Hiob 22
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A good reputation. The rich and the poor. The idle. Good habits formed in infancy. Injustice and its effects. The providence of God. The lewd woman. The necessity of timely correction. Exhortation to wisdom. Rob not the poor. Be not the companion of the frowward. Avoid suretyship. Be honest. The industrious shall be favored.
Quelle öffnen ↗AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; Ch1 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
Quelle öffnen ↗Then Eliphaz the Temanite answered and said. As Eliphaz was the first that entered the discussion with Job, being perhaps the oldest man, and might be reckoned the wisest, so he gives the lead in every course of disputation; and here, instead of replying to Job's arguments and instances, at which he was very angry, betakes himself to calumny and reproach, and to draw invidious consequences, instead of making use of solid reasons for conviction and confutation. Then Eliphaz the Temanite answered and said. As Eliphaz was the first that entered the discussion with Job, being perhaps the oldest man, and might be reckoned the wisest, so he gives the lead in every course of disputation; and here, instead of replying to Job's arguments and instances, at which he was very angry, betakes himself to calumny and reproach, and to draw invidious consequences, instead of making use of solid reasons for conviction and confutation. Job 22:2 job 22:2 job 22:2 job 22:2Can a man be profitable unto God?.... Eliphaz imagined that Job thought so, by his insisting so much on his integrity, and complaining of his afflictions; and that God was beholden to him for his holiness and righteousness, and that instead of afflicting him, should have heaped honours and happiness upon him; whereas there is not anything a man can do, or does, by which God can be profiled; which is a very great truth, though misapplied to Job through a wrong construction of his words and meaning. No man, even the best of men, and by the best things they can do, can be profitable to God; as for bad men, they are altogether unprofitable to themselves and to others, and still less profitable to God; and as for good men, their "goodness extendeth not" to the Lord, Psa 16:2; it comes from him, it is his own previously; it is of…
Quelle öffnen ↗1 Then began Eliphaz the Temanite, and said: 2 Is a man profitable unto God? No, indeed! the intelligent man is profitable to himself. 3 Hath the Almighty any profit if thou art righteous, Or gain if thou strivest to walk uprightly? 4 Will He reprove thee for thy fear of God, Will He go with thee into judgment? 5 Is not thy wickedness great, Thine iniquities infinite? The verb סכן, in the signification to be profitable, is peculiar to the book of Job (although also סכן and סכנת elsewhere, according to its primary signification, does not differ from מועיל, מועילה, by which it is explained by Kimchi); the correct development of the notion of this verb is to be perceived from the Hiph., which occurs in Job 21:21 in this speech of Eliphaz (vid., Ges. Thes.): it signifies originally, like שׁכן, Arab. skn, to rest, dwell, especially to dwell beside one another, then to become accustomed to one another (comp. שׁכן, a neighbour, and Arab. sakanun, a friend, confidant), and to assist one another, to be serviceable, to be profitable; we can say both סכנתּי, I have profit, Job 34:9, and סכן, it is profitable, Job 15:3; Job 35:3, here twice with a personal subj., and first followed by ל, then with the על usual also elsewhere in later prose (e.g., טוב על, Ch1 13:2, comp. supra, Job 10:3, to be pleasant) and poetry, which gladly adopts Aramaisms (as here and Psa 16:6, שׁפר על, well-pleased), instead of ל, whence here עלימו, as Job 20:23, pathetic for עליו. The question, which is intended as a negative, is followed by the negative answer (which establishes its negative meaning) with כּי; משׂכּיל is, like Psa 14:2, the intelligent, who wills and does what is good, with an insight into the nature of the extremes in morality, as in Pro 1:3 independent morality which rests not merely on b…
Quelle öffnen ↗Eliphaz here insinuates that, because Job complained so much of his afflictions, he thought God was unjust in afflicting him; but it was a strained innuendo. Job was far from thinking so. What Eliphaz says here is therefore unjustly applied to Job, but in itself it is very true and good, I. That when God does us good it is not because he is indebted to us; if he were, there might be some colour to say, when he afflicts us, "He does not deal fairly with us." But whoever pretends that he has by any meritorious action made God his debtor, let him prove this debt, and he shall be sure not to lose it, Rom 11:35. Who has given to him, and it shall be recompensed to him again? But Eliphaz here shows that the righteousness and perfection of the best man in the world are no real benefit or advantage to God, and therefore cannot be thought to merit any thing from him. 1. Man's piety is no profit to God, no gain, Job 22:1, Job 22:2. If we could by any thing merit from God, it would be by our piety, our being righteous, and making our way perfect. If that will not merit, surely nothing else will. If a man cannot make God his debtor by his godliness, and honesty, and obedience to his laws, much less can he by his wit, and learning, and worldly policy. Now Eliphaz here asks whether any man can possibly be profitable to God. It is certain that he cannot. By no means. He that is wise may be profitable to himself. Note, Our wisdom and piety are that by which we ourselves are, and are likely to be, great gainers. Wisdom is profitable to direct, Ecc 10:10. Godliness is profitable to all things, Ti1 4:8. If thou be wise, thou shalt be wise for thyself, Pro 9:12. The gains of religion are infinitely greater than the losses of it, and so it will appear when they are balanced. But can a man b…
Quelle öffnen ↗22:1–26:14 In this third round of speeches, Job’s friends explicitly accuse Job of being among the wicked and sharing their fate.
Quelle öffnen ↗Ursprache
Die hebräischen und griechischen Wörter hinter dieser Stelle, mit Strong-Nummern — von openscriptures (CC BY-SA).
