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Selected Verse: Job 27:19 - Strong Concordance
| Verse |
Translation |
Text |
| Job 27:19 |
Strong Concordance |
The rich [06223] man shall lie down [07901], but he shall not be gathered [0622]: he openeth [06491] his eyes [05869], and he is not. |
| |
King James |
The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not. |
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] |
| gathered--buried honorably (Gen 25:8; Kg2 22:20). But UMBREIT, agreeably to Job 27:18, which describes the short continuance of the sinner's prosperity, "He layeth himself rich in his bed, and nothing is robbed from him, he openeth his eyes, and nothing more is there." If English Version be retained, the first clause probably means, rich though he be in dying, he shall not be honored with a funeral; the second, When he opens his eyes in the unseen world, it is only to see his destruction: the Septuagint reads for "not gathered," He does not proceed, that is, goes to his bed no more. So MAURER. |
| Notes on the Bible, by Albert Barnes, [1834] |
The rich man - That is, the rich man who is wicked.
Shall lie down - Shalt die - for so the connection demands.
But he shall not be gathered - In an honorable burial. The slain in battle are gathered together for burial; but he shall be unburied. The expressions "to be gathered," "to be gathered to one's fathers," frequently occur in the Scriptures, and seem to be used to denote a peaceful and happy death and an honorable burial. There was the idea of a happy union with departed friends; of being honorably placed by their side in the grave, and admitted to companionship with them again in the unseen world; compare Gen 25:8; Gen 35:29; Gen 49:29, Gen 49:33; Num 27:13; Deu 32:50; Jdg 2:10; Kg2 22:20. Among the ancients, the opinion prevailed that the souls of those who were not buried in the customary manner, were not permitted to enter Hades, or the abodes of the dead, but were doomed to wander for an hundred years upon the banks of the river Styx. Thus, Homer (Iliad, 23:71, following) represents the spirit of Patroclus as appearing to Achilles, and praying him that he would commit his body with proper honors to the earth. So Palinurus is represented by Virgil (Aeneid, vi. 365) as saying, "Cast earth upon me, that I may have a calm repose in death." The Hindoos, says Dr. Ward, believe that the souls of those who are unburied wander about and find no rest. It is possible that such views may have prevailed in the time of Job. The sentiment here is, that such an honored death would be denied the rich man of oppression and wickedness.
He openeth his eyes, and he is not - That is, in the twinkling of an eye he is no more. From the midst of his affluence he is suddenly cut off, and hurried away in a moment. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
19 He lieth down rich, and doeth it not again,
He openeth his eyes and-is no more.
20 Terrors take hold of him as a flood;
By night a tempest stealeth him away.
21 The east wind lifteth him up, that he departeth,
And hurleth him forth from his place.
22 God casteth upon him without sparing,
Before His hand he fleeth utterly away.
23 They clap their hands at him,
And hiss him away from his place.
The pointing of the text ולא יאסף is explained by Schnurr., Umbr., and Stick.: He goes rich to bed and nothing is taken as yet, he opens his eyes and nothing more is there; but if this were the thought intended, it ought at least to have been ואין נאסף, since לא signifies non, not nihil; and Stickel's translation, "while nothing is carried away," makes the fut. instead of the praet., which was to be expected, none the more tolerable; also אסף can indeed signify to gather hastily together, to take away (e.g., Isa 33:4), when the connection favours it, but not here, where the first impression is that רשׁע is the subj. both to ולא יאסף and to ואיננו. Bttcher's translation, "He lieth down rich and cannot be displaced," gives the words a meaning that is ridiculed by the usage of the language. On the other hand, ולא יאסף can signify: and he is not conveyed away (comp. e.g., Jer 8:2; Eze 29:5; but not Isa 57:1, where it signifies to be swept away, and also not Num 20:26, where it signifies to be gathered to the fathers), and is probably intended to be explained after the pointing that we have, as Rosenm. and even Ralbag explain it: "he is not conveyed away; one opens his eyes and he is not;" or even as Schlottm.: "he is not conveyed away; in one moment he still looks about him, in the next he is no more;" but the relation of the two parts of the verse in this interpretation is unsatisfactory, and the preceding strophe has already referred to his not being buried. Since, therefore, only an unsuitable, and what is more, a badly-expressed thought, is gained by this reading, it may be that the expression should be regarded with Hahn as interrogative: is he not swept away? This, however, is only a makeshift, and therefore we must see whether it may not perhaps be susceptible of another pointing. Jerome transl.: dives cum dormierit, nihil secum auferet; the thought is not bad, but מאוּמה is wanting, and לא alone does not signify nihil. Better lxx (Ital., Syr.): πλούσιος κοιμηθήσεται καὶ ου ̓ προσθήσει. This translation follows the form of reading יאסף = יוסיף, gives a suitable sense, places both parts of the verse in the right relation, and accords with the style of the poet (vid., Job 20:9; Job 40:5); and accordingly, with Ew., Hirz., and Hlgst., we decide in favour of this reading: he lieth down to sleep rich, and he doeth it no more, since in the night he is removed from life and also from riches by sudden death; or also: in the morning he openeth his eyes without imagining it is the last time, for, overwhelmed by sudden death, he closes them for ever. Job 27:20 and Job 27:20 are attached crosswise (chiastisch) to this picture of sudden destruction, be it by night or by day: the terrors of death seize him (sing. fem. with a plur. subj. following it, according to Ges. 146, 3) like a flood (comp. the floods of Belial, Psa 18:5), by night a whirlwind (גּנבתּוּ סוּפה, as Job 21:18) carrieth him away. The Syriac and Arabic versions add, as a sort of interpolation: as a fluttering (large white) night-moth, - an addition which no one can consider beautiful.
Job 27:21 extends the figure of the whirlwind. In Hebrew, even when the narrative has reference to Egyptian matters (Gen 41:23), the קדים which comes from the Arabian desert is the destructive, devastating, and parching wind κατ ̓ εξοχὴν.
(Note: In Syria and Arabia the east wind is no longer called qadı̂m, but exclusively sharqı̂ja, i.e., the wind that blows from the rising of the sun (sharq). This wind rarely prevails in summer, occurring then only two or three days a month on an average; it is more frequent in the winter and early spring, when, if it continues long, the tender vegetation is parched up, and a year of famine follows, whence in the Lebanon it is called semûm (שׂמוּם), which in the present day denotes the "poisonous wind" (= nesme musimme), but originally, by alliance with the Hebr. שׁמם, denoted the "devastating wind." The east wind is dry; it excites the blood, contracts the chest, causes restlessness and anxiety, and sleepless nights or evil dreams. Both man and beast feel weak and sickly while it prevails. Hence that which is unpleasant and revolting in life is compared to the east wind. Thus a maid in Hauran, at the sight of one of my Damascus travelling companions, whose excessive ugliness struck her, cried: billâh, nahâr el-jôm aqshar (Arab. 'qšr), wagahetni (Arab. w-jhṫnı̂) sharqı̂ja, "by God, it is an unhealthy day to-day: an east wind blew upon me." And in a festive dance song of the Merg district, these words occur:
wa rudd lı̂ hômet hodênik
seb‛ lejâlı̂ bi-‛olı̂ja wa berd
wa sherd wa sharqı̂ja ...
