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href="../job/5-4.htm" title="Job 5:4">◄</a> Job 5:5 <a href="../job/5-6.htm" title="Job 5:6">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.</div><div id="jump">Jump to: <a href="/commentaries/barnes/job/5.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/benson/job/5.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/job/5.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/cambridge/job/5.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/job/5.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/job/5.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/job/5.htm" title="Ellicott's Commentary for English 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Bible">TTB</a> • <a href="/commentaries/wes/job/5.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/job/5.htm">Ellicott's Commentary for English Readers</a></div>(5) <span class= "bld">Whose harvest the hungry eateth up.</span>—The meaning becomes more pointed if we understand the wicked man himself as the subject whose harvest he shall eat famishing and have to take from among the thorns—there shall be so little, and that little choked with thorns. The word “robber” is perhaps a <span class= "ital">trap, </span>or <span class= "ital">snare. </span>Some of the old versions use other vowels, and read, “the thirsty swallow up,” making the parallelism complete.<p><div class="vheading2"><a href="/commentaries/benson/job/5.htm">Benson Commentary</a></div><span class="bld"><a href="/job/5-5.htm" title="Whose harvest the hungry eats up, and takes it even out of the thorns, and the robber swallows up their substance.">Job 5:5</a></span>. <span class="ital">Whose harvest — </span>Which they confidently expected to reap after all their cost and labour; <span class="ital">The hungry eateth up — </span>The hungry Sabeans, or the poor, whose necessities make them greedy and ravenous to eat it all up; so that he can never recover it, or any thing in recompense of it. As if he had said, They may cultivate their ground with the utmost care, and sow it with the choicest seed, in expectation of reaping, at the usual time, the fruits of their labour; but when once the sentence of the judge is declared against them, behold, instead of carrying in, and filling their barns and store-houses with the great and plentiful increase, their field is laid open to the hungry poor, who soon devour their whole harvest. <span class="ital">And take it even out of the thorns — </span>That is, out of the fields, notwithstanding the strong thorn-hedges wherewith it is enclosed and fortified; and in spite of all the dangers or difficulties which may be in their way. <span class="ital">They </span>will take it, though they be scratched and wounded by the thorns about it. <span class="ital">And the robber swalloweth up their substance — </span>The word <span class="greekheb">צמים</span>, <span class="ital">tzammim, </span>here rendered robber, occurs but once more, namely, <a href="/job/18-9.htm" title="The gin shall take him by the heel, and the robber shall prevail against him.">Job 18:9</a>, where Bildad, taking it for granted that Job must be a wicked man, says the robber, <span class="ital">tzammim, </span>shall prevail against him. R. Levi derives it from <span class="ital">tzammah, hair, </span>and says it represents a man who suffers his hair to grow long and squalid, and appears with a terrible countenance. It may however signify <span class="ital">thirsty, </span>as derived from another root. Either way it points out a set of savage and barbarous plunderers. The word <span class="greekheb">שׂא</span>Š<span class="ital">shaaph, </span>rendered <span class="ital">swalloweth up, </span>literally means to <span class="ital">draw in the air, </span>to <span class="ital">pant after, </span>to <span class="ital">swallow greedily; </span>and is applied to wild beasts, snuffing up the wind in pursuit of their prey. The sense of the clause is, that these robbers shall hasten with great eagerness, shall greedily pant after and swallow up their entire substance, so as to leave them in the most deplorable condition.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/job/5.htm">Matthew Henry's Concise Commentary</a></div>5:1-5 Eliphaz here calls upon Job to answer his arguments. Were any of the saints or servants of God visited with such Divine judgments as Job, or did they ever behave like him under their sufferings? The term, saints, holy, or more strictly, consecrated ones, seems in all ages to have been applied to the people of God, through the Sacrifice slain in the covenant of their reconciliation. Eliphaz doubts not that the sin of sinners directly tends to their ruin. They kill themselves by some lust or other; therefore, no doubt, Job has done some foolish thing, by which he has brought himself into this condition. The allusion was plain to Job's former prosperity; but there was no evidence of Job's wickedness, and the application to him was unfair and severe.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/job/5.htm">Barnes' Notes on the Bible</a></div>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.<p>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.