Job 29:1

Moreover Job continued his parable, and said,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

XXIX.

(1) Job continued his parable.—In this chapter he recounts wistfully his past happiness. In his case it was indeed not without cause, though in point of fact he was then passing through a time of trial which was itself bringing fast on his time of deliverance, and which was to make his name famous throughout the world and in all time. And in most similar cases we have need to bear in mind the words of Solomon (Ecclesiastes 7:10): “Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this.”

Benson Commentary

Job 29:1. Job now goes on to finish his defence, and in order to it he first sets forth his condition in the time of his prosperity, against which he places, by way of contrast, his present unhappy situation, describing both with great beauty and elegance. He then proceeds to purge himself of the several crimes laid to his charge, imprecating on himself the divine vengeance, in various manners, in case he were guilty, and at last concludes that this was his plea, on this he would rest his defence: he was desirous it might be recorded, and prays that his cause might be brought to a decision, declaring he was under no manner of apprehensions of the consequences.

Matthew Henry's Concise Commentary

29:1-6 Job proceeds to contrast his former prosperity with his present misery, through God's withdrawing from him. A gracious soul delights in God's smiles, not in the smiles of this world. Four things were then very pleasant to holy Job. 1. The confidence he had in the Divine protection. 2. The enjoyment he had of the Divine favour. 3. The communion he had with the Divine word. 4. The assurance he had of the Divine presence. God's presence with a man in his house, though it be but a cottage, makes it a castle and a palace. Then also he had comfort in his family. Riches and flourishing families, like a candle, may be soon extinguished. But when the mind is enlightened by the Holy Spirit, when a man walks in the light of God's countenance, every outward comfort is doubled, every trouble is diminished, and he may pass cheerfully by this light through life and through death. Yet the sensible comfort of this state is often withdrawn for a season; and commonly this arises from sinful neglect, and grieving the Holy Spirit: sometimes it may be a trial of a man's faith and grace. But it is needful to examine ourselves, to seek for the cause of such a change by fervent prayer, and to increase our watchfulness.

Barnes' Notes on the Bible

Moreover, Job continued his parable - See the notes at Job 27:1. It is probable that Job had paused to see if anyone would attempt a reply. As his friends were silent, he resumed his remarks and went into a more full statement of his sufferings. The fact that Job more than once paused in his addresses to give his friends an opportunity to speak, and that they were silent when they seemed called upon to vindicate their former sentiments, was what particularly roused the wrath of Elihu and induced him to answer; Job 32:2-5.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 29

Job 29:1-25.

1. Job pauses for a reply. None being made, he proceeds to illustrate the mysteriousness of God's dealings, as set forth (Job 28:1-28) by his own case.Job’ s former prosperity in God’s favour, Job 29:1-5. His honour and repute, Job 29:6-11, for his charity, Job 29:12-16, and punishing the wicked, Job 29:17. His hope herein, Job 29:18. His glory and honour repeated, Job 29:19-25.

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

Moreover, Job continued his parable,.... Or "added to take it up" (q), that is, he took it up again, and went on with his discourse; he made a pause for awhile, waiting to observe whether any of his three friends would return an answer to what he had said; but perceiving they were not inclined to make any reply, he began again, and gave an account of his former life, in order to show that he was far from being the wicked man, or being so accounted by others, as his friends had represented him:

and said; as follows.

(q) "addidit assumere", Montanus, Bolducius, Mercerus; "addidit tollere", Drusius.

Geneva Study Bible

Moreover Job continued his parable, and said,

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verses 1-25. - From these deep musings upon the nature of true wisdom, and the contrast between the ingenuity and cleverness of man and the infinite knowledge of God, Job turns to another contrast, which he pursues through two chapters (ch. 29. and 30.) - the contrast between what he was and what he is - between his condition in the period of his prosperity and that to which he has been reduced by his afflictions. The present chapter is concerned only with the former period; and gives a graphic description of the life led, in Job's time and country, by a great chieftain, the head of a tribe, not of mere nomads, but of perseus who had attained to a considerable amount of civilization. The picture is one primitive in its features, but not rude or coarse. It is entirely un-Jewish, and has its nearest parallel in some of the early Egyptian records, as the Stele of Beka, and the Instructions of Amen-em-hat ('Records of the Past,' vol. 2. pp. 11-16; vol. 10. pp. 7-10). Verse 1. - Moreover Job continued his parable, and said (see the comment on Job 27:1). Job 29:1

Keil and Delitzsch Biblical Commentary on the Old Testament

1 Then Job continued to take up his proverb, and said:

2 O that I had months like the times of yore,

Like the days when Eloah protected me,

3 When He, when His lamp, shone above my head,

By His light I went about in the darkness;

4 As I was in the days of my vintage,

When the secret of Eloah was over my tent,

5 When the Almighty was still with me,

My children round about me;

6 When my steps were bathed in cream,

And the rock beside me poured forth streams of oil.

