New American Standard Bible
"While he is carried to the grave, Men will keep watch over his tomb.
King James Bible
Yet shall he be brought to the grave, and shall remain in the tomb.
Darby Bible Translation
Yet is he carried to the graves, and watch is kept over the tomb.
World English Bible
Yet he will be borne to the grave. Men shall keep watch over the tomb.
Young's Literal Translation
And he -- to the graves he is brought. And over the heap a watch is kept.
Job 21:32 Parallel
CommentaryBarnes' Notes on the Bible
Yet shall he be brought to the grave - Margin, "graves." That is, he is brought with honor and prosperity to the grave. He is not cut down by manifest divine displeasure for his sins. He is conducted to the grave as other people are, not withstanding his enormous wickedness. The "object" of this is clearly to state that he would not be overwhelmed with calamity, as the friends of Job had maintained, and that nothing could be determined in regard to his character from the divine dealings toward him in this life.
And shall remain in the tomb - Margin, "watch in the heap." The marginal reading does not make sense, though it seems to be an exact translation of the Hebrew. Noyes renders it, "Yet he still survives upon his tomb." Prof. Lee, "For the tomb was he watchful;" that is, his anxiety was to have an honored and a splendid burial. Wemyss, "They watch over his tomb;" that is, he is honored in his death, and his friends visit his tomb with affectionate solicitude, and keep watch over his grave. So Dr. Good renders it. Jerome translates it; "et in congerie mortuorum vigilabit." The Septuagint, "And he shall be borne to the graves, and he shall watch over the tombs;" or, he shall cause a watch to be kept over his tomb - ἐπὶ σωρῶν ἠγρύπνησεν epi sōrōn ēgrupnēsen. Amidst this variety of interpretation, it is not easy to determine the true sense of the passage. The "general" meaning is not difficult.
It is, that he should be honored even in his death; that he would live in prosperity, and be buried with magnificence. There would be nothing in his death or burial which would certainly show that God regarded him as a wicked man. But there is considerable difficulty in determining the exact sense of the original words. The word rendered "tomb" in the text and "heap" in the margin (גדישׁ gâdı̂ysh) occurs only in the following places, Exodus 22:6; Job 5:26; Judges 15:5, where it is rendered "a shock of corn," and in this place. The "verb" in the Syriac, Arabic, and in Chaldee, means "to heap up" (see Castell), and the noun may denote, therefore, a stack, or a heap, of grain, or a tomb, that was made by a pile of earth, or stones. The ancient "tumuli" were there heaps of earth or stone, and probably such a pile was made usually over a grave as a monument. On the meaning of the word used here, the reader may consult Bochart, Hieroz. P. i.
L. iii. c. xiii. p. 853. There can be little doubt that it here means a tomb, or a monument raised over a tomb. There is more difficulty about the word rendered "shall remain" (ישׁקוד yı̂shqôd). This properly means, to wake, to be watchful, to be sleepless. So the Chaldee שקד, and the Arabic "dakash" The verb is commonly rendered in the Scriptures, "watch," or "waketh." See Psalm 127:1; Psalm 102:7; Jeremiah 31:28; Jeremiah 1:12; Jeremiah 5:6; Jeremiah 44:27; Isaiah 29:20; Ezra 8:29; Daniel 9:14. There is usually in the word the notion of "watching," with a view to guarding, or protecting, as when one watches a vineyard, a house, or other property. The sense here is, probably, that his tomb should be carefully "watched" by friends, and the verb is probably taken impersonally, or used to denote that "someone" would watch over his grave. This might be either as a proof of affection, or to keep it in repair. One of the most painful ideas might have been then, as it is now among American savages (Bancroft's History of the United States, vol. iii. p. 299), that of having the grave left or violated, and it may have been regarded as a special honor to have had friends, who would come and watch over their sepulchre.
According to this view, the meaning is, that the wicked man was often honorably buried; that a monument was reared to his memory; and that every mark of attention was paid to him after he was dead. Numbers followed him to his burial, and friends came and wept with affection around his tomb. The argument of Job is, that there was no such distinction between the lives and death of the righteous and the wicked as to make it possible to determine the character; and is it not so still? The wicked man often dies in a palace, and with all the comforts that every clime can furnish to alleviate his pain, and to soothe him in his dying moments. He lies upon a bed of down; friends attend him with unwearied care; the skill of medicine is exhausted to restore him, and there is every indication of grief at his death. So, in the place of his burial, a monument of finest marble, sculptured with all the skill of art, is reared over his grave. An inscription, beautiful as taste can make it, proclaims his virtues to the traveler and the stranger. Friends go and plant roses over his grave, that breathe forth their odors around the spot where he lies. Who, from the dying scene, the funeral, the monument, the attendants, would suppose that he was a man whom God abhorred, and whose soul was already in hell? This is the argument of Job, and of its solidity no one can doubt.
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