King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page

PARALLEL BIBLE - Job 42:17


CHAPTERS: Job 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42     

VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17

TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS   |   VIDEO: BIB

HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB


ENGLISH - HISTORY - INTERNATIONAL - РУССКАЯ БИБЛИЯ - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

King James Bible - Job 42:17

So Job died, being old and full of days.

World English Bible

So Job died, being old and full of days. BOOK I

Douay-Rheims

Webster's Bible Translation

So Job died, being old and full of days.

Original Hebrew

וימת
4191 איוב 347 זקן 2205 ושׂבע 7649 ימים׃ 3117

Treasury of Scriptural Knowledge

VERSE (17) -
Job 5:26 Ge 15:15; 25:8 De 6:2 Ps 91:16 Pr 3:16

SEV Biblia, Chapter 42:17

Murió pues Job viejo, y lleno de días.

Clarke's Bible Commentary - Job 42:17

Verse 17. Job
died, being old and full of days. ] He had seen life in all its varieties; he had risen higher than all the men of the East, and sunk lower in affliction, poverty, and distress, than any other human being that had existed before, or has lived since. He died when he was satisfied with this life; this the word [b seba implies. He knew the worst and the best of human life; and in himself the whole history of Providence was exemplified and illustrated, and many of its mysteries unfolded. We have now seen the end of the life of Job, and the end or design which God had in view by his afflictions and trials, in which he has shown us that he is very pitiful, and of tender mercy, James v. 11; and to discern this end of the Lord should be the object of every person who reads or studies it.

Laus in excelsis Deo! Both in the Arabic and Septuagint there is a considerable and important addition at the end of the seventeenth verse, which extends to many lines; of this, with its variations, I have given a translation in the PREFACE. At the end of the Syriac version we have the following subscription: - "The Book of the righteous and renowned Job is finished, and contains 2553 verses." At the end of the Arabic is the following: - "It is completed by the assistance of the Most High God.

The author of this copy would record that this book has been translated into Arabic from the Syriac language."Glory be to God, the giver of understanding!"The Book of Job is completed; and his age was two hundred and forty years." "Praise be to God for ever!" So closely does the Arabic translator copy the Syriac, that in the Polyglots one Latin version serves for both, with the exception of a few marginal readings at the bottom of the column to show where the Syriac varies.

