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Selected Verse: Job 33:25 - King James
| Verse |
Translation |
Text |
| Job 33:25 |
King James |
His flesh shall be fresher than a child's: he shall return to the days of his youth: |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal regeneration. The striking words cannot be restricted to their temporal meaning, as used by Elihu (Pe1 1:11-12).
his flesh shall be fresher than a child's--so Naaman, Kg2 5:14, spiritually, Joh 3:3-7. |
| Notes on the Bible, by Albert Barnes, [1834] |
His flesh shall be fresher than a child's - Margin, "childhood." The meaning is obvious. He would be restored again to health. The calamity which had been brought upon him for purposes of discipline, would be removed. This was the theory of Elihu in regard to afflictions, and he undoubtedly meant that it should be applied to Job. If he would now, understanding the nature and design of affliction, turn to God, he would be recovered again, and enjoy the health and rigor of his youth. We are not to suppose that this is universally true, though it is undoubtedly often a fact now, that if those who are afflicted become truly penitent, and call upon God, the affliction will be removed. It will have accomplished its object, and may be withdrawn. Hence, they who pray that their afflictions may be withdrawn, should first pray that they may accomplish on their own hearts the effect which God designs, producing in them penitence, deadness to the world, and humiliation, and then that his hand may be withdrawn.
He shall return to the days of his youth - That is, to health and rigor. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
25 His flesh swelleth with the freshness of youth,
He returneth to the days of his youth.
26 If he prayeth to Eloah, He showeth him favour,
So that he seeth His face with joy,
And thus He recompenseth to man his uprightness.
27 He singeth to men and saith:
"I had sinned and perverted what was straight,
"And it was not recompensed to me.
28 "He hath delivered my soul from going down into the pit,
"And my life rejoiceth in the light."
Misled by the change of the perf. and fut. in Job 33:25, Jer. translates Job 33:25 : consumta est caro ejus a suppliciis; Targ.: His flesh had been weakened (אתחלישׁ), or made thin (אתקלישׁ), more than the flesh of a child; Raschi: it had become burst (French אשקושא, in connection with which only פשׁ appears to have been in his mind, in the sense of springing up, prendre son escousse) from the shaking (of disease). All these interpretations are worthless; נער, peculiar to the Elihu section in the book of Job (here and Job 36:14), does not signify shaking, but is equivalent to נערים (Job 13:26; Job 31:18); and רטפשׁ is in the perf. only because the passive quadriliteral would not so easily accommodate itself to inflexion (by which all those asserted significations, which suit only the perf. sense, fall to the ground). The Chateph instead of the simple Sehev is only in order to give greater importance to the passive u. But as to the origin of the quadriliteral (on the four modes of the origin of roots of more than three radicals, vid., Jesurun, pp. 160-166), there is no reason for regarding it as a mixed form derived from two different verbs: it is formed just like פּרשׁז (from פּרשׁ, by Arabizing = פּרשׂ) with a sibilant termination from רטף = רטב, and therefore signifies to be (to have been made) over moist or juicy. However, there is yet another almost more commendable explanation possible. In Arab. ṭrfš signifies to recover, prop. to grow green, become fresh (perhaps from tarufa, as in the signification to blink, from tarafa). From this Arab. tarfasha, or even from a Hebr. טרפּשׁ,
(Note: The Talmud. טרפשׁא דליבא (Chullin, 49b) signifies, according to the customary rendering, the pericardium, and טרפשׁא דכבדא (ib. 46a) the diaphragm, or rather the little net (omentum minus). Originally, however, the former signified the cushion of fat under the pericardium on which the heart rests, especially in the crossing of the furrows; the latter the accumulation of fat on the porta (πύλη) and between the laminae of the little net. For טרפשׁ is correctly explained by שׁומן, fat. It has nothing to do with τράπεζα (an old name for a part of the liver), with which Ges. after Buxtorf connects it.)
pinguefacere (which may with Frst be regarded as springing from טפשׁ, to be fleshy, like כּרבּל, כּרסם), רטפשׁ might have sprung by transposition. In a remarkable manner one and the same idea is attained by all these ways: whether we regard וטפשׁ as a mixed form from רטב and טפשׁ, or as an extended root-form from one or other of these verbs, it is always according to the idea: a superabundance of fresh healthfulness. The מן or מנּער is chiefly regarded as comparative: more than youth, i.e., leaving this behind, or exceeding it, Ew. 221, a; but Job 33:25, according to which he who was hitherto sick unto death actually renews his youth, makes it more natural to take the מן as causal: it swells from youth or youthfulness. In this description of the renovation which the man experiences, it is everywhere assumed that he has taken the right way announced to him by the mediating angel. Accordingly, Job 33:26 is not intended of prayer that is heard, which resulted in pardon, but of prayer that may be heard continually, which results from the pardon: if he prays to Eloah (fut. hypotheticum as Job 22:27, vid., on Job 29:24), He receives him favourably (רצה, Arab. raḍiya, with ב, Arab. b, to have pleasure in any one, with the acc. eum gratum vel acceptum habere), and he (whose state of favour is now established anew) sees God's countenance (which has been hitherto veiled from him, Job 34:29) with rejoicing (as Psa 33:3 and freq.), and He (God) recompenses to the man his uprightness (in his prolonged course of life), or prop., since it is not ויּשׁלּם, but ויּשׁב, He restores on His part his relation in accordance with the order of redemption, for that is the idea of צדקה; the word has either a legal or a so-to-speak evangelical meaning, in which latter, used of God (as so frequently in Isaiah II), it describes His rule in accordance with His counsel and order of redemption; the primary notion is strict observance of a given rule.
