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Job 12:17
Verse
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Tyndale
Adam Clarke Bible Commentary
He leadeth counsellors away spoiled - The events of war are also in his hand. It is he who gives victory; through him even the counsellors - the great men and chief men, are often led into captivity, and found among the spoils. And maketh the judges fools - He infatuates the judges. Does this refer to the foolish conduct of some of the Israelitish judges, such as Samson?
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
17 He leadeth away counsellors stripped of their robes, And maketh judges fools. 18 The authority of kings He looseth, And bindeth their loins with bands. 19 He leadeth away priests stripped of their robes, And overthroweth those who are firmly established. 20 He removeth the speech of the eloquent, And taketh away the judgment of the aged. 21 He poureth contempt upon princes, And maketh loose the girdle of the mighty. In Job 12:17, Job 12:19, שׁולל is added to מוליך as a conditional accusative; the old expositors vary in the rendering of this word; at any rate it does not mean: chained (Targ. on Job 12:17), from שׁלל (שׁרר), which is reduplicated in the word שׁלשׁלת, a chain, a word used in later Hebrew than the language of the Old Testament (שׁרשׁרה is the Old Testament word); nor is it: taken as booty, made captive (lxx αἰχμαλώτους; Targ. on Job 12:19, בּבזתא, in the quality of spoil) = משׁולל; but it is a neuter adjective closely allied to the idea of the verb, exutus, not however mente (deprived of sense), but vestibus; not merely barefooted (Hirz., Oehler, with lxx, Mic 1:8, ἀνυπόδετος), which is the meaning of יחף, but: stripped of their clothes with violence (vid., Isa 20:4), stripped in particular of the insignia of their power. He leads them half-naked into captivity, and takes away the judges as fools (יהולל, vid., Psychol. S. 292), by destroying not only their power, but the prestige of their position also. We find echoes of this utterance respecting God's paradoxical rule in the world in Isa 40:23; Isa 44:25; and Isaiah's oracle on Egypt, Job 19:11-15, furnishes an illustration in the reality. It is but too natural to translate Job 12:18 : the bands of kings He looses (after Psa 116:16, למוסרי פתחת, Thou hast loosed my bands); but the relation of the two parts of the verse can then not be this: He unchains and chains kings (Hirz., Ew., Heiligst. Schlottm.), for the fut. consec. ויּאסר requires a contrast that is intimately connected with the context, and not of mere outward form: fetters in which kings have bound others (מלכים, gen. subjectivus) He looses, and binds them in fetters (Raschi), - an explanation which much commends itself, if מוּסר could only be justified as the construct of מוּסר by the remark that "the o sinks into u" (Ewald, 213, c). מוּסר does not once occur in the signification vinculum; but only the plur. מוסרים and מוסרות, vincula, accord with the usage of the language, so that even the pointing מוסר proposed by Hirzel is a venture. מוּסר, however, as constr. of מוּסר, correction, discipline, rule (i.e., as the domination of punishment, from יסר, castigare), is an equally suitable sense, and is probably connected by the poet with פּתּח (a word very familiar to him, Job 30:11; Job 39:5; Job 41:6) on account of its relation both in sound and sense to מוסרים (comp. Psa 105:22). The English translation is correct: He looseth the authority of kings. The antithesis is certainly lost, but the thoughts here moreover flow on in synonymous parallelism. Job 12:19 It is unnecessary to understand כהנים, after Sa2 8:18, of high officers of state, perhaps privy councillors; such priest-princes as Melchizedek of Salem and Jethro of Midian are meant. איטנים, which denotes inexhaustible, perennis, when used of waters, is descriptive of nations as invincible in might, Jer 5:15, and of persons as firmly-rooted and stedfast. נאמנים, such as are tested, who are able to speak and counsel what is right at the fitting season, consequently the ready in speech and counsel. The derivation, proposed by Kimchi, from נאם, in the sense of diserti, would require the pointing נאמנים. טעם is taste, judgment, tact, which knows what is right and appropriate under the different circumstances of life, Sa1 25:33. יקּח is used exactly as in Hos 4:11. Job 12:21 is repeated verbatim, Psa 107:40; the trilogy, Ps 105-107, particularly Ps 107, is full of passages similar to the second part of Isaiah and the book of Job (vid., Psalter, ii. 117). אפיקים (only here and Job 41:7) are the strong, from אפק, to hold together, especially to concentrate strength on anything. מזיח (only here, instead of מזח, not from מזח, which is an imaginary root, but from זחח, according to Frst equivalent to זקק, to lace, bind) is the girdle with which the garments were fastened and girded up for any great exertion, especially for desperate conflict (Isa 5:27). To make him weak or relaxed, is the same as to deprive of the ability of vigorous, powerful action. Every word is here appropriately used. This tottering relaxed condition is the very opposite of the intensity and energy which belongs to "the strong." All temporal and spiritual power is subject to God: He gives or takes it away according to His supreme will and pleasure.