"And grant me again to slumber on thy bosom,
Seven nights in an upper chamber,
And (I will then endure) cold, drifting snow, and east wind."
During the harvest, so long as the east wind lasts, the corn that is already threshed and lying on the threshing-floors cannot be winnowed; a gentle, moderate draught is required for this process, such as is only obtained by a west or south wind. The north wind is much too strong, and the east wind is characterized by constant gusts, which, as the Hauranites say, "jôchotû tibn wa-habb, carried away chaff and corn." When the wind shifts from the west to the east, a whirlwind (zôba‛a, זובעה) not unfrequently arises, which often in summer does much harm to the threshing-floors and to the cut corn that is lying in swaths (unless it is weighted with stones). Storms are rare during an east wind; they come mostly with a west wind (never with a south or north wind). But if an east wind does bring a storm, it is generally very destructive, on account of its strong gusts; and it will even uproot the largest trees. - Wetzst.)
וילך signifies peribit (ut pereat), as Job 14:20; Job 19:10. שׂער (comp. סערה, O storm-chased one) is connected with the accus. of the person pursued, as in Psa 58:10. The subj. of וישׁלך, Job 27:22, is God, and the verb stands without an obj.: to cast at any one (shoot), as Num 35:22 (for the figure, comp. Job 16:13); lxx correctly: ἐπιῤῥίψει (whereas Job 18:7, σφάλαι = ותכשׁילהו). The gerundive with יברח lays stress upon the idea of the exertion of flight: whithersoever he may flee before the hand of God, every attempt is in vain. The suff. êmo, Job 27:22, both according to the syntax and the matter, may be taken as the plural suff.; but the fact that כּפּימו can be equivalent to כּפּיו (comp. Psa 11:7), עלימו to עליו (comp. Job 20:23; Job 22:2), as למו is equivalent to לו ot tn (vid., Isa 44:15; Isa 53:8), is established, and there is no reason why the same may not be the case here. The accumulation of the terminations êmo and ômo gives a tone of thunder and a gloomy impress to this conclusion of the description of judgment, as these terminations frequently occur in the book of Psalms, where moral depravity is mourned and divine judgment threatened (e.g., in Psa 17:1-15; 49; 58:1-59:17; 73). The clapping of hands (שׂפק כּפּים = ספק, Lam 2:15, comp. תּקע, Nah 3:19) is a token of malignant joy, and hissing (שׁרק, Zep 2:15; Jer 49:17) a token of scorn. The expression in Job 27:23 is a pregnant one. Clapping of hands and hissing accompany the evil-doer when merited punishment overtakes him, and chases him forth from the place which he hitherto occupied (comp. Job 8:18).
Earlier expositors have thought it exceedingly remarkable that Job, in Job 27:13-23, should agree with the assertions of the three friends concerning the destiny of the ungodly and his descendants, while he has previously opposed them on this point, Job 12:6, Job 12:21, Job 12:24. Kennicott thinks the confusion is cleared away by regarding Job 26:2-27:12 as Job's answer to the third speech of Bildad, Job 27:13. as the third speech of Zophar, and Job 28:1 (to which the superscription Job 27:1 belongs) as Job's reply thereto; but this reply begins with כּי, and is specially appropriate as a striking repartee to the speech of Zophar. Stuhlmann (1804) makes this third speech of Zophar begin with Job 27:11, and imagines a gap between Job 27:10 and Job 27:11; but who then are the persons whom Zophar addresses by "you"? The three everywhere address themselves to Job, while here Zophar, contrary to custom, would address himself not to him, but, according to Stuhlmann's exposition, to the others with reference to Job. Job 28 Stuhlmann removes and places after Job 25:1-6 as a continuation of Bildad's speech; Zophar's speech therefore remains unanswered, and Zophar may thank this critic not only for allowing him another opportunity of speaking, but also for allowing him the last word. Bernstein (Keil-Tzschirner's Analekten, Bd. i. St. 3) removes the contradiction into which Job seems to fall respecting himself in a more thorough manner, by rejecting the division Job 27:7-28:28, which is certainly indissolubly connected as a whole, as a later interpolation; but there is no difference of language and poetic spirit here betraying an interpolator; and had there been one, even he ought indeed to have proceeded on the assumption that such an insertion should be appropriate to Job's mouth, so that the task of proving its relative fitness, from his standpoint at least, remains. Hosse (1849) goes still further: he puts Job 27:10; Job 31:35-37; Job 38:1, etc., together, and leaves out all that comes between these passages. There is then no transition whatever from the entanglement to the unravelment. Job's final reply, Job 27:1, with the monologue Job 29:1, in which even a feeble perception must recognise one of the most essential and most beautiful portions of the dramatic whole, forms this transition.
Eichhorn (in his translation of Job, 1824), who formerly (Allgem. Bibliothek der bibl. Lit. Bd. 2) inclined to Kennicott's view, and Bckel (2nd edition, 1804) seek another explanation of the difficulty, by supposing that in Job 27:13-23 Job reproduces the view of the friends. But in Job 27:11 Job announces the setting forth of his own view; and the supposition that with זה חלק אדם רשׁע he does not begin the enunciation of his own view, but that of his opponents, is refuted by the consideration that there is nothing by which he indicates this, and that he would not enter so earnestly into the description if it were not the feeling of his heart. Feeling the worthlessness of these attempted solutions, De Wette (Einleitung, 288), with his customary spirit of criticism with which he depreciates the sacred writers, turns against the poet himself. Certainly, says he, the division Job 27:11-28:28 is inappropriate and self-contradictory in the mouth of Job; but this wan to clearness, not to say inconsistency, must be brought against the poet, who, despite his utmost endeavour, has not been able to liberate himself altogether from the influence of the common doctrine of retribution.
