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Selected Verse: Job 31:33 - Strong Concordance

Verse	Translation	Text
Job 31:33	Strong Concordance	If I covered [03680] my transgressions [06588] as Adam [0121], by hiding [02934] mine iniquity [05771] in my bosom [02243]:
	King James	If I covered my transgressions as Adam, by hiding mine iniquity in my bosom:

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Adam--translated by UMBREIT, "as men do" (Hos 6:7, where see Margin). But English Version is more natural. The very same word for "hiding" is used in Gen 3:8, Gen 3:10, of Adam hiding himself from God. Job elsewhere alludes to the flood. So he might easily know of the fall, through the two links which connect Adam and Abraham (about Job's time), namely, Methuselah and Shem. Adam is representative of fallen man's propensity to concealment (Pro 28:13). It was from God that Job did not "hide his iniquity in his bosom," as on the contrary it was from God that "Adam" hid in his lurking-place. This disproves the translation, "as men"; for it is from their fellow men that "men" are chiefly anxious to hide their real character as guilty. MAGEE, to make the comparison with Adam more exact, for my "bosom" translates, "lurking-place."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Adam--translated by UMBREIT, "as men do" (Hos 6:7, where see Margin). But English Version is more natural. The very same word for "hiding" is used in Gen 3:8, Gen 3:10, of Adam hiding himself from God. Job elsewhere alludes to the flood. So he might easily know of the fall, through the two links which connect Adam and Abraham (about Job's time), namely, Methuselah and Shem. Adam is representative of fallen man's propensity to concealment (Pro 28:13). It was from God that Job did not "hide his iniquity in his bosom," as on the contrary it was from God that "Adam" hid in his lurking-place. This disproves the translation, "as men"; for it is from their fellow men that "men" are chiefly anxious to hide their real character as guilty. MAGEE, to make the comparison with Adam more exact, for my "bosom" translates, "lurking-place."

Notes on the Bible, by Albert Barnes, [1834]
If I covered my transgressions as Adam - That is, if I have attempted to hide or conceal them; if, conscious of guilt, I have endeavored to cloak my sins, and to appear righteous. There has been great variety of opinion about the meaning of this expression. The margin reads it, "After the manner of men." Luther, renders it, "Have I covered my wickedness as a man" - Habe ich meine Schalkheit wie ein Menseh gedecht. Coverdale, "Have I ever done any wicked deed where through I shamed myself before men." Herder, "Did I hide my faults like a mean man." Schultens, "If I have covered my sin as Adam." The Vulgate, Quasi homo - "as a man." The Septuagint, "If when I sinned unwillingly (ᾶκουσίως akousiōs - inadvertently, undesignedly) I concealed my sin." Noyes, "After the manner of men." Umbreit, Nach Menschenart - "After the manner of men." Rosenmuller, As Adam. The Chaldee, כאדם, meaning, as Rosenmuller remarks, as Adam; and the Syriac, As men. The meaning may either be, as people are accustomed to do when they commit a crime - referring to the common practice of the guilty to attempt to cloak their offences, or to the attempt of Adam to hide his sin from his Maker after the fall; Gen 3:7-8. It is not possible to decide with certainty which is the correct interpretation, for either will accord with the Hebrew. But in favor of the supposition that it refers to the effort of Adam to conceal his sin, we may remark, (1.) That there can be little or no doubt that that transaction was known to Job by tradition. (2.) it furnished him a pertinent and striking illustration of the point before him. (3.) the illustration is, by supposing that it refers to him, much more striking than on the other supposition. It is true that people often attempt to conceal their guilt, and that it may be set down as a fact very general in its character; but still it is not so universal that there are no exceptions. But here was a specific and well-known case, and one which, as it was the first, so it was the most sad and melancholy instance that had ever occurred of an attempt to conceal guilt. It was not an attempt, to hide it from man - for there was then no other man to witness it; but an attempt to hide it from God. From such an attempt Job says he was free. By hiding mine iniquity in my bosom - By attempting to conceal it so that others would not know it. Adam attempted to conceal his fault even from God; and it is common with people, when they have done wrong, to endeavor to hide it from others.

Notes on the Bible, by Albert Barnes, [1834]

If I covered my transgressions as Adam - That is, if I have attempted to hide or conceal them; if, conscious of guilt, I have endeavored to cloak my sins, and to appear righteous. There has been great variety of opinion about the meaning of this expression. The margin reads it, "After the manner of men." Luther, renders it, "Have I covered my wickedness as a man" - Habe ich meine Schalkheit wie ein Menseh gedecht. Coverdale, "Have I ever done any wicked deed where through I shamed myself before men." Herder, "Did I hide my faults like a mean man." Schultens, "If I have covered my sin as Adam." The Vulgate, Quasi homo - "as a man." The Septuagint, "If when I sinned unwillingly (ᾶκουσίως akousiōs - inadvertently, undesignedly) I concealed my sin." Noyes, "After the manner of men." Umbreit, Nach Menschenart - "After the manner of men." Rosenmuller, As Adam. The Chaldee, כאדם, meaning, as Rosenmuller remarks, as Adam; and the Syriac, As men.