<p>And the robber swalloweth up their substance - Noyes renders this, as Gesenius proposes to do, "and a snare gapeth after his substance;" Dr. Good, "and rigidly swoopeth up their substance." Rosenmuller much better:<p>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, ἐκσιφωνισθείη αὐτῶν ἡ ἰσχύς eksifōnisthein autōn hē ischus - "should their power be absorbed." The true sense, as I conceive, is, "the thirsty gasp, or pant, after their wealth;" that is, they consume it. The word rendered in our common version "the robber צמים tsammı̂ym is, according to the ancient versions, the same as צמאים tsâmê'ı̂ym, 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," as Noyes does, and as Gesenius (Lexicon) proposes. The word rendered "swalloweth up" (שׁאף shâ'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. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/job/5.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>5. even out of the thorns—Even when part of the grain remains hanging on the thorn bushes (or, "is growing among thorns," Mt 13:7), the hungry gleaner does not grudge the trouble of even taking it away, so clean swept away is the harvest of the wicked.<p>the robber—as the Sabeans, who robbed Job. Rather, translate "the thirsty," as the antithesis in the parallelism, "the hungry," proves.<div class="vheading2"><a href="/commentaries/poole/job/5.htm">Matthew Poole's Commentary</a></div> <span class="bld">Whose harvest, </span> which they now justly and confidently expect to reap, after all their cost and labour for that end, but are sadly and suddenly disappointed; which is a great aggravation of their misery. <span class="p"><br /><br /></span><span class="bld">The hungry, </span> i.e. the poor, whose necessities make them greedy and ravenous to eat it all up; and from whom he can never recover it, nor any thing in recompence of it. <span class="p"><br /><br /></span><span class="bld">Out of the thorns, </span> i.e. out of the fields, notwithstanding the strong thorn hedges wherewith it is enclosed and fortified, and all other dangers or difficulties which may be in their way. They will take it, though they be scratched and wounded by the thorns about it. <span class="ital">The robbers</span>; so called from their long hair, which such persons nourished, either because of their wild and savage kind of life, which made them neglect the trimming of their hair and body; or that they might look more terribly, and so affright all those who should endeavour to oppose them. Or, <span class="ital">the thirsty</span>, as the word may signify from another root. And so it answers well to the hungry, in the former branch. <span class="ital">Swalloweth up greedily</span>, and so as there is no hope of recovering it. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/job/5.htm">Gill's Exposition of the Entire Bible</a></div>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: <p>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 <a href="/matthew/13-7.htm">Matthew 13:7</a>; 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: <p>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 <a href="/proverbs/1-12.htm">Proverbs 1:12</a>; 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. <p>(s) Schmidt. (t) "de lanceis", Bolducius. "est et elypeus, umbo", Codurcus. (u) "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. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/job/5.htm">Geneva Study Bible</a></div><span class="cverse2">Whose harvest the hungry eateth up, and taketh it even out of the <span class="cverse3">{g}</span> thorns, and the robber swalloweth up their substance.</span><p>(g) Though there are only two or three ears left in the hedges, yet these will be taken from him.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/cambridge/job/5.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">5</span>. <span class="ital">even out of the thorns</span>] i. e. from within the enclosed field, protected by the thorn-hedge. The roving, hungry Bedawin carry their thievish depredations up to the very homestead and in-fields of the ruined estate of the wicked man.<span class="p"><br /><br /></span><span class="ital">the robber</span>] This word occurs again ch. <a href="/job/18-9.htm" title="The gin shall take him by the heel, and the robber shall prevail against him.">Job 18:9</a>, in the certain meaning of <span class="ital">snare</span>; and the sense would thus be, <span class="ital">and the snare gapes for their substance</span>, the general idea being that their substance falls a prey to the greed of every crafty and cunning one. This is rather vague and colourless. The ancient versions by alteration in the punctuation give the meaning of <span class="ital">the thirsty</span>. This agrees with the parallel “the hungry” in the preceding clause, and therefore naturally suggested itself. While “the thirsty” suits “gapes” very well, it is less suitable to “substance.” On the whole, as the meaning <span class="ital">snare</span> is assured from ch. <a href="/job/18-9.htm" title="The gin shall take him by the heel, and the robber shall prevail against him.">Job 18:9</a>, it is safer to rest content with this sense. The whole forms a very graphic picture of desolation.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/job/5.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">Whose harvest the hungry eateth up</span>. Covetous men rush in and "eat <span class="accented">up"</span> all that the family possesses, thus bringing it to the extreme of poverty and want. And taketh it even out of the thorns. Vain is any protection that may be devised. As hedges, even of the prickly pear, do not keep out a band of plunderers, so there is no obstacle which those bent on robbing them will not overcome. <span class="cmt_word">And the robber swalloweth up their substance</span>; or, <span class="accented">the thirsty</span>; <span class="accented">i.e.