the Second Week after Easter
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Job 11:6
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He would show you the secrets of wisdom,for true wisdom has two sides.Know then that God has chosen to overlook some of your iniquity.
That he would show you the secrets of wisdom! For true wisdom has two sides. Know therefore that God exacts of you less than your iniquity deserves.
And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
and that he would tell you the secrets of wisdom! For he is manifold in understanding. Know then that God exacts of you less than your guilt deserves.
and tell you the secrets of wisdom, because wisdom has two sides. Know this: God has even forgotten some of your sin.
and reveal to you the secrets of wisdom— for true wisdom has two sides— so that you would know that God has forgiven some of your sins.
And [that He would] show you the secrets of wisdom! For sound wisdom has two sides. Know therefore that God forgets a part of your wickedness and guilt.
And show you the secrets of wisdom! For sound wisdom has two sides. Know then that God forgets part of your guilt.
That he would show you the secrets of wisdom! For true wisdom has two sides. Know therefore that God exacts of you less than your iniquity deserves.
That he might shewe thee the secretes of wisedome, howe thou hast deserued double, according to right: know therefore that God hath forgotten thee for thine iniquitie.
And tell you the secrets of wisdom!For sound wisdom has two sides.Know then that God forgets a part of your iniquity.
and disclose to you the secrets of wisdom, for true wisdom has two sides. Know then that God exacts from you less than your iniquity deserves.
and let you know that wisdom has many different sides. You would then discover that God has punished you less than you deserve.
would tell you the secrets of wisdom, which is worth twice as much as common sense. Understand that God is demanding of you less than your guilt deserves.
And that he would shew thee the secrets of wisdom, how that they are the double of what is realised; and know that +God passeth by [much] of thine iniquity!
And that he would show you the secrets of wisdom, for wisdom has inner chambers; then you would know that God would forgive your sins.
He would tell you there are many sides to wisdom; there are things too deep for human knowledge. God is punishing you less than you deserve.
and that he would tell you the secrets of wisdom, for insight has many sides. And know that God on your behalf has forgotten some of your guilt.
and would tell you the secrets of wisdom, that counsel is double? Know then that God forgets some of your iniquity for you.
that he might shewe the (out of his secrete wy?dome) how manyfolde his lawe is: then shuldest thou knowe, that God had forgotten the, because of thy synnes.
And that he would show thee the secrets of wisdom! For he is manifold in understanding. Know therefore that God exacteth of thee less than thine iniquity deserveth.
And would make clear to you the secrets of wisdom, and the wonders of his purpose!
And that He would tell thee the secrets of wisdom, that sound wisdom is manifold!
And that he would shew thee the secrets of wisedome, that they are double to that which is: know therefore that God exacteth of thee lesse then thine iniquitie deserueth.
That he might shewe thee the secretes of wysdome, howe thou hast deserued double according to right: Know therfore that God hath forgotten thee for thyne iniquitie.
Then shall he declare to thee the power of wisdom; for it shall be double of that which is with thee: and then shalt thou know, that a just recompence of thy sins has come to thee from the Lord.
And that he would shew thee the secrets of wisdom, that iris manifold in effectual working! Know therefore that God exacteth of thee less than thine iniquity deserveth.
to schewe to thee the priuetees of wisdom, and that his lawe is manyfold, and thou schuldist vndurstonde, that thou art requirid of hym to paie myche lesse thingis, than thi wickidnesse disserueth.
And that he would show you the secrets of wisdom! For he is manifold in understanding. Know therefore that God exacts of you less than your iniquity deserves.
And that he would show thee the secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thy iniquity [deserveth].
That He would show you the secrets of wisdom! For they would double your prudence. Know therefore that God exacts from you Less than your iniquity deserves.
If only he would tell you the secrets of wisdom, for true wisdom is not a simple matter. Listen! God is doubtless punishing you far less than you deserve!
He would show you the secrets of wisdom because there are two sides. Then you would know that God is punishing you less than you should get.
and that he would tell you the secrets of wisdom! For wisdom is many-sided. Know then that God exacts of you less than your guilt deserves.