אֱלִיפַז (ʼĔlîyphaz, H464) — Eliphaz, the name of one of Job's friends, and of a son of Esau תֵּימָנִי (Têymânîy, H8489) — a Temanite or descendant of Teman עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… אָמַר (ʼâmar, H559) — to say (used with great latitude)
Quelle öffnen ↗גֶּבֶר (geber, H1397) — properly, a valiant man or warrior; generally, a person simply סָכַן (çâkan, H5532) — to be familiar with; by implication, to minister to, be serviceable to, be customary אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) כִּי (kîy, H3588) — (by implication) very widely used as a relative conjunction or adverb (as below); often… שָׂכַל (sâkal, H7919) — to be (causatively, make or act) circumspect and hence, intelligent
Quelle öffnen ↗חֵפֶץ (chêphets, H2656) — pleasure; hence (abstractly) desire; concretely, a valuable thing; hence (by extension) a… שַׁדַּי (Shadday, H7706) — the Almighty צָדַק (tsâdaq, H6663) — to be (causatively, make) right (in a moral or forensic sense) בֶּצַע (betsaʻ, H1215) — plunder; by extension, gain (usually unjust) דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb תָּמַם (tâmam, H8552) — to complete, in a good or a bad sense, literal, or figurative, transitive or intransitive
Quelle öffnen ↗יָכַח (yâkach, H3198) — to be right (i.e. correct); reciprocal, to argue; causatively, to decide, justify or… יִרְאָה (yirʼâh, H3374) — fear (also used as infinitive); morally, reverence בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a…
Quelle öffnen ↗רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral) רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil קֵץ (qêts, H7093) — an extremity; adverbially (with prepositional prefix) after
Quelle öffnen ↗חָבַל (châbal, H2254) — to wind tightly (as a rope), i.e. to bind; specifically, by a pledge; figuratively, to… אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… חִנָּם (chinnâm, H2600) — gratis, i.e. devoid of cost, reason or advantage פָּשַׁט (pâshaṭ, H6584) — to spread out (i.e. deploy in hostile array); by analogy, to strip (i.e. unclothe,… עָרוֹם (ʻârôwm, H6174) — nude, either partially or totally בֶּגֶד (beged, H899) — a covering, i.e. clothing; also treachery or pillage
Quelle öffnen ↗מַיִם (mayim, H4325) — water; figuratively, juice; by euphemism, urine, semen עָיֵף (ʻâyêph, H5889) — languid שָׁקָה (shâqâh, H8248) — to quaff, i.e. (causatively) to irrigate or furnish apotion to מָנַע (mânaʻ, H4513) — to debar (negatively or positively) from benefit or injury לֶחֶם (lechem, H3899) — food (for man or beast), especially bread, or grain (for making it) רָעֵב (râʻêb, H7457) — hungry (more or less intensely)
Quelle öffnen ↗זְרוֹעַ (zᵉrôwaʻ, H2220) — the arm (as stretched out), or (of animals) the foreleg; figuratively, force אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to…
Quelle öffnen ↗שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) אַלְמָנָה (ʼalmânâh, H490) — a widow; also a desolate place רֵיקָם (rêyqâm, H7387) — emptily; figuratively (objective) ineffectually, (subjective) undeservedly זְרוֹעַ (zᵉrôwaʻ, H2220) — the arm (as stretched out), or (of animals) the foreleg; figuratively, force יָתוֹם (yâthôwm, H3490) — a bereaved person דָּכָא (dâkâʼ, H1792) — to crumble; transitively, to bruise (literally or figuratively)
Quelle öffnen ↗פַּח (pach, H6341) — a (metallic) sheet (as pounded thin); also a spring net (as spread out like a lamina) סָבִיב (çâbîyb, H5439) — (as noun) a circle, neighbour, or environs; but chiefly (as adverb, with or without… פִּתְאוֹם (pithʼôwm, H6597) — instantly פַּחַד (pachad, H6343) — a (sudden) alarm (properly, the object feared, by implication, the feeling) בָּהַל (bâhal, H926) — to tremble inwardly (or palpitate), i.e. (figuratively) be (causative, make) (suddenly)…
Quelle öffnen ↗חֹשֶׁךְ (chôshek, H2822) — the dark; hence (literally) darkness; figuratively, misery, destruction, death,… רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… שִׁפְעָה (shiphʻâh, H8229) — copiousness מַיִם (mayim, H4325) — water; figuratively, juice; by euphemism, urine, semen כָּסָה (kâçâh, H3680) — properly, to plump, i.e. fill up hollows; by implication, to cover (for clothing or…
Quelle öffnen ↗אֱלוֹהַּ (ʼĕlôwahh, H433) — a deity or the Deity גֹּבַהּ (gôbahh, H1363) — elation, grandeur, arrogance שָׁמַיִם (shâmayim, H8064) — the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds… רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… רֹאשׁ (rôʼsh, H7218) — the head (as most easily shaken), whether literal or figurative (in many applications, of… כּוֹכָב (kôwkâb, H3556) — a star (as round or as shining); figuratively, a prince רוּם (rûwm, H7311) — to be high actively, to rise or raise (in various applications, literally or figuratively)
Quelle öffnen ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… שָׁפַט (shâphaṭ, H8199) — to judge, i.e. pronounce sentence (for or against); by implication, to vindicate or… עֲרָפֶל (ʻărâphel, H6205) — gloom (as of a lowering sky)
Quelle öffnen ↗עָב (ʻâb, H5645) — properly, an envelope, i.e. darkness (or density, 2 Chronicles 4:17); specifically, a… סֵתֶר (çêther, H5643) — a cover (in a good or a bad, a literal or a figurative sense) רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… הָלַךְ (hâlak, H1980) — to walk (in a great variety of applications, literally and figuratively) חוּג (chûwg, H2329) — a circle שָׁמַיִם (shâmayim, H8064) — the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds…
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