John Gill Bible Commentary
He looseth the bonds of kings,.... Not with which they themselves may be bound, being taken prisoners, or being so before made kings, and brought from thence to reign, as in Ecc 4:14; but that which they bind on their subjects, a yoke of bondage, tyranny, and oppression; so that to loose their bond is to loose their subjects from it, and free them from their arbitrary and despotic power, and from the burdens they lay upon them: unless rather it should be understood of loosing their waistbands, as an emblem of their government, ungirding them, or unkinging them, stripping them of their royal power and authority, called a "loosing of their loins", Isa 45:1; and this power God has over such great personages, as to set up kings, and remove them at his pleasure, Dan 2:21; which shows that strength and power, as well as wisdom, are with him; this may respect Chedorlaomer casting off the yoke of Nimrod, and the kings of Canaan casting off the yoke of Chedorlaomer, and being loosed from it, Gen 14:1; and girdeth their loins with a girdle; not with a royal waistband, as an ensign of government; see Isa 11:5; which he looses, and strips them of, but another instead of that; he girds them with the girdle of a servant or traveller; the allusion being to the custom in those eastern countries, where they wore long garments, for servants to gird them up, when they waited on their masters, or when men went long journeys, see Luk 17:7; and so may signify that kings sometimes become servants, or go into captivity, and there be used as such, as they sometimes are; the Vulgate Latin version is, "he girds their reins with a rope".
Tyndale Open Study Notes
12:17 stripped of good judgment: The NLT adds “of good judgment” for clarity. In this image, God metaphorically strips leaders of their abilities. It could also refer to being stripped of the symbols of office or to becoming naked captives (12:18-19).
Job 12:17
Job Presents His Case
16True wisdom and power belong to Him. The deceived and the deceiver are His. 17He leads counselors away barefoot and makes fools of judges. 18He loosens the bonds placed by kings and fastens a belt around their waists.
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- Adam Clarke
- Keil-Delitzsch
- John Gill
- Tyndale
Adam Clarke Bible Commentary
He leadeth counsellors away spoiled - The events of war are also in his hand. It is he who gives victory; through him even the counsellors - the great men and chief men, are often led into captivity, and found among the spoils. And maketh the judges fools - He infatuates the judges. Does this refer to the foolish conduct of some of the Israelitish judges, such as Samson?
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
17 He leadeth away counsellors stripped of their robes, And maketh judges fools. 18 The authority of kings He looseth, And bindeth their loins with bands. 19 He leadeth away priests stripped of their robes, And overthroweth those who are firmly established. 20 He removeth the speech of the eloquent, And taketh away the judgment of the aged. 21 He poureth contempt upon princes, And maketh loose the girdle of the mighty. In Job 12:17, Job 12:19, שׁולל is added to מוליך as a conditional accusative; the old expositors vary in the rendering of this word; at any rate it does not mean: chained (Targ. on Job 12:17), from שׁלל (שׁרר), which is reduplicated in the word שׁלשׁלת, a chain, a word used in later Hebrew than the language of the Old Testament (שׁרשׁרה is the Old Testament word); nor is it: taken as booty, made captive (lxx αἰχμαλώτους; Targ. on Job 12:19, בּבזתא, in the quality of spoil) = משׁולל; but it is a neuter adjective closely allied to the idea of the verb, exutus, not however mente (deprived of sense), but vestibus; not merely barefooted (Hirz., Oehler, with lxx, Mic 1:8, ἀνυπόδετος), which is the meaning of יחף, but: stripped of their clothes with violence (vid., Isa 20:4), stripped in particular of the insignia of their power. He leads them half-naked into captivity, and takes away the judges as fools (יהולל, vid., Psychol. S. 292), by destroying not only their power, but the prestige of their position also. We find echoes of this utterance respecting God's paradoxical rule in the world in Isa 40:23; Isa 44:25; and Isaiah's oracle on Egypt, Job 19:11-15, furnishes an illustration in the reality. It is but too natural to translate Job 12:18 : the bands of kings He looses (after Psa 116:16, למוסרי פתחת, Thou hast loosed my bands); but the relation of the two parts of the verse can then not be this: He unchains and chains kings (Hirz., Ew., Heiligst. Schlottm.), for the fut. consec. ויּאסר requires a contrast that is intimately connected