Job 14:4
Parallel Verses
English Standard Version
Who can bring a clean thing out of an unclean? There is not one.

King James Bible
Who can bring a clean thing out of an unclean? not one.

American Standard Version
Who can bring a clean thing out of an unclean? not one.

Douay-Rheims Bible
Who can make him clean that is conceived of unclean seed ? is it not thou who only art?

English Revised Version
Who can bring a clean thing out of an unclean? not one.

Webster's Bible Translation
Who can bring a clean thing out of an unclean? not one.

Job 14:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

26 For Thou decreest bitter things against me,

And causest me to possess the iniquities of my youth,

27 And puttest my feet in the stocks,

And observest all my ways.

Thou makest for thyself a circle round the soles of my feet,

28 Round one who moulders away as worm-eaten,

As a garment that the moth gnaweth.

He is conscious of having often prayed: "Remember not the sins of my youth, and my transgressions: according to Thy mercy remember Thou me," Psalm 25:7; and still he can only regard his affliction as the inheritance (i.e., entailed upon him by sins not repented of) of the sins of his youth, since he has no sins of his mature years that would incur wrath, to reproach himself with. He does not know how to reconcile with the justice of God the fact that He again records against him sins, the forgiveness of which he implores soon after their commission, and decrees (כּתב, as Psalm 149:9, and as used elsewhere in the book of Job with reference to the recording of judgment) for him on account of them such bitter punishment (מררות, amara, bitter calamities; comp. Deuteronomy 32:32, "bitter" grapes). And the two could not indeed be harmonized, if it really were thus. So long as a man remains an object of the divine mercy, his sins that have been once forgiven are no more the object of divine judgment. But Job can understand his affliction only as an additional punishment. The conflict of temptation through which he is passing has made God's loving-kindness obscure to him. He appears to himself to be like a prisoner whose feet are forced into the holes of a סד, i.e., the block or log of wood in which the feet of a criminal are fastened, and which he must shuffle about with him when he moves; perhaps connected with Arab. sadda, occludere, opplere (foramen), elsewhere מהפּכת (from the forcible twisting or fastening), Chald. סדיא, סדנא, Syr. sado, by which Acts 16:24, ξύλον equals ποδοκάκη, is rendered; Lat. cippus (which Ralbag compares), codex (in Plautus an instrument of punishment for slaves), or also nervus. The verb תּשׂם which belongs to it, and is found also in Job 33:11 in the same connection, is of the jussive form, but is neither jussive nor optative in meaning, as also the future with shortened vowel (e.g., Job 27:22; Job 40:19) or apocopated (Job 18:12; Job 23:9, Job 23:11) is used elsewhere from the preference of poetry for a short pregnant form. He seems to himself like a criminal whose steps are closely watched (שׁמר, as Job 10:14), in order that he may not have the undeserved enjoyment of freedom, and may not avoid the execution for which he is reserved by effecting an escape by flight. Instead of ארחתי, the reading adopted by Ben-Ascher, Ben-Naphtali writes ארחתי, with Cholem in the first syllable; both modes of punctuation change without any fixed law also in other respects in the inflexion of ארח, as of ארחה, a caravan, the construct is both ארחות, Job 6:19, and ארחות. It is scarcely necessary to remark that the verbs in Job 13:27 are addressed to God, and are not intended as the third pers. fem. in reference to the stocks (Ralbag). The roots of the feet are undoubtedly their undermost parts, therefore the soles. But what is the meaning of תּתחקּה? The Vulg., Syr., and Parchon explain: Thou fixest thine attention upon ... , but certainly according to mere conjecture; Ewald, by the help of the Arabic tahhakkaka ala: Thou securest thyself ... , but there is not the least necessity to depart from the ordinary use of the word, as those also do who explain: Thou makest a law or boundary (Aben-Ezra, Ges., Hahn, Schlottm.). The verb חקה is the usual word (certainly cognate and interchangeable with חקק) for carved-out work (intaglio), and perhaps with colour rubbed in, or filled up with metal (vid., Job 19:23, comp. Ezekiel 23:14); it signifies to hew into, to carve, to dig a trench. Stickel is in some measure true to this meaning when he explains: Thou scratchest, pressest (producing blood); by which rendering, however, the Hithpa. is not duly recognised. Raschi is better, tu t'affiches, according to which Mercerus: velut affixus vestigiis pedum meorum adhaeres, ne qu elabi possim aut effugere. But a closer connection with the ordinary use of the word is possible. Accordingly Rosenm., Umbreit, and others render: Thou markest a line round my feet (drawest a circle round); Hirz., however, in the strictest sense of the Hithpa.: Thou diggest thyself in (layest thyself as a circular line about my feet). But the Hithpa. does not necessarily mean se insculpere, but, as התפשׁט sibi exuere, התפתח sibi solvere, התחנן sibi propitium facere, it may also mean sibi insculpere, which does not give so strange a representation: Thou makest to thyself furrows (or also: lines) round the soles of my feet, so that they cannot move beyond the narrow boundaries marked out by thee. With והוּא, Job 13:28, a circumstantial clause begins: While he whom Thou thus fastenest in as a criminal, etc. Observe the fine rhythmical accentuation achālo ‛asch. Since God whom he calls upon does not appear, Job's defiance is changed to timidity. The elegiac tone, into which his bold tone has passed, is continued in Job 14.

Job 14:4 Parallel Commentaries

Treasury of Scripture Knowledge

Who can bring. Heb. Who will give

Job 15:14 What is man, that he should be clean? and he which is born of a woman, that he should be righteous?

Job 25:4-6 How then can man be justified with God? or how can he be clean that is born of a woman...

Genesis 5:3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth:

Psalm 51:5 Behold, I was shaped in iniquity; and in sin did my mother conceive me.

Psalm 90:5 You carry them away as with a flood; they are as a sleep: in the morning they are like grass which grows up.

John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

Romans 5:12 Why, as by one man sin entered into the world, and death by sin; and so death passed on all men, for that all have sinned:

Romans 8:8,9 So then they that are in the flesh cannot please God...

Ephesians 2:3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind...

a clean

Luke 1:35 And the angel answered and said to her, The Holy Ghost shall come on you, and the power of the Highest shall overshadow you...

Cross References
Job 15:14
What is man, that he can be pure? Or he who is born of a woman, that he can be righteous?

Job 25:4
How then can man be in the right before God? How can he who is born of woman be pure?

Psalm 51:5
Behold, I was brought forth in iniquity, and in sin did my mother conceive me.

Proverbs 20:9
Who can say, "I have made my heart pure; I am clean from my sin"?

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