This judgment is erroneous and unjust. Umbreit (2nd edition, S. 261 [Clark's edition, 1836, ii. 122]) correctly remarks, that "without this apparent contradiction in Job's speeches, the interchange of words would have been endless;" in other words: had Job's standpoint been absolutely immoveable, the controversy could not possibly have come to a well-adjusted decision, which the poet must have planned, and which he also really brings about, by causing his hero still to retain an imperturbable consciousness of his innocence, but also allowing his irritation to subside, and his extreme harshness to become moderated. The latter, in reference to the final destiny of the godless, is already indicated in Job 24, but is still more apparent here in Job 27, and indeed in the following line of thought: "As truly as God lives, who afflicts me, the innocent one, I will not incur the guilt of lying, by allowing myself to be persuaded against my conscience to regard myself as an evil-doer. I am not an evil-doer, but my enemy who regards me and treats me as such must be accounted wicked; for how unlike the hopelessness and estrangement from God, in which the evil-doer dies, is my hope and entreaty in the midst of the heaviest affliction! Yea, indeed, the fate of the evil-doer is a different one from mine. I will teach it you; ye have all, indeed, observed it for yourselves, and nevertheless ye cherish such vain thoughts concerning me." What is peculiar in the description that then follows - a description agreeing in its substance with that of the three, and similar in its form - is therefore this, that Job holds up the end of the evil-doer before the friends, that form it they may infer that he is not an evil-doer, whereas the friends held it up before Job that he might infer from it that he is an evil-doer, and only by a penitent acknowledgment of this can he escape the extreme of the punishment he has merited. Thus in Job 27:1 Job turns their own weapon against the friends.
But does he not, by doing so, fall into contradiction with himself? Yes; and yet not so. The Job who has become calmer here comes into contradiction with the impassioned Job who had, without modification, placed the exceptional cases in opposition to the exclusive assertion that the evil-doer comes to a fearful end, which the friends advance, as if it were the rule that the prosperity of the evil-doer continues uninterrupted to the very end of his days. But Job does not come into collision with his true view. For how could he deny that in the rule the retributive justice of God is manifest in the cast of the evil-doer! We can only perceive his true opinion when we compare the views he here expresses with his earlier extreme antitheses: hitherto, in the heat of the controversy, he has opposed that which the friends onesidedly maintained by the direct opposite; now he has got upon the right track of thought, in which the fate of the evil-doer presents itself to him from another and hitherto mistaken side, - a phase which is also but imperfectly appreciated in Job 24; so that now at last he involuntarily does justice to what truth there is in the assertion of his opponent. Nevertheless, it is not Job's intention to correct himself here, and to make an admission to the friends which has hitherto been refused. Hirzel's explanation of this part inclines too much to this erroneous standpoint. On the contrary, our rendering accords with that of Ewald, who observes (S. 252f. 2nd edition, 1854) that Job here maintains in his own favour, and against them, what the friends directed against him, since the hope of not experiencing such an evil-doer's fate becomes strong in him: "Job is here on the right track for more confidently anticipating his own rescue, or, what is the same thing, the impossibility of his perishing just as if he were an evil-doer." Moreover, how well designed is it that the description Job 27:23. is put into Job's mouth! While the poet allows the friends designedly to interweave lines taken from Job's misfortunes into their descriptions of the evil-doer's fate, in Job's description not one single line is found which coincides with his own lot, whether with that which he has already experience, or even with that which his faith presents to him as in prospect. And although the heavy lot which has befallen him looks like the punitive suffering of the evil-doer, he cannot acknowledge it as such, and even denies its bearing the marks of such a character, since even in the midst of affliction he clings to God, and confidently hopes for His vindication. With this rendering of Job 27:13. all doubts of its genuineness, which is indeed admitted by all modern expositors, vanish; and, far from charging the poet with inconsistency, one is led to admire the undiminished skill with which he brings the idea of the drama by concealed ways to its goal.
But the question still comes up, whether Job 28:1, opening with כּי, does not militate against this genuineness. Hirzel and others observe, that this כי introduces the confirmation of Job 27:12: "But wherefore then do ye cherish such vain imaginations concerning me? For human sagacity and perseverance can accomplish much, but the depths of divine wisdom are impenetrable to man." But how is it possible that the כי, Job 28:1, should introduce the confirmation of Job 27:12, passing over Job 27:13? If it cannot be explained in any other way, it appears that Job 27:13 must be rejected. There is the same difficulty in comprehending it by supplying some suppressed thought, as e.g., Ewald explains it: For, as there may also be much in the divine dealings that is dark, etc.; and Hahn: Because evil-doers perish according to their desert, it does not necessarily follow that every one who perishes is an evil-doer, and that every prosperous person is godly, for - the wisdom of God is unsearchable. This mode of explanation, which supposes, between the close of Job 27:1 and the beginning of Job 28:1, what is not found there, is manifestly forced; and in comparison with it, it would be preferable, with Stickel, to translate כי "because," and take Job 28:1-2 as the antecedent to Job 28:3. Then after Job 27:1 a dash might be made; but this dash would indicate an ugly blank, which would be no honour to the poet. Schlottmann explains it more satisfactorily. He takes Job 27:13. as a warning addressed to the friends, lest they bring down upon themselves, by their unjust judgment, the evil-doer's punishment which they have so often proclaimed. If this rendering of Job 27:13. were correct, the description of the fate of the evil-doer would be influenced by an underlying thought, to which the following statement of the exalted nature of the divine wisdom would be suitably connected as a confirmation. We cannot, however, consider this rendering as correct. The picture ought to have been differently drawn, if it had been designed to serve as a warning to the friends.
It has a different design. Job depicts the revelation of the divine justice which is exhibited in the issue of the life of the evil doer, to teach the friends that they judge him and his lot falsely. To this description of punishment, which is intended thus and not otherwise, Job 28:1 with its confirmatory כי must be rightly connected. If this were not feasible, one would be disposed, with Pareau, to alter the position of Job 28:1, as if it were removed from its right place, and put it after Job 26:1. But we are cautioned against such a violent measure, by the consideration that it is not evident from Job 26:1 why the course of thought in Job 28:1, which begins with כי, should assume the exact form in which we find it; whereas, on the other hand, it was said in Job 27:1 that the ungodly heaps up silver, כסף, like dust, but that the innocent who live to see his fall divide this silver, כסף, among themselves; so that when in Job 28:1 it continues: כי ישׁ לכסף מוצא, there is a connection of thought for which the way has been previously prepared.
