Job 22:24
Parallel Verses
English Standard Version
if you lay gold in the dust, and gold of Ophir among the stones of the torrent-bed,

King James Bible
Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks.

American Standard Version
And lay thou thy treasure in the dust, And the gold of Ophir among the stones of the brooks;

Douay-Rheims Bible
He shall give for earth flint, and for flint torrents of gold.

English Revised Version
And lay thou thy treasure in the dust, and the gold of Ophir among the stones of the brooks;

Webster's Bible Translation
Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks.

Job 22:24 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

15 Wilt thou observe the way of the ancient world,

Which evil men have trodden,

16 Who were withered up before their time,

Their foundation was poured out as a stream,

17 Who said unto God: Depart from us!

And what can the Almighty do to them?

18 And notwithstanding He had filled their houses with good-

The counsel of the wicked be far from me!

While in Psalm 139:24 דרך עולם prospectively signifies a way of eternal duration (comp. Ezekiel 26:20, עם עולם, of the people who sleep the interminably long sleep of the grave), ארח עולם signifies here retrospectively the way of the ancient world, but not, as in Jeremiah 6:16; Jeremiah 18:15, the way of thinking and acting of the pious forefathers which put their posterity to shame, but of a godless race of the ancient world which stands out as a terrible example to posterity. Eliphaz asks if Job will observe, i.e., keep (שׁמר as in Psalm 18:22), this way trodden by people (מתי, comp. אנשׁי, Job 34:36) of wickedness. Those worthless ones were withered up, i.e., forcibly seized and crushed, ולא־עת, when it was not yet time (ולא after the manner of a circumstantial clause: quum nondum, as Psalm 139:16), i.e., when according to God's creative order their time was not yet come. On קמּטוּ,

(Note: This קמטו, according to the Masora, is the middle word of the book of Job (חצי הספר).)

vid., on Job 16:8; lxx correctly, συνελήφθησαν ἄωροι, nevertheless συλλαμβάνειν is too feeble as a translation of קמט; for as Arab. qbṣ signifies to take with the tip of the finer, whereas Arab. qbḍ signifies to take with the whole bent hand, so קמט, in conformity to the dull, emphatic final consonant, signifies "to bind firmly together." In Job 22:16 יוּצק is not perf. Pual for יצּק (Ew. 83, b), for this exchange, contrary to the law of vowels, of the sharp form with the lengthened form is without example; it must at least have been written יוּצּק (comp. Judges 18:29). It is fut. Hoph., which, according to Job 11:15, might be יצּק; here, however, it is with a resolving, not assimilation, of the Jod, as in Leviticus 21:10. The fut. has the signification of the imperfect which it acquires in an historic connection. It is not to be translated: their place became a stream which has flowed away (Hirz.), for the היה which would be required by such an interpretation could not be omitted; also not: flumen effusum est in fundamentum eorum (Rosenm., Hahn, and others), which would be ליסודם, and would still be very liable to be misunderstood; also not: whose foundation was a poured-out stream (Umbr., Olsh.), for then there would be one attributive clause inserted in the other; but: their solid ground became fluid like a stream (Ew., Hlgst., Schlottm.), so that נהר, after the analogy of the verbs with two accusative, Ges. 139, 2, is a so-called second acc. of the obj. which by the passive becomes a nominative (comp. Job 28:2), although it might also be an apposition of the following subj. placed first: a stream (as such, like such a one) their solid ground was brought into a river; the ground on which they and their habitations stood was placed under water and floated away: without doubt the flood is intended; reference to this perfectly accords with the patriarchal pre-and extra-Israelitish standpoint of the book of Job; and the generation of the time of the flood (דור המבול) is accounted in the holy scriptures of the Old and New Testament as a paragon of godlessness, the contemporaries of Noah are the απειθοῦντες, סוררים, κατ ̓ ἐξοχήν (comp. 1 Peter 3:20 with Psalm 68:19).

Accordingly they are now here also further described (Job 22:17) as those who said to God, "Depart from us," and what could the Almighty do to them (למו instead of לנוּ, which was to be expected, since, as in Job 19:28, there is a change from the oratio directa to obliqua)! Olshausen explains with Hahn: "with respect to what thou sayest: and what then does the Almighty do to them (for it)? He fills their houses with prosperity, while the counsel of the wicked is far from me (notwithstanding I am unfortunate)." But this explanation is as forced (since ומה without a אמרת or תאמר standing with it is taken as the word of Job) as it is contrary to the syntax (since the circumstantial clause with והוא is not recognised, and on the other hand ועצת וגו, instead of which it ought at least to have been וּממּנּי וגו, is regarded as such an one). No indeed, just this is an exceedingly powerful effect, that Eliphaz describes those godless ones who dismiss God with סור ממנו, to whom, according to Job's assertion, Job 21:13., undimmed prosperity is portioned out, by referring to a memorable fact as that which has fallen under the strict judgment of God; and that with the very same words with which Job, Job 21:16, declines communion with such prosperous evil-doers: "the counsel of the wicked be far from me," he will have nothing more to do, not with the wicked alone, but, with a side glance at Job, even with those who place themselves on a level with them by a denial of the just government of God in the world. פּעל ל, as the following circumstantial clause shows, is intended like Psalm 68:29, comp. Job 31:20; Isaiah 26:12 : how can the Almighty then help or profit them? Thus they asked, while He had filled their houses with wealth - Eliphaz will have nothing to do with this contemptible misconstruction of the God who proves himself so kind to those who dwell below on the earth, but who, though He is rewarded with ingratitude, is so just. The truly godly are not terrified like Job 17:8, that retributive justice is not to be found in God's government of the world; on the contrary, they rejoice over its actual manifestation in their own case, which makes them free, and therefore so joyous.

Job 22:24 Parallel Commentaries

Treasury of Scripture Knowledge

lay up

1 Kings 10:21 And all king Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold...

2 Chronicles 1:5 Moreover the brazen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD...

2 Chronicles 9:10,27 And the servants also of Huram, and the servants of Solomon, which brought gold from Ophir, brought algum trees and precious stones...

as dust. or, on the dust. Ophir

Genesis 10:29 And Ophir, and Havilah, and Jobab: all these were the sons of Joktan.

1 Kings 9:28 And they came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to king Solomon.

1 Kings 22:48 Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Eziongeber.

Psalm 45:9 Kings' daughters were among your honorable women: on your right hand did stand the queen in gold of Ophir.

Isaiah 13:12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.

Cross References
1 Kings 10:11
Moreover, the fleet of Hiram, which brought gold from Ophir, brought from Ophir a very great amount of almug wood and precious stones.

Job 22:25
then the Almighty will be your gold and your precious silver.

Job 31:24
"If I have made gold my trust or called fine gold my confidence,

Job 31:25
if I have rejoiced because my wealth was abundant or because my hand had found much,

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