</span> those who thirst after it. Job 5:5<a name="kad" id="kad"></a><div class="vheading2"><a href="/commentaries/kad/job/5.htm">Keil and Delitzsch Biblical Commentary on the Old Testament</a></div> 1 Call now, - is there any one who will answer thee?<p>And to whom of the holy ones wilt thou turn?<p> 2 For he is a fool who is destroyed by complaining,<p>And envy slays the simple one.<p> 3 I, even I, have seen a fool taking root:<p>Then I had to curse his habitation suddenly.<p> 4 His children were far from help,<p>And were crushed in the gate, without a rescuer;<p> 5 While the hungry ate his harvest,<p>And even from among thorns they took it away,<p>And the intriguer snatched after his wealth.<p>The chief thought of the oracle was that God is the absolutely just One, and infinitely exalted above men and angels. Resuming his speech from this point, Eliphaz tells Job that no cry for help can avail him unless he submits to the all-just One as being himself unrighteous; nor can any cry addressed to the angels avail. This thought, although it is rejected, certainly shows that the writer of the book, as of the prologue, is impressed with the fundamental intuition, that good, like evil, spirits are implicated in the affairs of men; for the "holy ones," as in <a href="http://biblehub.com/psalms/89.htm">Psalm 89</a>, are the angels. כּי supports the negation implied in <a href="/job/5-1.htm">Job 5:1</a> : If God does not help thee, no creature can help thee; for he who complains and chafes at his lot brings down upon himself the extremest destruction, since he excites the anger of God still more. Such a surly murmurer against God is here called אויל. ל is the Aramaic sign of the object, having the force of quod attinet ad, quoad (Ew. 310, a).<p>Eliphaz justifies what he has said (<a href="/job/5-2.htm">Job 5:2</a>) by an example. He had seen such a complainer in increasing prosperity; then he cursed his habitation suddenly, i.e., not: he uttered forthwith a prophetic curse over it, which, though פּתאם might have this meaning (not subito, but illico; cf. <a href="/numbers/12-4.htm">Numbers 12:4</a>), the following futt., equivalent to imperff., do not allow, but: I had then, since his discontent had brought on his destruction, suddenly to mark and abhor his habitation as one overtaken by a curse: the cursing is a recognition of the divine curse, as the echo of which it is intended. This curse of God manifests itself also on his children and his property (<a href="/job/5-4.htm">Job 5:4</a>.). שׁער is the gate of the city as a court of justice: the phrase, to oppress in the gate, is like <a href="/proverbs/22-22.htm">Proverbs 22:22</a>; and the form Hithpa. is according to the rule given in Ges. 54, 2, b. The relative אשׁר, <a href="http://biblehub.com/job/5-5.htm">Job 5:5</a>, is here conj. relativa, according to Ges. 155, 1, c. In the connection אל־מצּנּים, אל is equivalent to עד, adeo e spinis, the hungry fall so eagerly upon what the father of those now orphans has reaped, that even the thorny fence does not hold them back. צנּים, as <a href="/proverbs/22-5.htm">Proverbs 22:5</a> : the double praepos. אל־מן is also found elsewhere, but with another meaning. עמּים has only the appearance of being plur.: it is sing. after the form צדּיק, from the verb צמם, nectere, and signifies, <a href="http://biblehub.com/job/18-9.htm">Job 18:9</a>, a snare; here, however, not judicii laqueus (Bttch.), but what, besides the form, comes still nearer - the snaremaker, intriguer. The Targ. translates לסטיסין, i.e., λησταί. Most modern critics (Rosenm. to Ebr.) translate: the thirsty (needy), as do all the old translations, except the Targ.; this, however, is not possible without changing the form. The meaning is, that intriguing persons catch up (שׁאף, as <a href="/amos/2-7.htm">Amos 2:7</a>) their wealth.<p>Eliphaz now tells why it thus befell this fool in his own person and his children. <div class="vheading2">Links</div><a href="/interlinear/job/5-5.htm">Job 5:5 Interlinear</a><br /><a href="/texts/job/5-5.htm">Job 5:5 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/job/5-5.htm">Job 5:5 NIV</a><br /><a href="/nlt/job/5-5.htm">Job 5:5 NLT</a><br /><a href="/esv/job/5-5.htm">Job 5:5 ESV</a><br /><a href="/nasb/job/5-5.htm">Job 5:5 NASB</a><br /><a href="/kjv/job/5-5.htm">Job 5:5 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/job/5-5.htm">Job 5:5 Bible Apps</a><br /><a href="/job/5-5.htm">Job 5:5 Parallel</a><br /><a href="http://bibliaparalela.com/job/5-5.htm">Job 5:5 Biblia Paralela</a><br /><a href="http://holybible.com.cn/job/5-5.htm">Job 5:5 Chinese Bible</a><br /><a href="http://saintebible.com/job/5-5.htm">Job 5:5 French Bible</a><br /><a href="http://bibeltext.com/job/5-5.htm">Job 5:5 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../job/5-4.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Job 5:4"><img src="/left.png" name="lft" border="0" alt="Job 5:4" /></a></div><div id="right"><a href="../job/5-6.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Job 5:6"><img src="/right.png" name="rght" border="0" alt="Job 5:6" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>