into heaven, where they are fellow worshippers with them; and they are seen by glorified saints, to whose company they are joined; for if the rich man in hell could see Abraham, and Lazarus in his bosom, Lk 16:23, then much more do the saints see one another: but the meaning is, that when a man is dead, he is seen no more by men on earth, by his relations, friends, and acquaintance; the consideration of which is a cutting stroke at parting, see Acts 20:25; the state of the dead is an invisible state, and therefore called in the Greek tongue "Hades", "unseen"; so the dead will remain, with respect to the inhabitants of this world, till the resurrection, and then they shall see and be seen again in the same bodies they now have; for this is no denial of the resurrection of the dead, as some Jewish writers charge Job with, and infer from this and some following passages:thine eyes are upon me, and I am not; am a dead man, a phrase expressive of death, and of being in the state of the dead, or however of being no more in this world, see Gen 5:24; not that the dead are nonentities, or are reduced to nothing; this is not true of them, either with respect to soul or body; their souls are immaterial and immoral, and exist in a separate state after death, and their bodies, though reduced to dust, are not annihilated; they return to earth and dust, from whence they came; but still they are something, they are earth and dust, unless these can be thought to be nothing; and this dust is taken care of and preserved, and will be gathered together, and moulded, and framed, and fashioned into bodies again, which will endure for ever: nor is the meaning, that they are nowhere; the spirits of just men made perfect are in heaven, in paradise, in a state of life, immortality, and bliss; and the souls of the wicked are in their own place, in the prison of hell, reserved with devils, to the judgment of the great day; and the bodies of both are in the graves till the day of the resurrection; but they are not, and no more, in the land of the living, in their houses and families, in their shops and business, and places of trade and merchandise, or in the house of God serving him there, according to their different stations. And this Job ascribes to God, "thine eyes are upon me": meaning not his eyes of love, favour, and kindness, which had respect unto him; and yet, notwithstanding this, as it did not secure him from afflictions, so neither would it from death itself; for "though his eyes were upon him" in such sense, yet he "would not be" (a), or should die; but rather his angry eyes, the frowns of his countenance, which were now upon him, and might be discerned in the dispensations of his providence towards him, by reason of which he "was not" as he was before; not fit for anything, as Sephorno understands it; or should he frown upon him, one angry look would sink him into the state of the dead, and he should be no more, who "looks on the earth, and it trembles", Ps 104:32. Mr. Broughton renders it as a petition, "let thine eyes be upon me, that I be no more"; that is, let me die, the same request he made in Job 6:8; but it seems best to interpret it or the eyes of God's omnipresence and providence, which are on men in every state and place; and the sense be, either as granting, that though the eyes of men should not see him after death, yet the eyes of God would be upon him when he was not, or in the state of the fiend; or else, that should he long defer doing him good, it would be too late, he should soon die, and then, though he should look after him, and seek for him, he should not be in the land of the living, according to Job 7:21; or this may denote the suddenness of death, which comes to a man in a moment, as Bar Tzemach observes, in the twinkling of an eye; nay, as soon as the eye of God is upon a man, that is, as soon almost as a man appears in the world, and the eye of Divine Providence is upon him, he is out of it again, and is no more; see Eccles 3:2. (e) Heb. "oculus visus", Drusius, Piscator; "aspectus", Mercerus; so Simeon Bar Tzemach. (f) "Ocuium perspicacissimum", Junius & Tremellius, Piscator. (g) Posthac, Tigurine version. (a) "Etiam oculis tuis ad me respicientibus, me non fore amplius", Junius & Tremellius, Piscator. John Wesley7:8 No more - In this mortal state: I shall never return to this life again. Am not - If thou cast one angry look upon me, I am not; thou canst look me into eternity.Robert Jamieson, A. R. Fausset and David Brown7:8 The eye of him who beholds me (present, not past), that is, in the very act of beholding me, seeth me no more.Thine eyes are upon me, and I am not--He disappears, even while God is looking upon him. Job cannot survive the gaze of Jehovah (Ps 104:32; Rev_ 20:11). Not, "Thine eyes seek me and I am not to be found"; for God's eye penetrates even to the unseen world (Ps 139:8). UMBREIT unnaturally takes "thine" to refer to one of the three friends. |
|
7:97:9: իբրեւ զամպ ջնջեալ յերկնից։ Զի եթէ իջանիցէ մարդ ՚ի դժոխս. ո՛չ եւս ելցէ. Իբրեւ զամպ ջնջեալ յերկնից. զի եթէ իջանիցէ մարդ ի դժոխս:9 Զի եթէ իջնի մարդ գերեզման, 9 Ինչպէս ամպը կը ցրուի կ’երթայ, Այնպէս գերեզմանը իջնողը պիտի չելլէ 7:9: իբրեւ զամպ ջնջեալ յերկնից։ Զի եթէ իջանիցէ մարդ ՚ի դժոխս. ո՛չ եւս ելցէ. 9 Զի եթէ իջնի մարդ գերեզման, 9 Ինչպէս ամպը կը ցրուի կ’երթայ, Այնպէս գերեզմանը իջնողը պիտի չելլէ zohrab-1805▾ eastern-1994▾ western am▾ |
7:97:9 Редеет облако и уходит; так нисшедший в преисподнюю не выйдет, 7:9 ὥσπερ ωσπερ just as νέφος νεφος cloud mass ἀποκαθαρθὲν αποκαθαιρω from; away οὐρανοῦ ουρανος sky; heaven ἐὰν εαν and if; unless γὰρ γαρ for ἄνθρωπος ανθρωπος person; human καταβῇ καταβαινω step down; descend εἰς εις into; for ᾅδην αδης Hades οὐκέτι ουκετι no longer μὴ μη not ἀναβῇ αναβαινω step up; ascend 7:9 כָּלָ֣ה kālˈā כלה be complete עָ֭נָן ˈʕānān עָנָן cloud וַ wa וְ and יֵּלַ֑ךְ yyēlˈaḵ הלך walk כֵּ֥ן kˌēn כֵּן thus יֹורֵ֥ד yôrˌēḏ ירד descend שְׁ֝אֹ֗ול ˈšʔˈôl שְׁאֹול nether world לֹ֣א lˈō לֹא not יַעֲלֶֽה׃ yaʕᵃlˈeh עלה ascend 7:9. sicut consumitur nubes et pertransit sic qui descenderit ad inferos non ascendetAs a cloud is consumed, and passeth away: so he that shall go down to hell shall not come up. 7:9. Just as a cloud is consumed and passes away, so he who descends to hell will not ascend. 7:9. [As] the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no [more]. 9. As the cloud is consumed and vanisheth away, so he that goeth down to Sheol shall come up no more.
7:9 As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no: 7:9 Редеет облако и уходит; так нисшедший в преисподнюю не выйдет, 7:9 ὥσπερ ωσπερ just as νέφος νεφος cloud mass ἀποκαθαρθὲν αποκαθαιρω from; away οὐρανοῦ ουρανος sky; heaven ἐὰν εαν and if; unless γὰρ γαρ for ἄνθρωπος ανθρωπος person; human καταβῇ καταβαινω step down; descend εἰς εις into; for ᾅδην αδης Hades οὐκέτι ουκετι no longer μὴ μη not ἀναβῇ αναβαινω step up; ascend 7:9 כָּלָ֣ה kālˈā כלה be complete עָ֭נָן ˈʕānān עָנָן cloud וַ wa וְ and יֵּלַ֑ךְ yyēlˈaḵ הלך walk כֵּ֥ן kˌēn כֵּן thus יֹורֵ֥ד yôrˌēḏ ירד descend שְׁ֝אֹ֗ול ˈšʔˈôl שְׁאֹול nether world לֹ֣א lˈō לֹא not יַעֲלֶֽה׃ yaʕᵃlˈeh עלה ascend 7:9. sicut consumitur nubes et pertransit sic qui descenderit ad inferos non ascendet As a cloud is consumed, and passeth away: so he that shall go down to hell shall not come up. 7:9. Just as a cloud is consumed and passes away, so he who descends to hell will not ascend. 7:9. [As] the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no [more]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:9: As the cloud is consumed - As the cloud is dissipated, so is the breath of those that go down to the grave. As that cloud shall never return, so shall it be with the dead; they return no more to sojourn with the living. See on the following verses.Albert Barnes: Notes on the Bible - 18347:9: As the cloud is consumed and vanisheth away - This image is taken from the light and fleecy clouds, which become smaller and smaller until they wholly vanish. For an illustration of a similar phrase, see the notes at Isa 44:22.To the grave - - שׁאול she'ô l. Septuagint, εἰς ᾅδην eis hadē n, to Hades. The word may mean grave, or the place of departed spirits; see Isa 5:14, note; Isa 14:9, note; compare the notes at -22. Either signification will apply here. Shall come up no more - Shall no more live on the earth. It would be pressing this too far to adduce it as proving that Job did not believe in the doctrine of the resurrection. The connection here requires us to understand him as meaning only that he would not appear again on the earth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:9: the cloud: Job 37:11he: Job 10:21, Job 14:10-14, Job 16:22; Sa2 12:23, Sa2 14:14; Psa 39:13; Isa 38:11 Job 7:10 Geneva 15997:9 (e) [As] the cloud is consumed and vanisheth away: so he that goeth down to the grave shall (f) come up no [more].(e) If you behold me in your anger I will not be able to stand in your presence. (f) Shall no more enjoy this mortal life. John Gill7:9 As the cloud is consumed and vanisheth away,.... Which being dispersed by the wind, or broke up by the sun, is never seen, or returns more; for though the wise man speaks of clouds returning after the rain, this is not to be understood of the same clouds, but of succeeding ones, Eccles 12:2; so pardon of sin is expressed by the same metaphor, to show that sin thereby is no more, no more to be seen or remembered, Is 43:25; the Targum renders it "as smoke", by which the shortness and consumption of men's days are expressed, Ps 102:3; but by the simile of a cloud here is not so much designed the sudden disappearance of life as the irrevocableness of it when gone, as the reddition or application following shows:so he that goeth down to the grave shall come up no more; the grave is the house or long home that all must go to, it being the appointment of God that all should die, or be in the state of the dead; which is meant by the grave, since all are not interred in the earth; and this, as here, is frequently expressed, as if it was man's act being hither brought; and when it designs an interment in the earth, it is with great propriety called a going down; and however that be, yet the state of the dead is a state of humiliation, a coming down from all the grandeur, honour, and glory of the present state, which are all laid in the dust; and when this is man's case, he comes up no more from it, that is, of himself, by his own power; none but Christ, who is God over all, ever did this; or none naturally, or by the laws of nature, for noticing short of almighty power can effect this; it must be done in an extraordinary way, and is no less than a miraculous operation; nor will this be done until the general resurrection of the just and unjust, when all that are in their graves shall come forth, the one to the resurrection of life, and the other to the resurrection of damnation; excepting in some few instances, as the Shunammite's son, 4Kings 4:32; the man that touched the bones of the prophet Elisha, 4Kings 13:21; the daughter of Jairus, Mk 5:41; the widow of Nain's son, Lk 7:14; Lazarus, Jn 11:43; and those that rose at our Lord's resurrection, Mt 27:53; this is further explained in Job 7:10. John Wesley7:9 No more - Never until the general resurrection. When we see a cloud which looked great, as if it would eclipse the sun, of a sudden dispersed and disappearing, say, Just such a thing is the life of man, a vapour that appears for a while and then vanisheth away.Robert Jamieson, A. R. Fausset and David Brown7:9 (2Kings 12:23).the grave--the Sheol, or place of departed spirits, not disproving Job's belief in the resurrection. It merely means, "He shall come up no more" in the present order of things. |
|
7:107:10: եւ ո՛չ դարձցի ՚ի տուն իւր. եւ ո՛չ եւս ծանիցէ զնա տեղի իւր։ ոչ եւս ելցէ եւ ոչ դարձցի ի տուն իւր, եւ ոչ եւս ծանիցէ զնա տեղի իւր:10 չի ելնի այլեւս, չի դառնայ՝ իր տունը. իր տեղն էլ նրան չի ճանաչի: 10 Անիկա ա՛լ իր տունը պիտի չդառնայ Ու իր բնակարանը ա՛լ զանիկա պիտի չճանչնայ։ 7:10: եւ ո՛չ դարձցի ՚ի տուն իւր. եւ ո՛չ եւս ծանիցէ զնա տեղի իւր։ 10 չի ելնի այլեւս, չի դառնայ՝ իր տունը. իր տեղն էլ նրան չի ճանաչի: 10 Անիկա ա՛լ իր տունը պիտի չդառնայ Ու իր բնակարանը ա՛լ զանիկա պիտի չճանչնայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:107:10 не возвратится более в дом свой, и место его не будет уже знать его. 7:10 οὐδ᾿ ουδε not even; neither οὐ ου not μὴ μη not ἐπιστρέψῃ επιστρεφω turn around; return ἔτι ετι yet; still εἰς εις into; for τὸν ο the ἴδιον ιδιος his own; private οἶκον οικος home; household οὐδὲ ουδε not even; neither μὴ μη not ἐπιγνῷ επιγινωσκω recognize; find out αὐτὸν αυτος he; him ἔτι ετι yet; still ὁ ο the τόπος τοπος place; locality αὐτοῦ αυτος he; him 7:10 לֹא־ lō- לֹא not יָשׁ֣וּב yāšˈûv שׁוב return עֹ֣וד ʕˈôḏ עֹוד duration לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house וְ wᵊ וְ and לֹא־ lō- לֹא not יַכִּירֶ֖נּוּ yakkîrˌennû נכר recognise עֹ֣וד ʕˈôḏ עֹוד duration מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place 7:10. nec revertetur ultra in domum suam neque cognoscet eum amplius locus eiusNor shall he return any more into his house, neither shall his place know him any more 7:10. He will not return again to his house, nor will his own place know him any longer. 7:10. He shall return no more to his house, neither shall his place know him any more. 7:10 He shall return no more to his house, neither shall his place know him any more: 7:10 не возвратится более в дом свой, и место его не будет уже знать его. 7:10 οὐδ᾿ ουδε not even; neither οὐ ου not μὴ μη not ἐπιστρέψῃ επιστρεφω turn around; return ἔτι ετι yet; still εἰς εις into; for τὸν ο the ἴδιον ιδιος his own; private οἶκον οικος home; household οὐδὲ ουδε not even; neither μὴ μη not ἐπιγνῷ επιγινωσκω recognize; find out αὐτὸν αυτος he; him ἔτι ετι yet; still ὁ ο the τόπος τοπος place; locality αὐτοῦ αυτος he; him 7:10 לֹא־ lō- לֹא not יָשׁ֣וּב yāšˈûv שׁוב return עֹ֣וד ʕˈôḏ עֹוד duration לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house וְ wᵊ וְ and לֹא־ lō- לֹא not יַכִּירֶ֖נּוּ yakkîrˌennû נכר recognise עֹ֣וד ʕˈôḏ עֹוד duration מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place 7:10. nec revertetur ultra in domum suam neque cognoscet eum amplius locus eius Nor shall he return any more into his house, neither shall his place know him any more 7:10. He will not return again to his house, nor will his own place know him any longer. 7:10. He shall return no more to his house, neither shall his place know him any more. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:10: He shall return no more to his house, neither shall his place know him any more - He does not mean that he shall be annihilated but that he shall never more become an inhabitant of the earth. The word שאול, which we properly enough translate grave, here signifies also the state of the dead, hades, and sometimes any deep pit, or even hell itself.Albert Barnes: Notes on the Bible - 18347:10: He shall return no more to his house - He shall not Rev_isit his family. Job is dwelling on the calamity of death, and one of the circumstances most deeply felt in the prospect of death is, that a man must leave his own house to return no more. The stately palaces that he has built; the splendid halls which he has adorned; the chamber where he slept; the cheerful fireside where he met his family; the place at the table which he occupied, he will Rev_isit no more. His tread will be no more heard; his voice will no more awaken delight in the happy family group; the father and husband returning from his daily toil will no more give pleasure to the joyous circle. Such is death. It removes us from all earthly comforts, takes us away from home and kindred - from children and friends, and bids us go alone to an unknown world. Job felt that it was a sad and gloomy thing. And so it is, unless there is a well-founded hope of a better world. It is the gospel only that can make us willing to leave our happy dwellings, and the embraces of kindred and friends, and to tread the lonely path to the regions of the dead. The friend of God has a brighter home in heaven. He has more numerous and better friends there. He has there a more splendid and happy mansion than any here on earth. He will be engaged in more blissful scenes there, than can be enjoyed by the most happy fireside here; will have more cheerful employments there, than any which can be found on earth; and will have higher and purer pleasures there, than can be found in parks, and lawns, and landscapes; in splendid halls, in music, and the festive board; in literary pursuits, and in the love of kindred. How far Job had the means of consolation from such reflections as these, it is not easy now to determine. The probability, however, is, that his views were comparatively dim and obscure.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:10: shall return: Job 8:18, Job 20:9; Psa 103:16Job 7:11 John Gill7:10 He shall return no more to his house,.... In a literal sense, built or hired by him, or however in which he dwelt; and if a good man, he will have no desire to return to that any more, having a better house, an house not made with hands, eternal in the heavens; or in a figurative sense, either his body, the earthly house of his tabernacle, an house of clay, which has its foundation in the dust; to this he shall not return until the resurrection, when it will be rebuilt, and fitted up for the better reception and accommodation of him; or else his family, to whom he shall not come back again, to have any concern with them in domestic affairs, or in part of the business of life, as David said of his child when dead, "I shall go to him, but he shall not return to me", 2Kings 12:23,neither shall his place know him any more; the place of his office, or rather of his habitation; his dwelling house, his farms and his fields, his estates and possessions, shall no more know, own, and acknowledge him as their master, proprietor, and possessor, these, coming at his death into other hands, who now are regarded as such; or the inhabitants of the place, country, city, town, village, and house in which he lived, shall know him no more; no more being seen among them, he will soon be forgotten; out of sight, out of mind (b). (b) "Linquenda tellus et domus", &c. Horat. Carmin. l. 2. Ode 14. John Wesley7:10 Any more - He shall no more be seen and known in his former habitation. It concerns us to secure a better place when we die: for this will own us no more.Robert Jamieson, A. R. Fausset and David Brown7:10 (Ps 103:16). The Oriental keenly loves his dwelling. In Arabian elegies the desertion of abodes by their occupants is often a theme of sorrow. Grace overcomes this also (Lk 18:29; Acts 4:34). |