In Job 33:27 the favoured one is again the subj. This change of person, without any indication of the same, belongs to the peculiarities of the Hebrew, and, in general, of the Oriental style, described in the Geschichte der jd. Poesie, S. 189 [History of Jewish Poetry;] the reference of ויּרא, as Hiph., to God, which is preferred by most expositors, is consequently unnecessary. Moreover, the interpretation: He causes his (the favoured one's) countenance to behold joy (Umbr., Ew.), is improbable as regards the phrase (נראה) ראה פני ה, and also syntactically lame; and the interpretation: He causes (him, the favoured one) to behold His (the divine) countenance with joy (Hirz., Hahn, Schlottm., and others), halts in like manner, since this would be expressed by ויּראהוּ (ויּראנּוּ). By the reference to psalmody which follows in Job 33:27 (comp. Job 36:24), it becomes natural that we should understand Job 33:26 according to such passages in the Psalms as Psa 90:2; Psa 67:2; Psa 17:15. ישׂר is a poetically contracted fut. after the manner of a jussive, for ישׁוּר; and perhaps it is a dialectic form, for the Kal שׁוּר = שׁיר occurs only besides in Sa1 18:6 as Chethb. With על (comp. Pro 25:20) it signifies to address a song to any one, to sing to him. Now follows the psalm of the favoured one in outline; Job 33:28 also belongs to it, where the Keri (Targ. Jer.), without any evident reason whatever, gets rid of the 1 pers. (lxx, Syr.). I had sinned - he says, as he looks back ashamed and thankful - and perverted what was straight (comp. the confession of the penitent, Psa 106:6), ולא שׁוה לי, et non aequale factum s. non aequatum est mihi,
(Note: In Arabic swy (sawa) is the most general expression for "to be worth, to cost," usually with the acc. of price, but also with li, e.g., in the proverb hal ka‛ke mâ tiswe li-hal da‛ke, this (wretched) bite of bread (of subsistence) is not worth this (excessive) pressure after it. Accordingly ולא שׁוה לי would signify: it (what I suffered) came not equal to me (did not balance me), which at any rate is equivalent to "it did not cost my life" (Wetzst.), but would be indistinctly expressed.)
i.e., it has not been recompensed to me according to my deserts, favour instead of right is come upon me. שׁוה (Arab. sawâ) is intended neutrally, not so that God would be the subj. (lxx καὶ οὐκ ἄξια ἤτασέ με ὧν ἥμαρτον). Now follows, Job 33:28, the positive expression of the favour experienced. The phrase עבר בשׁחת, after the analogy of עבר בשׁלח above, and also חיּה for חיּים, are characteristic of the Elihu section. Beautiful is the close of this psalm in nuce: "and my life refreshes itself (ראה בּ as Job 20:17 and freq.) in the light," viz., in the light of the divine countenance, which has again risen upon me, i.e., in the gracious presence of God, which I am again become fully conscious of. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
His flesh shall be fresher than a child's - He shall be born a new creature.
He shall return to the days of his youth - He shall be born again, and become a child of God, through faith in Christ Jesus. |
3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
7 Marvel not that I said unto thee, Ye must be born again.
14 Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.
11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.
12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
17 He shall not see the rivers, the floods, the brooks of honey and butter.
28 He will deliver his soul from going into the pit, and his life shall see the light.
6 We have sinned with our fathers, we have committed iniquity, we have done wickedly.
28 He will deliver his soul from going into the pit, and his life shall see the light.
20 As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to an heavy heart.
6 And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of musick.
15 As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.
2 That thy way may be known upon earth, thy saving health among all nations.
2 Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.
26 He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.
24 Remember that thou magnify his work, which men behold.
27 He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;
27 He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;
3 Sing unto him a new song; play skilfully with a loud noise.
29 When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
24 If I laughed on them, they believed it not; and the light of my countenance they cast not down.
27 Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.
26 He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.
25 His flesh shall be fresher than a child's: he shall return to the days of his youth:
18 (For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb;)
26 For thou writest bitter things against me, and makest me to possess the iniquities of my youth.
14 They die in youth, and their life is among the unclean.
25 His flesh shall be fresher than a child's: he shall return to the days of his youth:
25 His flesh shall be fresher than a child's: he shall return to the days of his youth: