Job 22:7 | KD | STEP | For thou distrainedst thy brother without cause, And the clothes of the naked thou strippedst off. 7 Thou gavest no water to the languishing, And thou refusedst bread to the hungry. 8 And the man of the arm-the land was his, And the honourable man dwelt therein. 9 Thou sentest widows away empty, And the arms of the orphan are broken. The reason of exceeding great suffering most be exceeding great sins. Job must have committed such sins as are here cited; therefore Eliphaz directly attributes guilt to him, since he thinks thus to tear down the disguise of the hypocrite. The strophe contains no reference to the Mosaic law: the compassionate Mosaic laws respecting duties towards widows and orphans, and the poor who pledge their few and indispensable goods, may have passed before the poet’s mind; but it is not safe to infer it from the expression. As specific Mohammedan commandments among the wandering tribes even in the present day have no sound, so the poet dare not assume, in connection with the characters of his drama, any knowledge, of the Sinaitic law; and of this he remains conscious throughout: their standpoint is and remains that of the Abrahamic faith, the primary commands (later called the ten commands of piety, el-felâhh) of which were amply sufficient for stigmatizing that to which this strophe gives prominence as sin. It is only the force of the connection of the matter here which gives the futt. which follow כי a retrospective meaning. חבל is connected either with the accusative of the thing for which the pledge is taken, as in the law, which meets a response in the heart, Exo 22:25.; or with the accus. of the person who is seized, as here אחיך; or, if this is really (as Bär asserts) a mistake that has gained a footing, which has Codd. and old printed editions against it, rather אחיך. lxx, Targ., Syr., and Jer. read the word as plural. ערוּמים (from ערום), like γυμνοί, Jam 2:15, nudi (comp. Seneca, de beneficiis, v. 13: si quis male vestitum et pannosum videt, nudum se vidisse dicit ), are, according to our mode of expression, the half-naked, only scantily (vid., ) clothed.

‏ Job 22:7

Job 22:6-9 6 For thou distrainedst thy brother without cause,

And the clothes of the naked thou strippedst off. 7 Thou gavest no water to the languishing,

And thou refusedst bread to the hungry. 8 And the man of the arm-the land was his,

And the honourable man dwelt therein. 9 Thou sentest widows away empty,

And the arms of the orphan are broken.

The reason of exceeding great suffering most be exceeding great sins. Job must have committed such sins as are here cited; therefore Eliphaz directly attributes guilt to him, since he thinks thus to tear down the disguise of the hypocrite. The strophe contains no reference to the Mosaic law: the compassionate Mosaic laws respecting duties towards widows and orphans, and the poor who pledge their few and indispensable goods, may have passed before the poet’s mind; but it is not safe to infer it from the expression. As specific Mohammedan commandments among the wandering tribes even in the present day have no sound, so the poet dare not assume, in connection with the characters of his drama, any knowledge, of the Sinaitic law; and of this he remains conscious throughout: their standpoint is and remains that of the Abrahamic faith, the primary commands (later called the ten commands of piety, el-felâhh) of which were amply sufficient for stigmatizing that to which this strophe gives prominence as sin. It is only the force of the connection of the matter here which gives the futt. which follow כי a retrospective meaning. חבל is connected either with the accusative of the thing for which the pledge is taken, as in the law, which meets a response in the heart, Exo 22:25.; or with the accus. of the person who is seized, as here אחיך; or, if this is really (as Bär asserts) a mistake that has gained a footing, which has Codd. and old printed editions against it, rather אחיך. lxx, Targ., Syr., and Jer. read the word as plural. ערוּמים (from ערום), like γυμνοί, Jam 2:15, nudi (comp. Seneca, de beneficiis, v. 13: si quis male vestitum et pannosum videt, nudum se vidisse dicit), are, according to our mode of expression, the half-naked, only scantily (vid., Isa 20:2) clothed.