|
7:117:11: Այսուհետեւ ո՛չ եւս խնայեցից ՚ի բերան իմ. խօսեցա՛յց մինչեւ իցեմ ՚ի վիշտս. բացի՛ց զդառնութիւն անձին իմոյ տագնապաւ[9133]։ [9133] ՚Ի լուս՛՛. Բացից զբերան իմ դառնութեամբ։ Ոմանք. Իմոյ տագնապեալ։ Այսուհետեւ ոչ եւս խնայեցից ի բերան իմ, խօսեցայց մինչեւ իցեմ ի վիշտս, բացից զդառնութիւն անձին իմոյ տագնապաւ:11 Այսուհետ չպիտի զսպեմ ես բերանս. պիտ խօսեմ, քանի դեռ վիշտ ունեմ, տագնապով պիտ բացեմ դառնութիւնն իմ հոգու: 11 Ուստի ես իմ բերանս պիտի չզսպեմ. Հոգիիս նեղութիւնովը պիտի խօսիմ, Սրտիս դառնութիւնովը պիտի գանգատիմ։ 7:11: Այսուհետեւ ո՛չ եւս խնայեցից ՚ի բերան իմ. խօսեցա՛յց մինչեւ իցեմ ՚ի վիշտս. բացի՛ց զդառնութիւն անձին իմոյ տագնապաւ[9133]։ [9133] ՚Ի լուս՛՛. Բացից զբերան իմ դառնութեամբ։ Ոմանք. Իմոյ տագնապեալ։ 11 Այսուհետ չպիտի զսպեմ ես բերանս. պիտ խօսեմ, քանի դեռ վիշտ ունեմ, տագնապով պիտ բացեմ դառնութիւնն իմ հոգու: 11 Ուստի ես իմ բերանս պիտի չզսպեմ. Հոգիիս նեղութիւնովը պիտի խօսիմ, Սրտիս դառնութիւնովը պիտի գանգատիմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:117:11 Не буду же я удерживать уст моих; буду говорить в стеснении духа моего; буду жаловаться в горести души моей. 7:11 ἀτὰρ αταρ.1 then οὐδὲ ουδε not even; neither ἐγὼ εγω I φείσομαι φειδομαι spare; refrain τῷ ο the στόματί στομα mouth; edge μου μου of me; mine λαλήσω λαλεω talk; speak ἐν εν in ἀνάγκῃ αναγκη compulsion; necessity ὤν ειμι be ἀνοίξω ανοιγω open up πικρίαν πικρια bitterness ψυχῆς ψυχη soul μου μου of me; mine συνεχόμενος συνεχω block up / in; confine 7:11 גַּם־ gam- גַּם even אֲנִי֮ ʔᵃnˈî אֲנִי i לֹ֤א lˈō לֹא not אֶחֱשָׂ֫ךְ ʔeḥᵉśˈāḵ חשׂך withhold פִּ֥י pˌî פֶּה mouth אֲֽ֭דַבְּרָה ˈʔˈᵃḏabbᵊrā דבר speak בְּ bᵊ בְּ in צַ֣ר ṣˈar צַר narrow רוּחִ֑י rûḥˈî רוּחַ wind אָ֝שִׂ֗יחָה ˈʔāśˈîḥā שׂיח be concerned with בְּ bᵊ בְּ in מַ֣ר mˈar מַר bitter נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul 7:11. quapropter et ego non parcam ori meo loquar in tribulatione spiritus mei confabulabor cum amaritudine animae meaeWherefore, I will not spare my month, I will speak in the affliction of my spirit: I will talk with the bitterness of my soul. 7:11. And because of this, I will not restrain my mouth. I will speak in the affliction of my spirit. I will converse from the bitterness of my soul. 7:11. Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. 11. Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
7:11 Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul: 7:11 Не буду же я удерживать уст моих; буду говорить в стеснении духа моего; буду жаловаться в горести души моей. 7:11 ἀτὰρ αταρ.1 then οὐδὲ ουδε not even; neither ἐγὼ εγω I φείσομαι φειδομαι spare; refrain τῷ ο the στόματί στομα mouth; edge μου μου of me; mine λαλήσω λαλεω talk; speak ἐν εν in ἀνάγκῃ αναγκη compulsion; necessity ὤν ειμι be ἀνοίξω ανοιγω open up πικρίαν πικρια bitterness ψυχῆς ψυχη soul μου μου of me; mine συνεχόμενος συνεχω block up / in; confine 7:11 גַּם־ gam- גַּם even אֲנִי֮ ʔᵃnˈî אֲנִי i לֹ֤א lˈō לֹא not אֶחֱשָׂ֫ךְ ʔeḥᵉśˈāḵ חשׂך withhold פִּ֥י pˌî פֶּה mouth אֲֽ֭דַבְּרָה ˈʔˈᵃḏabbᵊrā דבר speak בְּ bᵊ בְּ in צַ֣ר ṣˈar צַר narrow רוּחִ֑י rûḥˈî רוּחַ wind אָ֝שִׂ֗יחָה ˈʔāśˈîḥā שׂיח be concerned with בְּ bᵊ בְּ in מַ֣ר mˈar מַר bitter נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul 7:11. quapropter et ego non parcam ori meo loquar in tribulatione spiritus mei confabulabor cum amaritudine animae meae Wherefore, I will not spare my month, I will speak in the affliction of my spirit: I will talk with the bitterness of my soul. 7:11. And because of this, I will not restrain my mouth. I will speak in the affliction of my spirit. I will converse from the bitterness of my soul. 7:11. Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. 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 - 1903-191411. У Иова нет надежды на прекращение страданий, на восстановление счастья, нет потому и оснований прекратить ропот, как советовал Елифаз (V:17).Adam Clarke: Commentary on the Bible - 18317:11: Therefore I will not refrain - All is hopeless; I will therefore indulge myself in complaining.Albert Barnes: Notes on the Bible - 18347:11: Therefore I will not refrain my mouth - The idea in this verse is, "such is my distress at the prospect of dying, that I cannot but express it. The idea of going away from all my comforts, and of being committed to the grave, to Rev_isit the earth no more, is so painful that I cannot but give vent to my feelings."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:11: I will not: Job 6:26, Job 10:1, Job 13:13, Job 16:6, Job 21:3; Psa 39:3, Psa 40:9the anguish: Gen 42:21; Kg2 4:27, Kg2 4:28; Mat 26:37, Mat 26:38; Luk 22:44; Co2 2:4 the bitterness: Job 10:15, Job 21:25; Sa1 1:10; Isa 38:15, Isa 38:17 Job 7:12 Geneva 15997:11 Therefore I will not (g) refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.(g) Seeing I can by no other means comfort myself I will declare my grief in words, and thus he speaks as one overcome with grief of mind. John Gill7:11 Therefore I will not refrain my mouth,.... From speaking and complaining; seeing, besides the common lot of mankind, which is a state of warfare, sorrow, and trouble, and is as much as a man can well grapple with, extraordinary afflictions are laid upon me, which make life insupportable; and seeing I enjoy no good in this present life, and am shortly going where no temporal good is to be expected, and shall never return to this world any more to enjoy any; therefore I will not be silent, and forbear speaking my mind freely, and uttering my just complaint, for which I think I have sufficient reason: or "I also will not refrain my mouth" (c); in turn, as a just retaliation, so Jarchi; since God will not refrain his hand from me, I will not refrain my mouth from speaking concerning him; since he shows no mercy to me, I shall utter my miserable complaints, and not keep them to myself; this was Job's infirmity when he should have held his peace, as Aaron, and been dumb and silent as David, and been still, and have known, owned, and acknowledged the sovereignty of God, and not vented himself in passion as he did:I will speak in the anguish of my spirit; or "in the straitness" (d) of it; he was surrounded on all sides with distress, the sorrows of death compassed him about, and the pains of hell got hold upon him; he was like one pent up in a narrow place, in a close confinement, that he could not get out of, and come forth from; and he felt not only exquisite pains of body from his boils and sores, but great anguish of soul; and therefore he determines to speak in and "of" (e) all this, to give vent to his grief and sorrow, his passion and resentment: I will complain in the bitterness of my soul; his afflictions were like the waters of Marah, bitter ones, very grievous and disagreeable to flesh and blood, and by which his life and soul were embittered to him; and in and of (f) this he determines to complain, or to utter in a complaining way what he had been meditating on, as the word (g) signifies; so that this was not an hasty and precipitate action, but what upon deliberation he resolved to do; to pour out his complaint before God, and leave it with him, in a submissive way, would not have been amiss, but if he complained of God and his providence, it was wrong: "why should a living man complain?" not even a wicked man, of "the punishment of his sin", and much less a good man of fatherly chastisements? We see what the will of man is, what a stubborn and obstinate thing it is, "I will, I will, I will", even of a good man when left to himself, and not in the exercise of grace, and under the influence of it; the complaint follows, by way of expostulation. (c) "etiam ego", Vatablus, Beza, Piscator, Bolducius, Cocceius, Schmidt, Michaelis, Schultens; "vicissim", Noldius, p. 222. (d) "in angustia", Junius & Tremellius, Schmidt; "in arcto", Cocceius; "in angusto", Schultens. (e) "De angustia", Vatablus, Drusius, Mercerus, Piscator. (f) "de amaritudine", Drusius, Piscator, Mercerus. (g) "meditabor et eloquar", Michaelis. John Wesley7:11 Therefore - Since my life is so vain and short, and when once lost, without all hopes of recovery. I will plead with God for pity before I die; I will not smother my anguish within my breast, but will ease myself by pouring out my complaints.Robert Jamieson, A. R. Fausset and David Brown7:11 Therefore, as such is my hard lot, I will at least have the melancholy satisfaction of venting my sorrow in words. The Hebrew opening words, "Therefore I, at all events," express self-elevation [UMBREIT]. |
|
7:127:12: Միթէ ծո՛վ իցեմ կամ վիշա՛պ՝ զի կարգեցեր զինեւ պահ[9134]։ [9134] Ոսկան. Զինեւ պահս։ Միթէ ծո՞վ իցեմ կամ վիշա՞պ, զի կարգեցեր զինեւ պահ:12 Ծո՞վ եմ ես, թէ՞ կէտ ձուկ, որ շուրջս պահակ ես դու կարգել: 12 Միթէ ես ծո՞վ եմ, կամ կէ՞տ, Որ իմ վրաս պահապաններ կը դնես։ 7:12: Միթէ ծո՛վ իցեմ կամ վիշա՛պ՝ զի կարգեցեր զինեւ պահ[9134]։ [9134] Ոսկան. Զինեւ պահս։ 12 Ծո՞վ եմ ես, թէ՞ կէտ ձուկ, որ շուրջս պահակ ես դու կարգել: 12 Միթէ ես ծո՞վ եմ, կամ կէ՞տ, Որ իմ վրաս պահապաններ կը դնես։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:127:12 Разве я море или морское чудовище, что Ты поставил надо мною стражу? 7:12 πότερον ποτερος whether θάλασσά θαλασσα sea εἰμι ειμι be ἢ η or; than δράκων δρακων dragon ὅτι οτι since; that κατέταξας κατατασσω in; on ἐμὲ εμε me φυλακήν φυλακη prison; watch 7:12 הֲֽ hˈᵃ הֲ [interrogative] יָם־ yom- יָם sea אָ֭נִי ˈʔānî אֲנִי i אִם־ ʔim- אִם if תַּנִּ֑ין tannˈîn תַּנִּין sea-monster כִּֽי־ kˈî- כִּי that תָשִׂ֖ים ṯāśˌîm שׂים put עָלַ֣י ʕālˈay עַל upon מִשְׁמָֽר׃ mišmˈār מִשְׁמָר guard 7:12. numquid mare sum ego aut cetus quia circumdedisti me carcereAm I a sea, or a whale, that thou hast inclosed me in a prison? 7:12. Am I an ocean or a whale, that you have encircled me in a prison? 7:12. [Am] I a sea, or a whale, that thou settest a watch over me? 7:12 Am I a sea, or a whale, that thou settest a watch over me: 7:12 Разве я море или морское чудовище, что Ты поставил надо мною стражу? 7:12 πότερον ποτερος whether θάλασσά θαλασσα sea εἰμι ειμι be ἢ η or; than δράκων δρακων dragon ὅτι οτι since; that κατέταξας κατατασσω in; on ἐμὲ εμε me φυλακήν φυλακη prison; watch 7:12 הֲֽ hˈᵃ הֲ [interrogative] יָם־ yom- יָם sea אָ֭נִי ˈʔānî אֲנִי i אִם־ ʔim- אִם if תַּנִּ֑ין tannˈîn תַּנִּין sea-monster כִּֽי־ kˈî- כִּי that תָשִׂ֖ים ṯāśˌîm שׂים put עָלַ֣י ʕālˈay עַל upon מִשְׁמָֽר׃ mišmˈār מִשְׁמָר guard 7:12. numquid mare sum ego aut cetus quia circumdedisti me carcere Am I a sea, or a whale, that thou hast inclosed me in a prison? 7:12. Am I an ocean or a whale, that you have encircled me in a prison? 7:12. [Am] I a sea, or a whale, that thou settest a watch over me? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412. В противоположность ропоту III гл., жалобы направлены теперь против Бога, виновника незаслуженных Иовом страданий. Он не зловредное морское или речное чудовище ("таннин") и не море, предел разрушительным действиям которого полагается берегами (Пс CIII:7; Притч VIII:29; Иер V:22), т. е. ни для кого не опасен. Но в таком случае какое же основание держать его под стражею? Ни на минуту не освободить от страданий?Adam Clarke: Commentary on the Bible - 18317:12: Am I a sea, or a whale - "Am I condemned as the Egyptians were who were drowned in the Red Sea? or am I as Pharaoh, who was drowned in it in his sins, that thou settest a keeper over me?" Targum. Am I as dangerous as the sea, that I should be encompassed about with barriers, lest I should hurt mankind? Am I like an ungovernable wild beast or dragon, that I must be put under locks and bars? I think our own version less exceptionable than any other hitherto given of this verse. The meaning is sufficiently plain. Job was hedged about and shut in with insuperable difficulties of various kinds; he was entangled as a wild beast in a net; the more he struggled, the more he lost his strength, and the less probability there was of his being extricated from his present situation. The sea is shut in with barriers, over which it cannot pass; for God has "placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it," Jer 5:22. "For thou hast set a bound that they may not pass over; that they turn not again to cover the earth;" Psa 104:9. "Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? When I made the cloud the garment thereof, and thick darkness a swaddling band for it, and brake up for it my decreed place, and set bars and doors; and said, Hitherto shalt thou come, but no farther: and here shall thy proud waves be stayed;" Here then is Job's allusion: the bounds, doors, garment, swaddling bands, decreed place, and bars, are the watchers or keepers which God has set to prevent the sea from overflowing the earth; so Job's afflictions and distresses were the bounds and bars which God had apparently set to prevent him from injuring his fellow creatures. At least Job, in his complaint, so takes it. Am I like the sea, which thou hast imprisoned within bounds, ready to overwhelm and destroy the country? or am I like a dragon, which must be cooped up in the same way, that it may not have the power to kill and destroy? Surely in my prosperity I gave no evidence of such a disposition; therefore should not be treated as a man dangerous to society. In this Job shows that he will not refrain his mouth.Albert Barnes: Notes on the Bible - 18347:12: Am I a sea? - That is, "am I like a raging and tumultuous sea, that it is necessary to restrain and confine me? The sense of the verse is, that God had treated him as if he were untamable and turbulent, as if he were like the restless ocean, or as if he were some monster, which could be restrained within proper limits only by the stern exercise of power. Dr. Good, following Reiske, renders this, "a savage beast," understanding by the Hebrew word ים yâ m a sea-monster instead of the sea itself, and then any ferocious beast, as the wild buffalo. But it is clear, I think, that the word never has this meaning. It means properly the sea; then a lake or inland sea, and then it is applied to any great river that spreads out like the ocean. Thus, it is applied both to the Nile, and to the Euphrates; see Isa 11:15, note; Isa 19:15, note. Herder here renders it, "the river and its crocodile," and this it seems to me is probably the meaning. Job asks whether he is like the Nile, overflowing its banks, and rolling on impetuously to the sea, and, unless restrained, sweeping everything away. Some such flood of waters, and not a savage beast, is undoubtedly intended here.Or a whale - תנין tannı̂ yn. Jerome, cetus - a whale. The Septuagint renders it, δράκων drakō n, a dragon. The Chaldee paraphrases it, "Am I condemned as the Egyptians were, who were condemned and submerged in the Red sea; or as Pharaoh, who was drowned in the midst of it, in his sins, that thou placest over me a guard?" Herder renders it, "the crocodile." On the meaning of the word, see Isa 13:22, note; Isa 51:9, note. It refers here probably to a crocodile, or some similar monster, that was found either in the Nile or in the branches of the Red sea. There is no evidence that it means a whale. Harmer (Obs. iii. 536, Ed. Lond. 1808) supposes that the crocodile is meant, and observes that "Crocodiles are very terrible to the inhabitants of Egypt; when, therefore, they appear, they watch them with great attention, and take proper precautions to secure them, so as that they should not be able to avoid the deadly weapons the Egyptians afterward make use of to kill them." According to this, the expression in Job refers to the anxious care which is evinced by the inhabitants of countries where crocodiles abound to destroy them. Every opportunity would be anxiously watched for, and great solicitude would be manifested to take their lives. In countries, too, which were subject to inundation from waters, great anxiety would be evinced. The rising waters would be carefully watched, lest they should burst over all barriers, and sweep away fences, houses, and towns. Such a constant vigilance Job represents the Almighty as keeping over him - watching him as if he were a swelling, roaring, and ungovernable torrent, or as if he were a frightful monster of the deep, whom he was anxious to destroy. In both respects the language is forcible, and in both instances scarcely less irRev_erent than it is forcible. For a description of the crocodile, see the notes at Job 41. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:12: I a sea: Job 7:17, Job 38:6-11; Lam 3:7a whale: Job 41:1-34 Job 7:13 Carl Friedrich Keil and Franz Delitzsch7:1212 Am I a sea or a sea-monster, That thou settest a watch over me? 13 For I said, My bed shall comfort me; My couch shall help me to bear my complaint. 14 Then thou scaredst me with dreams, And thou didst wake me up in terror from visions, 15 So that my soul chose suffocation, Death rather than this skeleton. 16 I loathe it, I would not live alway; Let me alone, for my days are breath. Since a watch on the sea can only be designed to effect the necessary precautions at its coming forth from the shores, it is probable that the poet had the Nile in mind when he used ים, and consequently the crocodile by תּנּין. The Nile is also called ים in Is 19:5, and in Homer ὠκεανός, Egyptian oham (= ὠκεανός), and is even now called (at least by the Bedouins) bahhr (Arab. bahr). The illustrations of the book, says von Gerlach correctly, are chiefly Egyptian. On the contrary, Hahn thinks the illustration is unsuitable of the Nile, because it is not watched on account of its danger, but its utility; and Schlottman thinks it even small and contemptible without assigning a reason. The figure is, however, appropriate. As watches are set to keep the Nile in channels as soon as it breaks forth, and as men are set to watch that they may seize the crocodile immediately he moves here or there; so Job says all his movements are checked at the very commencement, and as soon as he desires to be more cheerful he feels the pang of some fresh pain. In Job 7:13, ב after נשׂא is partitive, as Num 11:17; Mercier correctly: non nihil querelam meam levabit. If he hopes for such repose, it forthwith comes to nought, since he starts up affrighted from his slumber. Hideous dreams often disturb the sleep of those suffering with elephantiasis, says Avicenna (in Stickel, S. 170). Then he desires death; he wishes that his difficulty of breathing would increase to suffocation, the usual end of elephantiasis. מחנק is absolute (without being obliged to point it מחנק with Schlottm.), as e.g., מרמס, Is 10:6 (Ewald, 160, c). He prefers death to these his bones, i.e., this miserable skeleton or framework of bone to which he is wasted away. He despises, i.e., his life, Job 9:21. Amid such suffering he would not live for ever. הבל, like רוּח, Job 7:7. Geneva 15997:12 [Am] I a sea, (h) or a whale, that thou settest a watch over me?(h) Am I not a poor wretch? Why do you need to lay so much pain on me? John Gill7:12 Am I a sea, or a whale,.... Like the restless sea, to which very wicked, profligate, and abandoned sinners are compared, that are continually casting up the mire and dirt of sin and wickedness; am I such an one? or like the raging sea, its proud waters and foaming waves, to which fierce and furious persecutors and tyrannical oppressors are compared; did I behave in such a manner to the poor and distressed in the time of prosperity? nay, was I not the reverse of all this, kind and gentle to them, took their part, and rescued them out of the hands of those that oppressed them? see Job 29:12; or like its tossing waves, which attempt to pass the bounds that are set to them; am I such an one, that have transgressed the laws of God and then, which are set as boundaries to restrain the worst of men? and am I a whale, or like any great fish in the ocean, the dragon in the sea, the leviathan, the piercing and crooked serpent? an emblem of cruel princes, as the kings of Egypt and Assyria, or antichrist, Is 27:1; see Ps 74:13. The Targum is,"as the Egyptians were condemned to be drowned in the Red sea, am I condemned? or as Pharaoh, who was suffocated in the midst of it for his sin, since thou settest a watch over me?''or, as another Targum,"am I as the great sea, which is moved to extreme parts, or the leviathan, which is ready to be taken?''or else the sense is, have I the strength of the sea, which subsists, notwithstanding its waves are continually heating, and which carries such mighty vessels upon it, and would bear down all before it, if not restrained? or of a whale, the leviathan, whose flakes of flesh are joined together, and his heart as firm as a stone, and as hard as a piece of the nether millstone, and laughs at the spear, the sword, and the dart? no, I have not; I am a poor, weak, feeble creature, whose strength is quite exhausted, and not able to bear the weight of the chains and fetters of afflictions upon me; or rather the principal thing complained of, and which he illustrates by these metaphors, is, that he was bound with the cords of afflictions, and compassed with gall and travail, and hedged in hereby, that he could not get out, as the church says, Lam 3:5; or could not get released from his sorrows by death, or otherwise; just as the sea is shut up with bars and doors, that its waves can come hitherto, and no further; and as the whale is confined to the ocean, or surrounded with vessels and armed men in them, when about to be taken; and thus it was with Job, and of this he complains:that thou settest a watch over me? which Jarchi and others understand of Satan; and though in his hands, he was not suffered to take away his life; but besides him may be meant all his afflictions, calamities, and distresses, in which he lay fettered and bound, in which he was shut up as in a prison, and by which he was watched over and guarded; and from which he could make no escape, nor get a release. John Wesley7:12 A sea - Am I as fierce and unruly as the sea, which, if thou didst not set bounds to it, would overwhelm the earth? Or, am I a vast and ungovernable sea - monster? Which thou must restrain by thy powerful providence. That, &c. - That thou shouldest guard and restrain me with such heavy and unexampled miseries? We are apt in affliction to complain of God, as if he laid more upon us than there is occasion for: whereas we are never in heaviness, but when there is need, nor more than there is need.Robert Jamieson, A. R. Fausset and David Brown7:12 Why dost thou deny me the comfort of care-assuaging sleep? Why scarest thou me with frightful dreams?Am I a sea--regarded in Old Testament poetry as a violent rebel against God, the Lord of nature, who therefore curbs his violence (Jer 5:22). or a whale--or some other sea monster (Is 27:1), that Thou needest thus to watch and curb me? The Egyptians watched the crocodile most carefully to prevent its doing mischief. |
|
7:137:13: Ասացի թէ մխիթարեսցեն զիս մահիճք իմ. վճարեցի՛ց յինէն զբանս յանկողնի իմում[9135]։ [9135] Այլք. Վճարեցից զինէն զբանս յան՛՛։ Ոմանք. Զբանս իմ յանկողնի։ [78]Ասացի թէ` Մխիթարեսցեն զիս մահիճք իմ, վճարեցից զինէն զբանս յանկողնի իմում:13 Ասացի՝ ամոքեն պիտի ինձ մահիճներս. եւ ինքս պիտ քննեմ անկողնում իմ բոլոր գործերը: 13 Երբ ես կ’ըսեմ՝ ‘Անկողինս զիս պիտի մխիթարէ Ու մահիճս իմ գանգատներս պիտի պակսեցնէ’ 7:13: Ասացի թէ մխիթարեսցեն զիս մահիճք իմ. վճարեցի՛ց յինէն զբանս յանկողնի իմում[9135]։ [9135] Այլք. Վճարեցից զինէն զբանս յան՛՛։ Ոմանք. Զբանս իմ յանկողնի։ 13 Ասացի՝ ամոքեն պիտի ինձ մահիճներս. եւ ինքս պիտ քննեմ անկողնում իմ բոլոր գործերը: 13 Երբ ես կ’ըսեմ՝ ‘Անկողինս զիս պիտի մխիթարէ Ու մահիճս իմ գանգատներս պիտի պակսեցնէ’ zohrab-1805▾ eastern-1994▾ western am▾ |
7:137:13 Когда подумаю: утешит меня постель моя, унесет горесть мою ложе мое, 7:13 εἶπα επω say; speak ὅτι οτι since; that παρακαλέσει παρακαλεω counsel; appeal to με με me ἡ ο the κλίνη κλινη bed μου μου of me; mine ἀνοίσω αναφερω bring up; carry up δὲ δε though; while πρὸς προς to; toward ἐμαυτὸν εμαυτου myself ἰδίᾳ ιδιος his own; private λόγον λογος word; log τῇ ο the κοίτῃ κοιτη lying down; relations μου μου of me; mine 7:13 כִּֽי־ kˈî- כִּי that אָ֭מַרְתִּי ˈʔāmartî אמר say תְּנַחֲמֵ֣נִי tᵊnaḥᵃmˈēnî נחם repent, console עַרְשִׂ֑י ʕarśˈî עֶרֶשׂ couch יִשָּׂ֥א yiśśˌā נשׂא lift בְ֝ ˈv בְּ in שִׂיחִ֗י śîḥˈî שִׂיחַ concern מִשְׁכָּבִֽי׃ miškāvˈî מִשְׁכָּב couch 7:13. si dixero consolabitur me lectulus meus et relevabor loquens mecum in strato meoIf I say: My bed shall comfort me, and I shall be relieved, speaking with myself on my couch: 7:13. If I say, “My bed will comfort me, and I will find rest, speaking with myself on my blanket,” 7:13. When I say, My bed shall comfort me, my couch shall ease my complaint; 7:13 When I say, My bed shall comfort me, my couch shall ease my complaint: 7:13 Когда подумаю: утешит меня постель моя, унесет горесть мою ложе мое, 7:13 εἶπα επω say; speak ὅτι οτι since; that παρακαλέσει παρακαλεω counsel; appeal to με με me ἡ ο the κλίνη κλινη bed μου μου of me; mine ἀνοίσω αναφερω bring up; carry up δὲ δε though; while πρὸς προς to; toward ἐμαυτὸν εμαυτου myself ἰδίᾳ ιδιος his own; private λόγον λογος word; log τῇ ο the κοίτῃ κοιτη lying down; relations μου μου of me; mine 7:13 כִּֽי־ kˈî- כִּי that אָ֭מַרְתִּי ˈʔāmartî אמר say תְּנַחֲמֵ֣נִי tᵊnaḥᵃmˈēnî נחם repent, console עַרְשִׂ֑י ʕarśˈî עֶרֶשׂ couch יִשָּׂ֥א yiśśˌā נשׂא lift בְ֝ ˈv בְּ in שִׂיחִ֗י śîḥˈî שִׂיחַ concern מִשְׁכָּבִֽי׃ miškāvˈî מִשְׁכָּב couch 7:13. si dixero consolabitur me lectulus meus et relevabor loquens mecum in strato meo If I say: My bed shall comfort me, and I shall be relieved, speaking with myself on my couch: 7:13. If I say, “My bed will comfort me, and I will find rest, speaking with myself on my blanket,” 7:13. When I say, My bed shall comfort me, my couch shall ease my complaint; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413-15. Они, вопреки ожиданиям (ст. 13), не прекращаются даже ночью. Во время сна он подвержен кошмарам, - галлюцинациям, притом настолько страшным, тяжелым, что желает, чтобы сопровождающие проказу приступы удушья кончились удушением (ст. 15).Albert Barnes: Notes on the Bible - 18347:13: When I say, My bed shall comfort me - The idea in this verse and the following is, that there was no intermission to his sorrows. Even the times when people usually sought repose were to him times of distress. Then he was disturbed and alarmed by the most frightful dreams and visions, and sleep fled from him.Shall ease my complaint - The word rendered "shall ease" ישׂא yı̂ ś â' means rather, shall bear; that is, shall lighten or sustain. The meaning is, that he sought relief on his bed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:13: My bed: Job 7:3, Job 7:4, Job 9:27, Job 9:28; Psa 6:6, Psa 77:4Job 7:14 John Gill7:13 When I say, my bed shall comfort me,.... When he thought within himself that he would lie down upon his bed and try if he could get a little sleep, which might comfort and refresh him, and which he promised himself he should obtain by this means, as he had formerly had an experience of:my couch shall ease my complaint; he concluded, that by lying down upon his couch, and falling asleep, it would give some ease of body and mind; that his body would, at least, for some time be free from pain, and his mind composed, and should cease from complaining for a while; which interval would be a relief to him, and of considerable service. Some render it, "my couch shall burn" (h); be all on fire, and torture me instead of giving ease; and so may have respect to his burning ulcers. (h) "ardebit", Pagninus; so Kimchi in Sepher Shorash. & Ben Melech in loc. |
|
7:147:14: Զարհուրեցուցանես զիս երազովք, եւ տեսլեամբք հարկանես զիս։ զարհուրեցուցանես զիս երազովք, եւ տեսլեամբք հարկանես զիս:14 Երազով վախեցնում, տեսիլքով հարուածում ես դու ինձ: 14 Զիս երազներով կը վախցնես Ու ցնորքներով կը զարհուրեցնես։ 7:14: Զարհուրեցուցանես զիս երազովք, եւ տեսլեամբք հարկանես զիս։ 14 Երազով վախեցնում, տեսիլքով հարուածում ես դու ինձ: 14 Զիս երազներով կը վախցնես Ու ցնորքներով կը զարհուրեցնես։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:147:14 Ты страшишь меня снами и видениями пугаешь меня; 7:14 ἐκφοβεῖς εκφοβεω terrify με με me ἐνυπνίοις ενυπνιον dream καὶ και and; even ἐν εν in ὁράμασίν οραμα vision με με me καταπλήσσεις καταπλησσω strike down 7:14 וְ wᵊ וְ and חִתַּתַּ֥נִי ḥittattˌanî חתת be terrified בַ va בְּ in חֲלֹמֹ֑ות ḥᵃlōmˈôṯ חֲלֹום dream וּֽ ˈû וְ and מֵ mē מִן from חֶזְיֹנֹ֥ות ḥezyōnˌôṯ חִזָּיֹון vision תְּבַעֲתַֽנִּי׃ tᵊvaʕᵃṯˈannî בעת terrify 7:14. terrebis me per somnia et per visiones horrore concutiesThou wilt frighten me with dreams, and terrify me with visions. 7:14. then you will frighten me with dreams, and strike dread through visions, 7:14. Then thou scarest me with dreams, and terrifiest me through visions: 7:14 Then thou scarest me with dreams, and terrifiest me through visions: 7:14 Ты страшишь меня снами и видениями пугаешь меня; 7:14 ἐκφοβεῖς εκφοβεω terrify με με me ἐνυπνίοις ενυπνιον dream καὶ και and; even ἐν εν in ὁράμασίν οραμα vision με με me καταπλήσσεις καταπλησσω strike down 7:14 וְ wᵊ וְ and חִתַּתַּ֥נִי ḥittattˌanî חתת be terrified בַ va בְּ in חֲלֹמֹ֑ות ḥᵃlōmˈôṯ חֲלֹום dream וּֽ ˈû וְ and מֵ mē מִן from חֶזְיֹנֹ֥ות ḥezyōnˌôṯ חִזָּיֹון vision תְּבַעֲתַֽנִּי׃ tᵊvaʕᵃṯˈannî בעת terrify 7:14. terrebis me per somnia et per visiones horrore concuties Thou wilt frighten me with dreams, and terrify me with visions. 7:14. then you will frighten me with dreams, and strike dread through visions, 7:14. Then thou scarest me with dreams, and terrifiest me through visions: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:14: Thou sparest me with dreams - There is no doubt that Satan was permitted to haunt his imagination with dreadful dreams and terrific appearances; so that, as soon as he fell asleep, he was suddenly roused and alarmed by those appalling images. He needed rest by sleep, but was afraid to close his eyes because of the horrid images which were presented to his imagination. Could there be a state more deplorable than this?Albert Barnes: Notes on the Bible - 18347:14: Then thou scarest me - This is an address to God. He regarded him as the source of his sorrows, and he expresses his sense of this in language indeed very beautiful, but far from Rev_erence.With dreams - see . A similar expression occurs in Ovid: Ut puto, cam requies medicinaque publica curae, Somnus adest, soliris nox venit orba malis, Somnia me terrent. veros imitantia casus, Et vigilant sensus in mea damna mei. Do Ponto, Lib. i. Eleg. 2. And terrifiest me through visions - See the notes at . This refers to the visions of the fancy, or to frightful appearances in the night. The belief of such night-visions was common in the early ages, and Job regarded them as under the direction of God, and as being designed to alarm him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:14: thou scarest: Gen 40:5-7, Gen 41:8; Jdg 7:13, Jdg 7:14; Dan 2:1; Mat 27:19Job 7:15 Geneva 15997:14 Then thou scarest me (i) with dreams, and terrifiest me through visions:(i) So that I can have no rest, night or day. John Gill7:14 Then thou scarest me with dreams,.... Not with dreams and visions being told him, as were by Eliphaz, Job 4:13; but with dreams he himself dreamed; and which might arise from the force of his distemper, and the pain of his body, whereby his sleep was broken, his imagination disturbed, and his fancy roving, which led him to objects as seemed to him very terrible and dreadful; or from a melancholy disposition his afflictions had brought upon him; and hence in his dreams he had dismal apprehensions of things very distressing and terrifying; or from Satan, in whose hands he was, and who was permitted to distress and disturb him at such seasons; all which he ascribes to God, because he suffered it so to be: and now these dreams not only hindered sound sleep, and getting that ease and refreshment he hoped for from thence, but even they were frightful and scaring to him, so that instead of being the better for his bed and his couch, he was the worse; these dreams added to his afflictions, and in them he suffered much, as Pilate's wife is said to do, Mt 27:19,and terrifiest me through visions; spectres, apparitions, and such like things, being presented to his fancy, while sleeping and dreaming, which filled him with terror, and sorely distressed him, so that he could receive no benefit hereby, but rather was more fatigued and weakened. Robert Jamieson, A. R. Fausset and David Brown7:14 The frightful dreams resulting from elephantiasis he attributes to God; the common belief assigned all night visions to God. |
|