That he would declare to thee the secrets of wisdom, for they are double to that which actually is, - -Know then that GOD could bring into forgetfulness for thee, a portion of thine iniquity.
That he might shew thee the secrets of wisdom, and that his law is manifold, and thou mightest understand that he exacteth much less of thee, than thy iniquity deserveth.
and that he would tell you the secrets of wisdom! For he is manifold in understanding. Know then that God exacts of you less than your guilt deserves.
And declare to thee secrets of wisdom, For counsel hath foldings. And know thou that God forgetteth for thee, [Some] of thine iniquity.
And show you the secrets of wisdom! For sound wisdom has two sides. Know then that God forgets a part of your iniquity.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
show thee: Job 15:8, Job 15:11, Job 28:28, Deuteronomy 29:29, Psalms 25:14, Daniel 2:28, Daniel 2:47, Matthew 13:35, Romans 16:25, Romans 16:26, 1 Corinthians 2:9-11, Ephesians 3:5
God exacteth: Ezra 9:13, Psalms 103:10, Psalms 106:43-46, Lamentations 3:22
Reciprocal: 1 Kings 11:34 - Howbeit Job 12:2 - ye are the people Job 12:22 - discovereth Job 23:2 - heavier Job 28:7 - a path Job 33:23 - to Job 34:23 - he will Job 42:7 - ye have Ecclesiastes 1:15 - crooked Isaiah 19:12 - let them Lamentations 3:39 - a man
Cross-References
The Lord God said, "Look, the man has become like us—he knows about good and evil. And now the man might take the fruit from the tree of life. If the man eats that fruit, he will live forever."
The Lord saw that the people on the earth were very evil. He saw that they thought only about evil things all the time.
The Lord smelled these sacrifices, and it pleased him. The Lord said to himself, "I will never again curse the earth as a way to punish people. People are evil from the time they are young, but I will never again destroy every living thing on the earth as I did this time.
These three men were Noah's sons. And all the people on earth came from these three sons.
There was a time when the whole world spoke one language. Everyone used the same words.
Then the people said, "Let's build ourselves a city and a tower that will reach to the sky. Then we will be famous. This will keep us together so that we will not be scattered all over the earth."
You like worshiping those gods, so go call to them for help. Let them save you when you are in trouble."
At noon Elijah began to make fun of them. He said, "If Baal really is a god, maybe you should pray louder! Maybe he is busy. Maybe he is thinking about something, or maybe he stepped out for a moment! He could be sleeping! Maybe you should pray louder and wake him up!"
So young people, enjoy yourselves while you are young. Be happy. Do whatever your heart leads you to do. Do whatever you want, but remember that God will judge you for everything you do.
He reached out his arm and showed his power. He scattered those who are proud and think great things about themselves.
Gill's Notes on the Bible
And that he would show thee the secrets of wisdom,.... Either of sound doctrine, in opposition to his own doctrine he had such a vain opinion of; and then he would see, as he thought, that it was not so pure as he imagined it to be: the Gospel, and the doctrines of it, are the wisdom of God, the produce of it, and in which it is displayed; as in the doctrines of election to grace and glory, of redemption by Christ, of justification by his righteousness, and pardon by his blood; by which all the divine perfections are glorified, the justice and holiness of God, as well as his grace and mercy: and there are "secrets" or mysteries in this wisdom of God, 1 Corinthians 2:6; of mysterious doctrines, which, though revealed, yet the "modus", or manner of them, is not to be searched out and understood; such is the trinity of Persons in the Godhead, the union of the two natures in Christ, the saint's union to God and communion with him, the resurrection of the dead, c. and these and such like them are only shown by the Lord men cannot come at them of themselves, by their own natural reason and understanding; it is God that reveals them, in his word, and by his spirit, and gives his people an increasing knowledge of them, 1 Corinthians 2:9; or it may be rather the secrets of the wisdom of Divine Providence, in the government of the world, and the ordering of all things in it according to the counsel of God, may be here meant; there is a great display of the wisdom of God in Providence, and there are secrets in it undiscoverable by creatures; his ways are past finding out, they are in the deep waters, and his footsteps are not known, nor to be traced; though sometimes he makes his judgments manifest, and his mind in them; and what he does now, which men know not, he shows them hereafter; especially his own people, and particularly when in the sanctuary of the Lord, and in the way of their duty, when everything appears right and beautiful they before were ready to complain of; see Romans 11:33; and then it is seen:
