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New Century Version
Job 5:5
Bible Study Resources
Concordances:
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- InternationalParallel Translations
The hungry consume his harvest,even taking it out of the thorns.The thirsty pant for his children’s wealth.
Whose harvest the hungry eats up, And take it even out of the thorns; The snare gapes for their substance.
Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
The hungry eat his harvest, and he takes it even out of thorns, and the thirsty pant after his wealth.
The hungry eat up his harvest, and take it even from behind the thorns, and the thirsty swallow up their fortune.
"The hungry devour his harvest And take it even [when it grows] among the thorns; The trap opens for [his] wealth.
"The hungry devour his harvest And take it to a place of thorns, And the schemer is eager for their wealth.
Whose harvest the hungry eats up, And take it even out of the thorns; The snare gapes for their substance.
The hungrie shall eate vp his haruest: yea, they shall take it from among the thornes, and the thirstie shall drinke vp their substance.
His harvest the hungry devourAnd take it to a place of thorns,And the schemer pants after their wealth.
The hungry consume his harvest, taking it even from the thorns; and the thirsty pant after his wealth.
Then hungry and greedy people gobble down their crops and grab up their wealth.
the hungry eat up his harvest, taking it even from among thorns, while the thirsty are panting, eager to swallow his wealth.
Whose harvest the hungry eateth up, and taketh even out of the thorns; and the snare gapeth for his substance.
Hungry people ate all his crops, even the grain growing among the thorns, and greedy people took all he had.
His harvest the hungry eat up; and they shall pour out water to the thirsty, and the thirsty devour their substance.
Hungry people will eat the fool's crops— even the grain growing among thorns— and thirsty people will envy his wealth.
whose harvest the hungry eats, and he takes it from behind the thorns; and the thirsty pants after their wealth.
The hungry eat his harvest, and take him to the thorns, and the snare snuffs up their wealth.
that his haruest was eaten vp off the hungrie: that the weapened man had spoyled it, and that the thurstie had droncke vp his riches. It is not the earth that bryngeth forth trauayle,
Whose harvest the hungry eateth up, And taketh it even out of the thorns; And the snare gapeth for their substance.
Their produce is taken by him who has no food, and their grain goes to the poor, and he who is in need of water gets it from their spring.
His haruest was eaten of the hungrie, & taken from among the thornes, and the thurstie drunke vp their labour: It is not the earth that bringeth foorth iniquitie,
Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the snare gapeth for their substance.
Whose haruest the hungry eateth vp, and taketh it euen out of the thorns, and the robber swalloweth vp their substance.
For what they have collected, the just shall eat; but they shall not be delivered out of calamities: let their strength be utterly exhausted.
Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the snare gapeth for their substance.
Whos ripe corn an hungri man schal ete, and an armed man schal rauysche hym, and thei, that thirsten, schulen drynke hise richessis.
Whose harvest the hungry eats up, And takes it even out of the thorns; And the snare gapes for their substance.
Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
Because the hungry eat up his harvest,Taking it even from the thorns, [fn] And a snare snatches their substance. [fn]
The hungry devour their harvest, even when it is guarded by brambles. The thirsty pant after their wealth.
The hungry eat the food of his field. They take it even out of the thorns. And the thirsty want his riches.
The hungry eat their harvest, and they take it even out of the thorns; and the thirsty pant after their wealth.
Whose harvest, the hungry, eateth up, and, even out of thorn hedges, he taketh it, and the snare gapeth for their substance.
Whose harvest the hungry shall eat, and the armed man shall take him by violence, and the thirsty shall drink up his riches.
His harvest the hungry eat, and he takes it even out of thorns; and the thirsty pant after his wealth.
Whose harvest the hungry doth eat, And even from the thorns taketh it, And the designing swallowed their wealth.
"His harvest the hungry devour And take it to a place of thorns, And the schemer is eager for their wealth.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
harvest: Deuteronomy 28:33, Deuteronomy 28:51, Judges 6:3-6, Isaiah 62:8
the thorns: Judges 6:11, 2 Chronicles 33:11
the robber: Job 1:15, Job 1:17, Job 12:6, Job 18:9, Hosea 8:7
swalloweth: Job 2:3, Job 20:15, Jeremiah 51:34, Jeremiah 51:44, Lamentations 2:5, Lamentations 2:16
Reciprocal: Genesis 3:18 - Thorns Job 20:28 - increase Job 24:2 - violently Job 24:5 - the wilderness Job 31:8 - let me Psalms 109:11 - extortioner Ecclesiastes 5:14 - those
Cross-References
You will sweat and work hard for your food. Later you will return to the ground, because you were taken from it. You are dust, and when you die, you will return to the dust."
