Job 21:2
Parallel Verses
English Standard Version
“Keep listening to my words, and let this be your comfort.

King James Bible
Hear diligently my speech, and let this be your consolations.

American Standard Version
Hear diligently my speech; And let this be your consolations.

Douay-Rheims Bible
Hear, I beseech you, my words, and do penance.

English Revised Version
Hear diligently my speech; and let this be your consolations.

Webster's Bible Translation
Hear diligently my speech, and let this be your consolations.

Job 21:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The two futt. may be arranged as in a conditional clause, like Psalm 91:7, comp. Amos 9:2-4; and this is, as it seems, the mutual relation of the two expressions designed by the poet (similar to Isaiah 24:18): if he flee from the weapons of iron, i.e., the deadly weapon in the thick of the fight, he succumbs to that which is destructive by and by: the bow of brass (נחוּשׁה poet. for נחשׁת, as Psalm 18:35, although it might also be an adj., since eth, as the Arab. qaws shows, is really a feminine termination) will pierce him through (fut. Kal of חלף, Arab. chlf, to press further and further, press after, here as in Judges 5:26). The flight of the disheartened is a punishment which is completed by his being hit while fleeing by the arrow which the brazen bow sends with swift power after him. In Job 20:25 the Targ. reads מגּוהּ with He mappic., and translates: he (the enemy, or God) draws (stringit), and it (the sword) comes out of its sheath, which is to be rejected because גּו cannot signify vagina. Kimchi and most Jewish expositors interpret מגּוה by מגּוּף; the lxx also translates it σῶμα. To understand it according to גּו (back), of the hinder part of the body, gives no suitable sense, since the evil-doer is imagined as hit in the back, the arrow consequently passing out at the front;

(Note: Thus sings the warrior Cana'an Tjr (died about 1815) after the loss of his wife: -

"My grief for her is the brief of him whose horse is dashed in pieces in the desert.

The way is wild, and there is no help from the travellers who have hurried on before.

My groaning is like the groaning of one who, mortally wounded between the shoulders,

Will flee, and trails after him the lance that is fastened in him."

- Wetzst.)

whereas the signification body is suitable, and is also made sufficiently certain by the cognate form גּויּה. The verb שׁלף, however, is used as in Judges 3:22 : he who is hit drawn the arrow out, then it comes out of his body, into which it is driven deep; and the glance, i.e., the metal head of the arrow (like להב, Judges 3:22, the point in distinction from the shaft), out of his gall (מררה equals מררה, Job 16:13, so called from its bitterness, as χολή, χόλος, comp. χλόος, χλωρός, from the green-yellow colour), since, as the Syriac version freely translates, his gall-bladder is burst.

(Note: Abulwalid (in Kimchi) understands the red gall, i.e., the gall-bladder, by מרורה, after the Arabic marâre. If this is pierced, its contents are emptied into the lower part of the body, and the man dies.)

Is יהלך, as a parallel word to ויּצא, to be connected with ממררתו, or with what follows? The accentuation varies. The ordinary interpunction is וברק with Dech, ממררתו Mercha, or more correctly Mercha-Zinnorith, יהלך Rebia mugrasch (according to which, Ew., Umbr., Vaih., Welte, Hahn, Schlottm., and Olsh. divide); ממררתו is, however, also found with Athnach. Although the latter mode of accentuation is only feebly supported, we nevertheless consider it as the more correct, for עליו אמים, in the mind of the poet, can hardly have formed a line of the verse. If, however, יהלך עליו אמים is now taken together, it is a matter for inquiry whether it is to be explained: he passes away, since terrors come upon him (Schult., Rosenm., Hirz., Von Gerl., Carey), or: terrors come upon him (lxx, Targ., Syr., Jer., Ramban). We consider the latter as the only correct interpretation; for if יהלך ought to be understood after Job 14:20; Job 16:22, the poet would have expressed himself ambiguously, since it is at least as natural to consider אמים as the subject of יהלך, as to take עליו אמים as an adverbial clause. The former, however, is both natural according to the syntax (vid., Ges. 147, a) and suitable in matter: terrors (i.e., of certain death to him in a short time) draw on upon him, and accordingly we decide in its favour.

Job 21:2 Parallel Commentaries

Treasury of Scripture Knowledge

Hear

Job 13:3,4 Surely I would speak to the Almighty, and I desire to reason with God...

Job 18:2 How long will it be ere you make an end of words? mark, and afterwards we will speak.

Job 33:1,31-33 Why, Job, I pray you, hear my speeches, and listen to all my words...

Job 34:2 Hear my words, O you wise men; and give ear to me, you that have knowledge.

Judges 9:7 And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said to them...

Isaiah 55:2 Why do you spend money for that which is not bread? and your labor for that which satisfies not? listen diligently to me...

Hebrews 2:1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

let this be

Job 15:11 Are the consolations of God small with you? is there any secret thing with you?

Job 16:2 I have heard many such things: miserable comforters are you all.

Cross References
Job 21:1
Then Job answered and said:

Job 21:3
Bear with me, and I will speak, and after I have spoken, mock on.

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