Since the optative מי־יתּן (comp. on Job 23:3) is connected with the acc. of the object desired, Job 14:4; Job 31:31, or of that respecting which anything is desired, Job 11:5, it is in itself possible to explain: who gives (makes) me like the months of yore; but since, when מי־יתּנני occurs elsewhere, Isaiah 27:4; Jeremiah 9:1, the suff. is meant as the dative ( equals מי־יתן לי, Job 31:35), it is also here to be explained: who gives me ( equals O that one would give me, O that I had) like (instar) the months of yore, i.e., months like those of the past, and indeed those that lie far back in the past; for ירחי־קדם means more than עברוּ (אשׁר) ירחים. Job begins to describe the olden times, that he wishes back, with the virtually genitive relative clause: "when Eloah protected me" (Ges. 116, 3). It is impossible to take בּהלּו as Hiph.: when He caused to shine (Targ. בּאנהרוּתיהּ); either בּההלּו (Olsh.) or even בּהלּו (Ew. in his Comm.) ought to be read then. On the other hand, הלּו can be justified as the form for inf. Kal of הלל (to shine, vid., Job 25:5) with a weakening of the a to i((Ew. 255, a), and the suff. may, according to the syntax, be taken as an anticipatory statement of the object: when it, viz., His light, shone above my head; comp. Exodus 2:6 (him, the boy), Isaiah 17:6 (its, the fruit-tree's, branches), also Isaiah 29:23 (he, his children); and Ew. 309, c, also decides in its favour. Nevertheless it commends itself still more to refer the suff. of בהלו to אלוהּ (comp. Isaiah 60:2; Psalm 50:2), and to take נרו as a corrective, explanatory permutative: when He, His lamp, shone above my head, as we have translated. One is at any rate reminded of Isaiah 60 in connection with Job 29:3; for as בהלו corresponds to יזרח there, so לאורו corresponds to לאורך in the Job 29:3 of the same: by His light I walked in darkness (חשׁך locative equals בּחשׁך), i.e., rejoicing in His light, which preserved me from its dangers (straying and falling).

In Job 29:4 כּאשׁר is not a particle of time, but of comparison, which was obliged here to stand in the place of the כּ, which is used only as a preposition. And חרפּי (to be written thus, not חרפי with an aspirated )פ may not be translated "(in the days) of my spring," as Symm. ἐν ἡμέραις νεότητός μου, Jer. diebus adolescentiae meae, and Targ. בּיומי חריפוּתי, whether it be that חריפות here signifies the point, ἀκμή (from חרף, Arab. ḥrf, acuere), or the early time (spring time, from חרף, Arab. chrf, carpere). For in reference to agriculture חרף can certainly signify the early half of the year (on this, vid., Genesis, S. 270), inasmuch as sowing and ploughing time in Palestine and Syria is in November and December; wherefore Arab. chrı̂f signifies the early rain or autumn rain; and in Talmudic, חרף, premature (ripe too early), is the opposite of אפל, late, but the derivatives of חרף only obtain this signification connotative, for, according to its proper signification, חרף (Arab. chrı̂f with other forms) is the gathering time, i.e., the time of the fruit harvest (syn. אסיף), while the Hebr. אביב (אב) corresponds to the spring in our sense. If Job meant his youth, he would have said בּימי אבּי, or something similar; but as Job 29:5 shows, he meant his manhood, and this he calls his autumn as the season of maturity, or rather of the abundance of fruits (Schult.: aetatem virilem suis fructibus faetum et exuberantum),

(Note: The fresh vegetation, indeed, in hotter districts (e.g., in the valley of the Jordan and Euphrates) begins with the arrival of the autumnal rains, but the real spring (comp. Sol 2:11-13) only begins about the vernal equinox, and still later on the mountains. On the contrary, the late summer, קיץ, which passes over into the autumn, חרף, is the season for gathering the fruit. The produce of the fields, garden fruit, and grapes ripen before the commencement of the proper autumn; some (when the land can be irrigated) summer fruits, e.g., Dhura (maize) and melons, in like manner olives and dates, ripen in autumn. Therefore the translation, in the days of my autumn ("of my harvest"), is the only correct one. If חרפּי were intended here in a sense not used elsewhere, it might signify, according to the Arabic with h, "(in the days) of my prosperity," or "my power," or even with Arab. ch, "(in the days) of my youthful vigour;" for charâfât are rash words and deeds, charfân one who says or does anything rash from lightness, the feebleness of old age, etc. (according to Wetzst., very common words in Syria): חרף or חרף, therefore the thoughtlessness of youth, Arab. jahl, i.e., the rash desire of doing something great, which חרף הנפש למות (Judges 5:18). But it is most secure to go back to חרף, Arab. chrf, carpere, viz., fructus.)

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