After Enosh was born, Seth lived 807 years and had other sons and daughters.
So Seth lived a total of 912 years, and then he died.
After Kenan was born, Enosh lived 815 years and had other sons and daughters.
So Enosh lived a total of 905 years, and then he died.
When Kenan was 70 years old, he had a son named Mahalalel.
So Kenan lived a total of 910 years, and then he died.
When Enoch was 65 years old, he had a son named Methuselah.
After Methuselah was born, Enoch walked with God 300 years more and had other sons and daughters.
After Noah was 500 years old, he became the father of Shem, Ham, and Japheth.
Gill's Notes on the Bible
Whose harvest the hungry eateth up,.... This is to be understood of the foolish rich man before described, as taking root and flourishing; though he sows, and reaps and gathers in his harvest, and fancies he has goods laid up for many years, to be enjoyed by him, yet he is taken away by death, and another eats what he has gathered; either his hungry heirs, that he has kept bare, and without the proper necessaries of life; or the poor whom he has oppressed, who, driven by hunger, seize upon his harvest, and eat it up, whether he be alive or dead: Sephorno interprets this of the wicked man himself, who should eat up his own harvest, and not have enough to satisfy him, the curse of God being upon his land; and another learned interpreter s thinks the sense is, that such should be the curse of God on the fields of wicked men, that they should produce no more than what was usually left to the poor, and therefore should have no need to gather it:
and taketh it even out of the thorns; that is, either the hungry man takes the harvest out of the thorns, among which it grows, see
Matthew 13:7; or which he had gotten "through the thorns", as Mr. Broughton renders it; that is, the owner, through many difficulties; and hunger will break through many to get at it; or though his harvest being got in, is enclosed with a thorn hedge, the hungry man gets through it, and takes it out from it, surrounded by it; the above mentioned Jewish writer understands this also of the wicked man, who takes his own harvest out from among the thorns, so that there is nothing left for the poor and his friends, as it is meet there should: the word t for "thorns" has also the signification of armour, particularly of shields; hence the Targum is,
"and armed men with warlike arms shall take it away;''
to which agrees the Vulgate Latin version,
"and the armed men shall take it away;''
that is, soldiers should forage, spoil, and destroy it:
and the robber swalloweth up their substance; the house robber, who breaks in and devours all at once, and makes a clear riddance of it; some render it "the hairy man" u either that neglects his hair, as beggars, or such that live in desert places, as robbers, that they may appear the more terrible; or that take care of it, and nourish it, and tie it up in locks, and behind their heads, as Bar Tzemach and Ben Melech observe they do in Turkey; others translate it "the thirsty" w, and so it answers to the hungry in the preceding clause, and designs such who thirst, and gape after, and covet the substance of others, and greedily catch at it, and swallow it up at once, at one draught, as a thirsty man does a large quantity of liquor, see Proverbs 1:12; this may have some respect to the Sabeans and Chaldeans, that swallowed up Job's substance, and took away his cattle from him at once, and were no other than bands of robbers; and the use of the word for a thief or a robber, as we take it, is confirmed by a learned man x, who derives it from the Arabic word which signifies to smite with a club or stone.
s Schmidt. t ××¦× ×× "de lanceis", Bolducius. ×¦× × "est et elypeus, umbo", Codurcus. u צ××× "comatus", Cocceius, Schmidt; "horridus", Junius Tremellius. w Sitientes, V. L. "sitibundi", Montanus, Bolducius so Simeon Bar Tzemach. x Hinckelman. Praefat. ad Alcoran. p. 28, 29.
Barnes' Notes on the Bible
Whose harvest the hungry eateth up - That is, they are not permitted to enjoy the avails of their own labor. The harvest field is subject to the depredations of others, who contrive to possess themselves of it, and to consume it.
And taketh it even out of the thorns - Or, he seizes it to the very thorns. That is, the famished robber seizes the whole of the harvest. He takes it all away, even to the thistles, and chaff, and cockle, and whatever impure substances there may be growing with the grain. He does not wait to separate the grain from the other substances, but consumes it all. He spares nothing.