7:157:15: Թափես զոգի յանձնէ իմմէ, եւ ՚ի մարմնոյ զշունչ իմ. եւ ՚ի մահուանէ զկեանս իմ[9136]. [9136] Ոմանք. Զոգի իմ ՚ի յանձնէ իմմէ, եւ ՚ի մահուա՛՛։ Ուր օրինակ մի. Թափեալ կենդանութիւն յանձնէ իմմէ։ [79]Թափես զոգի յանձնէ իմմէ, եւ ի մարմնոյ զշունչ իմ, եւ ի մահուանէ զկեանս իմ:15 Իմ հոգին հանում ես դու ինձնից, մարմնիցս՝ շունչը իմ, մահուանից՝ կեանքը իմ: 15 Ուստի աւելի կ’ընտրեմ խեղդուիլ ու մեռնիլը, Քան թէ իմ ոսկորներուս պահպանուիլը։ 7:15: Թափես զոգի յանձնէ իմմէ, եւ ՚ի մարմնոյ զշունչ իմ. եւ ՚ի մահուանէ զկեանս իմ[9136]. [9136] Ոմանք. Զոգի իմ ՚ի յանձնէ իմմէ, եւ ՚ի մահուա՛՛։ Ուր օրինակ մի. Թափեալ կենդանութիւն յանձնէ իմմէ։ 15 Իմ հոգին հանում ես դու ինձնից, մարմնիցս՝ շունչը իմ, մահուանից՝ կեանքը իմ: 15 Ուստի աւելի կ’ընտրեմ խեղդուիլ ու մեռնիլը, Քան թէ իմ ոսկորներուս պահպանուիլը։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:157:15 и душа моя желает лучше прекращения дыхания, лучше смерти, нежели {сбережения} костей моих. 7:15 ἀπαλλάξεις απαλλασσω discharge; deliver ἀπὸ απο from; away πνεύματός πνευμα spirit; wind μου μου of me; mine τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀπὸ απο from; away δὲ δε though; while θανάτου θανατος death τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine 7:15 וַ wa וְ and תִּבְחַ֣ר ttivḥˈar בחר examine מַחֲנָ֣ק maḥᵃnˈāq מַחֲנָק suffocation נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul מָ֝֗וֶת ˈmˈāweṯ מָוֶת death מֵֽ mˈē מִן from עַצְמֹותָֽי׃ ʕaṣmôṯˈāy עַצְמָה evil deed, pain 7:15. quam ob rem elegit suspendium anima mea et mortem ossa meaSo that my soul rather chooseth hanging, and my bones death. 7:15. so that, because of these things, my soul would choose hanging, and my bones, death. 7:15. So that my soul chooseth strangling, [and] death rather than my life. 7:15 So that my soul chooseth strangling, [and] death rather than my life: 7:15 и душа моя желает лучше прекращения дыхания, лучше смерти, нежели {сбережения} костей моих. 7:15 ἀπαλλάξεις απαλλασσω discharge; deliver ἀπὸ απο from; away πνεύματός πνευμα spirit; wind μου μου of me; mine τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀπὸ απο from; away δὲ δε though; while θανάτου θανατος death τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine 7:15 וַ wa וְ and תִּבְחַ֣ר ttivḥˈar בחר examine מַחֲנָ֣ק maḥᵃnˈāq מַחֲנָק suffocation נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul מָ֝֗וֶת ˈmˈāweṯ מָוֶת death מֵֽ mˈē מִן from עַצְמֹותָֽי׃ ʕaṣmôṯˈāy עַצְמָה evil deed, pain 7:15. quam ob rem elegit suspendium anima mea et mortem ossa mea So that my soul rather chooseth hanging, and my bones death. 7:15. so that, because of these things, my soul would choose hanging, and my bones, death. 7:15. So that my soul chooseth strangling, [and] death rather than my life. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:15: Chooseth strangling - It is very likely that he felt, in those interrupted and dismal slumbers, an oppression and difficulty of breathing something like the incubus or nightmare; and, distressing as this was, he would prefer death by this means to any longer life in such miseries.Albert Barnes: Notes on the Bible - 18347:15: So that my soul - So that I; the soul being put for himself.Chooseth strangling - Dr. Good renders it "suffocation," and supposes that Job alludes to the oppression of breathing, produced by what is commonly called the night-mare, and that he means that he would prefer the sense of suffocation excited at such a time to the terrible images before his mind. Herder renders it, death. Jerome, suspendium. The Septuagint, "Thou separatest (ἀπαλλάξεις apallaceis) my life from my spirit, and my bones from death;" but what idea they attached to it, it is impossible now to tell. The Syriac renders it, "Thou choosest my soul from perdition, and my bones from death." The word rendered strangling (מחנק machă naq) is from חנק châ naq, to be narrow, strait, close; and then means to strangle, to throttle, Nah 2:12; Sa2 17:23. Here it means death; and Job designs to say that he would prefer even the most violent kind of death to the life that he was then leading. I see no evidence that the idea suggested by Dr. Good is to be found in the passage. And death rather than my life - Margin, as in Hebrew, bones. There has been great variety in the exposition of this part of the verse. Herder renders it, "death rather than this frail body." Rosenmuller and Noyes, "death rather than my bones;" that is, he preferred death to such an emaciated body as he then had, to the wasted skeleton which was then all that he had left to him. This is probably the true sense. Job was a sufferer in body and in soul. His flesh was wasting away, his body was covered with ulcers, and his mind was harassed with apprehensions. By day he had no peace, and at night he was terrified by alarming visions and spectres; and he preferred death in any form to such a condition. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:15: chooseth: Sa2 17:23; Mat 27:5life: Heb. bones Job 7:16 Geneva 15997:15 So that my soul (k) chooseth strangling, [and] death rather than my life.(k) He speaks as one overcome with sorrow, and not of judgment, or of the examination of his faith. John Gill7:15 So that my soul chooseth strangling,.... Not to strangle himself, as Ahithophel did, or to be strangled by others, this being a kind of death inflicted on capital offenders; but rather, as Mr. Broughton renders it, "to be choked to death" by any distemper and disease, as some are of a suffocating nature, as a catarrh, quinsy, &c. and kill in that way; and indeed death in whatsoever way is the stopping of a man's breath; and it was death that Job chose, let it be in what way it would, whether natural or violent; so weary was he of life through his sore and heavy afflictions:and death rather than my life; or, "than my bones" (i); which are the more solid parts of the body, and the support of it, and are put for the whole and the life thereof; or than these bones of his, which were full of strong pain, and which had nothing but skin upon them, and that was broken and covered with worms, rottenness, and dust; the Vulgate Latin version renders it, "and my bones death"; that is, desired and chose death, being so full of pain, see Ps 35:10. (i) "prae ossibus meis", Montanus, Tigurine version, Bolducius, Cocceius, Schmidt, Schultens; so Mercerus, Piscator, Michaelis. Robert Jamieson, A. R. Fausset and David Brown7:15 UMBREIT translates, "So that I could wish to strangle myself--dead by my own hands." He softens this idea of Job's harboring the thought of suicide, by representing it as entertained only in agonizing dreams, and immediately repudiated with horror in Job 7:16, "Yet that (self-strangling) I loathe." This is forcible and graphic. Perhaps the meaning is simply, "My soul chooses (even) strangling (or any violent death) rather than my life," literally, "my bones" (Ps 35:10); that is, rather than the wasted and diseased skeleton, left to him. In this view, "I loathe it" (Job 7:16) refers to his life. |
|
7:167:16: զի ո՛չ եթէ յաւիտեան կեամ, եթէ երկայնամիտ եղէց։ ՚Ի բա՛ց կաց յինէն՝ զի ընդունա՛յն են կեանք իմ[9137]։ [9137] Ոմանք. Զի ո՛չ յաւիտեան։ զի ոչ եթէ յաւիտեան կեամ, եթէ երկայնամիտ եղէց``. ի բաց կաց յինէն, զի ընդունայն են կեանք իմ:16 Քանի որ յաւիտեան չեմ ապրի, թող որ ես համբերող միշտ լինեմ: Հեռո՛ւ կաց դու ինձնից, քանի որ իզուր է կեանքը իմ: 16 Ես ձանձրացած եմ ու չեմ ուզեր յաւիտեան ապրիլ։Ինձմէ ե՛տ կեցիր, վասն զի իմ օրերս ունայնութիւն են։ 7:16: զի ո՛չ եթէ յաւիտեան կեամ, եթէ երկայնամիտ եղէց։ ՚Ի բա՛ց կաց յինէն՝ զի ընդունա՛յն են կեանք իմ[9137]։ [9137] Ոմանք. Զի ո՛չ յաւիտեան։ 16 Քանի որ յաւիտեան չեմ ապրի, թող որ ես համբերող միշտ լինեմ: Հեռո՛ւ կաց դու ինձնից, քանի որ իզուր է կեանքը իմ: 16 Ես ձանձրացած եմ ու չեմ ուզեր յաւիտեան ապրիլ։Ինձմէ ե՛տ կեցիր, վասն զի իմ օրերս ունայնութիւն են։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:167:16 Опротивела мне жизнь. Не вечно жить мне. Отступи от меня, ибо дни мои суета. 7:16 οὐ ου not γὰρ γαρ for εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ζήσομαι ζαω live; alive ἵνα ινα so; that μακροθυμήσω μακροθυμεω patient ἀπόστα αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my κενὸς κενος hollow; empty γάρ γαρ for μου μου of me; mine ὁ ο the βίος βιος livelihood; lifestyle 7:16 מָ֭אַסְתִּי ˈmāʔastî מאס retract לֹא־ lō- לֹא not לְ lᵊ לְ to עֹלָ֣ם ʕōlˈām עֹולָם eternity אֶֽחְיֶ֑ה ʔˈeḥyˈeh חיה be alive חֲדַ֥ל ḥᵃḏˌal חדל cease מִ֝מֶּ֗נִּי ˈmimmˈennî מִן from כִּי־ kî- כִּי that הֶ֥בֶל hˌevel הֶבֶל breath יָמָֽי׃ yāmˈāy יֹום day 7:16. desperavi nequaquam ultra iam vivam parce mihi nihil enim sunt dies meiI have done with hope, I shall now live no longer: spare me, for my days are nothing. 7:16. I despair; by no means will I live any longer. Spare me, for my days are nothing. 7:16. I loathe [it]; I would not live alway: let me alone; for my days [are] vanity. 7:16 I loathe [it]; I would not live alway: let me alone; for my days [are] vanity: 7:16 Опротивела мне жизнь. Не вечно жить мне. Отступи от меня, ибо дни мои суета. 7:16 οὐ ου not γὰρ γαρ for εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ζήσομαι ζαω live; alive ἵνα ινα so; that μακροθυμήσω μακροθυμεω patient ἀπόστα αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my κενὸς κενος hollow; empty γάρ γαρ for μου μου of me; mine ὁ ο the βίος βιος livelihood; lifestyle 7:16 מָ֭אַסְתִּי ˈmāʔastî מאס retract לֹא־ lō- לֹא not לְ lᵊ לְ to עֹלָ֣ם ʕōlˈām עֹולָם eternity אֶֽחְיֶ֑ה ʔˈeḥyˈeh חיה be alive חֲדַ֥ל ḥᵃḏˌal חדל cease מִ֝מֶּ֗נִּי ˈmimmˈennî מִן from כִּי־ kî- כִּי that הֶ֥בֶל hˌevel הֶבֶל breath יָמָֽי׃ yāmˈāy יֹום day 7:16. desperavi nequaquam ultra iam vivam parce mihi nihil enim sunt dies mei I have done with hope, I shall now live no longer: spare me, for my days are nothing. 7:16. I despair; by no means will I live any longer. Spare me, for my days are nothing. 7:16. I loathe [it]; I would not live alway: let me alone; for my days [are] vanity. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191416. При непрерывных страданиях жизнь становится для Иова в тягость (ср. X:1). И так как его существование не может продолжаться бесконечно, когда-нибудь он должен же умереть ("не вечно жить мне"), то в виду скорой смерти ("дни мои - суета", - "гебел" - пар, дуновение) Бог должен дать ему облегчение в страданиях.Adam Clarke: Commentary on the Bible - 18317:16: I loathe it; I would not live alway - Life, in such circumstances, is hateful to me; and though I wish for long life, yet if length of days were offered to me with the sufferings which I now undergo, I would despise the offer and spurn the boon. Mr. Good is not satisfied with our common version, and has adopted the following, which in his notes he endeavors to illustrate and defend:So that my soul coveteth suffocation,And death in comparison with my suffering.No longer would I live! O, release me!How are my days vanity!Albert Barnes: Notes on the Bible - 18347:16: I loathe it - I loathe my life as it is now. It has become a burden and I desire to part with it, and to go down to the grave. There is, however, considerable variety in the interpretation of this. Noyes renders it, "I am wasting away." Dr. Good connects it with the pRev_ious verse and understands by it, "death in comparison with my sufferings do I despise." The Syriac is, - it fails to me, that is, I fail, or my powers are wasting away. But the Hebrew word מאס mâ'as means properly to loathe and contemn (see the note at ), and the true idea here is expressed in the common version. The sense is, "my life is painful and offensive, and I wish to die."I would not live alway - As Job used this expression, there was doubtless somewhat of impatience and of an improper spirit. Still it contains a very important sentiment, and one that may be expressed in the highest state of just religious feeling. A man who is prepared for heaven should not and will not desire to live here always. It is better to depart and to be with Christ, better to leave a world of imperfection and sin, and to go to a world of purity and love. On this text, fully and beautifully illustrating its meaning, the reader may consult a sermon by Dr. Dwight. Sermons, Edinburgh, 1828, vol. ii. 275ff. This world is full of temptations and of sin; it is a world where suffering abounds; it is the infancy of our being; it is a place where our knowledge is imperfect, and where the affections of the best are comparatively grovelling; it is a world where the good are often persecuted, and where the bad are triumphant; and it is better to go to abodes where all these will be unknown. Heaven is a more desirable place in which to dwell than the earth; and if we had a clear view of that world, and proper desires, we should pant to depart and to be there. Most people live as though they would live always here if they could do it, and multitudes are forming their plans as if they expected thus to live. They build their houses and form their plans as if life were never to end. It is the privilege of the Christian, however, to EXPECT to die. Not wishing to live always here, he forms his plans with the anticipation that all which he has must soon be left; and he is ready to loose his hold on the world the moment the summons comes. So may we live; so living, it will be easy to die. The sentiments suggested by this verse have been so beautifully versified in a hymn by Muhlenberg, that I will copy it here: I would not live alway; I ask not to stay Where storm after storm rises dark o'er the way; The few fleeting mornings that dawn on us here Are enough for life's sorrows - enough for its cheer. I would not live alway; no, welcome the tomb; Since Jesus hath lain there, I dread not its gloom; There sweet be my rest, till he bid me arise, To hail him in triumph descending the skies. Who, who would live alway, away from his God, Away from yon heaven, that blissful abode, Where rivers of pleasure flow o'er the bright plains, And the noontide of glory eternally reigns? Where the saints of all ages in harmony meet, Their Saviour and brethren transported to greet; While anthems of rapture unceasingly roll, And the smile of the Lord is the feast of the soul. Let me alone - This is an address to God. It means, "cease to afflict me. Suffer me to live out my little length of life with some degree of ease. It is short at best, and I have no desire that it should always continue." This sentiment he illustrates in the following verses. For my days are vanity - They are as nothing, and are unworthy the notice of God. Life is a trifle, and I am not anxious that it should be prolonged. Why then may I not be suffered to pass my few days without being thus afflicted and pained? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:16: I loathe it: Job 3:20-22, Job 6:9, Job 10:1; Gen 27:46; Kg1 19:4; Jon 4:3, Jon 4:8let me alone: Job 10:20, Job 14:6; Psa 39:10, Psa 39:13 my days: Psa 62:9, Psa 78:33, Psa 144:4; Ecc 6:11, Ecc 6:12 Job 7:17 Geneva 15997:16 I loathe [it]; I would not live alway: (l) let me alone; for my days [are] vanity.(l) Seeing my term of life is so short, let me have some rest and ease. John Gill7:16 I loathe it,.... Or "them" (k), either his life, which was a weariness to him, or his bones, which were so painful and nauseous; or rather, "I am become loathsome", to himself, to his servants, and to his friends, and even his breath was strange to his wife; or "being ulcerated, I pine and waste away" (l), and must in course be quickly gone:I would not live always; no man can or will; there is no man that lives but what shall see death, Ps 89:48; Job knew this, nor did he expect or desire it; and this was not his meaning, but that he desired that he might not live long, or to the full term of man's life, yea, that he might die quickly; and indeed to a good man to die is gain; and to depart out of the world, and be with Christ, is far better than to continue in it. And had Job expressed himself without passion, and with submission to the divine will, what he says would not have been amiss: let me alone; or "cease from me" (m); from afflicting him any more, having as great a weight upon him as he could bear, or greater than he could well stand up under; or from supporting him in life, he wishes that either God would withdraw his afflicting hand from him, or his preserving hand; either abate the affliction, or dismiss him from the world: for my days are vanity; a "breath" (n) or puff of wind; a "vapour", as Mr. Broughton renders it, that soon vanishes away; days empty of all that is good, delightful, and pleasant, and full of evil, trouble, and sorrow, as well as fleeting, transitory, and soon gone, are as nothing, yea, less than nothing, and vanity. (k) "Aspernor vitam", Piscator; so Jarchi & Ben Gersom. (l) "tabui", Cocceius; "ulceratus tabesco", Schultens. (m) "cessa a me", Pagninus, Montanus, Bolducius, Schmidt. (n) "halitus", Michaelis, Schultens. Robert Jamieson, A. R. Fausset and David Brown7:16 Let me alone--that is, cease to afflict me for the few and vain days still left to me. |
|
7:177:17: Զի զի՞նչ է մարդ զի մեծացուցեր զնա, կամ զի հայիցիս ՚ի նա մտօք։ Զի զի՞նչ է մարդ` զի մեծացուցեր զնա, կամ զի հայիցիս ի նա մտօք:17 Եւ ի՞նչ է մարդը, որ դու այդքան մեծարել ես նրան, կամ էլ՝ որ միտքդ ես սեւեռում իր վրայ, 17 Մարդը ո՞վ է, որ դուն զանիկա մեծ բան մը կը համարես Ու անոր հոգ կը տանիս։ 7:17: Զի զի՞նչ է մարդ զի մեծացուցեր զնա, կամ զի հայիցիս ՚ի նա մտօք։ 17 Եւ ի՞նչ է մարդը, որ դու այդքան մեծարել ես նրան, կամ էլ՝ որ միտքդ ես սեւեռում իր վրայ, 17 Մարդը ո՞վ է, որ դուն զանիկա մեծ բան մը կը համարես Ու անոր հոգ կը տանիս։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:177:17 Что такое человек, что Ты столько ценишь его и обращаешь на него внимание Твое, 7:17 τί τις.1 who?; what? γάρ γαρ for ἐστιν ειμι be ἄνθρωπος ανθρωπος person; human ὅτι οτι since; that ἐμεγάλυνας μεγαλυνω enlarge; magnify αὐτὸν αυτος he; him ἢ η or; than ὅτι οτι since; that προσέχεις προσεχω pay attention; beware τὸν ο the νοῦν νους intellect; mind εἰς εις into; for αὐτὸν αυτος he; him 7:17 מָֽה־ mˈā- מָה what אֱ֭נֹושׁ ˈʔᵉnôš אֱנֹושׁ man כִּ֣י kˈî כִּי that תְגַדְּלֶ֑נּוּ ṯᵊḡaddᵊlˈennû גדל be strong וְ wᵊ וְ and כִי־ ḵî- כִּי that תָשִׁ֖ית ṯāšˌîṯ שׁית put אֵלָ֣יו ʔēlˈāʸw אֶל to לִבֶּֽךָ׃ libbˈeḵā לֵב heart 7:17. quid est homo quia magnificas eum aut quia ponis erga eum cor tuumWhat is a man, that thou shouldst magnify him or why dost thou set thy heart upon him? 7:17. What is man, that you should praise him? Or why do you place your heart near him? 7:17. What [is] man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? 7:17 What [is] man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him: 7:17 Что такое человек, что Ты столько ценишь его и обращаешь на него внимание Твое, 7:17 τί τις.1 who?; what? γάρ γαρ for ἐστιν ειμι be ἄνθρωπος ανθρωπος person; human ὅτι οτι since; that ἐμεγάλυνας μεγαλυνω enlarge; magnify αὐτὸν αυτος he; him ἢ η or; than ὅτι οτι since; that προσέχεις προσεχω pay attention; beware τὸν ο the νοῦν νους intellect; mind εἰς εις into; for αὐτὸν αυτος he; him 7:17 מָֽה־ mˈā- מָה what אֱ֭נֹושׁ ˈʔᵉnôš אֱנֹושׁ man כִּ֣י kˈî כִּי that תְגַדְּלֶ֑נּוּ ṯᵊḡaddᵊlˈennû גדל be strong וְ wᵊ וְ and כִי־ ḵî- כִּי that תָשִׁ֖ית ṯāšˌîṯ שׁית put אֵלָ֣יו ʔēlˈāʸw אֶל to לִבֶּֽךָ׃ libbˈeḵā לֵב heart 7:17. quid est homo quia magnificas eum aut quia ponis erga eum cor tuum What is a man, that thou shouldst magnify him or why dost thou set thy heart upon him? 7:17. What is man, that you should praise him? Or why do you place your heart near him? 7:17. What [is] man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191417-21. Иные основания со стороны Господа облегчить мучения Иова хотя бы на самый короткий срок, - на одно мгновение ("доколе не дашь мне проглотить слюну мою?" - ст. 19). Как и всякий человек, Иов - ничтожное, слабое существо ("енош"), на которое при величии Господа не стоит обращать внимания (ст. 17, 18: ср. Пс VIII:5; CXLIII:3). Своими грехами, если только они существуют, он не причиняет Богу вреда; так что у Него, стража людей, в смысле карателя, нет оснований усматривать в Иове своего врага, делать его целью своих стрел (ст. 20). Наконец, Иов скоро умрет, а потому почему бы во имя сострадания не простить грехи, - избавить от страданий и тем самым дать ему возможность умереть спокойно (ст. 21)?Matthew Henry: Concise Commentary on the Whole Bible - 170617 What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? 18 And that thou shouldest visit him every morning, and try him every moment? 19 How long wilt thou not depart from me, nor let me alone till I swallow down my spittle? 