that [they are] double to that which is! or to "wisdom" b; as the word is rendered in Proverbs 2:7; that is, to human wisdom; and then the sense is, that the secrets of divine wisdom displayed, whether in the doctrines of grace or in the methods of Providence, being shown and made manifest, would appear to be "double"; that is, vastly, yea, infinitely to exceed the wisdom of men; and that these, which men are apt to arraign as weak and wrong, are the effects of the highest wisdom, or they then appear so "to a man of wisdom" c; so the supply may be made, as is in Micah 6:9; or else the sense is, were Job let in to the secret wisdom of God more, and into the purity and holiness of his law, which some understand by "that which is", or "wisdom", and render it "according to the law" d and see what that requires, and how much short he comes of it, and what and how many were his transgressions and violations of it; it then would be plain to him, that the punishment that God, in wisdom, and according to his righteous law, might inflict upon him, would be double; or, greatly, yea, infinitely exceed those afflictions he was now exercised with, and therefore he had no reason to complain; to which agrees what follows:
know therefore that God exacteth of thee [less] than thine iniquities [deserve]; or punishes, afflicts, or chastises, less than the deserts of sin; see Ezra 9:13; some render it, "God exacteth of thee [something] of thine iniquity"; so Junius and Tremellius; according to which version the sense is, that sins are debts, and these many; and that payment of part of the debt of punishment for them is only required, which is not truth; for, though there is a debt of punishment due to justice for sin, yet it is not part of it only that is required of the sinner, but the whole, if any; for indeed no part of it is exacted of God's people, since the whole has been exacted of Christ, and he has answered and paid the whole debt, and blotted out the handwriting against them; wherefore the word used has rather the signification of forgetfulness, and may be rendered, either "God hath caused", or "suffered thee to forget [part] of thine iniquity" e; or thou couldest never say that thou wert clean in his eye, and free from sin; or, "God himself has forgot part of thine iniquity" f; in that he has afflicted thee so mildly, and with so much lenity; or, "hath forgotten thee for thine iniquity" g; forsook him, hid his face from him, laid his hand on him, and sorely chastised him, so that he seemed to be forgotten by him, or he to forget to be gracious to him; all which were owing to his sins, these were the causes of it; or, "will condemn thee for thine iniquity" h.
b לתושיה "sapientiae", de Dieu, Schmidt, Michaelis; so the Targum. c "Viro sapientiae", Drusius. d "Secundum legem vel ordinationem", Vatablus. e כי ישה לך אלוה מעונך "oblivisci facit te Deus, aliquid de iniquitate tua", some in Mercer so Gersom Ben Melech, & Gussetius, p. 510. f "Quod obliviscatur tibi Deus ab iniquitate tua", Piscator Vid. Gusset ib. g "Quod oblitus tui est propter iniquitatem tuam", Pagninus, Mercerus. h So some in Ben Melech.
Barnes' Notes on the Bible
And that he would show thee the secrets of wisdom - The hidden things that pertain to wisdom. The reference here is to the wisdom of God himself. The sense is this, “you now think yourself pure and holy. You have confidence in your own wisdom and integrity. But this apprehension is based on a short-sighted view of God, and on ignorance of him. If he would speak and show you his wisdom; if he would express his sense of what purity is, you would at once see how far you have come from perfection, and would be overwhelmed with a sense of your comparative vileness and sin.”