If we further take into consideration the fact of Job 28:1 being only an amplification of the one closing thought to which everything tends, viz., that the fear of God is man's true wisdom, then Job 28:1, also in reference to this its special point, is suitably attached to the description of the evil-doer's fate, Job 27:13 The miserable end of the ungodly is confirmed by this, that the wisdom of man, which he has despised, consists in the fear of God; and Job thereby at the same time attains the special aim of his teaching, which is announced at Job 27:11 by אורה אתכם ביד־אל: viz., he has at the same time proved that he who retains the fear of God in the midst of his sufferings, though those sufferings are an insoluble mystery, cannot be a רשׁע. This design of the conformation, and that connection of thought, which should be well noted, prove that Job 28:1 stands in its original position. And if we ponder the fact, that Job has depicted the ungodly as a covetous rich man who is snatched away by sudden death from his immense possession of silver and other costly treasures, we see that Job 28:1 confirms the preceding picture of punitive judgment in the following manner: silver and other precious metals come out of the earth, but wisdom, whose value exceeds all these earthly treasures, is to be found nowhere within the province of the creature; God alone possesses it, and from God alone it comes; and so as man can and is to attain to it, it consists in the fear of the Lord, and the forsaking of evil. This is the close connection of Job 28:1 with what immediately precedes, which most expositors since Schultens have missed, by transferring the central point to the unsearchableness of the divine wisdom which rules in the world; whereas Bouiller correctly observes that the whole of Job 28:1 treats not so much of the wisdom of God as of the wisdom of man, which God, the sole possessor of wisdom, imparts to him: omnibus divitiis, fluxis et evanidis illis possessio praeponderat sapientiae, quae in pio Dei cultu et fuga mali est posita. The view of von Hofmann (Schriftbeweis, i. 96, 2nd edit.) accords with this: "If Job 28:1, where a confirmatory or explanatory כי forms the transition, is taken together with Job 28:12, where another part of the speech is introduced with a Waw, and finally with Job 28:28, where this is rounded off, as forming the unity of one thought: it thus proves that the final destruction of the godless, who is happy and prosperous in worldly things, is explained by the fact that man can obtain every kind of hidden riches by his own exertion and courage, but not the wisdom which is not indigenous to this outward world, but is known to God alone, and is to be learned from Him only; and the teaching concerning it is: behold, the fear of God, that is wisdom, and to depart from evil is understanding."
Before we now pass on to the detailed exposition of Job 28:1, we may perhaps here, without anticipating, put the question. Whence has the poet obtained the knowledge of the different modes of mining operations which is displayed in Job 28:1, and which has every appearance of being the result of personal observation? Since, as we have often remarked already, he is well acquainted with Egypt, it is most natural that he derived this his knowledge from Egypt and the Sinaitic peninsula. The ruins of mines found there show that the Sinaitic peninsula has been worked as a mining district from the earliest times. The first of these mining districts is the Wadi Nasb, where Lepsius (Briefe, S. 338) found traces of old smelting-places, and where also Graul and his companions, having their attention drawn to it by Wilkinson's work, searched for the remains of a mine, and found at least traces of copper slag, but could see nothing more (Reise, ii. 202). E. Rppell explored the spot at the desire of the Viceroy Mehemed Ali, and Russegger with less successful result (vid., the particular sin Ritter's Erdkunde, xiv. 784-788).
(Note: The valley is not called Wadi nahas (Copper valley), which is only a supposition of Rppell, but Wadi nasb, Arab. naṣb, which, according to Reinaud, signifies valley of statues of columns. Thirty hours' journey from Suez, says a connoisseur in the Historisch-politische Bltter, 1863, S. 802f., lies the Wadi nesb [a pronunciation which assumes the form of writing Arab. nsb]; it is rare that the ore is so easy to get, and found in such abundance, for the blocks containing the copper are in many places 200 feet in diameter, and the ore is almost in a pure state. The mineral (the black earth containing the copper) abounds in the metal ... . Besides this, iron-ore, manganese, carbonate of lead, and also the exceeding precious cinnabar, have been discovered on Sinai.)
A second mining district is denoted by the ruins of a temple of Hathor, on the steep terrace of the rising ground Sarbut (Serbt) el-chdim, which stretches out into a spacious valley. This field of ruins, with its many lofty columns within the still recognisable area of a temple, and round about it, gives the impression of a large burying-ground, and it is described and represented as such by Carsten Niebuhr (Reise, 235, Tafel xliv.). In February 1854, Graul (Reise, ii. 203) and Tischendorf spent a short time upon this eminence of the desert, which is hard to climb, and abounds in monuments. It produced a strong impression upon us - says the latter (Aus dem heiligen Lande, S. 35) - as we tarried in the midst of the grotesque forms of these monuments, while the setting sun cast its deep red gleam over the wild terrific-looking copper rocks that lay around in their varied shades, now light, now dark. That these copper rocks were worked in ancient days, is proved by the large black heaps of slag which Lepsius (Briefe, S. 338) discovered to the east and west of the temple. Moreover, in the inscriptions Hathor bears the by-name "Queen of Mafkat," i.e., the copper country (mafka, copper, with the feminine post-positive article t). It even bears this name on the monuments in the Wadi maghra, one of the side-gorges of the Wadi mucatteb (i.e., the Written Valley, valley full of inscriptions). These signs of another ancient mining colony belong almost entirely to the earliest Egyptian antiquity, while those on Sarbut el-chdim extend back only to Amenemha III, consequently to the last dynasty of the old kingdom. Even the second king of the fifth dynasty, Snefru, and indeed his predecessor (according to Lepsius, his successor) Chufu - that Che'ops who built the largest pyramid - appear here as conquerors of foreign peoples, and the mountainous district dedicated to Hathor is also called Mafka.t. The remains of a mine, discovered by J. Wilson, at the eastern end of the north side of the Wady mucatteb, also belongs to this copper country: they lie near the road, but in back gorges; there is a very high wall of rock of granite or porphyry, which is penetrated by dark seams of metal, which have been worked out from above downwards, thus forming artificial caverns, pits, and shafts; and it may be inferred that the yield of ore was very abundant, and, from the simplicity of the manner of working, that it is of very great antiquity. This art of mining thus laid open, as Ritter says,
(Note: In the essay on the Sinaitic peninsula in Piper's Ev. Jahrbuch, 1852. The mining district that J. Wilson saw (1843-44) is not one that was unknown up to that time, but one of the places of the Wadi maghra recognised as favouring the ancient Egyptian system of excavation.)
furnishes the most important explanation of Job's remarkable description of mining operations.
As to Egypt itself, it has but few places where iron-ore was obtained, and it was not very plentiful, as iron occurs much more rarely than bronze on the tombs, although Wilkinson has observed important copper mines almost as extensive as the copper country of Sinai: we only, however, possess more exact information concerning the gold mines on the borders of Upper Egypt. Agatharchides mentions them in his Periplus; and Diodorus (iii. 11ff.) gives a minute description of them, from which it is evident that mining in those days was much the same as it was with us about a hundred years ago: we recognise in it the day and night relays, the structure of shafts, the crushing and washing apparatus, and the smelting-place.
(Note: Thus Klemm, Allgem. Cultur-Geschichte, v. 304.)
There are the gold mines of Nubia, the name of which signifies the gold country, for NOYB is the old Egyptian name for gold. From the time of Sethoshi I, the father of Sesostris, we still possess the plan of a gold mine, which Birch (Upon a historical tablet of Rameses II of the XIX dynasty, relating to the gold mines of Aethiopia) has first of all correctly determined. Moreover, on monuments of all ages frequent mention is made of other metals (silver, iron, lead), as of precious stones, with which e.g., harps were ornamented; the diamond can also be traced. In the Papyrus Prisse, which Chabas has worked up under the title Le plus ancien livre du monde, Phtha-hotep, the author of this moral tractate, iv. 14, says: "Esteem my good word more highly than the (green) emerald, which is found by slaves under the pebbles."