20 I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself? 21 And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be.Job here reasons with God, I. Concerning his dealings with man in general (v. 17, 18): What is man, that thou shouldst magnify him? This may be looked upon either, 1. As a passionate reflection upon the proceedings of divine justice; as if the great God did diminish and disparage himself in contending with man. "Great men think it below them to take cognizance of those who are much their inferiors so far as to reprove and correct their follies and indecencies; why then does God magnify man, by visiting him, and trying him, and making so much ado about him? Why will he thus pour all his forces upon one that is such an unequal match for him? Why will he visit him with afflictions, which, like a quotidian ague, return as duly and constantly as the morning light, and try, every moment, what he can bear?" We mistake God, and the nature of his providence, if we think it any lessening to him to take notice of the meanest of his creatures. Or, 2. As a pious admiration of the condescensions of divine grace, like that, Ps. viii. 4; cxliv. 3. He owns God's favour to man in general, even when he complains of his own particular troubles. "What is man, miserable man, a poor, mean, weak creature, that thou, the great and glorious God, shouldst deal with him as thou dost? What is man," (1.) "That thou shouldst put such honour upon him, shouldst magnify him, by taking him into covenant and communion with thyself?" (2.) "That thou shouldst concern thyself so much about him, shouldst set thy heart upon him, as dear to thee, and one that thou hast a kindness for?" (3.) "That thou shouldst visit him with thy compassions every morning, as we daily visit a particular friend, or as the physician visits his patients every morning to help them?" (4.) "That thou shouldst try him, shouldst feel his pulse and observe his looks, every moment, as in care about him and jealous over him?" That such a worm of the earth as man is should be the darling and favourite of heaven is what we have reason for ever to admire. II. Concerning his dealings with him in particular. Observe, 1. The complaint he makes of his afflictions, which he here aggravates, and (as we are all too apt to do) makes the worst of, in three expressions:-- (1.) That he was the butt to God's arrows: "Thou hast set me as a mark against thee," v. 20. "My case is singular, and none is shot at as I am." (2.) That he was a burden to himself, ready to sink under the load of his own life. How much delight soever we take in ourselves God can, when he pleases, make us burdens to ourselves. What comfort can we take in ourselves if God appear against us as an enemy and we have not comfort in him. (3.) That he had no intermission of his griefs (v. 19): "How long will it be ere thou cause thy rod to depart from me, or abate the rigour of the correction, at least for so long as that I may swallow down my spittle?" It should seem, Job's distemper lay much in his throat, and almost choked him, so that he could not swallow his spittle. He complains (ch. xxx. 18) that it bound him about like the collar of his coat. "Lord," says he, "wilt not thou give me some respite, some breathing time?" ch. ix. 18. 2. The concern he is in about his sins. The best men have sin to complain of, and the better they are the more they will complain of it. (1.) He ingenuously owns himself guilty before God: I have sinned. God had said of him that he was a perfect and an upright man; yet he says of himself, I have sinned. Those may be upright who yet are not sinless; and those who are sincerely penitent are accepted, through a Mediator, as evangelically perfect. Job maintained, against his friends, that he was not a hypocrite, not a wicked man; and yet he owned to his God that he had sinned. If we have been kept from gross acts of sin, it does not therefore follow that we are innocent. The best must acknowledge, before God, that they have sinned. His calling God the observer, or preserver, of men, may be looked upon as designed for an aggravation of his sin: "Though God has had his eye upon me, his eye upon me for good, yet I have sinned against him." When we are in affliction it is seasonable to confess sin, as the procuring cause of our affliction. Penitent confessions would drown and silence passionate complaints. (2.) He seriously enquires how he may make his peace with God: "What shall I do unto thee, having done so much against thee?" Are we convinced that we have sinned, and are we brought to own it? We cannot but conclude that something must be done to prevent the fatal consequences of it. The matter must not rest as it is, but some course must be taken to undo what has been ill done. And, if we are truly sensible of the danger we have run ourselves into, we shall be willing to do any thing, to take a pardon upon any terms; and therefore shall be inquisitive as to what we shall do (Mic. vi. 6, 7), what we shall do to God, not to satisfy the demands of his justice (that is done only by the Mediator), but to qualify ourselves for the tokens of his favour, according to the tenour of the gospel-covenant. In making this enquiry it is good to eye God as the preserver or Saviour of men, not their destroyer. In our repentance we must keep up good thoughts of God, as one that delights not in the ruin of his creatures, but would rather they should return and live. "Thou art the Saviour of men; be my Saviour, for I cast myself upon thy mercy." (3.) He earnestly begs for the forgiveness of his sins, v. 21. The heat of his spirit, as, on the one hand, it made his complaints the more bitter, so, on the other hand, it made his prayers the more lively and importunate; as here: "Why dost thou not pardon my transgression? Art thou not a God of infinite mercy, that art ready to forgive? Hast not thou wrought repentance in me? Why then dost thou not give me the pardon of my sin, and make me to hear the voice of that joy and gladness?" Surely he means more than barely the removing of his outward trouble, and is herein earnest for the return of God's favour, which he complained of the want of, ch. vi. 4. "Lord, pardon my sins, and give me the comfort of that pardon, and then I can easily bear my afflictions," Matt. ix. 2; Isa. xxxiii. 24. When the mercy of God pardons the transgression that is committed by us the grace of God takes away the iniquity that reigns in us. Wherever God removes the guilt of sin he breaks the power of sin. (4.) To enforce his prayer for pardon he pleads the prospect he had of dying quickly: For now shall I sleep in the dust. Death will lay us in the dust, will lay us to sleep there, and perhaps presently, now in a little time. Job had been complaining of restless nights, and that sleep departed from his eyes (v. 3, 4, 13, 14); but those who cannot sleep on a bed of down will shortly sleep in a bed of dust, and not be scared with dreams nor tossed to and fro: "Thou shalt seek me in the morning, to show me favour, but I shall not be; it will be too late then. If my sins be not pardoned while I live, I am lost and undone for ever." Note, The consideration of this, that we must shortly die, and perhaps may die suddenly, should make us all very solicitous to get our sins pardoned and our iniquity taken away. Adam Clarke: Commentary on the Bible - 18317:17: What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him? - Two different ideas have been drawn from these words: -1. Man is not worth thy notice; why therefore dost thou contend with him? 2. How astonishing is thy kindness that thou shouldest fix thy heart - thy strongest affections, on such a poor, base, vile, impotent creature as man, (אנוש enosh), that thou shouldest so highly exalt him beyond all other creatures, and mark him with the most particular notice of thy providence and grace! The paraphrase of Calmet is as follows: "Does man, such as he at present is, merit thy attention! What is man that God should make it his business to examine, try, prove, and afflict him? Is it not doing him too much honor to think thus seriously about him? O Lord! I am not worthy that thou shouldest concern thyself about me!" Albert Barnes: Notes on the Bible - 18347:17: What is man, that thou shouldest magnify him? - That thou shouldst make him great, or that thou shouldst regard him as of so great importance as to fix thine eye attentively upon him. The idea here is, that it was unworthy the character of so great a being as God to bestow so much time and attention on a creature so insignificant as man; and especially that man could not be of so much importance that it was necessary for God to watch all his defects with vigilance, and take special pains to mark and punish all his offences. This question might be asked in another sense, and with another view. Man is so insignificant compared with God, that it may be asked why he should so carefully provide for his needs? Why make so ample provision for his welfare? Why institute measures so amazing and so wonderful for his recovery from sin? The answers to all these questions must be substantially the same.(1) It is a part of the great plan of a condescending God. No insect is so small as to be beneath his notice. On the humblest and feeblest animalcula a care is bestowed in its formation and support as if God had nothing else to regard or provide for. (2) Man is of importance. He has an immortal soul, and the salvation of that soul is worth all which it costs, even when it costs the blood of the Son of God. (3) A creature who sins, always makes himself of importance. The murderer has an importance in the view of the community which he never had before. All good citizens become interested to arrest and punish him. There is no more certain way for a man to give consequence to himself, than to violate the laws, and to subject himself to punishment. An offending member of a family has an importance which he had not before, and all eyes are turned to him with deep interest. So it is with man - a part of the great family of God. (4) A sufferer is a being of importance, and man as a sufferer is worthy of the notice of God. However feeble may be the powers of anyone, or humble his rank, yet if he suffers, and especially if he is likely to suffer foRev_er, he becomes at once an object of the highest importance: Such is man; a sufferer here, and liable to eternal pain hereafter; and hence, the God of mercy has interposed to visit him, and to devise a way to rescue him from his sorrows, and from eternal death. The Syriac renders this, "What is man, that thou shouldst destroy him?" - but the Hebrew means. "to magnify him, to make him great or of importance." That thou shouldest set thine heart upon him? - Not with affection, but to punish him - for so the expression in this connection evidently means. The phrase itself might mean, "Why shouldst thou love him?" - implying that there was nothing in a creature so insignificant that could render him a proper object of the divine regard. But as used here by Job it means, "Why dost thou fix thy attention upon him so closely - marking the slightest offence, and seeming to take a special pleasure in inflicting pain and torture?" The Psalmist makes use of almost the same language, and not improbably copied it from this, though he employs it in a somewhat different sense. As used by him, it means that it was wonderful that the God who made the heavens should condescend to notice a creature so insignificant as man. When I consider thy heavens, the work of thy fingers; The moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? And the son of man, that thou visitest him: Psa 8:3-4. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:17: What is man: Psa 8:4, Psa 144:3; Heb 2:6magnify: Job 7:12; Sa1 24:14 set thine: Job 34:14, Job 34:15 Job 7:18 Carl Friedrich Keil and Franz Delitzsch7:1717 What is man that Thou magnifiest him, And that Thou turnest Thy heart toward him, 18 And visitest him every morning, Triest him every moment? 19 How long dost Thou not look away from me, Nor lettest me alone till I swallow down my spittle? The questions in Job 7:17. are in some degree a parody on Ps 8:5, comp. Ps 144:3, Lam 3:23. There it is said that God exalts puny man to a kingly and divine position among His creatures, and distinguishes him continually with new tokens of His favour; here, that instead of ignoring him, He makes too much of him, by selecting him, perishable as he is, as the object of ever new and ceaseless sufferings. כּמּה, quamdiu, Job 7:19, is construed with the praet. instead of the fut.: how long will it continue that Thou turnest not away Thy look of anger from me? as the synonymous עד־מתי, quousque, is sometimes construed with the praet. instead of the fut., e.g., Ps 80:5. "Until I swallow my spittle" is a proverbial expression for the minimum of time. Geneva 15997:17 What [is] man, that thou (m) shouldest magnify him? and that thou shouldest set thine heart upon him?(m) Seeing that man of himself is so vile, why do you give him that honour to contend against him? Job uses all kinds of persuasion with God, that he might stay his hand. John Gill7:17 What is man, that thou shouldest magnify him?.... Man in his best estate, in his original state, was but of the earth, earthly; a mutable creature, and altogether vanity; so that it was wonderful God should magnify him as be did, raise him to such honour and dignity, as to set him over all the works of his hands, and bestow peculiar marks of his favour upon him in Eden's garden; but man in his low and fallen estate, being, as the word here used is generally observed to signify, a frail, feeble, weak, and mortal creature; yea, a sinful one; it is much more marvellous that God should magnify him, or make him great, that is, any of the human race, as he has some, so as "to set his heart upon them", as Jarchi connects this with the following clause; to think of them and provide for them in his purposes and decrees, in his council and covenant, to choose any of them to grace here, and glory hereafter: he has magnified them, by espousing them to his Son, whereby they share with him in his glory, and in all the blessings of his goodness; through the incarnation of Christ, by means of which the human nature is greatly advanced and honoured; and by their redemption through Christ, whereby they are raised to an higher dignity, and restored to a greater estate than they lost by the fall; by clothing them with the rich robe of Christ's righteousness, comparable to the gold of Ophir, and raiment of needlework; and by adorning them with the graces of the blessed Spirit; and, in a word, by taking them into his family, making them his children and his heirs, rich in grace, and heirs of the kingdom of heaven, and kings and priests unto him; taking them as beggars from the dunghill, to sit among princes, and to inherit the throne of glory. The words may be understood in a different sense, and more agreeably to the context, and to the scope of Job's discourse, as they are by some (o), of God's magnifying men by afflicting them; according to which, man is represented as a poor, weak, strengthless creature, a worm and clod of the earth; and the Lord as the mighty God, as of great and infinite power and strength, between whom there is no manner of proportion; God is not a man, that they should come together, or as if on equal foot; nor man a match for God; to wrestle with principalities and powers, which are not flesh and blood, is too much for men of themselves, and how much less able are they to contend with God? Now Job by this suggests, that his thought and sentiment of the matter was, and in which he has a particular view to himself, and his own case; that as on the one hand it was a demeaning the might and majesty of God, by making himself a combatant with man; so on the other hand it was doing man too much honour, as if he was one of more importance and consequence, and more mighty and powerful than he is; whereas he is unworthy of the divine notice in any respect, either to bestow his favours, or lay his afflicting hand upon him; compare with this 1Kings 24:14. Hence a late learned writer (p), agreeably to the use of the word in the Arabic language, renders it, "what is mortal man, that thou shouldest wrestle with him?" strive and contend with him as if he was thy match, when thou couldest at one blow, and even at a touch, dispatch him at once?and that thou shouldest set thine heart upon him? have an affection for him, love him, delight in him, highly value and esteem him; it is wonderful that God should have such a regard to any of the sons of men; and yet it is certain that he has, as appears by the good things he has provided and laid up for them in covenant, by sending his Son to die for them, by calling and quickening them by his Spirit and grace, and drawing them with loving kindness to himself; by taking continual care of them, and keeping them as the apple of his eye: though these words may be interpreted agreeably to the other sense, "that thou shouldest set thine heart upon him?" or towards him, to afflict him and chastise him with afflictions, so Bar Tzemach; or to stir up himself against him, as Sephorno: and the above late learned writer chooses to render them, "that thou shouldest set thine heart against him?" (q) and so the Hebrew (r) particle is used in many other places; see Ezek 13:2; compare with this Job 34:14, where R. Simeon Bar Tzemach (s) thinks Elihu has respect to this passage of Job, and reproves him for it. (o) So Simeon Bar Tzemach, Sephorno, Mercerus, Diodati, Schultens. (p) Schultens. (q) "et quod intendas cor tuum". (r) "Adversus eum". ibid. (s) Vid. Noldii Ebr. Partic. Concord. p. 57. John Wesley7:17 What, &c. - What is there in that poor, mean, creature called man, miserable man, as this word signifies, which can induce thee to take any notice of him, or to make such account of him? Man is not worthy of thy favour, and he is below thy anger; that thou shouldest concern thyself so much about him, as one near and dear to thee?Robert Jamieson, A. R. Fausset and David Brown7:17 (Ps 8:4; Ps 144:3). Job means, "What is man that thou shouldst make him [of so much importance], and that thou shouldst expend such attention [or, heart-thought] upon him" as to make him the subject of so severe trials? Job ought rather to have reasoned from God's condescending so far to notice man as to try him, that there must be a wise and loving purpose in trial. David uses the same words, in their right application, to express wonder that God should do so much as He does for insignificant man. Christians who know God manifest in the man Christ Jesus may use them still more. |
