Job 27:1

_MOREOVER JOB CONTINUED HIS PARABLE, AND SAID,_ Job 27:1. It was now Zophar's turn to speak. But as he and the other two were silent, virtually admitting defeat, after a pause, Job proceeds. PARABLE, х_ MAASHAAL_ (H4912)] - applied in the East to a figurative sententious embodiment of wisdom in poetic form, a gnome (Psalms 49:4). CONTINUED - proceeded to put forth; literally, 'added to lift up:' implying elevation of discourse....

1-6 Job's friends now suffered him to speak, and he proceeded in a grave and useful manner. Job had confidence in the goodness both of his cause and of his God; and cheerfully committed his cause to him. But Job had not due reverence when he spake of God as taking away his judgment, and vexing his soul. To resolve that our hearts shall not reproach us, while we hold fast our integrity, baffles the designs of the evil spirit....

CHAPTER XXVII _Job strongly asserts his innocence; determines to maintain_ _it, and to avoid every evil way_, 1-7. _Shows his abhorrence of the hypocrite by describing his_ _infamous character, accumulated miseries, and wretched end_, 8-23. NOTES ON CHAP. XXVII Verse Job 27:1. _CONTINUED HIS PARABLE_] After having delivered the preceding discourse, Job appears to have _paused_ to see if any of his friends chose to make any reply; but finding them all silent, he resumed his discourse, which is here called משלו _meshalo, his_ _parable_, his _authoritative weighty discourse_; from משל mashal

JOB CONTINUED - Margin, as in Hebrew “added to take up.” Probably he had paused for Zophar to reply, but since he said nothing he now resumed his argument. HIS PARABLE - A parable properly denotes a comparison of one thing with another, or a fable or allegorical representation from which moral instruction is derived. It was a favorite mode of conveying truth in the East, and indeed is found in all countries; see the notes at Matthew 13:3. It is evident, however, that Job did not deliver his sentiments in this manner; and the word rendered “parable” here (משׁל _mâshâl_) means, as it often does, a sententious discourse or argument. The word is used in the Scriptures to denote a parable, properly so called; then a sententious saying; an apothegm; a proverb; or a poem or song; see the not

EXPOSITION JOB 27:1 This chapter divides itself into three distinct portions. In the first, which extends to the end of Job 27:6, Job is engaged in maintaining, with the utmost possible solemnity (verse 2), both his actual integrity (verse 6) and his determination to hold fast his integrity as long as he lives (verses 4-6). In the second (verses 7-10) he implicates a curse upon his enemies. In the third (verses 11-23) he returns to the consideration of God's treatment of the wicked, and retracts the view which he had maintained controversially in Job 24:2, with respect to their prosperity, impunity, and equalization with the righteous in death. The retractation is so complete, the concessions are so large

MOREOVER JOB CONTINUED HIS PARABLE,.... Having finished his discourse concerning the worlds and ways of God, and the display of his majesty, power, and glory, in them, he pauses awhile, waiting for Zophar, whose turn was next to rise up, and make a reply to him; but neither he, nor any of his friends, reassumed the debate, but kept a profound silence, and chose not to carry on the dispute any further with him; either concluding him to be an obstinate man, not open to conviction, and on whom no impressions could be made, and that it was all lost time and labour to use any argument with him; or else being convicted in their minds that he was in the right, and they in the wrong, though they did not choose to own it; and especially being surprised with what he had last said concerning God and his works, whereby they perceived he had great knowledge of divine things, and could not be the man...

Remember that Job's friends had accused him of having committed some great sin; which would account for his great sorrows. The good man is naturally very indignant, and he uses the strongest possible language to cast away front himself with horror the charges which they brought against him in the day of his grief. Job 27:1. _Moreover Job continued his parable, and said, As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul; all the while my breath is in me, and the spirit of God is in my nostrils, my tips shall not speak wickedness, nor my tongue utter deceit._ He felt that; it would be wicked for him to confess to what he had never done; it would be deceit for him to acknowledge crimes which he had never committed. Therefore he most solemnly asseverates, by the living God, that he never will permit the falsehood to pass his lips. He had no

CHAPTER 27 JOB'S CLOSING WORDS IN SELF-VINDICATION _ 1. My righteousness I hold fast (Job 27:1)_ 2. The contrast between himself and the wicked (Job 27:7) Job 27:1. Zophar, the third friend, no longer speaks. Perhaps Job paused after his remarks in answer to Bildad and waited for Zophar's criticism. Perhaps that young hot-head hid his inability of advancing another argument under an assumed disgust. Critics have assigned Job 27:7 and Job 27:13 to Zophar and claim that Job did not speak them at all. But other critics, like Wellhausen, Kuenen and Dillman say th

Continuation of Job's reply to Bildad. Job 27:1 must be removed as a gloss. Job swears by God that he (in full possession of his powers, Job 27:3) tells the truth (Job 27:4). God forbid that he should justify the friends (Job 27:5), _i.e._ declare them in the right; on the contrary he will maintain his innocence (Job 27:6). In Job 27:6 b follow _mg._...

_JOB PROTESTETH HIS SINCERITY. THE HYPOCRITE IS WITHOUT HOPE. THE BLESSINGS WHICH THE WICKED HAVE ARE TURNED INTO CURSES._ _Before Christ 1645._ _JOB 27:1. MOREOVER, JOB CONTINUED HIS PARABLE, AND SAID_— Concerning the word _parable,_ see Numbers 21:27. We add another criticism upon it from Mr. Peters. "The word משׁל _mashal,_ is the same as is used in Scripture for a _proverb,_ and is the very title given in the book of Proverbs. If we refer to the etymology of the word from the verb משׁל _mashal,_ to _rule,_ we shall find that it means no more than a powerful or commanding sentence or speech; and a good speaker in those ancient times had, no doubt, a great command in their assemblies. The Proverbs are called משׁלים _meshalim_ for no other reason, t