Job 29:22
Parallel Verses
English Standard Version
After I spoke they did not speak again, and my word dropped upon them.

King James Bible
After my words they spake not again; and my speech dropped upon them.

American Standard Version
After my words they spake not again; And my speech distilled upon them.

Douay-Rheims Bible
To my words they durst add nothing, and my speech dropped upon them.

English Revised Version
After my words they spake not again; and my speech dropped upon them.

Webster's Bible Translation
After my words they spoke not again; and my speech dropped upon them.

Job 29:22 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

15 I was eyes to the blind,

And feet was I to the lame.

16 I was a father to the needy,

And the cause of the unknown I found out,

17 And broke the teeth of the wicked,

And I cast the spoil forth out of his teeth.

The less it is Job's purpose here to vindicate himself before the friends, the more forcible is the refutation which the accusations of the most hard-hearted uncharitableness raised against him by them, especially by Eliphaz, Job 22, find everywhere here. His charity relieved the bodily and spiritual wants of others - eyes to the blind (לעוּר with Pathach), feet to the lame. A father was he to the needy, which is expressed by a beautiful play of words, as if it were: the carer for the care-full ones; or what perhaps corresponds to the primary significations of אב and אביון:

(Note: There is an old Arabic defective verb, bayya, which signifies "to seek an asylum for one's self," e.g., anâ baj, I come as one seeking protection, a suppliant, in the usual language synon. of Arab. dachala, and thereby indicating its relationship to the Hebr. בּוא, perhaps the root of בּית (בּתּים), the ת of which would then not be a radical letter, but, as according to Ges. Thes. in זית, used only in the forming of the word, and the original meaning would be "a refuge." Traced to a secondary verb, אבה (properly to take up the fugitive, qabila-l-bı̂ja) springing from this primitive verb, אב would originally signify a guardian, protector; and from the fact of this name denoting, according to the form פּעל, properly in general the protecting power, the ideal femin. in אבות (Arab. abawât' and the Arabic dual abawain (properly both guardians), which embraces father and mother, would be explained and justified. Thus the rare phenomenon that the same אבה signifies in Hebr. "to be willing," and in Arab. "to refuse," would be solved. The notion of taking up the fugitive would have passed over in the Hebrew, taken according to its positive side, into the notion of being willing, i.e., of receiving and accepting (אבּל, qabila, e.g., 1 Kings 20:8, לא תעבה equals la taqbal); in the Arabic, however, taken according to its negative side, as refusing the fugitive to his pursuer, into that of not being willing; and the usage of the language favours this: abâhu ‛aleihi, he protected him against (Arab. 'lâ) the other (refused him to the other); Arab. abı̂yun equals ma'bin, protected, inaccessible to him who longs for it; Arab. ibyat, the protection, i.e., the retention of the milk in the udder. Hence אביון, from the Hebrew signif. of the verb, signifies one who desires anything, or a needy person, but originally (inasmuch as אבה is connected with Arab. byy) one who needs protection; from the Arabic signif. of Arab. 'abâ, one who restrains himself because he is obliged, one to whom what he wants is denied. To the Arab. ibja (defence, being hindered) corresponds in form the Hebr. אבה, according to which אניות אבה, Job 9:26, may be understood of ships, which, with all sails set and in all haste, seek the sheltering harbour before the approaching storm. We leave this suggestion for further research to sift and prove. More on Job 34:36. - Wetzst.)

the protector of those needing (seeking) protection. The unknown he did not regard as those who were nothing to him, but went unselfishly and impartially into the ground of their cause. לא־ידעתּי is an attributive clause, as Job 18:21; Isaiah 55:5; Isaiah 41:3, and freq., with a personal obj. (eorum) quos non noveram, for the translation causam quam nesciebam (Jer.) gives a tame, almost meaningless, thought. With reference to the suff. in אחקרהוּ, on the form ehu used seldom by Waw consec. (Job 12:4), and by the imper. (Job 40:11), chiefly with a solemn calm tone of speech, vid., Ew. 250, c. Further: He spared not to render wrong-doers harmless, and snatched from them what they had taken from others. The cohortative form of the fut. consec., ואשׁבּרה, has been discussed already on Job 1:15; Job 19:20. The form מתלּעות is a transposition of מלתּעות, to render it more convenient for pronunciation, for the Arab. ṭl‛, efferre se, whence a secondary form, Arab. tl‛, although used of the appearing of the teeth, furnishes no such appropriate primary signification as the Arab. lḏg, pungere, mordere, whence a secondary form, Arab. ltg; the Aethiopic maltâht, jawbone (maxilla), also favours מלתעה as the primary form. He shattered the grinders of the roguish, and by moral indignation against the robber he cast out of his teeth what he had stolen.

Job 29:22 Parallel Commentaries

Treasury of Scripture Knowledge

After my

Job 32:15,16 They were amazed, they answered no more: they left off speaking...

Job 33:31-33 Mark well, O Job, listen to me: hold your peace, and I will speak...

Isaiah 52:15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see...

Matthew 22:46 And no man was able to answer him a word, neither dared any man from that day forth ask him any more questions.

speech

Deuteronomy 32:2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain on the tender herb...

Songs 4:11 Your lips, O my spouse, drop as the honeycomb: honey and milk are under your tongue...

Ezekiel 20:46 Son of man, set your face toward the south, and drop your word toward the south, and prophesy against the forest of the south field;

Amos 7:16 Now therefore hear you the word of the LORD: You say, Prophesy not against Israel, and drop not your word against the house of Isaac.

Micah 2:6 Prophesy you not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame.

*marg:

Cross References
Deuteronomy 32:2
May my teaching drop as the rain, my speech distill as the dew, like gentle rain upon the tender grass, and like showers upon the herb.

Job 29:10
the voice of the nobles was hushed, and their tongue stuck to the roof of their mouth.

Job 29:23
They waited for me as for the rain, and they opened their mouths as for the spring rain.

Ezekiel 21:2
"Son of man, set your face toward Jerusalem and preach against the sanctuaries. Prophesy against the land of Israel

Hosea 13:1
When Ephraim spoke, there was trembling; he was exalted in Israel, but he incurred guilt through Baal and died.

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