|
7:187:18: Կամ այցելութիւն առնիցես նմա մինչեւ ցառաւօտ. եւ ՚ի հանգիստ դատիցիս զնա։ [80]կամ այցելութիւն առնիցես նմա մինչեւ ցառաւօտ, եւ ի հանգիստ դատիցիս զնա:18 կամ էլ՝ որ քննում ես նրան մինչ առաւօտ, հանգստի ժամերին, փորձում միշտ: 18 Ամէն առտու զանիկա կը դիտես, Ամէն վայրկեան կը փորձես։ 7:18: Կամ այցելութիւն առնիցես նմա մինչեւ ցառաւօտ. եւ ՚ի հանգիստ դատիցիս զնա։ 18 կամ էլ՝ որ քննում ես նրան մինչ առաւօտ, հանգստի ժամերին, փորձում միշտ: 18 Ամէն առտու զանիկա կը դիտես, Ամէն վայրկեան կը փորձես։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:187:18 посещаешь его каждое утро, каждое мгновение испытываешь его? 7:18 ἢ η or; than ἐπισκοπὴν επισκοπη supervision; visitation αὐτοῦ αυτος he; him ποιήσῃ ποιεω do; make ἕως εως till; until τὸ ο the πρωὶ πρωι early καὶ και and; even εἰς εις into; for ἀνάπαυσιν αναπαυσις respite; relief αὐτὸν αυτος he; him κρινεῖς κρινω judge; decide 7:18 וַ wa וְ and תִּפְקְדֶ֥נּוּ ttifqᵊḏˌennû פקד miss לִ li לְ to בְקָרִ֑ים vᵊqārˈîm בֹּקֶר morning לִ֝ ˈli לְ to רְגָעִ֗ים rᵊḡāʕˈîm רֶגַע moment תִּבְחָנֶֽנּוּ׃ tivḥānˈennû בחן examine 7:18. visitas eum diluculo et subito probas illumThou visitest him early in the morning, and thou provest him suddenly. 7:18. You visit him at dawn, and you test him unexpectedly. 7:18. And [that] thou shouldest visit him every morning, [and] try him every moment? 7:18 And [that] thou shouldest visit him every morning, [and] try him every moment: 7:18 посещаешь его каждое утро, каждое мгновение испытываешь его? 7:18 ἢ η or; than ἐπισκοπὴν επισκοπη supervision; visitation αὐτοῦ αυτος he; him ποιήσῃ ποιεω do; make ἕως εως till; until τὸ ο the πρωὶ πρωι early καὶ και and; even εἰς εις into; for ἀνάπαυσιν αναπαυσις respite; relief αὐτὸν αυτος he; him κρινεῖς κρινω judge; decide 7:18 וַ wa וְ and תִּפְקְדֶ֥נּוּ ttifqᵊḏˌennû פקד miss לִ li לְ to בְקָרִ֑ים vᵊqārˈîm בֹּקֶר morning לִ֝ ˈli לְ to רְגָעִ֗ים rᵊḡāʕˈîm רֶגַע moment תִּבְחָנֶֽנּוּ׃ tivḥānˈennû בחן examine 7:18. visitas eum diluculo et subito probas illum Thou visitest him early in the morning, and thou provest him suddenly. 7:18. You visit him at dawn, and you test him unexpectedly. 7:18. And [that] thou shouldest visit him every morning, [and] try him every moment? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18347:18: And that thou shouldest visit him? - That is, for the purpose of inflicting pain. This language Job intends undoubtedly to be applicable to himself, and he asks with impatience why God should take a pleasure in visiting with suffering each returning day a creature like him?Every morning - Why is there no intermission even for a day? Why does not God allow one morning, or one moment, to pass without inflicting pain on a creature so feeble and so frail? And try him - Or, prove him; to wit, by afflictions. Every moment - Constantly; without intermission. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:18: visit: Exo 20:5, Exo 32:34; Isa 26:14, Isa 38:12, Isa 38:13try: Gen 22:1; Deu 8:16; Jer 9:7; Dan 12:10; Zac 13:9; Pe1 1:7 Job 7:19 John Gill7:18 And that thou shouldest visit him every morning,.... That is, "daily", continually, as Aben Ezra interprets it; either in a way of love, grace, and mercy; so God has visited men, by raising up and sending his Son to be a Redeemer of them; the Son of God has visited them, as the dayspring from on high, by his incarnation and appearance in this world; see Lk 1:68; and the Lord visits them, by calling them by his grace, see Acts 15:14; by communing and conversing with them in a free and friendly manner; by helping right early, and by renewing his mercies to them every morning, all which is matter of admiration: or else the word may be taken in a different sense, as it sometimes is, either for punishing man for sin, as in Ex 20:5; or for chastising the Lord's people, which is a visiting them, though in a fatherly way, and in love, and which is often and frequently done, even every morning, see Ps 89:32; and so the sense agrees with the former, though by some given with this difference thus, "what is man, that thou shouldest magnify him?" or make him great both in things temporal and spiritual, as he had made Job in the time of his prosperity, which he may have respect unto; having been the greatest man in all the east, with respect to both characters, whereby it was plain he had interest in the love and affections of the heart of God; and "yet, notwithstanding, nevertheless, thou visitest him" (t), with afflictions and chastisements continually; which may seem strange, and look like a contradiction, that thou shouldest:and try him every moment? by afflictive providences; in this way the Lord often tries the faith and patience, the fear and love, the hope and humility of his people, and all other graces, whereby they appear and shine the brighter, which was Job's case, see Job 23:10; and which he doubtless had in view in all he had said, and more particularly expostulates about in the following verses. (t) "et tamen, nihilominus visitas eum", Michaelis. John Wesley7:18 And try, &c. - What is man that vain, foolish creature, that thou shouldest magnify or regard, or visit him, (with thy mercy and blessings, that thou shouldest so far honour and regard him, as by thy visitation to preserve his spirit, or hold his soul in life) and try him, which God doth not only by afflictions, but also by prosperity and both inward and outward blessings? That thou shouldst observe his motions every moment, as in care for him, and jealous over him?Robert Jamieson, A. R. Fausset and David Brown7:18 With each new day (Ps 73:14). It is rather God's mercies, not our trials, that are new every morning (Lam 3:23). The idea is that of a shepherd taking count of his flock every morning, to see if all are there [COCCEIUS]. |
|
7:197:19: Մինչեւ յե՞րբ ո՛չ թողուցուս զիս, եւ ո՛չ ընդարձակիցես ինձ. մինչեւ ցաւովք կլանիցեմ զտողուկս իմ[9138]։ [9138] Ոմանք. Կլանիցեմ զտողուս. կամ՝ զտողունս իմ։ Մինչեւ յե՞րբ ոչ թողուցուս զիս, եւ ոչ ընդարձակիցես ինձ մինչեւ ցաւովք կլանիցեմ զտողուկս իմ:19 Մինչեւ ե՞րբ դու ինձ չես թողնելու, արձակելու չես ինձ, մինչեւ որ ցաւերով կուլ տամ ես լորձունքս: 19 Մինչեւ ե՞րբ ինձմէ ետ պիտի չկենաս. Թուքս կլլելու չա՞փ ալ թող չես տար։ 7:19: Մինչեւ յե՞րբ ո՛չ թողուցուս զիս, եւ ո՛չ ընդարձակիցես ինձ. մինչեւ ցաւովք կլանիցեմ զտողուկս իմ[9138]։ [9138] Ոմանք. Կլանիցեմ զտողուս. կամ՝ զտողունս իմ։ 19 Մինչեւ ե՞րբ դու ինձ չես թողնելու, արձակելու չես ինձ, մինչեւ որ ցաւերով կուլ տամ ես լորձունքս: 19 Մինչեւ ե՞րբ ինձմէ ետ պիտի չկենաս. Թուքս կլլելու չա՞փ ալ թող չես տար։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:197:19 Доколе же Ты не оставишь, доколе не отойдешь от меня, доколе не дашь мне проглотить слюну мою? 7:19 ἕως εως till; until τίνος τις.1 who?; what? οὐκ ου not ἐᾷς εαω allow; let με με me οὐδὲ ουδε not even; neither προΐῃ προιημι me ἕως εως till; until ἂν αν perhaps; ever καταπίω καταπινω swallow; consume τὸν ο the πτύελόν πτυελος of me; mine ἐν εν in ὀδύνῃ οδυνη pain 7:19 כַּ֭ ˈka כְּ as מָּה mmˌā מָה what לֹא־ lō- לֹא not תִשְׁעֶ֣ה ṯišʕˈeh שׁעה look מִמֶּ֑נִּי mimmˈennî מִן from לֹֽא־ lˈō- לֹא not תַ֝רְפֵּ֗נִי ˈṯarpˈēnî רפה be slack עַד־ ʕaḏ- עַד unto בִּלְעִ֥י bilʕˌî בלע swallow רֻקִּֽי׃ ruqqˈî רֹק spittle 7:19. usquequo non parces mihi nec dimittis me ut gluttiam salivam meamHow long wilt thou not spare me, nor suffer me to swallow down my spittle? 7:19. How long will you not spare me, nor release me to ingest my saliva? 7:19. How long wilt thou not depart from me, nor let me alone till I swallow down my spittle? 7:19 How long wilt thou not depart from me, nor let me alone till I swallow down my spittle: 7:19 Доколе же Ты не оставишь, доколе не отойдешь от меня, доколе не дашь мне проглотить слюну мою? 7:19 ἕως εως till; until τίνος τις.1 who?; what? οὐκ ου not ἐᾷς εαω allow; let με με me οὐδὲ ουδε not even; neither προΐῃ προιημι me ἕως εως till; until ἂν αν perhaps; ever καταπίω καταπινω swallow; consume τὸν ο the πτύελόν πτυελος of me; mine ἐν εν in ὀδύνῃ οδυνη pain 7:19 כַּ֭ ˈka כְּ as מָּה mmˌā מָה what לֹא־ lō- לֹא not תִשְׁעֶ֣ה ṯišʕˈeh שׁעה look מִמֶּ֑נִּי mimmˈennî מִן from לֹֽא־ lˈō- לֹא not תַ֝רְפֵּ֗נִי ˈṯarpˈēnî רפה be slack עַד־ ʕaḏ- עַד unto בִּלְעִ֥י bilʕˌî בלע swallow רֻקִּֽי׃ ruqqˈî רֹק spittle 7:19. usquequo non parces mihi nec dimittis me ut gluttiam salivam meam How long wilt thou not spare me, nor suffer me to swallow down my spittle? 7:19. How long will you not spare me, nor release me to ingest my saliva? 7:19. How long wilt thou not depart from me, nor let me alone till I swallow down my spittle? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:19: Till I swallow down my spittle? - This is a proverbial expression, and exists among the Arabs to the present day; the very language being nearly the same. It signifies the same as, Let me draw my breath; give me a moment's space; let me have even the twinkling of an eye. I am urged by my sufferings to continue my complaint; but my strength is exhausted, my mouth dry with speaking. Suspend my sufferings even for so short a space as is necessary to swallow my spittle, that my parched tongue may be moistened, so that I may renew my complaint.Albert Barnes: Notes on the Bible - 18347:19: How long wilt thou not depart? - How long is this to continue? The same word occurs in . The word rendered "depart" שׁעה shâ‛ â h means to look, to look around, and then to look away from anyone or anything. The idea here is, that God had fixed his eyes upon Job, and he asks with anxiety, how long this was to continue, and when he would turn his eyes away; compare the notes at . Schultens supposes that the metaphor here is taken from combatants, who never take their eyes from their antagonists.Till I swallow down my spittle - For the shortest time. But there has been considerable variety in the explanation of this phrase. Herder renders it, "Until I draw my breath." Noyes, "Until I have time to breathe;" but he acknowledges that he has substituted this for the proverb which occurs in the original. The Hebrew is literally rendered in the common version, and the proverb is retained in Arabia to the present day. The meaning is, Give me a little respite; allow me a little time; as we would say, Suffer me to breathe. "This," says Burder, "is a proverb among the Arabians to the present day, by which they understand, Give me leave to rest after my fatigue. This is the favor which Job complains is not granted to him. There are two instances which illustrate this passage (quoted by Schultens) in Harris's Narratives entitled the Assembly. One is of a person, who, when eagerly pressed to give an account of his travels, answered with impatience, 'Let me swallow down my spittle, for my journey hath fatigued me.' The other instance is of a quick return made to a person who used the proverb. 'Suffer me, ' said the person importuned, 'to swallow down my spittle;' to which the friend replied, 'You may, if you please, swallow down even the Tigris and the Euphrates; ' that is, You may take what time you please." The expression is proverbial, and corresponds to ours when we say, "in the twinkling of an eye," or, "until I can catch my breath;" that is, in the briefest interval. Job addresses this language to God. There is much impatience in it, and much that a pious man should not employ; but we are to remember that Job was beset with special trials, and that he had not the views of the divine existence and perfections, the promises and the high hopes, which as Christians we have under the fuller light of Rev_elation; and before harshly condemning him we should put ourselves in his situation, and ask ourselves how we would be likely to think and feel and speak if we were in the same circumstances. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:19: How long: Job 9:18; Psa 6:3, Psa 13:1-3, Psa 94:3; Rev 6:10Job 7:20 John Gill7:19 How long wilt thou not depart from me,.... From wrestling and contending with him, and afflicting of him; the Lord was too hard a combatant for job, and therefore he chose to be rid of him, and was impatient of it; or "look off from me" (u); so Mr. Broughton renders it, "how long wilt thou not look from me?" this is to be understood not of a look of love, which Job would never have desired to have averted from him; but a frowning and angry look, such as the Lord put on in this dispensation of his providence towards him; the allusion may be to that sharp and constant look, which antagonists in wrestling have upon each other while conflicting together, and so the metaphor before used is still carried on:nor let me alone till I swallow down my spittle? some think Job has reference to his disease which affected his throat, that being so dried up, or having a quinsy in it, that he could not swallow his spittle, or it was with great difficulty he did it; or rather it is a proverbial expression, signifying that his afflictions were incessant, that he had no respite nor intermission, had not space enough given him to swallow down his spittle, or take his breath, as in Job 9:18; so Schultens observes, that with the Arabians this was a proverbial form of speech, when they required time for anything, "give me time to swallow my spittle"; or when they had not proper time, or any intermission, used to say, "you will not give me time to swallow my spittle"; and one being asked a multitude of questions, replied, "suffer me to swallow my spittle", that is, give me time to make an answer: or the sense is, that his antagonist in wrestling with him held him so fast, and kept him so close to it, and so twisted him about, and gave him fall upon fall, so that he had no time to swallow his spittle; or he so collared him, and gripped him, and almost throttled him, that he could not swallow it down; all which intends how closely and incessantly Job was followed with one affliction upon another, and how severe and distressing they were to him. (u) "respicis a me?" Junius & Tremellius, Piscator, Cocceius, Schmidt, Michaelis; "avertis oculum a me?" Schultens. John Wesley7:19 How long - How long will it be ere thou withdraw thy afflicting hand? Swallow - That I may have a breathing time: a proverbial expression.Robert Jamieson, A. R. Fausset and David Brown7:19 How long (like a jealous keeper) wilt thou never take thine eyes off (so the Hebrew for "depart from") me? Nor let me alone for a brief respite (literally, "so long as I take to swallow my spittle"), an Arabic proverb, like our, "till I draw my breath." |
|
7:207:20: Զի թէ մեղայ՝ զի՞նչ կարիցեմ առնել քեզ, որ գիտեսդ զմիտս մարդկան։ Ընդէ՞ր եդիր զքեզ ոսոխ, եւ իցեմ քեզ բեռն[9139]. [9139] Ոմանք. Զամենայն միտս... ընդէ՛ր եդիր զիս քեզ ոսոխ։ Ուր յօրինակին գրի՝ աւսոխ։ Զի թէ մեղայ` զի՞նչ կարիցեմ առնել քեզ, որ գիտեսդ զմիտս մարդկան. ընդէ՞ր եդիր զիս քեզ ոսոխ, եւ իցեմ [81]քեզ բեռն:20 Թէ ես մեղք գործեցի՝ ի՞նչ կարող եմ անել քեզ, որ միտքն ես մարդկանց քննում միշտ: Ինչո՞ւ ես ինձ դարձրել քեզ ոսոխ, որ լինեմ քեզ համար ես մի բեռ: 20 Եթէ մեղանչեմ, քեզի ի՞նչ ընեմ, Ո՛վ մարդիկը Քննող Ինչո՞ւ համար զիս քու նշանակէտդ ըրիր ու ես ինծի բեռ եղայ։ 7:20: Զի թէ մեղայ՝ զի՞նչ կարիցեմ առնել քեզ, որ գիտեսդ զմիտս մարդկան։ Ընդէ՞ր եդիր զքեզ ոսոխ, եւ իցեմ քեզ բեռն[9139]. [9139] Ոմանք. Զամենայն միտս... ընդէ՛ր եդիր զիս քեզ ոսոխ։ Ուր յօրինակին գրի՝ աւսոխ։ 20 Թէ ես մեղք գործեցի՝ ի՞նչ կարող եմ անել քեզ, որ միտքն ես մարդկանց քննում միշտ: Ինչո՞ւ ես ինձ դարձրել քեզ ոսոխ, որ լինեմ քեզ համար ես մի բեռ: 20 Եթէ մեղանչեմ, քեզի ի՞նչ ընեմ, Ո՛վ մարդիկը Քննող Ինչո՞ւ համար զիս քու նշանակէտդ ըրիր ու ես ինծի բեռ եղայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:207:20 Если я согрешил, то что я сделаю Тебе, страж человеков! Зачем Ты поставил меня противником Себе, так что я стал самому себе в тягость? 7:20 εἰ ει if; whether ἐγὼ εγω I ἥμαρτον αμαρτανω sin τί τις.1 who?; what? δύναμαί δυναμαι able; can σοι σοι you πρᾶξαι πρασσω act; enact ὁ ο the ἐπιστάμενος επισταμαι well aware; stand over τὸν ο the νοῦν νους intellect; mind τῶν ο the ἀνθρώπων ανθρωπος person; human διὰ δια through; because of τί τις.1 who?; what? ἔθου τιθημι put; make με με me κατεντευκτήν κατεντευκτης of you; your εἰμὶ ειμι be δὲ δε though; while ἐπὶ επι in; on σοὶ σοι you φορτίον φορτιον cargo; load 7:20 חָטָ֡אתִי ḥāṭˈāṯî חטא miss מָ֤ה mˈā מָה what אֶפְעַ֨ל׀ ʔefʕˌal פעל make לָךְ֮ lāḵ לְ to נֹצֵ֪ר nōṣˈēr נצר watch הָ hā הַ the אָ֫דָ֥ם ʔˈāḏˌām אָדָם human, mankind לָ֤מָה lˈāmā לָמָה why שַׂמְתַּ֣נִי śamtˈanî שׂים put לְ lᵊ לְ to מִפְגָּ֣ע mifgˈāʕ מִפְגָּע target לָ֑ךְ lˈāḵ לְ to וָ wā וְ and אֶהְיֶ֖ה ʔehyˌeh היה be עָלַ֣י ʕālˈay עַל upon לְ lᵊ לְ to מַשָּֽׂא׃ maśśˈā מַשָּׂא burden 7:20. peccavi quid faciam tibi o custos hominum quare posuisti me contrarium tibi et factus sum mihimet ipsi gravisI have sinned: what shall I do to thee, O keeper of men? why hast thou set me opposite to thee. and am I become burdensome to myself? 7:20. I have sinned; what should I do for you, O keeper of men? Why have you set me against you, so that I have become burdensome even to myself? 7:20. I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself? 20. If I have sinned, what do I unto thee, O thou watcher of men? why hast thou set me as a mark for thee, so that I am a burden to myself?
