Иов 15:20

20 So long as the ungodly liveth he suffereth, And numbered years are reserved for the tyrant. 21 Terrors sound in his ears; In time of peace the destroyer cometh upon him. 22 He believeth not in a return from darkness, And he is selected for the sword. 23 He roameth about after bread: "Ah! where is it?" He knoweth that a dark day is near at hand for him. 24 Trouble and anguish terrify him; They seize him as a king ready to the battle. All the days of the ungodly he (the ungodly) is sensible of pain. רשׁע stands, like Elohim in Gen 9:6, by the closer definition; here however so, that this defining ends after the manner of a premiss, and is begun by הוּא after the manner of a conclusion. מתחולל, he writhes, i.e., suffers inward anxiety and distress in the midst of all outward appearance of happiness. Most expositors translate the next line: and throughout the number of the years, which are reserved to the tyrant. But (1) this parallel definition of time appended by waw makes the sense drawling; (2) the change of עריץ (oppressor, tyrant) for רשׁע leads one to expect a fresh affirmation, hence it is translated by the lxx: ἔτη δὲ ἀριθμητὰ δεδομένα δυνάστῃ. The predicate is, then, like Job 32:7, comp. Job 29:10; Job 2:4 (Ges. 148), per attractionem in the plur. instead of in the sing., and especially with מספּר followed by gen. plur.; this attraction is adopted by our author, Job 21:21; Job 38:21. The meaning is not, that numbered, i.e., few, years are secretly appointed to the tyrant, which must have been sh'nôth mispâr, a reversed position of the words, as Job 16:22; Num 9:20 (vid., Gesenius' Thes.); but a (limited, appointed) number of years is reserved to the tyrant (צפן as Job 24:1; Job 21:19, comp. טמן, Job 20:26; Mercerus: occulto decreto definiti), after th…

Perhaps Job was so clear, and so well satisfied, in the goodness of his own cause, that he thought, if he had not convinced, yet he had at least silenced all his three friends; but, it seems he had not: in this chapter they begin a second attack upon him, each of them charging him afresh with as much vehemence as before. It is natural to us to be fond of our own sentiments, and therefore to be firm to them, and with difficulty to be brought to recede from them. Eliphaz here keeps close to the principles upon which he had condemned Job, and, I. He reproves him for justifying himself, and fathers on him many evil things which are unfairly inferred thence (Job 15:2-13). II. He persuades him to humble himself before God and to take shame to himself (Job 15:14-16). III. He reads him a long lecture concerning the woeful estate of wicked people, who harden their hearts against God and the judgments which are prepared for them (v. 17-35). A good use may be made both of his reproofs (for they are plain) and of his doctrine (for it is sound), though both the one and the other are misapplied to Job.

15:20-35 The wicked also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).