(Note: According to a contribution from Prof. Lauth of Munich.)
The emerald-hills near Berenice produced the emerald.
But if the scene of the book of Job is to be sought in Idumaea proper (Gebal) or in Hauran, there were certainly mines that were nearer than the Egyptian. In Phunon (Phinon), between Petra and Zoar, there were pits from which copper (χαλκοῦ μέταλλα, aeris metalla) was obtained even to the time of Moses, as may be inferred from the fact of Moses having erected the brazen serpent there (Num 21:9., comp. 33:42f.), and whither, during the persecutions of the Christians in the time of the emperors, many witnesses for the faith were banished, that they might fall victims to the destructive labour of pit life (Athanasius extravagantly says: ἔνθα καὶ φονεῦς καταδικαζόμενος ὀλίγας ἡμέρας μόγις δύναται ζῆσαι).
(Note: Vid., Genesis, S. 512; Ritter, Erdkunde, xiv. 125-127; as also my Kirchliches Chronikon des petrischen Arabiens in the Luth. Zeitschr. 1840, S. 133.)
But Edrsi also knew of gold and silver mines in the mountains of Edom, the 'Gebel esh-Sher (Arab. 'l-šrât), i.e., חר שׂעיר. According to the Onomasticon, דּי זהב, Deu 1:1 (lxx καταχρύσεα), indicates such gold mines in Arabia Petraea; and Jerome (under Cata ta chrysea)
(Note: Opp. ed. Vallarsi, iii. 183. The text of Eusebius is to be amended according to that of Jerome; vid., Ugolini, Thes. vol. v. col. cxix.f. What Ritter says, Erdkunde, xiv. 127, is disfigured by mischievous mistakes.)
observes on that passage: sed et metallo aeris Phaeno, quod nostro tempore corruit, montes venarum auri plenos olim fuisse vicinos existimant. Eupolemus' account (in Euseb. praep. ix. 30) of an island Aurfee', rich in gold, in the Red Sea, does not belong here; for by the red sea, ἐρυθρὰ θάλασσα,
(Note: On the meaning of this appellation, vid., Genesis, S. 630.)
it is not the Arabian Gulf that is meant; and the reference of the name of the range of hills Tell ed-dhahab in ancient Gilead to gold mines rests only on hearsay up to the present time. But it is all the more worthy of mention that traces of former copper mines are still found on the Lebanon (vid., Knobel on Deu 8:9); that Edrsi (Syria, ed. Rosenm. p. 12) was acquainted with the existence of a rich iron mine near Beirut; and that, even in the present day, the Jews who dwell in Deir el-kamar, on the Lebanon, work the iron on leases, and especially forge horse-shoes from it, which are sent all over Palestine.
(Note: Schwarz, Das h. Land (1852), S. 323. The Egyptian monuments mention a district by the name of Asj, which paid native iron as tribute; vid., Brugsch, Geogr. der Nachbarlnder Aegyptens, S. 52.)
The poet of the book of Job might therefore have learned mining in its diversified modes of operation from his own observation, both in the kingdom of Egypt, which he had doubtless visited, and also in Arabia Petraea and in the Lebanon districts, so as to be able to put a description of them into the mouth of his hero. It is unnecessary, with Stickel, to give the preference to the mining of Arabia proper, where iron and lead are still obtained, and where, according to ancient testimony, even gold is said to have been worked at one time. "Since he places his hero in the country east of Jordan, the poet may in Job 28:2 have thought chiefly of the mines of the Iron mountain (τὸ σιδηροῦν καλοῦμενον ὄρος, Jos. Bell. iv. 8, 2), which is also called the 'cross mountain,' el-mi‛râd, because it runs from west to east, while the Gebel 'Agln stretches from north to south. It lies between the gorges of the Wd Zerk and Wd 'Arabn, begins at the mouths of the two Wds in the Ghr, and ends in the east with a precipitous descent towards the town of Gerash, which from its height, and being seen from afar, is called the Negde (נגדּח). The ancient worked-out iron mines lie on the south declivity of the mountain south-west of the village of Burm, and about six miles from the level bed of the Wd Zerk. The material is a brittle, red, brown, and violet sandstone, which has a strong addition of iron. It also contains here and there a large number of small shells, where it is then considerably harder. Of these ancient mines, some which were known in Syria under the name of the 'rose mines,' ma‛âdin el-ward, were worked by Ibrahim Pasha from 1835 till 1839; but when, in 1840, Syria reverted to Turkey, this mining, which had been carried on with great success, because there was an abundance of wood for the smelting furnaces, ceased. A large forest, without a proprietor, covers the back and the whole north side of this mountain down to the bed of the Wd 'Arabn; and as no tree has been cut down in it for centuries, the thicket, with the fallen and decaying stems, gives one an idea of a primeval forest. We passed through the forest from Kefrengi to Burm in June 1860. Except North Gilead, in which the Iron mountain is situated, no other province of Basan admits of a mine; they are exclusively volcanic, their mountains are slag, lava, and basalt; and probably the last-mentioned kind of stone owes its name to the word Basa'ltis, the secondary form of Basa'ltis (= Basan)." - Wetzst. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Lie down - In death. Not gathered - Instead of that honourable interment with his fathers, his carcase shall lie like dung upon the earth. One openeth his eyes - That is, while a man can open his eyes, in the twinkling of an eye. He is as if he had never been, dead and gone, and his family and name extinct with him. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
The rich man shall lie down - In the grave. But he shall not be gathered - Neither have a respectable burial among men, nor be gathered with the righteous in the kingdom of God. It may be that Job alludes here to an opinion relative to the state of certain persons after death, prevalent in all nations in ancient times, viz., that those whose funeral rites had not been duly performed, wander about as ghosts, and find no rest.
He openeth his eyes - In the morning of the resurrection.
And he is not - He is utterly lost and undone for ever. This seems to be the plain sense of the passage; and so all the versions appear to have understood it; but Reiske and some others, by making יאסף yeaseph an Arabic word, signifying, not the idea of gathering, but care, anxiety, etc., have quite altered this sense of the passage; and Mr. Good, who copies them, translates thus: Let the rich man lie down, and care not. I see no manner of occasion to resort to this interpretation, which, in my judgment, gives a sense inferior to that given above, or to the following: The rich man shall lie down - go to his rest, fully persuaded that his property is in perfect safety; but he shall not be gathered, or he shall not gather - make any farther addition to his stores: he openeth his eyes in the morning, when he is not - marauders in the night have stripped him of all his property, as in the case of Job himself; a case quite probable, and not unfrequent in Arabia, when a hostile tribe makes a sudden incursion, and carries off an immense booty. But I prefer the first meaning, as it is obtained without crucifying the text. Coverdale translates: When the rich man dyeth, he carieth nothinge with him: he is gone in the twincklinge of an eye. |
18 He buildeth [01129] his house [01004] as a moth [06211], and as a booth [05521] that the keeper [05341] maketh [06213].