The meaning may either be, as people are accustomed to do when they commit a crime - referring to the common practice of the guilty to attempt to cloak their offences, or to the attempt of Adam to hide his sin from his Maker after the fall; Gen 3:7-8. It is not possible to decide with certainty which is the correct interpretation, for either will accord with the Hebrew. But in favor of the supposition that it refers to the effort of Adam to conceal his sin, we may remark, (1.) That there can be little or no doubt that that transaction was known to Job by tradition. (2.) it furnished him a pertinent and striking illustration of the point before him. (3.) the illustration is, by supposing that it refers to him, much more striking than on the other supposition. It is true that people often attempt to conceal their guilt, and that it may be set down as a fact very general in its character; but still it is not so universal that there are no exceptions. But here was a specific and well-known case, and one which, as it was the first, so it was the most sad and melancholy instance that had ever occurred of an attempt to conceal guilt. It was not an attempt, to hide it from man - for there was then no other man to witness it; but an attempt to hide it from God. From such an attempt Job says he was free.

By hiding mine iniquity in my bosom - By attempting to conceal it so that others would not know it. Adam attempted to conceal his fault even from God; and it is common with people, when they have done wrong, to endeavor to hide it from others.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
33 If I have hidden my wickedness like Adam, Concealing my guilt in my bosom, 34 Because I feared the great multitude And the contempt of families affrighted me, So that I acted secretly, went not out of the door. - Most expositors translate כּאדם: after the manner of men; but appropriate as this meaning of the expression is in Psa 82:7, in accordance with the antithesis and the parallelism (which see), it would be as tame here, and altogether expressionless in the parallel passage Hos 6:7 - (Note: Pusey also (The Minor Prophets with Commentary, P. i. 1861) improves "like men" by translating "like Adam.") the passage which comes mainly under consideration here - since the force of the prophetic utterance: "they have כאדם transgressed the covenant," consists in this, "that Israel is accused of a transgression which is only to be compared to that of the first man created: here, as there, a like transgression of the expressed will of God" (von Hofmann, Schriftbeweis, i. 412f.); as also, according to Rom 5:14, Israel's transgression is that fact in the historical development of redemption which stands by the side of Adam's transgression. And the mention of Adam in Hosea cannot surprise one, since he also shows himself in other respects to be familiar with the contents of Genesis, and to refer back to it (vid., Genesis, S. 11-13). Still much less surprising is such a reference to primeval history in a book that belongs to the literature of the Chokma (vid., Introduction, 2). The descent of the human race from a single pair, and the fall of those first created, are, moreover, elements in all the ancient traditions; and it is questionable whether the designation of men by beni Adama (children of Adam), among the Moslems, first sprang from the contact of Judaism and Christianity, or whether it was not rather an old Arabic expression. Therefore we translate with Targ., Schult., Boullier, Rosenm., Hitz., Kurtz, and von Hofm.: if I have hidden (disowned) like Adam my transgression. The point of comparison is only the sinner's dread of the light, which became prominent as the prototype for every succeeding age in Adam's hiding himself. The לטמון which follows is meant not so much as indicating the aim, as gerundive (abscondendo); on this use of the inf. constr. with ל, vid., Ew. 280, d. חב, bosom, is ἁπ. γεγρ.; Ges. connects it with the Arab. habba, to love; it is, however, to be derived from the חב, occulere, whence chabı̂be, that which is deep within, a deep valley (comp. חבא, chabaa, with their derivatives); in Aramaic it is the common word for the Hebr. חיק. Job 31:34 With כּי follows the motive which Job might have had for hiding himself with his sin: he has been neither an open sinner, nor from fear of men and a feeling of honour a secret sinner. He cherished within him no secret accursed thing, and had no need for playing the hypocrite, because he dreaded (ערץ only here with the acc. of the obj. feared) the great multitude of the people (רבּה not adv. but adj.; המון with Mercha-Zinnorith, consequently fem., as עם sometimes, Ew. 174, b), and consequently the moral judgment of the people; and because he feared the stigma of the families, and therefore the loss of honour in the higher circles of society, so that as a consequence he should have kept himself quiet and retired, without going out of the door. One might think of that abhorrence of voluptuousness, with which, in the consciousness of its condemnatory nature, a man shuts himself up in deep darkness; but according to Job 31:33 it is in general deeds that are intended, which Job would have ground for studiously concealing, because if they had become known he would have appeared a person to be scouted and despised: he could frankly and freely meet any person's gaze, and had no occasion to fear the judgment of men, because he feared sin. He did nothing which he should have caused for carefully keeping from the light of publicity. And yet his affliction is to be accounted as the punishment of hidden sin! as proof that he has committed punishable sin, which, however, he will not confess!