Masoretic Notes Number of verses, one thousand and seventy. Middle verse, chap. xxii. 16. Sections, eight. AT the close of a book I have usually endeavoured to give some account of the author, or of him who was its chief subject. But the Book of Job is so unique in its subject and circumstances, that it is almost impossible to say any thing satisfactorily upon it, except in the way of notes on the text. There has been so much controversy on the person and era of Job, that he has almost been reduced to an ideal being, and the book itself considered rather as a splendid poem on an ethic subject than a real history of the man whose name it bears. The author, as we have already seen in the preface, is not known. It has been attributed to Job himself; to Elihu, one of his friends; to Moses; to some ancient Hebrew, whose name is unknown; to Solomon; to Isaiah the prophet; and to Ezra the scribe. The time is involved in equal darkness: before Moses, in the time of the exodus, or a little after; in the days of Solomon; during the Babylonish captivity, or even later; have all been mentioned as probable eras. How it was originally written, and in what language, have also been questions on which great and learned men have divided. Some think it was originally written in prose, and afterwards reduced to poetry, and the substance of the different speeches being retained, but much added by way of embellishment. Theodoure, bishop of Mopsuestia in Cilicia, a writer of the fourth century, distinguishes between Job and the author of the book that goes under his name, whom he accuses of a vain ostentation of profane sciences; of writing a fabulous and poetical history; of making Job speak things inconsistent with his religion and piety, and more proper to give offense than to edify. As Theodoure had only seen the Book of Job in the Greek version, it must be owned that he had too much ground for his severe criticism, as there are in that version several allusions to the mythology of the Greeks, some of which are cursorily mentioned in the notes. Among these may be reckoned the names of constellations in chapters 9. and 38., and the naming one of Job's daughters Keren-happuch, the horn of Amalthea, ver. 14. We need not confound the time of Job and the time of the author of the book that goes under his name. Job may have been the same as Jobab, 1 Chron. i. 35-44, and the fifth in descent from Abraham; while the author or poet, who reduced the memoirs into verse, may have lived as late as the Babylonish captivity. As to the language, though nervous and elevated, it is rather a compound of dialects than a regular language. Though Hebrew be the basis, yet many of the words, and frequently the idiom, are pure Arabic, and a Chaldee phraseology is in many places apparent. Whoever was the author, and in whatsoever time it may have been written, the Jewish and Christian Church have ever received it as a canonical book, recommended by the inspiration of the Almighty. It is in many respects an obscure book, because it refers to all the wisdom of the East. If we understood all its allusions, I have little doubt that the best judges would not hesitate to declare it the Idumean Encyclopaedia. It most obviously makes continual references to sciences the most exalted and useful, and to arts the most difficult and ornamental. Of these the notes have produced frequent proofs. The author was well acquainted with all the wisdom and learning of the ancient world, and of his own times; and as a poet he stands next to David and Isaiah: and as his subjects have been more varied than theirs, he knew well how to avail himself of this circumstance; and has pressed into his service all the influence and beauty of his art, to make the four persons, whom he brings upon the stage, keep up each his proper character, and maintain the opinions which they respectively undertook to defend. "The history," says Calmet, "as to the substance and circumstances, is exactly true. The sentiments, reasons, and arguments of the several persons, are very faithfully expressed; but it is very probable that the terms and turns of expression are the poet's, or the writer's, whosoever he may be." The authority of this book has been as much acknowledged as its Divine inspiration. The Prophet Ezekiel is the first who quotes it, Ezek. xiv. 14-20, where he mentions Job with Noah and Daniel, in such a way as makes his identity equal with theirs; and of their personal existence no one ever doubted. The Apostle James, James v. 11, mentions him also, and celebrates his patience, and refers so particularly to the termination and happy issue of his trials, as leaves us no room to doubt that he had seen his history, as here stated, in the book that bears his name. St. Paul seems also to quote him. Compare Rom. ii. 11, "For there is no respect of persons with God," with chap. xxxiv. 19, "God accepteth not the person of princes, nor regardeth the rich more than the poor; for they are all the work of his hands." 1 Tim. vi. 7: "For we brought nothing into this world; and it is certain we can carry nothing out." chap. i. 21: "Naked came I out of my mother's womb; and naked shall I return thither." Heb. xii. 5: "My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him." chap. v. 17: "Happy is the man whom God correcteth; therefore despise not thou the chastening of the Almighty." A similar saying is found Prov. iii. 11, probably all coming from the same source. See the comparisons from the writings of Solomon, in the preface.

Job is to be found in the ancient martyrologies, with the title of prophet, saint, and martyr, and the Greek Church celebrates a festival in his honour on the fifth of May; and the corrupt Churches of Arabia, Egypt, Ethiopia, Russia, and Muscovy, follow it in their worship of Saint Job! But no Church has proceeded so far both to honour and disgrace this excellent man as the Church of Rome. I shall quote the words of Dom. Calmet, one of the most learned and judicious divines that Church could ever boast of.

"The Latins keep his festival on the tenth of May. This, next to the Maccabees, brothers and martyrs, is the first saint to whom the western Church has decreed public and religious honours, and we know not of any saint among the patriarchs and prophets to whom churches have been consecrated, or chapels dedicated in greater number, than to this holy man.

We see abundance of them, particularly in Spain and Italy. And he is invoked principally against the leprosy, itch, foul disease, and other distempers which relate to these." See Baillie's Lives of the Saints. Calmet goes on to say that "there are several reputable commentators who maintain that Job was afflicted with this scandalous disease; among whom are Vatablus, Cyprian, Cisterc. Bolducius, and Pineda, in their commentaries on Job; and Desganges in Epist. Medicin. Hist.

Deuteronomy Lue Venerea. The Latin Church invokes Saint Job in diseases of this nature; and lazarettos and hospitals, wherein care is taken of persons who have this scandalous distemper upon them, are for the most part dedicated to him." See Calmet's Dissertation sur la maladie de Job, and his Dictionary, under the article Job. The conduct of this Church, relative to this holy man, forms one of the foulest calumnies ever inflicted on the character of either saint or sinner; and to make him the patron of every diseased prostitute and debauchee through the whole extent of the papal dominions and influence, is a conduct the most execrable, and little short of blasphemy against the holiness of God. As to their lazarettos, hospitals, and chapels, dedicated to this eminent man on these scandalous grounds, better raze them from their foundations, carry their materials to an unclean place, or transport them to the valley of the son of Hinnom, and consume them there; and then openly build others dedicated ad fornicantem Jovem, in conjunction with Baal Peor and Ashtaroth, the Priapus and Venus of their predecessors! If those of that communion should think these reflections severe, let them know that the stroke is heavier than the groan; and let them put away from among them what is a dishonour to God, a disgrace to his saints, and their own ineffable reproach.