with the context, and not of mere outward form: fetters in which kings have bound others (מלכים, gen. subjectivus) He looses, and binds them in fetters (Raschi), - an explanation which much commends itself, if מוּסר could only be justified as the construct of מוּסר by the remark that "the o sinks into u" (Ewald, 213, c). מוּסר does not once occur in the signification vinculum; but only the plur. מוסרים and מוסרות, vincula, accord with the usage of the language, so that even the pointing מוסר proposed by Hirzel is a venture. מוּסר, however, as constr. of מוּסר, correction, discipline, rule (i.e., as the domination of punishment, from יסר, castigare), is an equally suitable sense, and is probably connected by the poet with פּתּח (a word very familiar to him, Job 30:11; Job 39:5; Job 41:6) on account of its relation both in sound and sense to מוסרים (comp. Psa 105:22). The English translation is correct: He looseth the authority of kings. The antithesis is certainly lost, but the thoughts here moreover flow on in synonymous parallelism. Job 12:19 It is unnecessary to understand כהנים, after Sa2 8:18, of high officers of state, perhaps privy councillors; such priest-princes as Melchizedek of Salem and Jethro of Midian are meant. איטנים, which denotes inexhaustible, perennis, when used of waters, is descriptive of nations as invincible in might, Jer 5:15, and of persons as firmly-rooted and stedfast. נאמנים, such as are tested, who are able to speak and counsel what is right at the fitting season, consequently the ready in speech and counsel. The derivation, proposed by Kimchi, from נאם, in the sense of diserti, would require the pointing נאמנים. טעם is taste, judgment, tact, which knows what is right and appropriate under the different circumstances of life, Sa1 25:33. יקּח is used exactly as in Hos 4:11. Job 12:21 is repeated verbatim, Psa 107:40; the trilogy, Ps 105-107, particularly Ps 107, is full of passages similar to the second part of Isaiah and the book of Job (vid., Psalter, ii. 117). אפיקים (only here and Job 41:7) are the strong, from אפק, to hold together, especially to concentrate strength on anything. מזיח (only here, instead of מזח, not from מזח, which is an imaginary root, but from זחח, according to Frst equivalent to זקק, to lace, bind) is the girdle with which the garments were fastened and girded up for any great exertion, especially for desperate conflict (Isa 5:27). To make him weak or relaxed, is the same as to deprive of the ability of vigorous, powerful action. Every word is here appropriately used. This tottering relaxed condition is the very opposite of the intensity and energy which belongs to "the strong." All temporal and spiritual power is subject to God: He gives or takes it away according to His supreme will and pleasure.
John Gill Bible Commentary
He looseth the bonds of kings,.... Not with which they themselves may be bound, being taken prisoners, or being so before made kings, and brought from thence to reign, as in Ecc 4:14; but that which they bind on their subjects, a yoke of bondage, tyranny, and oppression; so that to loose their bond is to loose their subjects from it, and free them from their arbitrary and despotic power, and from the burdens they lay upon them: unless rather it should be understood of loosing their waistbands, as an emblem of their government, ungirding them, or unkinging them, stripping them of their royal power and authority, called a "loosing of their loins", Isa 45:1; and this power God has over such great personages, as to set up kings, and remove them at his pleasure, Dan 2:21; which shows that strength and power, as well as wisdom, are with him; this may respect Chedorlaomer casting off the yoke of Nimrod, and the kings of Canaan casting off the yoke of Chedorlaomer, and being loosed from it, Gen 14:1; and girdeth their loins with a girdle; not with a royal waistband, as an ensign of government; see Isa 11:5; which he looses, and strips them of, but another instead of that; he girds them with the girdle of a servant or traveller; the allusion being to the custom in those eastern countries, where they wore long garments, for servants to gird them up, when they waited on their masters, or when men went long journeys, see Luk 17:7; and so may signify that kings sometimes become servants, or go into captivity, and there be used as such, as they sometimes are; the Vulgate Latin version is, "he girds their reins with a rope".
Tyndale Open Study Notes
12:17 stripped of good judgment: The NLT adds “of good judgment” for clarity. In this image, God metaphorically strips leaders of their abilities. It could also refer to being stripped of the symbols of office or to becoming naked captives (12:18-19).