That they are double to that which is - Noyes renders this,” his wisdom which is unsearchable.” Dr. Good, strangely enough, “for they are intricacies to iniquity.” The expression, as it stands in our common version, is not very intelligible; and indeed it is difficult, to attach any idea to it. Of the words used in the Hebrew, the sense is not difficult. The word כפלים kı̂playı̂m, “double,” is from כפל kâphal “to fold,”” to double;” and means a doubling Job 41:5; and then two folds, or double folds, and the sense here is, that the wisdom of God is “double-fold;” that is, complicated, inexplicable, or manifold. It is not spread out and plain, but is infolded, so that it requires to be unrolled to be understood. The word rendered “that which is” (תשׁיה tûshı̂yâh), means properly a setting upright, uprightness - from ישׁע yâsha‛. Hence, it means help, deliverance, Job 6:13; purpose, undertaking, see the notes at Job 5:12; and then counsel, wisdom, understanding, Job 12:16; Isaiah 28:29. It means here, I suppose, “understanding;” and the idea is, that the wisdom of God is “double of understanding;” that is, it is so infolded, so complex, that it greatly surpasses our comprehension. What we see is a small part of it; and the “secrets” of his wisdom - the parts of his wisdom which are not unfolded, are far above our grasp. His wisdom is like a vast roll or volume, only the first and a very small part of which is unrolled so that we can read it. But who can look into that that remains unopened, and penetrate between the involutions, so as to perceive and read it all? It is but little that is now unrolled of the mighty volume - the remainder will be unfolded as years and ages shall pass on, and the entire unfolding of the book will be reserved for eternity.
Know, therefore, that God exacteth of thee less than thine iniquity deserveth - The word here rendered “exacteth” (ישׁה yasheh) more properly means “to forget” - from נשׁה nâshâh. It also means to loan on usury, or to borrow; but the sense here is rather that of forgetting. It is not used in the sense of exacting. The true meaning is, “know, therefore, that for thee God hath caused to be forgotten a part of thy iniquity.” That is, he has treated you as if he had caused a part of your sins to be out of mind, or as if they were not remembered. Instead of treating you, as you complain, with severity, he has by no means inflicted on you the calamities which you deserve. The ground of this unfeeling assertion is the abstract proposition that God is infinitely wiser than human beings; that he has a deeper insight into human guilt than people can have; and that if he should disclose to us all that he sees of the heart, we should be amazed at the revelations of our own sins. This sentiment is undoubtedly true, and accords almost cxactly with what Job had himself said Job 9:19-22, but there is something very harsh and severe in the manner in which Zophar applies it.
Clarke's Notes on the Bible
Verse Job 11:6. The secrets of wisdom — All the depths of his own counsels; the heights, lengths, and breadths, of holiness. That they are double to that which is, תושיה tushiyah, which we translate that which is, is a word frequent in Job and in the Book of Proverbs, and is one of the evidences brought in favour of Solomon as the author of this book. It signifies substance or essence, and is translated by a great variety of terms; enterprise, completeness, substance, the whole constitution, wisdom, law, sound wisdom, solid complete happiness, solidity of reason and truth, the complete total sum, c., c. See Taylor's Hebrew and English Concord., under ישה. In this place the versions are various. Coverdale, following the Vulgate, translates: That he might shewe the (out of his secrite wissdome) how manyfolde his lawe is. The Septuagint, ὁτι διπλους εσται των κατα σε, that it is double to what it is with thee. Mr. Good translates, "For they are intricacies to INIQUITY." This is a meaning never before given to תושיה tushiyah, and a meaning which even his own learned note will not make generally prevalent. Perhaps Zophar is here, in mind, comparing the wisdom which has been revealed with the wisdom not revealed. The perfection and excellence of the Divine nature and the purity of his law, are, in substance and essence, double or manifold to the revelation already made.
Less than thine iniquity deserveth.] Mr. Good translates, And the knowledge hath withdrawn from thee because of thy sins and represents Zophar as praying that God would reveal to him the secrets of wisdom, and the knowledge which he had withdrawn from him because of his transgressions. That Zophar intends to insinuate that God afflicted Job because of his iniquities, is evident and that he thought that God had inflicted less chastisement upon him than his sins deserved, is not less so; and that, therefore, Job's complaining of harsh treatment was not at all well founded.