20 Behold therefore, I will gather [0622] thee unto thy fathers [01], and thou shalt be gathered [0622] into thy grave [06913] in peace [07965]; and thine eyes [05869] shall not see [07200] all the evil [07451] which I will bring [0935] upon this place [04725]. And they brought [07725] the king [04428] word [01697] again [07725].
8 Then Abraham [085] gave up the ghost [01478], and died [04191] in a good [02896] old age [07872], an old man [02205], and full [07649] of years; and was gathered [0622] to his people [05971].
20 Behold therefore, I will gather [0622] thee unto thy fathers [01], and thou shalt be gathered [0622] into thy grave [06913] in peace [07965]; and thine eyes [05869] shall not see [07200] all the evil [07451] which I will bring [0935] upon this place [04725]. And they brought [07725] the king [04428] word [01697] again [07725].
10 And also all that generation [01755] were gathered [0622] unto their fathers [01]: and there arose [06965] another [0312] generation [01755] after [0310] them, which knew [03045] not the LORD [03068], nor yet the works [04639] which he had done [06213] for Israel [03478].
50 And die [04191] in the mount [02022] whither thou goest up [05927], and be gathered [0622] unto thy people [05971]; as Aaron [0175] thy brother [0251] died [04191] in mount [02022] Hor [02023], and was gathered [0622] unto his people [05971]:
13 And when thou hast seen [07200] it, thou also shalt be gathered [0622] unto thy people [05971], as Aaron [0175] thy brother [0251] was gathered [0622].
33 And when Jacob [03290] had made an end [03615] of commanding [06680] his sons [01121], he gathered up [0622] his feet [07272] into the bed [04296], and yielded up the ghost [01478], and was gathered [0622] unto his people [05971].
29 And he charged [06680] them, and said [0559] unto them, I am to be gathered [0622] unto my people [05971]: bury [06912] me with my fathers [01] in the cave [04631] that is in the field [07704] of Ephron [06085] the Hittite [02850],
29 And Isaac [03327] gave up the ghost [01478], and died [04191], and was gathered [0622] unto his people [05971], being old [02205] and full [07649] of days [03117]: and his sons [01121] Esau [06215] and Jacob [03290] buried [06912] him.
8 Then Abraham [085] gave up the ghost [01478], and died [04191] in a good [02896] old age [07872], an old man [02205], and full [07649] of years; and was gathered [0622] to his people [05971].
2 Iron [01270] is taken [03947] out of the earth [06083], and brass [05154] is molten [06694] out of the stone [068].
9 A land [0776] wherein [0834] thou shalt eat [0398] bread [03899] without [03808] scarceness [04544], thou shalt not lack [02637] any thing in it; a land [0776] whose stones [068] are iron [01270], and out of whose hills [02042] thou mayest dig [02672] brass [05178].
1 These be the words [01697] which Moses [04872] spake [01696] unto all Israel [03478] on this side [05676] Jordan [03383] in the wilderness [04057], in the plain [06160] over against [04136] the Red [05489] sea, between Paran [06290], and Tophel [08603], and Laban [03837], and Hazeroth [02698], and Dizahab [01774].
9 And Moses [04872] made [06213] a serpent [05175] of brass [05178], and put [07760] it upon a pole [05251], and it came to pass, that if a serpent [05175] had bitten [05391] any man [0376], when he beheld [05027] the serpent [05175] of brass [05178], he lived [02425].
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
28 And unto man [0120] he said [0559], Behold, the fear [03374] of the Lord [0136], that is wisdom [02451]; and to depart [05493] from evil [07451] is understanding [0998].
12 But where [0370] shall wisdom [02451] be found [04672]? and where is the place [04725] of understanding [0998]?
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
11 I will teach [03384] you by the hand [03027] of God [0410]: that which is with the Almighty [07706] will I not conceal [03582].
13 This is the portion [02506] of a wicked [07563] man [0120] with God [0410], and the heritage [05159] of oppressors [06184], which they shall receive [03947] of the Almighty [07706].
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 Moreover Job [0347] continued [03254] [05375] his parable [04912], and said [0559],
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 But Job [0347] answered [06030] and said [0559],
1 But Job [0347] answered [06030] and said [0559],
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
13 This is the portion [02506] of a wicked [07563] man [0120] with God [0410], and the heritage [05159] of oppressors [06184], which they shall receive [03947] of the Almighty [07706].
13 This is the portion [02506] of a wicked [07563] man [0120] with God [0410], and the heritage [05159] of oppressors [06184], which they shall receive [03947] of the Almighty [07706].
1 Moreover Job [0347] continued [03254] [05375] his parable [04912], and said [0559],
3 He setteth [07760] an end [07093] to darkness [02822], and searcheth out [02713] all perfection [08503]: the stones [068] of darkness [0652], and the shadow of death [06757].
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
2 Iron [01270] is taken [03947] out of the earth [06083], and brass [05154] is molten [06694] out of the stone [068].
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
1 Moreover Job [0347] continued [03254] [05375] his parable [04912], and said [0559],
13 This is the portion [02506] of a wicked [07563] man [0120] with God [0410], and the heritage [05159] of oppressors [06184], which they shall receive [03947] of the Almighty [07706].
13 This is the portion [02506] of a wicked [07563] man [0120] with God [0410], and the heritage [05159] of oppressors [06184], which they shall receive [03947] of the Almighty [07706].
12 Behold, all ye yourselves have seen [02372] it; why then are ye thus altogether [01892] vain [01891]?
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
12 Behold, all ye yourselves have seen [02372] it; why then are ye thus altogether [01892] vain [01891]?
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
13 This is the portion [02506] of a wicked [07563] man [0120] with God [0410], and the heritage [05159] of oppressors [06184], which they shall receive [03947] of the Almighty [07706].
23 Men shall clap [05606] their hands [03709] at him, and shall hiss [08319] him out of his place [04725].
1 Moreover Job [0347] continued [03254] [05375] his parable [04912], and said [0559],
11 I will teach [03384] you by the hand [03027] of God [0410]: that which is with the Almighty [07706] will I not conceal [03582].
13 This is the portion [02506] of a wicked [07563] man [0120] with God [0410], and the heritage [05159] of oppressors [06184], which they shall receive [03947] of the Almighty [07706].
14 If his children [01121] be multiplied [07235], it is for [03926] the sword [02719]: and his offspring [06631] shall not be satisfied [07646] with bread [03899].
15 Those that remain [08300] of him shall be buried [06912] in death [04194]: and his widows [0490] shall not weep [01058].
16 Though he heap up [06651] silver [03701] as the dust [06083], and prepare [03559] raiment [04403] as the clay [02563];
17 He may prepare [03559] it, but the just [06662] shall put it on [03847], and the innocent [05355] shall divide [02505] the silver [03701].
