Job 21:5
Parallel Verses
English Standard Version
Look at me and be appalled, and lay your hand over your mouth.

King James Bible
Mark me, and be astonished, and lay your hand upon your mouth.

American Standard Version
Mark me, and be astonished, And lay your hand upon your mouth.

Douay-Rheims Bible
Hearken to me and be astonished, and lay your finger on your mouth.

English Revised Version
Mark me, and be astonished, and lay your hand upon your mouth.

Webster's Bible Translation
Mark me, and be astonished, and lay your hand upon your mouth.

Job 21:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

26 All darkness is reserved for his treasured things,

A fire that is not blown upon devoureth him;

It feedeth upon what is left in his tent.

27 The heavens reveal his iniquity,

And the earth riseth up against him.

28 The produce of his house must vanish,

Flowing away in the day of God's wrath.

. . . . . .

29 This is the lot of the wicked man from Elohim,

And the heritage decreed for him from God.

As in Psalm 17:14 God's store of earthly goods for the children of men is called צפוּן (צפין), so here the stores laid up by man himself are called צפוּניו. Total darkness, which will finally destroy them, is decreed by God against these stores of the godless, which are brought together not as coming from the hand of God, but covetously, and regardless of Him. Instead of טמוּן it might also have been צפוּן (Job 15:20; Job 21:19; Job 24:1), and instead of לצפוּניו also לטמוּניו (Deuteronomy 33:19); but טמוּן is, as Job 40:13 shows, better suited to darkness (on account of the ט, this dull-toned muta, with which the word begins). כּל־חשׁך signifies sheer darkness, as in Psalm 39:6, כל־הבל, sheer nothingness; Psalm 45:14, כל־כבודה, sheer splendour; and perhaps Isaiah 4:5, כל־כבוד, sheer glory. And the thought, expressed with somewhat of a play upon words, is, that to the θησαυρίζειν of the godless corresponds a θησαυρίζειν of God, the Judge (Romans 2:5; James 5:3): the one gathers up treasures, and the other nothing but darkness, to whom at an appointed season they shall be surrendered. The תּאכלהוּ which follows is regarded by Ges. as Piel instead of תּאכּלהוּ, but such a resolving of the characteristic sharpened syllable of Piel is unsupportable; by Hirz., Olsh. 250, b, and Pual instead of תּאכּלהוּ, but אכּל signifies to be eaten, not (so that it might be connected with an accusative of the obj.) to get to eat; by Ew., Hupf., as Kal for תּאכלהוּ, which is possible both from the letters and the matter (vid., on Psalm 94:20); but more correctly it is regarded as Poel, for such Poel forms from strong roots do occur, as שׁפט (vid., on Job 9:15), and that the Cholem of these forms can be shortened into Kametz-chatuph is seen from ודרשׁוּ, Psalm 109:10 (vid., Psalter in loc.).

(Note: Such a contraction is also presented in the readings תּרצחוּ, Psalm 62:4; מלשׁני, Psalm 101:5; and ויּחלקם, 1 Chronicles 23:6; 1 Chronicles 24:3. All these forms are not resolved forms of Piel (Ges., Berth., Olsh. 248, a), but contracted forms of Poel with Kametz-chatuph instead of Cholem. תּהתלּוּ, Job 13:9, is not a resolved form of Piel, but a non-syncopated Hiphil. It should be observed that the Chateph-Kametz in "wedorschu" above and at p. 328 is used as an unmistakeable sign of the ŏ. - Tr.])

The Poel is in the passage before us the intensive of Kal: a fire which is not blown upon shall eat him up. By this translation נפּח is equivalent to נפּחה, since attention is given to the gender of אשׁ in the verb immediately connected with it, but it is left out of consideration in the verbs נפח and ירע which stand further form it, which Olshausen thinks doubtful; there are, however, not a few examples which may be adduced in favour of it, as 1 Kings 19:11; Isaiah 33:9; comp. Ges. 147, rem. 1. Certainly the relative clause לא נפח may also be explained by supplying בּהּ: into which one has not blown, or that one has not blown on (Symm., Theod., ἄνευ φυσήματος): both renderings are possible, according to Ezekiel 22:20, Ezekiel 22:22; but since the masc. ירע follows, having undoubtedly אשׁ as its subject, we can unhesitatingly take the Synallage gen. as beginning even with נפח. A fire which needs no human help for its kindling and its maintenance is intended (comp. on לא ביד, Job 34:20); therefore "fire of God," Job 1:16. This fire feasts upon what has escaped (שׂריד, as Job 20:21; Job 18:19), i.e., whatever has escaped other fates, in his tent. yeera` (Milel) is fut. apoc. Kal; the form of writing ירע (fut. apoc. Niph.) proposed by Olsh. on account of the change of gender, i.e., it is devoured, is to be rejected for the reason assigned in connection with נפח. The correct interpretation has been brought forward by Schultens.

It is not without reference to Job 16:18-19, where Job has called upon earth and heaven as witnesses, that in Job 20:27 Zophar continues: "the heavens reveal his guilt, and the earth rises against him;" heaven and earth bear witness to his being an abhorrence, not worthy of being borne by the earth and shone upon by the light of heaven; they testify this, since their powers from below and above vie with one another to get rid of him. מתקוממה is connected closely with לו (which has Lamed raphatum) by means of Mercha-Zinnorith, and under the influence of the law, according to which before a monosyllabic accented word the tone is drawn back from the last syllable of the preceding word to the penultima (Ew. 73, 3), is accented as Milel on account of the pause.

continued...

Job 21:5 Parallel Commentaries

Treasury of Scripture Knowledge

Mark me. Heb. Look unto me. be astonished

Job 2:12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle...

Job 17:8 Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite.

Job 19:20,21 My bone sticks to my skin and to my flesh, and I am escaped with the skin of my teeth...

lay your

Job 29:9 The princes refrained talking, and laid their hand on their mouth.

Job 40:4 Behold, I am vile; what shall I answer you? I will lay my hand on my mouth.

Judges 18:19 And they said to him, Hold your peace, lay your hand on your mouth, and go with us, and be to us a father and a priest...

Psalm 39:9 I was dumb, I opened not my mouth; because you did it.

Proverbs 30:32 If you have done foolishly in lifting up yourself, or if you have thought evil, lay your hand on your mouth.

Amos 5:13 Therefore the prudent shall keep silence in that time; for it is an evil time.

Micah 7:16 The nations shall see and be confounded at all their might: they shall lay their hand on their mouth, their ears shall be deaf.

Romans 11:33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

Cross References
Judges 18:19
And they said to him, "Keep quiet; put your hand on your mouth and come with us and be to us a father and a priest. Is it better for you to be priest to the house of one man, or to be priest to a tribe and clan in Israel?"

Job 13:5
Oh that you would keep silent, and it would be your wisdom!

Job 29:9
the princes refrained from talking and laid their hand on their mouth;

Job 40:4
"Behold, I am of small account; what shall I answer you? I lay my hand on my mouth.

Proverbs 30:32
If you have been foolish, exalting yourself, or if you have been devising evil, put your hand on your mouth.

Isaiah 52:15
so shall he sprinkle many nations. Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand.

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