7:20 I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself: 7:20 Если я согрешил, то что я сделаю Тебе, страж человеков! Зачем Ты поставил меня противником Себе, так что я стал самому себе в тягость? 7:20 εἰ ει if; whether ἐγὼ εγω I ἥμαρτον αμαρτανω sin τί τις.1 who?; what? δύναμαί δυναμαι able; can σοι σοι you πρᾶξαι πρασσω act; enact ὁ ο the ἐπιστάμενος επισταμαι well aware; stand over τὸν ο the νοῦν νους intellect; mind τῶν ο the ἀνθρώπων ανθρωπος person; human διὰ δια through; because of τί τις.1 who?; what? ἔθου τιθημι put; make με με me κατεντευκτήν κατεντευκτης of you; your εἰμὶ ειμι be δὲ δε though; while ἐπὶ επι in; on σοὶ σοι you φορτίον φορτιον cargo; load 7:20 חָטָ֡אתִי ḥāṭˈāṯî חטא miss מָ֤ה mˈā מָה what אֶפְעַ֨ל׀ ʔefʕˌal פעל make לָךְ֮ lāḵ לְ to נֹצֵ֪ר nōṣˈēr נצר watch הָ hā הַ the אָ֫דָ֥ם ʔˈāḏˌām אָדָם human, mankind לָ֤מָה lˈāmā לָמָה why שַׂמְתַּ֣נִי śamtˈanî שׂים put לְ lᵊ לְ to מִפְגָּ֣ע mifgˈāʕ מִפְגָּע target לָ֑ךְ lˈāḵ לְ to וָ wā וְ and אֶהְיֶ֖ה ʔehyˌeh היה be עָלַ֣י ʕālˈay עַל upon לְ lᵊ לְ to מַשָּֽׂא׃ maśśˈā מַשָּׂא burden 7:20. peccavi quid faciam tibi o custos hominum quare posuisti me contrarium tibi et factus sum mihimet ipsi gravis I have sinned: what shall I do to thee, O keeper of men? why hast thou set me opposite to thee. and am I become burdensome to myself? 7:20. I have sinned; what should I do for you, O keeper of men? Why have you set me against you, so that I have become burdensome even to myself? 7:20. I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself? 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 - 18317:20: I have sinned; what shall I do - Dr. Kennicott contends that these words are spoken to Eliphaz, and not to God, and would paraphrase them thus: "You say I must have been a sinner. What then? I have not sinned against thee, O thou spy upon mankind! Why hast thou set up me as a butt or mark to shoot at? Why am I become a burden unto thee? Why not rather overlook my transgression, and pass by mine iniquity? I am now sinking to the dust! To-morrow, perhaps, I shall be sought in vain!" See his vindication of Job at the end of these notes on this book. Others consider the address as made to God. Taken in this light, the sense is plain enough. Those who suppose that the address is made to God, translate thethus: "Be it that I have sinned, what injury can I do unto thee, O thou Observer of man? Why hast thou set me up as a mark for thee, and why am I made a burden to thee?" The Septuagint is thus: Ει εγω ἡμαρτον, τι δυνησομαι πραξαι, ὁ επισταμενος τον νουν των ανθρωπων; If I have sinned, what can I do, O thou who knowest the mind of men? Thou knowest that it is impossible for me to make any restitution. I cannot blot out my offenses; but whether I have sinned so as to bring all these calamities upon me, thou knowest, who searchest the hearts of men.Albert Barnes: Notes on the Bible - 18347:20: I have sinned - חטאתי châ ṭ â'tı̂ y. This is a literal translation, and as it stands in the common version it is the language of a penitent - confessing that he had erred, and making humble acknowledgment of his sins. That such a confession became Job, and that he would be willing to admit that he was a sinner, there can be no doubt; but the connection seems rather to require a different sense - a sense implying that though he had sinned, yet his offences could not be such as to require the notice which God had taken of them. Accordingly this interpretation has been adopted by many, and the Hebrew will bear the construction. It may be rendered as a question, "Have I sinned; what did I against thee" Herder. Or, the sense may be, "I have sinned. I admit it. Let this be conceded. But what can that be to a being like God, that he should take such notice of it? Have I injured him? Have I deserved these heavy trials? Is it proper that he should make me a special mark, and direct his severest judgments against me in this manner?" compare the notes at --8. The Syriac renders it in this manner, "If I have sinned, what have I done to thee?" So the Arabic, according to Walton. So the Septuagint, Εἰ ἐγὼ ἥμαρτον Ei egō hē marton - "if I have sinned." This expresses the true sense. The object is not so much to make a penitent confession, as it is to say, that on the worst construction of the case, on the admission of the truth of the charge, he had not deserved the severe inflictions which he had received at the hand of God.What shall I do unto thee? - Or, rather, what have I done unto thee? How can my conduct seriously affect thee? It will not mar thy happiness, affect thy peace, or in any way injure a being so great as God. This sentiment is often felt by people - but not often so honestly expressed. O thou Preserver of men - Or, rather, "O thou that dost watch or observe men." The word rendered "Preserver" נצר notsē r is a participle from נצר nâ tsar which means, according to Gesenius, to watch, to guard, to keep, and is used here in the sense of observing one's faults; and the idea of Job is, that God closely observed the conduct of people; that he strictly marked their faults, and severely punished them; and he asks with impatience, and evidently with improper feeling, why he thus closely watched people. So it is understood by Schultens, Rosenmuller, Dr. Good, Noyes, Herder, Kennicott, and others. The Septuagint renders it, "who knowest the mind of men?" Why hast thou set me as a mark? - The word rendered "mark" מפגע mı̂ phgâ‛, means properly that which one impinges against - from פגע pâ ga‛, to impinge against, to meet, to rush upon anyone - and here means, why has God made me such an object of attack or assault? The Septuagint renders it, κατεντευκτήν σου katenteuktē n sou, "an accuser of thee." So that I am a burden to myself - The Septuagint renders this, ἐπὶ σοὶ φορτίον epi soi phortion, a burden to thee. The copy from which they translated evidently had עליך ‛ alē ykā - to thee, instead of עלי ‛ ā lay - to me, as it is now read in the Hebrew. "The Masoretes also place this among the eighteen passages which they say were altered by transcribers." Noyes. But the Received Text is sustained by all the versions except the Septuagint and by all the Hebrew manuscripts hitherto examined, and is doubtless the true reading. The sense is plain, that life had become a burden to Job. He says that God had made him the special object of his displeasure, and that his condition was insupportable. That there is much in this language which is irRev_erent and improper no one can doubt, and it is not possible wholly to vindicate it. Nor are we called to do it by any view which we have of the nature of inspiration. He was a good, but not a perfect man. These expressions are recorded, not for our imitation, but to show what human nature is. Before harshly condemning him, however, we should ask what we would be likely to do in his circumstances; we should remember also, that he had few of the truths and promises to support him which we have. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:20: I have sinned: Job 9:29-31, Job 13:26, Job 14:16, Job 22:5, Job 31:33, Job 33:9, Job 33:27; Psa 80:4O thou preserver: Neh 9:6; Psa 36:6 why hast: Job 7:12, Job 6:4, Job 16:12-14; Psa 21:12; Lam 3:12 I am: Job 7:11, Job 3:24 Job 7:21 Carl Friedrich Keil and Franz Delitzsch7:2020 Have I sinned - what could I do to Thee?! O Observer of men, Why dost Thou make me a mark to Thee, And am I become a burden to Thee? 21 And why dost Thou not forgive my transgression, And put away my iniquity? For now I will lay myself in the dust, And Thou seekest for me, and I am no more. "I have sinned" is hypothetical (Ges. 155, 4, a): granted that I have sinned. According to Ewald and Olsh., אפעל־לך מה defines it more particularly: I have sinned by what I have done to Thee, in my behaviour towards Thee; but how tame and meaningless such an addition would be! It is an inferential question: what could I do to Thee? i.e., what harm, or also, since the fut. may be regulated by the praet.: what injury have I thereby done to Thee? The thought that human sin, however, can detract nothing from the blessedness and glory of God, underlies this. With a measure of sinful bitterness, Job calls God האדם נצר, the strict and constant observer of men, per convicium fere, as Gesenius not untruly observes, nevertheless without a breach of decorum divinum (Renan: O Espion de l'homme), since the appellation, in itself worthy of God (Is 27:3), is used here only somewhat unbecomingly. מפגּע is not the target for shooting at, which is rather מטּרה (Job 16:12; Lam 3:12), but the object on which one rushes with hostile violence (בּ פּגע). Why, says Job, hast Thou made me the mark of hostile attack, and why am I become a burden to Thee? It is not so in our text; but according to Jewish tradition, עלי, which we now have, is only a סופרים תקון, correctio scribarum, (Note: Vid., the Commentary on Habakkuk, S. 206-208; comp. Geiger, Urschrift und Uebersetzungen der Bibel, S. 308ff.) for אליך, which was removed as bordering on blasphemy: why am I become a burden to Thee, so that Thou shouldest seek to get rid of me? This reading I should not consider as the original, in spite of the tradition, if it were not confirmed by the lxx, εἰμὶ δὲ ἐπὶ σοὶ φορτίον. Tit is not to be objected, that he who is fully conscious of sin cannot consider the strictest divine punishment even of the smallest sin unjust. The suffering of one whose habitual state is pleasing to God, and who is conscious of the divine favour, can never be explained from, and measured according to, his infirmities: the infirmities of one who trusts in God, or the believer, and the severity of the divine justice in the punishment of sin, have no connection with one another. Consequently, when Eliphaz bids Job regard his affliction as chastisement, Job is certainly in the wrong to dispute with God concerning the magnitude of it: he would rather patiently yield, if his faith could apprehend the salutary design of God in his affliction; but after his affliction once seems to him to spring from wrath and enmity, and not from the divine purpose of mercy, after the phantom of a hostile God is come between him and the brightness of the divine countenance, he cannot avoid falling into complaint of unmercifulness. For this the speech of Eliphaz is in itself not to blame: he had most feelingly described to him God's merciful purpose in this chastisement, but he is to blame for not having taken the right tone. The speech of Job is directed against the unsympathetic and reproving tone which the friends, after their long silence, have assumed immediately upon his first manifestation of anguish. He justifies to them his complaint (ch. 3) as the natural and just outburst of his intense suffering, desires speedy death as the highest joy with which God could reward his piety, complains of his disappointment in his friends, from whom he had expected affectionate solace, but by whom he sees he is now forsaken, and earnestly exhorts them to acknowledge the justice of his complaint (ch. 6). But can they? Yes, they might and should. For Job thinks he is no longer an object of divine favour: an inward conflict, which is still more terrible than hell, is added to his outward suffering. For the damned must give glory to God, because they recognise their suffering as just punishment: Job, however, in his suffering sees the wrath of God, and still is at the same time conscious of his innocence. The faith which, in the midst of his exhaustion of body and soul, still knows and feels God to be merciful, and can call him "my God," like Asaph in Ps 73, - this faith is well-nigh overwhelmed in Job by the thought that God is his enemy, his pains the arrows of God. The assumption is false, but on this assumption Job's complaints (ch. 3) are relatively just, including, what he himself says, that they are mistaken, thoughtless words of one in despair. But that despair is sin, and therefore also those curses and despairing inquiries! Is not Eliphaz, therefore, in the right? His whole treatment is wrong. Instead of distinguishing between the complaint of his suffering and the complaint of God in Job's outburst of anguish, he puts them together, without recognising the complaint of his suffering to be the natural and unblamable result of its extraordinary magnitude, and as a sympathizing friend falling in with it. But with regard to the complaints of God, Eliphaz, acting as though careful for his spiritual welfare, ought not to have met them with his reproofs, especially as the words of one heavily afflicted deserve indulgence and delicate treatment; but he should have combated their false assumption. First, he should have said to Job, "Thy complaints of thy suffering are just, for thy suffering is incomparably great." In the next place, "Thy cursing thy birth, and thy complaint of God who has given thee thy life, might seem just if it were true that God has rejected thee; but that is not true: even in suffering He designs thy good; the greater the suffering, the greater the glory." By this means Eliphaz should have calmed Job's despondency, so as to destroy his false assumption; but he begins wrongly, and consequently what he says at last so truly and beautifully respecting the glorious issue of a patient endurance of chastisement, makes no impression on Job. He has not fanned the faintly burning wick, but his speech is a cold and violent breath which is calculated entirely to extinguish it. After Job has defended the justice of his complaints against the insensibility of the friends, he gives way anew to lamentation. Starting from the wearisomeness of human life in general, he describes the greatness of his own suffering, which has received no such recognition on the part of the friends: it is a restless, torturing death without hope (Job 7:1-6). Then he turns to God: O remember that there is no second life after death, and that I am soon gone for ever; therefore I will utter my woe without restraint (Job 7:7-11). Thus far (from Job 6:1 onwards) I find in Job's speech no trace of blasphemous or sinful despair. When he says (Job 6:8-12), How I would rejoice if God, whose word I have never disowned, would grant me my request, and end my life, for I can no longer bear my suffering, - I cannot with Ewald see in its despair rising to madness, which (Job 7:10) even increases to frantic joy. For Job's disease was indeed really in the eyes of men as hopeless as he describes it. In an incurable disease, however, imploring God to hasten death, and rejoicing at the thought of approaching dissolution, is not a sin, and is not to be called despair, inasmuch as one does not call giving up all hope of recovery despair. Moreover, it must not be forgotten that the book of Job is an oriental book, and therefore some allowance must be made of the intensity and strength of conception of the oriental nature: then that it is a poetical book, and that frenzy and madness may not be also understood by the intensified expression in which poetry, which idealizes the real, clothes pain and joy: finally, that it is an Old Testament book, and that in the Old Testament the fundamental nature of man is indeed sanctified, but not yet subdued; the spirit shines forth as a light in a dark place, but the day, the ever constant consciousness of favour and life, has not yet dawned. The desire of a speedy termination of life (Job 6:8-12) is in Job 7:7-11 softened down even to a request for an alleviation of suffering, founded on this, that death terminates life for ever. In the Talmud (b. Bathra, 16, a) it is observed, on this passage, that Job denies the resurrection of the dead (המתים בתחיים איוב שׁכפר מכאן); but Job knows nothing of a resurrection of the dead, and what one knows not, one cannot deny. He knows only that after death, the end of the present life, there is no second life in this world, only a being in Sheôl, which is only an apparent existence = no existence, in which all praise of God is silent, because He no longer reveals himself there as to the living in this world (Ps 6:6; Ps 30:10; Ps 88:11-13; Ps 115:17). From this chaotic conception of the other side of the grave, against which even the psalmists still struggle, the doctrine of the resurrection of the dead had not been set forth at the time of Job, and of the author of the book of Job. The restoration of Israel buried in exile (Ezek 37) first gave the impulse to it; and the resurrection of the Prince of Life, who was laid in the grave, set the seal upon it. The resurrection of Jesus Christ was first of all the actual overthrow of Hades. Mortis seu inferni, observes Brentius, in accordance with Scriptures, ea conditio est, ut natura sua quoscunque comprehenderit tantisper teneat nec dimittat, dum Christus, filius Dei, morte ad infernum descenderit, h.e. perierit; per hunc enim devicta morte et inferno liberantur quotquot fide renovati sunt. This great change in the destiny of the dead was incomplete, and the better hope which became brighter and brighter as the advent of death's Conqueror drew near was not yet in existence. For if after death, or what is the same thing, after the descent into Shel, there was only a non-existence for Job, it is evident that on the one hand he can imagine a life after death only as a return to the present world (such a return does, however, not take place), on the other hand that no divine revelation said anything to him of a future life which should infinitely compensate for a return to the present world. And since he knows nothing of a future existence, it can consequently not be said that he denies it: he knows nothing of it, and even his dogmatizing friends have nothing to tell him about it. We shall see by and by, how the more his friends torment him, the more he is urged on in his longing for a future life; but the word of revelation, which could alone change desire into hope, is wanting. The more tragic and heart-rending Job's desire to be freed by death from his unbearable suffering is, the more touching and importunate is his prayer that God may consider that now soon he can no longer be an object of His mercy. Just the same request is found frequently in the Psalms, e.g., Ps 89:48, comp. Ps 103:14-16 : it involves nothing that is opposed to the Old Testament fear of God. Thus far we can trace nothing of frenzy and madness, and of despair only in so far as Job has given up the hope (נואשׁ) of his restoration, - not however of real despair, in which a man impatiently and forcibly snaps asunder the bond of trust which unites him to God. If the poet had anywhere made Job to go to such a length in despair, he would have made Satan to triumph over him. Now, however, the last two strophes follow in which Job is hurried forward to the use of sinful language, Job 7:12-16 : Am I a sea or a sea-monster, etc.; and Job 7:17-21 : What is man, that thou accountest him so great, etc. We should nevertheless be mistaken if we thought there were sin here in the expressions by which Job describes God's hostility against himself. We may compare e.g., Lam 3:9, Lam 3:10 : "He hath enclosed my ways with hewn stone, He hath made any paths crooked; He is to me as a bear lying in wait, a lion in the thicket." It is, moreover, not Job's peculiar sin that he thinks God has changed to an enemy against him; that is the view which comes from his vision being beclouded by the conflict through which he is passing, as is frequently the case in the Psalms. His sin does not even consist in the inquiries, How long? and Wherefore? The Psalms in that case would abound in sin. But the sin is that he dwells upon these doubting questions, and thus attributes apparent mercilessness and injustice to God. And the friends constantly urge him on still deeper in this sin, the more persistently they attribute his suffering to his own unrighteousness. Jeremiah (in Lamentations 3), after similar complaints, adds: Then I repeated this to my heart, and took courage from it: the mercies of Jehovah, they have no end; His compassions do not cease, etc. Many of the Psalms that begin sorrowfully, end in the same way; faith at length breaks through the clouds of doubt. But it should be remembered that the change of spiritual condition which, e.g., in Ps 6:1-10, is condensed to the narrow limits of a lyric composition of eleven verses, is here in Job worked out with dramatical detail as a passage of his life's history: his faith, once so heroic, only smoulders under ashes; the friends, instead of fanning it to a flame, bury it still deeper, until at last it is set free from its bondage by Jehovah himself, who appears in the whirlwind. Geneva 15997:20 I have (n) sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?