18 He buildeth [01129] his house [01004] as a moth [06211], and as a booth [05521] that the keeper [05341] maketh [06213].
19 The rich [06223] man shall lie down [07901], but he shall not be gathered [0622]: he openeth [06491] his eyes [05869], and he is not.
20 Terrors [01091] take hold [05381] on him as waters [04325], a tempest [05492] stealeth him away [01589] in the night [03915].
21 The east [06921] wind carrieth him away [05375], and he departeth [03212]: and as a storm hurleth [08175] him out of his place [04725].
22 For God shall cast [07993] upon him, and not spare [02550]: he would fain [01272] flee [01272] out of his hand [03027].
23 Men shall clap [05606] their hands [03709] at him, and shall hiss [08319] him out of his place [04725].
1 Moreover Job [0347] continued [03254] [05375] his parable [04912], and said [0559],
1 Moreover Job [0347] continued [03254] [05375] his parable [04912], and said [0559],
1 Then the LORD [03068] answered [06030] Job [0347] out of the whirlwind [05591], and said [0559],
35 Oh that [05414] one would hear [08085] me! behold, my desire [08420] is, that the Almighty [07706] would answer [06030] me, and that mine adversary [0376] [07379] had written [03789] a book [05612].
36 Surely I would take [05375] it upon my shoulder [07926], and bind [06029] it as a crown [05850] to me.
37 I would declare [05046] unto him the number [04557] of my steps [06806]; as a prince [05057] would I go near [07126] unto him.
10 Will he delight [06026] himself in the Almighty [07706]? will he always [06256] call [07121] upon God [0433]?
1 Then answered [06030] Bildad [01085] the Shuhite [07747], and said [0559],
2 Dominion [04910] and fear [06343] are with him, he maketh [06213] peace [07965] in his high places [04791].
3 Is there [03426] any number [04557] of his armies [01416]? and upon whom doth not his light [0216] arise [06965]?
4 How then can man [0582] be justified [06663] with God [0410]? or how can he be clean [02135] that is born [03205] of a woman [0802]?
5 Behold even to the moon [03394], and it shineth [0166] not; yea, the stars [03556] are not pure [02141] in his sight [05869].
6 How much less man [0582], that is a worm [07415]? and the son [01121] of man [0120], which is a worm [08438]?
11 I will teach [03384] you by the hand [03027] of God [0410]: that which is with the Almighty [07706] will I not conceal [03582].
10 Will he delight [06026] himself in the Almighty [07706]? will he always [06256] call [07121] upon God [0433]?
11 I will teach [03384] you by the hand [03027] of God [0410]: that which is with the Almighty [07706] will I not conceal [03582].
1 Moreover Job [0347] continued [03254] [05375] his parable [04912], and said [0559],
1 Surely [03426] there is a vein [04161] for the silver [03701], and a place [04725] for gold [02091] where they fine [02212] it.
13 This is the portion [02506] of a wicked [07563] man [0120] with God [0410], and the heritage [05159] of oppressors [06184], which they shall receive [03947] of the Almighty [07706].
24 He taketh away [05493] the heart [03820] of the chief [07218] of the people [05971] of the earth [0776], and causeth them to wander [08582] in a wilderness [08414] where there is no way [01870].
21 He poureth [08210] contempt [0937] upon princes [05081], and weakeneth [07503] the strength [04206] of the mighty [0650].
6 The tabernacles [0168] of robbers [07703] prosper [07951], and they that provoke [07264] God [0410] are secure [0987]; into whose hand [03027] God [0433] bringeth [0935] abundantly.
13 This is the portion [02506] of a wicked [07563] man [0120] with God [0410], and the heritage [05159] of oppressors [06184], which they shall receive [03947] of the Almighty [07706].
14 If his children [01121] be multiplied [07235], it is for [03926] the sword [02719]: and his offspring [06631] shall not be satisfied [07646] with bread [03899].
15 Those that remain [08300] of him shall be buried [06912] in death [04194]: and his widows [0490] shall not weep [01058].
16 Though he heap up [06651] silver [03701] as the dust [06083], and prepare [03559] raiment [04403] as the clay [02563];
17 He may prepare [03559] it, but the just [06662] shall put it on [03847], and the innocent [05355] shall divide [02505] the silver [03701].
18 He buildeth [01129] his house [01004] as a moth [06211], and as a booth [05521] that the keeper [05341] maketh [06213].
19 The rich [06223] man shall lie down [07901], but he shall not be gathered [0622]: he openeth [06491] his eyes [05869], and he is not.
20 Terrors [01091] take hold [05381] on him as waters [04325], a tempest [05492] stealeth him away [01589] in the night [03915].
21 The east [06921] wind carrieth him away [05375], and he departeth [03212]: and as a storm hurleth [08175] him out of his place [04725].
22 For God shall cast [07993] upon him, and not spare [02550]: he would fain [01272] flee [01272] out of his hand [03027].
23 Men shall clap [05606] their hands [03709] at him, and shall hiss [08319] him out of his place [04725].
18 If he destroy [01104] him from his place [04725], then it shall deny [03584] him, saying, I have not seen [07200] thee.
23 Men shall clap [05606] their hands [03709] at him, and shall hiss [08319] him out of his place [04725].
17 Also Edom [0123] shall be a desolation [08047]: every one that goeth [05674] by it shall be astonished [08074], and shall hiss [08319] at all the plagues [04347] thereof.
15 This is the rejoicing [05947] city [05892] that dwelt [03427] carelessly [0983], that said [0559] in her heart [03824], I am, and there is none beside [0657] me: how is she become a desolation [08047], a place for beasts [02416] to lie down in [04769]! every one that passeth by [05674] her shall hiss [08319], and wag [05128] his hand [03027].
19 There is no healing [03545] of thy bruise [07667]; thy wound [04347] is grievous [02470]: all that hear [08085] the bruit [08088] of thee shall clap [08628] the hands [03709] over thee: for upon whom hath not thy wickedness [07451] passed [05674] continually [08548]?
15 All that pass [05674] by clap [05606] their hands [03709] at thee [01870]; they hiss [08319] and wag [05128] their head [07218] at the daughter [01323] of Jerusalem [03389], saying, Is this the city [05892] that men call [0559] The perfection [03632] of beauty [03308], The joy [04885] of the whole earth [0776]?
1 A Prayer [08605] of David [01732]. Hear [08085] the right [06664], O LORD [03068], attend [07181] unto my cry [07440], give ear [0238] unto my prayer [08605], that goeth not [03808] out of feigned [04820] lips [08193].
2 Let my sentence [04941] come forth [03318] from thy presence [06440]; let thine eyes [05869] behold [02372] the things that are equal [04339].