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

33 If I have hidden my wickedness like Adam,

Concealing my guilt in my bosom,

34 Because I feared the great multitude

And the contempt of families affrighted me,

So that I acted secretly, went not out of the door. -

Most expositors translate כּאדם: after the manner of men; but appropriate as this meaning of the expression is in Psa 82:7, in accordance with the antithesis and the parallelism (which see), it would be as tame here, and altogether expressionless in the parallel passage Hos 6:7 -

(Note: Pusey also (The Minor Prophets with Commentary, P. i. 1861) improves "like men" by translating "like Adam.")

the passage which comes mainly under consideration here - since the force of the prophetic utterance: "they have כאדם transgressed the covenant," consists in this, "that Israel is accused of a transgression which is only to be compared to that of the first man created: here, as there, a like transgression of the expressed will of God" (von Hofmann, Schriftbeweis, i. 412f.); as also, according to Rom 5:14, Israel's transgression is that fact in the historical development of redemption which stands by the side of Adam's transgression. And the mention of Adam in Hosea cannot surprise one, since he also shows himself in other respects to be familiar with the contents of Genesis, and to refer back to it (vid., Genesis, S. 11-13). Still much less surprising is such a reference to primeval history in a book that belongs to the literature of the Chokma (vid., Introduction, 2). The descent of the human race from a single pair, and the fall of those first created, are, moreover, elements in all the ancient traditions; and it is questionable whether the designation of men by beni Adama (children of Adam), among the Moslems, first sprang from the contact of Judaism and Christianity, or whether it was not rather an old Arabic expression. Therefore we translate with Targ., Schult., Boullier, Rosenm., Hitz., Kurtz, and von Hofm.: if I have hidden (disowned) like Adam my transgression. The point of comparison is only the sinner's dread of the light, which became prominent as the prototype for every succeeding age in Adam's hiding himself. The לטמון which follows is meant not so much as indicating the aim, as gerundive (abscondendo); on this use of the inf. constr. with ל, vid., Ew. 280, d. חב, bosom, is ἁπ. γεγρ.; Ges. connects it with the Arab. habba, to love; it is, however, to be derived from the חב, occulere, whence chabı̂be, that which is deep within, a deep valley (comp. חבא, chabaa, with their derivatives); in Aramaic it is the common word for the Hebr. חיק.

Job 31:34

With כּי follows the motive which Job might have had for hiding himself with his sin: he has been neither an open sinner, nor from fear of men and a feeling of honour a secret sinner. He cherished within him no secret accursed thing, and had no need for playing the hypocrite, because he dreaded (ערץ only here with the acc. of the obj. feared) the great multitude of the people (רבּה not adv. but adj.; המון with Mercha-Zinnorith, consequently fem., as עם sometimes, Ew. 174, b), and consequently the moral judgment of the people; and because he feared the stigma of the families, and therefore the loss of honour in the higher circles of society, so that as a consequence he should have kept himself quiet and retired, without going out of the door. One might think of that abhorrence of voluptuousness, with which, in the consciousness of its condemnatory nature, a man shuts himself up in deep darkness; but according to Job 31:33 it is in general deeds that are intended, which Job would have ground for studiously concealing, because if they had become known he would have appeared a person to be scouted and despised: he could frankly and freely meet any person's gaze, and had no occasion to fear the judgment of men, because he feared sin. He did nothing which he should have caused for carefully keeping from the light of publicity. And yet his affliction is to be accounted as the punishment of hidden sin! as proof that he has committed punishable sin, which, however, he will not confess!

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
As Adam - As Adam did in Paradise.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

As Adam - As Adam did in Paradise.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
If I covered my transgressions as Adam - Here is a most evident allusion to the fall. Adam transgressed the commandment of his Maker, and he endeavored to conceal it; first, by hiding himself among the trees of the garden: "I heard thy voice, and went and Hid myself;" secondly, by laying the blame on his wife: "The woman gave me, and I did eat;" and thirdly, by charging the whole directly on God himself: "The woman which Thou Gavest Me to be with me, She gave me of the tree, and I did eat." And it is very likely that Job refers immediately to the Mosaic account in the Book of Genesis. The spirit of this saying is this: When I have departed at any time from the path of rectitude, I have been ready to acknowledge my error, and have not sought excuses or palliatives for my sin.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

If I covered my transgressions as Adam - Here is a most evident allusion to the fall. Adam transgressed the commandment of his Maker, and he endeavored to conceal it; first, by hiding himself among the trees of the garden: "I heard thy voice, and went and Hid myself;" secondly, by laying the blame on his wife: "The woman gave me, and I did eat;" and thirdly, by charging the whole directly on God himself: "The woman which Thou Gavest Me to be with me, She gave me of the tree, and I did eat." And it is very likely that Job refers immediately to the Mosaic account in the Book of Genesis. The spirit of this saying is this: When I have departed at any time from the path of rectitude, I have been ready to acknowledge my error, and have not sought excuses or palliatives for my sin.

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