He will surely reprove you, if you do secretly accept persons.
Jump to: Barnes • Benson • BI • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)Isaiah 41:1-21.
Secretly; though it be concealed in your own breasts, and no eye see it; yea, though it be so close that your own minds and consciences, through ignorance, or inadvertency, or slothfulness, do not perceive it; yet He, who is greater than your consciences, sees and knows it.
if ye do secretly accept persons; acceptance of persons in judgment is prohibited by God, and is highly resented by him; yea, even the acceptance of his own person to the prejudice of the character of an innocent man; which seems to be what Job has respect unto, as appears from Job 13:8; and some versions render it, "if ye accept his face" (a); and though this may be done no openly and publicly, but in a covert and secret manner, under disguise, and with specious pretences to the honour and glory of God.
(r) "arguiendo arguet", Pagninus, Montanus, Munster, Bolducius, Mercerus, Cocceius, Schmidt; "redarguendo redarguet", Michaelis. (a) "faciem ejus", V. L. Munster, Piscator; "personam ipsius", Beza, so the Targum.He will surely reprove you, if ye do secretly accept persons.
EXEGETICAL (ORIGINAL LANGUAGES)10. God’s rectitude and impartiality are such that He will punish partiality shewn even for Himself—a statement which, when taken along with the imputations which Job has cast on God, shews a singular condition of his mind.Verse 10. - He will surely reprove you, if ye do secretly accept persons. Even though it is his own person which you accept, his own cause that you unduly favour, he, as the God of truth, and Maintainer of right, will assuredly reprove and condemn you.
And I long to reason with God.
4 And ye however are forgers of lies,
Physicians of no value are ye all.
5 Oh that ye would altogether hold your peace,
It would be accounted to you as wisdom.
6 Hear now my instruction,
Ando hearken to the answers of my lips!
He will no longer dispute with the friends; the more they oppose him, the more earnestly he desires to be able to argue his cause before God. אוּלם (Job 13:3) is disjunctive, like ἀλλά, and introduces a new range of thoughts; lxx ου ̓ μήν δὲ ἀλλά, verum enim vero. True, he has said in Job 9 that no one can maintain his cause before God; but his confidence in God grows in proportion as his distrust of the friends increases; and at the same time, the hope is begotten that God will grant him that softening of the terror of His majesty which he has reserved to himself in connection with this declaration (Job 9:34, comp. Job 13:20.). The infin. absol. הוכח, which in Job 6:25 is used almost as a substantive, and indeed as the subject, is here in the place of the object, as e.g., Isaiah 5:5; Isaiah 58:6 : to prove, i.e., my cause, to God (אל־אל, like Job 13:15, אל־פּניו) I long. With ואוּלם (Job 13:4) the antithesis is introduced anew: I will turn to God, you on the contrary (καὶ ὑμεῖς δὲ). Since the verb טפל, from its primary meaning to spread on, smear on (whence e.g., Talmudic טפלה, the act of throwing on, as when plastering up the cracks of an oven), cogn. תּפל (whence תּפל, plaster, and perhaps also in the signification tasteless, Job 6:6 equals sticky, greasy, slimy), does not signify, at least not at first, consuere, but assuere (without any relation of root with תּפר), we explain, not with Olshausen and others, concinnatores mendacii, such as sew together lies as patchwork; but with Hirzel and others, assutores mendacii, such as patch on lies, i.e., charge falsely, since they desire throughout to make him out to be a sinner punished according to his desert. This explanation is also confirmed by Job 14:17. Another explanation is given by Hupfeld: sarcinatores false equals inanes, inutiles, so that שׁקר signifies what lies equals what deceives, as in the parallel member of the verse אלל,
(Note: In the Talmudic, the jugular vein, the cutting of which produces death, is called אלל (later עצב, Arab. ‛ṣb), according to which (b. Chullin 121a) it is explained: healer of the jugular artery, i.e., those who try to heal what is incurable, therefore charlatans, - a strange idea, which has arisen from the defective form of writing אלל. The lxx translates ἰαταὶ κακῶν.)
nothingness, and also עמל (Job 16:2) in a similar connection, is not an objective but attributive genitive; but Psalm 119:69 is decisive against this interpretation of שׁקר טפלי. The parallelism is not so exactly adjusted, as e.g., even רפאי does not on account of the parallel with טפלי signify patchers, ῥάπται, but: they are not able to heal Job's wounds with the medicine of consolation; they are medici nihili, useless physicians. Proverbs 17:28, "Even a fool, when he holdeth his peace, is counted wise," applies to them, si tacuisses, sapiens mansisses; or, as a rabbinical proverb of similar meaning, quoted by Heidenheim, says, השׂגה בהשׂגה הלאות, "the fatigue of comprehension is comprehension," i.e., the silent pause before a problem is half the solution. The jussive form וּתהי, it would be (Ges. 128, 2), is used in the conclusion of the wish. Thus he challenges them to hear his תּוכחת (תּוכחה) and his רבוה. Hirzel is quite right when he says the former does not mean defence (justification), nor the latter proofs (counter-evidence); תוכחת is, according to his signification (significatus, in distinction from sensus), ἔλεγχος, correptio (lxx, Vulg.), and here not so much refutation and answer, as correction in an ethical sense, in correspondence with which רבות is also intended of reproaches, reproofs, or reprimands.
LinksJob 13:10 Interlinear
Job 13:10 Parallel Texts
Job 13:10 NIV
Job 13:10 NLT
Job 13:10 ESV
Job 13:10 NASB
Job 13:10 KJV
Job 13:10 Bible Apps
Job 13:10 Parallel
Job 13:10 Biblia Paralela
Job 13:10 Chinese Bible
Job 13:10 French Bible
Job 13:10 German Bible