3 Thou hast proved [0974] mine heart [03820]; thou hast visited [06485] me in the night [03915]; thou hast tried [06884] me, and shalt find [04672] nothing; I am purposed [02161] that my mouth [06310] shall not transgress [05674].
4 Concerning the works [06468] of men [0120], by the word [01697] of thy lips [08193] I have kept [08104] me from the paths [0734] of the destroyer [06530].
5 Hold up [08551] my goings [0838] in thy paths [04570], that my footsteps [06471] slip [04131] not.
6 I have called [07121] upon thee, for thou wilt hear [06030] me, O God [0410]: incline [05186] thine ear [0241] unto me, and hear [08085] my speech [0565].
7 Shew thy marvellous [06395] lovingkindness [02617], O thou that savest [03467] by thy right hand [03225] them which put their trust [02620] in thee from those that rise up [06965] against them.
8 Keep [08104] me as the apple [0380] of the eye [01323] [05869], hide [05641] me under the shadow [06738] of thy wings [03671],
9 From [06440] the wicked [07563] that [02098] oppress [07703] me, from my deadly [05315] enemies [0341], who compass me about [05362].
10 They are inclosed [05462] in their own fat [02459]: with their mouth [06310] they speak [01696] proudly [01348].
11 They have now compassed [05437] us in our steps [0838]: they have set [07896] their eyes [05869] bowing down [05186] to the earth [0776];
12 Like [01825] as a lion [0738] that is greedy [03700] of his prey [02963], and as it were a young lion [03715] lurking [03427] in secret places [04565].
13 Arise [06965], O LORD [03068], disappoint [06923] him [06440], cast him down [03766]: deliver [06403] my soul [05315] from the wicked [07563], which is thy sword [02719]:
14 From men [04962] which are thy hand [03027], O LORD [03068], from men [04962] of the world [02465], which have their portion [02506] in this life [02416], and whose belly [0990] thou fillest [04390] with thy hid [06840] treasure: they are full [07646] of children [01121], and leave [03240] the rest [03499] of their substance to their babes [05768].
15 As for me, I will behold [02372] thy face [06440] in righteousness [06664]: I shall be satisfied [07646], when I awake [06974], with thy likeness [08544].
8 He was taken [03947] from prison [06115] and from judgment [04941]: and who shall declare [07878] his generation [01755]? for he was cut off [01504] out of the land [0776] of the living [02416]: for the transgression [06588] of my people [05971] was he stricken [05061].
15 Then shall it be for a man [0120] to burn [01197]: for he will take [03947] thereof, and warm [02552] himself; yea, he kindleth [05400] it, and baketh [0644] bread [03899]; yea, he maketh [06466] a god [0410], and worshippeth [07812] it; he maketh [06213] it a graven image [06459], and falleth down [05456] thereto.
2 Can a man [01397] be profitable [05532] unto God [0410], as [03588] he that is wise [07919] may be profitable [05532] unto himself?
23 When he is about to fill [04390] his belly [0990], God shall cast [07971] the fury [02740] of his wrath [0639] upon him, and shall rain [04305] it upon him while he is eating [03894].
7 For the righteous [06662] LORD [03068] loveth [0157] righteousness [06666]; his countenance [06440] doth behold [02372] the upright [03477].
22 For God shall cast [07993] upon him, and not spare [02550]: he would fain [01272] flee [01272] out of his hand [03027].
7 The steps [06806] of his strength [0202] shall be straitened [03334], and his own counsel [06098] shall cast him down [07993].
13 His archers [07228] compass me round about [05437], he cleaveth [06398] my reins [03629] asunder [06398], and doth not spare [02550]; he poureth out [08210] my gall [04845] upon the ground [0776].
22 But if he thrust [01920] him suddenly [06621] without [03808] enmity [0342], or have cast [07993] upon him any thing [03627] without laying of wait [06660],
22 For God shall cast [07993] upon him, and not spare [02550]: he would fain [01272] flee [01272] out of his hand [03027].
10 The righteous [06662] shall rejoice [08055] when he seeth [02372] the vengeance [05359]: he shall wash [07364] his feet [06471] in the blood [01818] of the wicked [07563].
10 He hath destroyed [05422] me on every side [05439], and I am gone [03212]: and mine hope [08615] hath he removed [05265] like a tree [06086].
20 Thou prevailest [08630] for ever [05331] against him, and he passeth [01980]: thou changest [08138] his countenance [06440], and sendest him away [07971].
23 And, behold, seven [07651] ears [07641], withered [06798], thin [01851], and blasted [07710] with the east wind [06921], sprung up [06779] after them [0310]:
21 The east [06921] wind carrieth him away [05375], and he departeth [03212]: and as a storm hurleth [08175] him out of his place [04725].
18 They are as stubble [08401] before [06440] the wind [07307], and as chaff [04671] that the storm [05492] carrieth away [01589].
5 The sorrows [02256] of hell [07585] compassed me about [05437]: the snares [04170] of death [04194] prevented [06923] me.
20 Terrors [01091] take hold [05381] on him as waters [04325], a tempest [05492] stealeth him away [01589] in the night [03915].
20 Terrors [01091] take hold [05381] on him as waters [04325], a tempest [05492] stealeth him away [01589] in the night [03915].
5 Once [0259] have I spoken [01696]; but I will not answer [06030]: yea, twice [08147]; but I will proceed no further [03254].
9 The eye [05869] also which saw [07805] him shall see him no more [03254]; neither shall his place [04725] any more behold [07789] him.
26 And strip [06584] Aaron [0175] of his garments [0899], and put [03847] them upon Eleazar [0499] his son [01121]: and Aaron [0175] shall be gathered [0622] unto his people, and shall die [04191] there.
1 The righteous [06662] perisheth [06], and no man [0376] layeth [07760] it to heart [03820]: and merciful [02617] men [0582] are taken away [0622], none considering [0995] that the righteous [06662] is taken away [0622] from [06440] the evil [07451] to come.
5 And I will leave [05203] thee thrown into the wilderness [04057], thee and all the fish [01710] of thy rivers [02975]: thou shalt fall [05307] upon the open [06440] fields [07704]; thou shalt not be brought together [0622], nor gathered [06908]: I have given [05414] thee for meat [0402] to the beasts [02416] of the field [0776] and to the fowls [05775] of the heaven [08064].
2 And they shall spread [07849] them before the sun [08121], and the moon [03394], and all the host [06635] of heaven [08064], whom they have loved [0157], and whom they have served [05647], and after [0310] whom they have walked [01980], and whom they have sought [01875], and whom they have worshipped [07812]: they shall not be gathered [0622], nor be buried [06912]; they shall be for dung [01828] upon the face [06440] of the earth [0127].
4 And your spoil [07998] shall be gathered [0622] like the gathering [0625] of the caterpiller [02625]: as the running to and fro [04944] of locusts [01357] shall he run [08264] upon them.