Of the disease under which Job laboured, enough has been said in the notes.

On this head many writers have run into great extravagance. Bartholinus and Calmet state that he was afflicted with twelve several diseases; the latter specifies them. Pineda enumerates thirty-one or thirty-two; and St. Chrysostom says he was afflicted with all the maladies of which the human body is capable; that he suffered them in their utmost extremities; and, in a word, that on his one body all the maladies of the world were accumulated! How true is the saying, "Over-doing is un-doing!" It is enough to say, that this great man was afflicted in his property, family, body, and soul; and perhaps none, before or since his time, to a greater degree in all these kinds. On Job's character his own words are the best comment. Were we to believe his mistaken and uncharitable friends, he, by assertion and inuendo, was guilty of almost every species of crime; but every charge of this kind is rebutted by his own defense, and the character given to him by the God whom he worshipped, frees him from even the suspicion of guilt. His patience, resignation, and submission to the Divine will, are the most prominent parts of his character which are presented to our view. He bore the loss of every thing which a worldly man values without one unsanctified feeling or murmuring word. And it is in this respect that he is recommended to our notice and to our imitation. His wailings relative to the mental agonies through which he passed, do not at all affect this part of his character. He bore the loss of his goods, the total ruin of his extensive and invaluable establishment, and the destruction of his hopes in the awful death of his children, without uttering a reprehensible word, or indulging an irreligious feeling. If however we carefully examine our translation of this poem, we shall find many things in Job's speeches that appear to be blemishes in his character. Even his own concessions appear to be heavy taxes on the high reputation he has had for patience and humble submission to the Divine will. In several cases these apparent blemishes are so contrasted with declarations of the highest integrity and innocence that they amount nearly to contradictions. Dr. Kennicott has examined this subject closely, and has thought deeply upon it, and strongly asserts that this apparent inconsistency arises from a misapprehension of Job's words in some cases, and mistranslation of them in others. I shall take a large quotation on this subject from his "Remarks on Select Passages of Scripture."The integrity or righteousness of Job's character being resolutely maintained by Job himself, and the whole poem turning on the multiplied miseries of a man eminently good, the grand difficulty through the poem seems to be, how these positions can consist with the several passages where Job is now made to own himself a very grievous sinner. This matter, as being of great moment, should be carefully examined. "In chap. vii. 20, 21, he says, 'I have sinned; What shall I do unto thee, O thou Preserver of men? Why dost thou not pardon my transgression, and take away mine iniquity?' "In chap. ix. 20: 'If I justify myself, mine own mouth shall condemn me: If I say, I am perfect, it shall also prove me perverse. I know that thou wilt not hold me innocent.' chap. ix. 30, x21: 'If I wash myself with snow-water, yet shalt thou plunge me in the ditch, and my own clothes shall abhor me.' Lastly, in ver. 6: 'I abhor myself, and repent in dust and ashes.' "Whereas he says, in chap. x. 7, 'Thou knowest that I am not wicked.' chap. xiii. 15: 'I will maintain my own ways before him.' chap. xiii. 18. 'I know that I shall be justified.' chap. xxiii. 10: 'He knoweth the way that I take; when he hath tried me, I shall come forth as gold.' chap. xxiii. 11: 'My foot hath held his steps; his way have I kept, and not declined.' And lastly, in chap. xxvii. 5: 'Till I die I will not remove my integrity from me.' chap. xxvii. 6: 'My righteousness I hold fast; I will not let it go: my heart shall not reproach me so long as I live.' "And now if any one, ascribing these contrarieties to Job's inconsistency with himself, should pronounce him right in owning himself a great sinner, and wrong in pleading his own integrity, he will soon see it necessary to infer the contrary. Had Job really been, and owned himself to be, a great sinner, his great sufferings had been then accounted for, agreeably to the maxims of his friends, and all difficulty and dispute had been at an end. But as the whole poem turns on Job's uncommon goodness, and yet uncommon misery, so this goodness or innocence, this righteousness or integrity, is not only insisted upon by Job, but expressely admitted by God himself, both in the beginning of this book and at the end of it. See chap. i. 8, 21; ii. 3; xlii. 7, 8. "That Job did not here plead guilty, or contradict the asseveration of his innocence, appears farther from the subsequent speeches. So Bildad, who spoke next, understood him, chap. viii. 6. So Zophar understood him, chap. xi. 4. So Eliphaz, to whom he spoke the former words, understood him likewise, chap. xv. 13, 14. And, lastly, Elihu, after hearing all the replies of Job to his friends, tells him, (chap. xxxiii. 