Hiob 27:19

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 unsatisf…

Job had sometimes complained of his friends that they were so eager in disputing that they would scarcely let him put in a word: "Suffer me that I may speak;" and, "O that you would hold your peace!" But now, it seems, they were out of breath, and left him room to say what he would. Either they were themselves convinced that Job was in the right or they despaired of convincing him that he was in the wrong; and therefore they threw away their weapons and gave up the cause. Job was too hard for them, and forced them to quit the field; for great is the truth and will prevail. What Job had said (Job 26:1-14) was a sufficient answer to Bildad's discourse; and now Job paused awhile, to see whether Zophar would take his turn again; but, he declining it, Job himself went on, and, without any interruption or vexation given him, said all he desired to say in this matter. I. He begins with a solemn protestation of his integrity and of his resolution to hold it fast (Job 27:2-6). II. He expresses the dread he had of that hypocrisy which they charged him with (Job 27:7-10). III. He shows the miserable end of wicked people, notwithstanding their long prosperity, and the curse that attends them and is entailed upon their families (Job 27:11-23).