English Standard Version
When he is carried to the grave, watch is kept over his tomb.
King James Bible
Yet shall he be brought to the grave, and shall remain in the tomb.
American Standard Version
Yet shall he be borne to the grave, And men shall keep watch over the tomb.
He shall be brought to the graves, and shall watch in the heap of the dead.
English Revised Version
Yet shall he be borne to the grave, and shall keep watch over the tomb.
Webster's Bible Translation
Yet he shall be brought to the grave, and shall remain in the tomb.
Job 21:32 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
22 Shall one teach God knowledge,
Who judgeth those who are in heaven?
23 One dieth in his full strength,
Being still cheerful and free from care.
24 His troughs are full of milk,
And the marrow of his bones is well watered.
25 And another dieth with a sorrowing spirit,
And hath not enjoyed wealth.
26 They lie beside one another in the dust,
And worms cover them both.
The question, Job 21:22, concerns the friends. Since they maintain that necessarily and constantly virtue is rewarded by prosperity, and sin by misfortune, but without this law of the divine order of the world which is maintained by them being supported by experience: if they set themselves up as teachers of God, they will teach Him the right understanding of the conduct which is to be followed by Him as a ruler and judge of men, while nevertheless He is the Absolute One, beneath whose judicial rule not merely man, but also the heavenly spirits, are placed, and to which they must conform and bow. The verb למּד, instead of being construed with two acc., as in the dependent passage Isaiah 40:14, is here construed with the dat. of the person (which is not to be judged according to Job 5:2; Job 19:3, but according to διδάσκειν τινί τι, to teach one anything, beside the other prevailing construction). With והוא a circumstantial clause begins regularly: while He, however, etc. Arnh. and Lwenth. translate: while, however, He exaltedly judges, i.e., according to a law that infinitely transcends man; but that must have been מרום (and even thus it would still be liable to be misunderstood). Hahn (whom Olsh. is inclined to support): but He will judge the proud, to which first the circumstantial clause, and secondly the parallels, Job 35:2; Job 15:15; Job 4:18 (comp. Isaiah 24:21), from which it is evident that רמים signifies the heavenly beings (as Psalm 78:69, the heights of heaven), are opposed: it is a fundamental thought of this book, which abounds in allusions to the angels, that the angels, although exalted above men, are nevertheless in contrast with God imperfect, and therefore are removed neither from the possibility of sin nor the necessity of a government which holds them together in unity, and exercises a judicial authority over them. The rule of the all-exalted Judge is different from that which the three presumptuously prescribe to Him.
The one (viz., the evil-doer) dies בּעצם תּמּו, in ipsa sua integritate, like בעצם היום, ipso illo die; the Arabic would be fı̂ ‛yn, since there the eye, here the bone (comp. Uhlemann, Syr. Gramm. 58), denote corporeality, duration, existence, and therefore identity. תּם is intended of perfect external health, as elsewhere מתם; comp. תּמימים, Proverbs 1:12. In Job 21:23 the pointing שׁלאנן (adj.) and שׁלאנן (3 praet.) are interchanged in the Codd.; the following verbal adjective favours the form of writing with Kametz. As to the form, however (which Rd. and Olsh. consider to be an error in writing), it is either a mixed form from שׁאנן and שׁלו with the blended meaning of both (Ew. 106, c), to which the comparison with שׁליו ( equals שׁלו) is not altogether suitable, or it is formed from שׁאנן by means of an epenthesis (as זלעף from זעף, aestuare, and בלסם, βάλσαμον, from בשׂם), and of similar but intensified signification; we prefer the latter, without however denying the real existence of such mixed forms (vid., on Job 26:9; Job 33:25). This fulness of health and prosperity is depicted in Job 21:24. The ancient translators think, because the bones are mentioned in the parallel line, עטיניו must also be understood of a part of the body: lxx ἔγκατα, Jer. viscera; Targ. בּיזוי, his breasts, βυζία
(Note: Vid., Handschriftliche Funde, 2. S. V.)
(for Hebr. שׁדים, שׁד); Syr. version gabauh ( equals ganbauh), his sides in regard to עטמא, Syr. ‛attmo equals אטמא, side, hip; Saad. audâguhu, his jugular veins, in connection with which (not, however, by this last rendering) חלב is read instead of חלב: his bowels, etc., are full of fat.
Treasury of Scripture Knowledge
grave. Heb. graves. remain in the tomb. Heb. watch in the heap
Who declares his way to his face, and who repays him for what he has done?
The clods of the valley are sweet to him; all mankind follows after him, and those who go before him are innumerable.
nevertheless, like men you shall die, and fall like any prince."
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.