And the robber swalloweth up their substance - Noyes renders this, as Gesenius proposes to do, âand a snare gapeth after his substance;â Dr. Good, âand rigidly swoopeth up their substance.â Rosenmuller much better:
Cujusquo facultates oxhauriebant sitibundi, copying exactly the version of Castellio. The Vulgate in a similar manner, Et bibent sitientes divitias ejus - And the thirsty drink up his wealth. The Septuagint, εÌκÏιÏÏνιÏθειÌη Î±Ï ÌÏÏÍν Î·Ì Î¹ÌÏÏÏ ÌÏ eksifoÌnisthein autoÌn heÌ ischus - âshould their power be absorbed.â The true sense, as I conceive, is, âthe thirsty gasp, or pant, after their wealth;â that is, they consume it. The word rendered in our common version âthe robber צ××× tsammıÌym is, according to the ancient versions, the same as צ×××× tsaÌmeÌ'ıÌym, the thirsty, and this sense the parallelism certainly requires. So obvious is this, that it is better to suppose a slight error in the Hebrew text, than to give it the signification of a snare,â as Noyes does, and as Gesenius (Lexicon) proposes. The word rendered âswalloweth upâ (ש×××£ shaÌ'aph) means, properly, to breathe hard, to pant, to blow; and then to yawn after, to desire, to absorb; and the sense here is, that the thirsty consume their property. The whole figure is taken from robbers and freebooters; and I have no doubt that Eliphaz meant impliedly to allude to the ease of Job, and to say that he had known just such cases, where, though there was great temporary prosperity, yet before long the children of the man who was prospered, and who professed to be pious, but was not, were crushed, and his property taken away by robbers. It was this similarity of the case of Job to the facts which he had observed, that staggered him so much in regard to his cbaracter.
Clarke's Notes on the Bible
Verse Job 5:5. Whose harvest — Their possessions, because acquired by unjust means, shall not be under the protection of God's providence; he shall abandon them to be pillaged and destroyed by the wandering half-starved hordes of the desert banditti. They shall carry it suddenly off; even the thorns - grain, weeds, thistles, and all, shall they carry off in their rapacious hurry.
The robber swalloweth us — Or, more properly, the thirsty, צ××× tsammim, as is plain from their swallowing up or gulping down; opposed to the hungry or half-starved, mentioned in the preceding clause. The hungry shall eat up their grain, and the thirsty shall drink down their wine and oil, here termed ×××× cheylam, their strength or power, for the most obvious reasons.
There seem to be two allusions in this verse: 1. To the hordes of wandering predatory banditti, or half-starved Arabs of the desert, who have their scanty maintenance by the plunder of others. These descendants of Ishmael have ever had their hands against all men, and live to this day in the same predatory manner in which they have lived for several thousands of years. M. Volney's account of them is striking: "These men are smaller, leaner, and blacker, than any of the Bedouins yet discovered. Their wasted legs had only tendons without calves. Their belly was shrunk to their back. They are in general small, lean, and swarthy, and more so in the bosom of the desert than on the borders of the more cultivated country. They are ordinarily about five feet or five feet two inches high; they seldom have more than about six ounces of food for the whole day. Six or seven dates, soaked in melted butter, a little milk, or curd, serve a man for twenty-four hours; and he seems happy when he can add a small portion of coarse flour, or a little ball of rice. Their camels also, which are their only support, are remarkably meagre, living on the meanest and most scanty provision. Nature has given it a small head without ears, at the end of a long neck without flesh. She has taken from its legs and thighs every muscle not immediately requisite for motion; and in short has bestowed on its withered body only the vessels and tendons necessary to connect its frame together. She has furnished it with a strong jaw, that it may grind the hardest aliments; and, lest it should consume too much, she has straitened its stomach, and obliged it to chew the cud." Such is the description given of the Bedouin and his camel, by M. Volney, who, while he denies the true God, finds out a deity which he calls Nature, whose works evince the highest providence, wisdom, and design! And where does this most wonderful and intelligent goddess dwell? Nowhere but in the creed of the infidel; while the genuine believer knows that nature is only the agent created and employed by the great and wise God to accomplish, under his direction, the greatest and most stupendous beneficial effects.
The second allusion in the verse I suppose to be to the loss Job had sustained of his cattle by the predatory Sabeans; and all this Eliphaz introduces for the support of his grand argument, to convict Job of hidden crimes, on which account his enemies were permitted to destroy his property; that property, because of this wickedness, being placed out of the protection of God's providence.