(n) After all temptations faith steps forth and leads Job to repentance: yet it was not in such perfection that he could bridle himself from reasoning with God, because he still tried his faith. John Gill7:20 I have sinned,.... Some render it, "if I have sinned" (w); be it so that I have, as my friends say, yet since there is forgiveness with thee, why should I be so afflicted as I am? but there is no need of such a supplement, the words are an affirmation, I have sinned, or I am a sinner; not that he owned that he had been guilty of any notorious sin, or had lived a sinful course of life, on account of which his afflictions came upon him, as his friends suggested; but that he was not without sin, was daily guilty of it, as men, even the best of men, ordinarily are; and being a sinner was not a match for a holy God; he could not contend with him, nor answer him for one sin of a thousand committed by him in thought, word, or deed; and therefore desires him to desist and depart from him, see Lk 5:8,what shall I do unto thee? this he said, not as one in distress of mind on account of sin, and under the load of the guilt of it, inquiring what he must do to make satisfaction for it, how and what way he could be saved from it; for he knew that nothing done by him in a ceremonial way by sacrifices, nor in a moral way by the performance of duties, could take away sin, or atone for it, or save him from it; he knew this was only by his living Redeemer, and whom he knew and determined should be his salvation, and he only; see Job 9:30; but rather as it may be rendered, "what can or ought I do unto thee?" (x) that is, more than I have done, namely, to confess my sin unto thee; what more dost thou require of me? or what more can be done by me, than to repent of my sin, acknowledge it, and beg pardon for it? as he does in Job 7:21, or "what can I do unto thee?" thou art all over match for me, I cannot struggle and contend with thee, a sinful man with an holy God: O thou preserver of men? as he is in a providential way, the supporter of men in their lives and beings; or, "O thou keeper of men" (y), as he is, not only of Israel, but of all others, and that night and day; perhaps Job may refer to his setting and keeping a watch over him, Job 7:12; and enclosing and hedging him all around with afflictions, so that he could not get out of the world as he desired; or, "O thou observer of men" (z), of their words, ways, works, and actions, and who kept such a strict eye upon him while wrestling with him, and therefore what could he do? or, "O thou Saviour of men" (a), by whom only I can be saved from the sins I have been and am daily guilty of: why hast thou set me as a mark against thee? as a butt to shoot thine arrows at, one affliction after another, thick and fast, see Job 16:12 Lam 3:12; the words I think may be rendered, "why hast thou appointed me to meet thee", or "for a meeting with thee?" (b) as one man challenge, another to meet him in such a place and fight him: alas! I am not equal to thee, I am a mere worm, not able to contend with thee the mighty God, or to meet thee in the way of thy judgments, and to endure the heavy strokes of thy angry hand; and so Bar Tzemach paraphrases it,"thou hast hated me, and not loved me; that thou hast set, or appointed me to meet thee, as a man meets his enemy in the time of his wrath, and he stirs up against him all his fury:''and to the same sense, and much in the same words, Jarchi interprets it: so that I am a burden to myself? weary of his life, through the many pressing and heavy afflictions upon him, as Rebekah was of hers, because of the daughters of Heth, Gen 27:46. The reading which we follow, and is followed by the Targum, and by most interpreters, Jewish and Christian, is a correction of the scribes, and one of the eighteen places corrected by them; which is no argument of the corruption of the Hebrew text, but of the contrary; since this was only placed in the margin of the Bible, as the Masorites afterwards did with their various readings, showing only what was their sense of this, and the like passages; and as an instruction how in their opinion to understand them, still retaining the other reading or writing; and which, according to Aben Ezra, may be rightly interpreted, and is, "so that I am a burden to thee" (c); and which is followed by some, signifying, as Job thought at least, that he was so offensive to him that he could not bear him, but treated him as an enemy; was weary of him, as God is said to be of sinners and their sins, and of the services and duties of carnal professors, see Is 1:14; so Abendana interprets it,"thou hast set me for a mark unto thee, as if I was a burden to thee.'' (w) Vatablus, Drusius, Schmidt; so Sept. Syr. & Ar. (x) "quid faciam aut facere possum tibi", Michaelis; "debeam", Schmidt. (y) "custos hominum". V. L. Pagninus, Junius & Tremellius, Piscator, Mercerus. (z) "Observator", Schultens. (a) "Sospitatur", Codurcus; "servator", Drusius, Schmidt, Michaelis. Vid. Witsii Oeconom. Foeder. l. 4. c. 3. sect. 30. (b) "in occursum tibi", Pagninus, Montanus, Mercerus, Drusius. (c) , Sept. "et tibi", Beza, Grotius. John Wesley7:20 Sinned - Although I am free from those crying sins, for which my friends suppose thou hast sent this judgment upon me, yet, I freely confess I am a sinner, and therefore obnoxious to thy justice. What, &c. - To satisfy thy justice, or regain thy favour? Who dost know and diligently observe all mens inward motions, and outward actions; and therefore, if thou shalt be severe to mark mine iniquities, I have not what to say or do unto thee. My case is singular, none is shot at as I am.Robert Jamieson, A. R. Fausset and David Brown7:20 I have sinned--Yet what sin can I do against ("to," Job 35:6) thee (of such a nature that thou shouldst jealously watch and deprive me of all strength, as if thou didst fear me)? Yet thou art one who hast men ever in view, ever watchest them--O thou Watcher (Job 7:12; Dan 9:14) of men. Job had borne with patience his trials, as sent by God (Job 1:21; Job 2:10); only his reason cannot reconcile the ceaseless continuance of his mental and bodily pains with his ideas of the divine nature.set me as a mark--Wherefore dost thou make me thy point of attack? that is, ever assail me with new pains? [UMBREIT] (Lam 3:12). |
|
7:217:21: եւ ընդէ՞ր ո՛չ արարեր մոռացումն անօրէնութեան իմոյ՝ եւ սրբութիւն մեղաց իմոց։ Արդ ահա յերկի՛ր դառնայցեմ կանխեալ, եւ այլ ո՛չ եւս իցեմ[9140]։[9140] ՚Ի լուս՛՛. ՚ի վերայ՝ կանխեալ, նշանակի՝ քանզի առաւօտ է։ Եւ ընդէ՞ր ոչ արարեր մոռացումն անօրէնութեան իմոյ եւ սրբութիւն մեղաց իմոց. արդ ահա [82]յերկիր դառնայցեմ`` կանխեալ, եւ այլ ոչ եւս իցեմ:21 Ինչո՞ւ չես ներել դու յանցանքներս, չես թողել մեղքերն իմ: Եւ ահա երկիր եմ դառնում ես շատ կանուխ. այլեւս չեմ լինի»: 21 Եւ ինչո՞ւ մեղքս չես ներեր Ու իմ անօրէնութիւնս չես վերցներ։Հիմա հողին մէջ պիտի պառկիմ Ու առաւօտուն եթէ զիս փնտռես՝ պիտի չգտնուիմ»։ 7:21: եւ ընդէ՞ր ո՛չ արարեր մոռացումն անօրէնութեան իմոյ՝ եւ սրբութիւն մեղաց իմոց։ Արդ ահա յերկի՛ր դառնայցեմ կանխեալ, եւ այլ ո՛չ եւս իցեմ[9140]։ [9140] ՚Ի լուս՛՛. ՚ի վերայ՝ կանխեալ, նշանակի՝ քանզի առաւօտ է։ 21 Ինչո՞ւ չես ներել դու յանցանքներս, չես թողել մեղքերն իմ: Եւ ահա երկիր եմ դառնում ես շատ կանուխ. այլեւս չեմ լինի»: 21 Եւ ինչո՞ւ մեղքս չես ներեր Ու իմ անօրէնութիւնս չես վերցներ։Հիմա հողին մէջ պիտի պառկիմ Ու առաւօտուն եթէ զիս փնտռես՝ պիտի չգտնուիմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
7:217:21 И зачем бы не простить мне греха и не снять с меня беззакония моего? ибо, вот, я лягу в прахе; завтра поищешь меня, и меня нет. 7:21 καὶ και and; even διὰ δια through; because of τί τις.1 who?; what? οὐκ ου not ἐποιήσω ποιεω do; make τῆς ο the ἀνομίας ανομια lawlessness μου μου of me; mine λήθην ληθη forgetfulness καὶ και and; even καθαρισμὸν καθαρισμος cleansing τῆς ο the ἁμαρτίας αμαρτια sin; fault μου μου of me; mine νυνὶ νυνι right now δὲ δε though; while εἰς εις into; for γῆν γη earth; land ἀπελεύσομαι απερχομαι go off; go away ὀρθρίζων ορθριζω get up at dawn δὲ δε though; while οὐκέτι ουκετι no longer εἰμί ειμι be 7:21 וּ û וְ and מֶ֤ה׀ mˈeh מָה what לֹא־ lō- לֹא not תִשָּׂ֣א ṯiśśˈā נשׂא lift פִשְׁעִי֮ fišʕˈî פֶּשַׁע rebellion וְ wᵊ וְ and תַעֲבִ֪יר ṯaʕᵃvˈîr עבר pass אֶת־ ʔeṯ- אֵת [object marker] עֲוֹ֫נִ֥י ʕᵃwˈōnˌî עָוֹן sin כִּֽי־ kˈî- כִּי that עַ֭תָּה ˈʕattā עַתָּה now לֶ le לְ to † הַ the עָפָ֣ר ʕāfˈār עָפָר dust אֶשְׁכָּ֑ב ʔeškˈāv שׁכב lie down וְ wᵊ וְ and שִׁ֖חֲרְתַּ֣נִי šˌiḥᵃrtˈanî שׁחר look for וְ wᵊ וְ and אֵינֶֽנִּי׃ פ ʔênˈennî . f אַיִן [NEG] 7:21. cur non tolles peccatum meum et quare non auferes iniquitatem meam ecce nunc in pulvere dormiam et si mane me quaesieris non subsistamWhy dost thou not remove my sin, and why dost thou not take away my iniquity? Behold now I shall sleep in the dust: and if thou seek me in the morning, I shall not be. 7:21. Why do you not steal away my sin, and why do you not sweep away my iniquity? Behold, now I will sleep in the dust, and if you seek me in the morning, I will not remain. 7:21. And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I [shall] not [be]. 21. And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I lie down in the dust; and thou shall seek me diligently, but I shall not be. 7:21 And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I [shall] not: 7:21 И зачем бы не простить мне греха и не снять с меня беззакония моего? ибо, вот, я лягу в прахе; завтра поищешь меня, и меня нет. 7:21 καὶ και and; even διὰ δια through; because of τί τις.1 who?; what? οὐκ ου not ἐποιήσω ποιεω do; make τῆς ο the ἀνομίας ανομια lawlessness μου μου of me; mine λήθην ληθη forgetfulness καὶ και and; even καθαρισμὸν καθαρισμος cleansing τῆς ο the ἁμαρτίας αμαρτια sin; fault μου μου of me; mine νυνὶ νυνι right now δὲ δε though; while εἰς εις into; for γῆν γη earth; land ἀπελεύσομαι απερχομαι go off; go away ὀρθρίζων ορθριζω get up at dawn δὲ δε though; while οὐκέτι ουκετι no longer εἰμί ειμι be 7:21 וּ û וְ and מֶ֤ה׀ mˈeh מָה what לֹא־ lō- לֹא not תִשָּׂ֣א ṯiśśˈā נשׂא lift פִשְׁעִי֮ fišʕˈî פֶּשַׁע rebellion וְ wᵊ וְ and תַעֲבִ֪יר ṯaʕᵃvˈîr עבר pass אֶת־ ʔeṯ- אֵת [object marker] עֲוֹ֫נִ֥י ʕᵃwˈōnˌî עָוֹן sin כִּֽי־ kˈî- כִּי that עַ֭תָּה ˈʕattā עַתָּה now לֶ le לְ to † הַ the עָפָ֣ר ʕāfˈār עָפָר dust אֶשְׁכָּ֑ב ʔeškˈāv שׁכב lie down וְ wᵊ וְ and שִׁ֖חֲרְתַּ֣נִי šˌiḥᵃrtˈanî שׁחר look for וְ wᵊ וְ and אֵינֶֽנִּי׃ פ ʔênˈennî . f אַיִן [NEG] 7:21. cur non tolles peccatum meum et quare non auferes iniquitatem meam ecce nunc in pulvere dormiam et si mane me quaesieris non subsistam Why dost thou not remove my sin, and why dost thou not take away my iniquity? Behold now I shall sleep in the dust: and if thou seek me in the morning, I shall not be. 7:21. Why do you not steal away my sin, and why do you not sweep away my iniquity? Behold, now I will sleep in the dust, and if you seek me in the morning, I will not remain. 7:21. And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I [shall] not [be]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18317:21: And why dost thou not pardon - These words are spoken after the manner of men. If thou have any design to save me, if I have sinned, why dost thou not pardon my transgression, as thou seest that I am a dying man; and to-morrow morning thou mayest seek me to do me good, but in all probability I shall then be no more, and all thy kind thoughts towards me shall be unavailing? If I have sinned, then why should not I have a part in that mercy that flows so freely to all mankind? That Job does not criminate himself here, as our text intimates, is evident enough from his own repeated assertions of his innocence. And it is most certain that Bildad, who immediately answers, did not consider him as criminating but as justifying himself; and this is the very ground on which he takes up the subject. Were we to admit the contrary, we should find strange inconsistencies, if not contradictions, in Job's speeches: on such a ground the controversy must have immediately terminated, as he would then have acknowledged that of which his friends accused him; and here the book of Job would have ended.Albert Barnes: Notes on the Bible - 18347:21: And why dost thou not pardon my transgression? - Admitting that I have sinned , yet why dost thou not forgive me? I shall soon pass away from the land of the living. I may be sought but I shall not be found. No one would be injured by my being pardoned - since I am so short-lived, and so unimportant in the scale of being. No one can be benefited by pursuing a creature of a day, such as I am, with punishment. Such seems to be the meaning of this verse. It is the language of complaint, and is couched in language filled with irRev_erence. Still it is language such as awakened and convicted sinners often use, and expresses the feelings which often pass through their hearts. They admit that they are sinners. They know that they must be pardoned or they cannot be saved. They are distressed at the remembrance of guilt, and under this state of mind, deeply convicted and distressed, they ask with a complaining spirit why God does not pardon them? Why does he allow them to remain in this state of agitation, suspense, and deep distress? Who could be injured by their being forgiven? Of what consequence to others can it be that they should not be forgiven? How can God be benefited by his not pardoning them? It may not be easy to answer these questions in a manner wholly satisfactory; but perhaps the following may be some of the reasons why Job had not the evidence of forgiveness which he now desired, and why the convicted sinner has not. The main reason is, that they are not in a state of mind to make it proper to forgive them.(1) There is a feeling that they have a claim on God for pardon, or that it would be wrong for God not to pardon them. When people feel that they have a claim on God for pardon, they cannot be forgiven. The very notion of pardon implies that it must be when there is no claim existing or felt. (2) There is no proper submission to God - to his views, his terms, his plan. In order that pardon may be extended to the guilty, there should be acquiescence in God's own terms, and time, and mode. The sinner must resign himself into his hands, to be forgiven or not as he pleases - feeling that the whole question is lodged in his bosom, and that if he should not forgive, still it would be right, and his throne would be pure. In particular, under the Christian method of pardon, there must be entire acquiescence in the plan of salvation by the Lord Jesus Christ; a willingness to accept of forgiveness, not on the ground of personal claim, but on the ground of his merits; and it is because the convicted sinner is not willing to be pardoned in this way, that he remains unforgiven. There should be a feeling, also, that it would be right for God to pardon others, if he pleases, even though we are not saved; and it is often because the convicted sinner is not willing that that should be done, because he feels that it would be wrong in God to save others and not him, that he is not forgiven. The sinner is often suffered to remain in this state until he is brought to acquiesce in the right of a sovereign God to save whom he pleases. (3) There is a complaining spirit - and that is a reason why the sinner is not forgiven. That was manifestly the case with Job; and when that exists, how can God forgive? How can a parent pardon an offending child, when he is constantly complaining of his injustice and of the severity of his government? This very spirit is a new offence, and a new reason why he should be punished. So the awakened sinner murmurs. He complains of the government of God as too severe; of his law, as too strict; of his dealings, as harsh and unkind. He complains of his sufferings, and thinks they are wholly beyond his deserts. He complains of the doctrines of the Bible as mysterious, incomprehensible, and unjust. In this state how can he be forgiven? God often suffers the awakened sinner, therefore, to remain under conviction for sin, until he is willing to acquiesce in all his claims, and to submit without a complaint; and then, and not until then, he extends forgiveness to the guilty and troubled spirit. For now shall I sleep in the dust - On the word sleep, as applied to death, see the notes at . The meaning is, that he was soon to die. He urges the shortness of the time which remained to him as a reason why his afflictions should be lightened, and why he should be pardoned. If God had anything that he could do for him, it must be done soon. But only a brief period remained, and Job seems to be impatient lest the whole of his life should be gone, and he should sleep in the dust without evidence that his sins were pardoned. Olympiodorus, as quoted by Rosenmuller, expresses the sense in the following manner: "If, therefore, I am so short-lived (or momentary, πρόσκαιρος proskairos) and obnoxious to death, and must die after a short time, and shall no more arise, as if from sleep, why dost not thou suffer the little space of life to be free from punishment?" And thou shalt seek me in the morning, but I shall not be - That is, thou shalt seek to find me after I have slept in the dust, as if with the expectation that I should wake, but I shall not be found. My sleep will be perpetual, and I shall no more return to the land of the living. The idea seems to be, that if God were to show him any favor, it must be done soon. His death, which must happen soon, would put it out of the power even of God to show him mercy on earth, if he should relent and be inclined to favor him. He seems not to doubt that God would be disposed yet to show him favor; that he would be inclined to pardon him, and to relax the severity of his dealings with him, but he says that if it were done it must be done soon, and seems to apprehend that it would be delayed so long that it could not be done. The phrase "in the morning" here is used with reference to the sleep which he had just mentioned. We sleep at night, and awake and arise in the morning. Job says it would not be so with him in the sleep of death. He would awake no more; he could no more be found. - In this chapter there is much language of bitter complaint, and much which we cannot justify. It should not be taken as a model for our language when we are afflicted, though Job may have only expressed what has passed through the heart of many an afflicted child of God. We should not judge him harshly. Let us ask ourselves how we would have done if we had been in similar circumstances. Let us remember that he had comparatively few of the promises which we have to comfort us, and few of the elevated views of truth as made known by Rev_elation, which we have to uphold us in trial. Let us be thankful that when we suffer, promises and consolations meet us on every hand. The Bible is open before us - rich with truth, and bright with promise. Let us remember that death is not as dark and dismal to us as it was to the pious in the time of the patriarchs - and that the grave is not now to us as dark and chilly, and gloomy, and comfortless an abode. To their view, the shadow of death cast a melancholy chillness over all the regions of the dead; to us the tomb is enlightened by Christian hope. The empire of Death has been invaded, and his power has been taken away. Light has been shed around the tomb, and the grave to us is the avenue to immortal life; the pathway on which the lamp of salvation shines, to eternal glory. Let us not complain, therefore, when we are afflicted, as if the blessing were long delayed, or as if it could not be conferred should we soon die. If withheld here, it will be imparted in a better world, and we should be willing to bear trials in this short life, with the sure promise that God will meet and bless us when we pass the confines of life, and enter the world of glory. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18807:21: why dost: Job 10:14, Job 13:23, Job 13:24; Isa 64:9; Lam 3:42-44, Lam 5:20-22take away: Sa2 24:10; Mic 7:18, Mic 7:19; Hos 14:2; Joh 1:29; Tit 2:14; Jo1 1:9, Jo1 3:5 sleep: Job 3:13, Job 17:14, Job 21:32, Job 21:33; Ecc 12:7; Isa 26:19; Dan 12:2 in the morning: Job 7:18 but I shall not be: Psa 37:36, Psa 103:15 Geneva 15997:21 And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I [shall] (o) not [be].(o) That is, I will be dead. John Gill7:21 And why dost thou not pardon my transgression,.... Or "lift it up" (d); every sin is a transgression of the law of God, and the guilt of it upon the conscience is a burden too heavy to bear, and the punishment of it is intolerable; pardon lifts up and takes away all manner of sin, and all that is in sin; it takes off the load of sin from the conscience, and eases it, and loosens from obligation to punishment for it, which comes to pass in this manner: Jehovah has taken lifted up sin from his people, and has put and laid it, or caused it to meet on his Son, by the imputation of it to him; and he has voluntarily taken it on himself, and has bore it, and has taken it away by his blood and sacrifice, which being applied to the conscience of a sinner, lifts it up and takes it from thence, and speaks peace and pardon to him; it wholly and entirely removes it from him, even as far as the east is from the west; and for such an application Job postulates with God, with whom there was forgiveness, and who had proclaimed himself a God pardoning iniquity, transgression, and sin; and which he does when he both removes the guilt of it from the conscience, and takes away all the effects of it, such as afflictions and the like; in which latter sense Job may well be understood, as agreeing with his case and circumstances:and take away mine iniquity? or "cause it to pass away" (e) from him, by applying his pardoning grace and mercy to his conscience, and by removing his afflicting hand from him: for now shall I sleep in the dust; having sin pardoned, and the hand of God removed; I shall depart out of the world in peace, lie down in the grave, and rest quietly till the resurrection; there being in the bed of dust no tossings to and fro as now, nor a being scared with dreams and terrified with night visions. Mr. Broughton renders it, "whereas I lie now in the dust"; as if it referred to his present case, sitting as a mourner in dust and ashes, and his flesh clothed with clods of dust; or, in a figurative sense, lying in the dust of self-abhorrence; but the former sense seems best: and thou shalt seek me in the morning, but I shall not be; meaning not in the morning of the resurrection, for then he will be found; but it is a figurative way of speaking, as Bar Tzemach observes, just as one goes to visit a sick man in a morning, and he finds him dead, and he is not any more in the land of the living: many interpreters understand this as Job's sense, that he should quickly die; he could not be a long time in the circumstances he was; and therefore if the Lord had a mind to bestow any good thing on him in the present life, he must make haste to do it, since in a short time he should be gone, and then, if he sought for him, it would be too late, he should be no more; but the sense is this, that when he lay down in the dust, in the grave, he should be seen no more on earth by any man, nay, not by the eye of God himself, should the most early and the most diligent search be made for him. Mr. Broughton takes it to be a petition and request to die, rendering the words,"why dost thou not quickly seek me out, that I should be no more?''and to which others (f) agree. (d) "tolles", Montanus, Beza, Drusius, Mercerus, Michaelis. (e) "transire facies", Pagninus, Montanus, Drusius. (f) So Junius & Tremellius. John Wesley7:21 Pardon - Seeing thou art so gracious to others, why may not I hope for the same favour from thee? Dust - If thou dost not speedily help me, it will be too late. But I shall not be - It will be to late to shew me favour.Robert Jamieson, A. R. Fausset and David Brown7:21 for now--very soon.in the morning--not the resurrection; for then Job will be found. It is a figure, from one seeking a sick man in the morning, and finding he has died in the night. So Job implies that, if God does not help him at once, it will be too late, for he will be gone. The reason why God does not give an immediate sense of pardon to awakened sinners is that they think they have a claim on God for it. |
|
2000 - 2025 © All Rights Reserved Arak29
for technical questions: contact
for technical questions: contact