8, 9,) 'Surely, thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, I am clean, without transgression; I am innocent, neither is there iniquity in me.' "If therefore this inconsistency in Job's declaration concerning himself cannot have obtained in this book at first, it must arise from some misrepresentation of the true sense. And as it relates to Job's confession of guilt, expressed in the three chapters, vii., ix., and xlii., on these passages I shall make a few remarks, in hopes of removing one of the greatest general difficulties which now attend this poem. "As to the first instance, Job appears, at least from our English version of chap. vii. 20, to be confessing his sins to God, whereas he is really speaking there in reply to Eliphaz; and it is obvious that the same words, applied thus differently, must carry very different ideas. Who does not see the humility and sorrow with which Job would say, 'I have sinned against thee, O God?' and yet see the resentment and force with which he would say to Eliphaz, I have sinned, you say; but, granting this, What is it to YOU? to (or against) thee, O Eliphaz! what crime have I committed? That Job, in other places, repeats ironically, and confutes by quoting the sayings of his friends, will appear hereafter. "Eliphaz had been attempting to terrify him by the recital of a vision, and the long speech of a spirit, chap. iv. 12-21. Job in reply, (chap. vi. 15-27,) complains of the cruel treatment he had begun to experience from his nominal friends, and false brethren; and (chap. vii. 14) particularly complains that he (Eliphaz) had terrified him with dreams and visions, Job then goes on, (Job vii. 17, &c.,) What is a miserable man, like myself, that thou makest so much of him? 1 Sam. xxvi. 24: That thou settest thy heart upon him? that, with such officious affection, thou visitest him every morning, and art trying him every moment? How long will it be till thou depart from me; and leave me at liberty to breathe, and even swallow down my spittle? You say, I must have been a sinner; what then? I have not sinned against THEE. O thou spy upon mankind! Why hast thou set up me as a butt or mark to shoot at? Why am I become a burden unto thee? Why not rather overlook my transgression, and pass by mine iniquity? I am now sinking to the dust; to-morrow, perhaps, I shall be sought in vain. "As the first part of this difficulty arose from Job's first reply to Eliphaz, the second part of the same difficulty arises from Job's first reply to Bildad, in chap. 9., when Job is now made to say as follows, (chap. ix. 2, 4) 'How shouldst thou be just with God? Who hath hardened himself against him and prospered?' chap. ix. 20: 'If I justify myself, my own mouth shall condemn me;' with many other self-accusatory observations, which have been already quoted from chap. ix. 28, 30, 31.


Matthew Henry Commentary

Verses 10-17 - In the beginning of this book we had Job's patience under his troubles for an example; here, for our encouragement to follow that example, we have his happy end. His troubles began in Satan's malice, which God restrained; his restoration began in God's mercy, which Satan could no oppose. Mercy did not return when Job was disputing with his friends but when he was praying for them. God is served and pleased with ou warm devotions, not with our warm disputes. God doubled Job' possessions. We may lose much for the Lord, but we shall not lose an thing by him. Whether the Lord gives us health and temporal blessing or not, if we patiently suffer according to his will, in the end we shall be happy. Job's estate increased. The blessing of the Lord make rich; it is he that gives us power to get wealth, and gives success i honest endeavours. The last days of a good man sometimes prove his best, his last works his best works, his last comforts his bes comforts; for his path, like that of the morning light, shines more an more unto the perfect day __________________________________________________________________


Original Hebrew

וימת 4191 איוב 347 זקן 2205 ושׂבע 7649 ימים׃ 3117


CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17

PARALLEL VERSE BIBLE

God Rules.NET