Ayub 20:17

Bahasa Indonesia Sehari-hari

Ia tidak boleh melihat batang-batang air dan sungai-sungai yang mengalirkan madu dan dadih.

Parallel Translations

Alkitab Terjemahan Baru
Ia tidak boleh melihat batang-batang air dan sungai-sungai yang mengalirkan madu dan dadih.

Alkitab Terjemahan Lama
Sekali-kali tiada akan dilihatnya sungai air madu dan susu mengalir kelilingnya.

Contextual Overview

¹⁰ His children shalbe faine to agree with the poore, and his handes shall restore their goodes. ¹¹ From his youth his bones are full of pleasures, but now shall it lye downe within him in the earth. ¹² When wickednesse was sweete in his mouth, he hyd it vnder his tongue. ¹³ That he fauoured, that would he not forsake, but kept it close in his throte. ¹⁴ The bread that he did eate, is turned to the poyson of serpentes within his bodye. ¹⁵ The riches that he deuoured shall he parbreake againe: for God shall drawe them out of his belly. ¹⁶ He shall sucke the gall of serpentes, and the adders tongue shall slay him: ¹⁷ So that he shall no more see the ryuers and brookes of hony and butter. ¹⁸ The thing he hath laboured for, shall he restore, and shall not eate of it: great trauaile shall he make for riches, but he shall not enioy them. ¹⁹ And why? he hath oppressed the poore, and not helped them: houses hath he spoyled, and not builded them.

Bible Verse Review
  from Treasury of Scripure Knowledge

shall not see: Numbers 14:23, 2 Kings 7:2, Jeremiah 17:6-8, Luke 16:24

the rivers: Psalms 36:8, Psalms 36:9, Isaiah 41:17, Jeremiah 17:6, Revelation 22:1

floods: or, streaming brooks

of honey: Deuteronomy 32:13, Deuteronomy 32:14, 2 Samuel 17:29, Psalms 81:16, Isaiah 7:15, Isaiah 7:22

Reciprocal: Genesis 4:16 - went Job 29:6 - I washed Isaiah 36:17 - a land of corn

Cross-References

Genesis 20:7
Nowe therefore delyuer the man his wyfe agayne, for he is a prophete, and he shall pray for thee, that thou mayest lyue: But and yf thou delyuer her not agayne, be sure that thou shalt dye the death, [both thou] and all that thou hast.

Genesis 20:9
Then Abimelech called Abraham, & sayde vnto hym: What hast thou done vnto vs? & what haue I offended thee, that thou hast brought on me & on my kingdome [so] great a sinne? thou hast done deedes vnto me that ought not to be done.

Genesis 20:10
And Abimelech saide vnto Abraham: what sawest thou that thou hast done this thyng?

Genesis 20:11
Abraha aunswered: For I thought [thus] surely the feare of God is not in this place, and they shal slaye me for my wyues sake.

Genesis 20:12
Yet in very deede she is my sister, for she is ye daughter of my father, though she be not the daughter of my mother, and she became my wyfe.

Genesis 29:31
When the Lorde sawe that Lea was despised, he made her fruitfull, and Rachel remayned baren.

Ezra 6:10
That they may haue to offer sweete sauours vnto the God of heauen, & pray for the kinges lyfe, and for his children.

Proverbs 15:8
The Lorde abhorreth the sacrifice of the vngodly: but the prayer of the righteous is acceptable vnto hym.

Proverbs 15:29
The Lorde is farre from the vngodly: but he heareth the prayer of the ryghteous.

Isaiah 45:11
Thus saith the Lorde, euen the holy one and maker of Israel: Aske me of thinges for to come concerning my sonnes, and put me in remembraunce as touching the workes of my handes.

Gill's Notes on the Bible

He shall not see the rivers,.... Of water, or meet with any to assuage his thirst, which poison excites, and so makes a man wish for water, and desire large quantities; but this shall not be granted the wicked man; this might be illustrated in the case of the rich man in hell, who desired a drop of cold water to cool his tongue, but could not have it, Luke 16:24; though rather plenty of good things is here intended, see Isaiah 48:18; as also the following expressions:

the floods, the brooks of honey and butter; or "cream"; which are hyperbolical expressions, denoting the great profusion and abundance of temporal blessings, which either the covetous rich man was ambitious of obtaining, and hoped to enjoy, seeking and promising great things to himself, which yet he should never attain unto; or else the sense is, though he had enjoyed such plenty, and been in such great prosperity as to have honey and butter, or all temporal good things, flowing about him like rivers, and floods, and brooks; yet he should "see [them] no more", so Broughton reads the words; and perhaps Zophar may have respect to the abundance Job once possessed, but should no more, and which is by himself expressed by such like metaphors, Job 29:6; yea, even spiritual and eternal good things may be designed, and the plenty of them, as they often are in Scripture, by wine, and milk, and honey; such as the means of grace, the word and ordinances, the blessings of grace dispensed and communicated through them; spiritual peace and joy, called the rivers of pleasure; the love of God, and the streams of it, which make glad his people; yea, eternal glory and happiness, signified by new wine in the kingdom of God, and by a river of water of life, and a tree of life by it, see Isaiah 55:1; which are what carnal men and hypocrites shall never see or enjoy; and whereas Zophar took Job to be such a man, he may have a principal view to him, and object this to the beatific vision of God, and the enjoyment of eternal happiness he promised himself,

Job 19:26. Bar Tzemach observes, that these words are to be read by a transposition thus, "he shall not see rivers [of water], floods of honey, and brooks of butter".

Barnes' Notes on the Bible

He shall not see the rivers - That is, he shall not be permitted to enjoy plenty and prosperity. Rivers or rills of honey and butter are emblems of prosperity; compare Exodus 3:17; Job 29:6. A land flowing with milk, honey, and butter, is, in the Scripture, the highest image of prosperity and happiness. The word rendered “rivers” (פלגה p^elaggâh), means rather “rivulets small streams - or brooks,” such as were made by “dividing” a large stream (from פלג pâlag, to “cleave, divide”), and would properly be applied to canals made by separating a large stream, or dividing it into numerous watercourses for the purpose of irrigating lands. The word rendered “floods,” and in the margin, “streaming brooks” (נחלי נהרי nâhârēy nachalēy), means “the rivers of the valley,” or such as flow through a valley when it is swelled by the melting of snow, or by torrents of rain.

A flood, a rapid, swollen, full stream, would express the idea. These were ideas of beauty and fertility among the Orientals; and where butter and honey were represented as flowing in this manner in a land, it was the highest conception of plenty. The word rendered “honey” (דבשׁ d^ebash) may, and commonly does, mean “honey;” but it also means the juice of the grape, boiled down to about the consistency of molasses, and used as an article of food. The Arabs make much use of this kind of food now, and in Syria, nearly two-thirds of the grapes are employed in preparing this article of food. It is called by the Arabs “Dibs,” which is the same as the Hebrew word used here. May not the word mean this in some of the places where it is rendered “honey” in the Scriptures? The word rendered “butter” (חמאה chem'âh) probably means, usually, “curdled milk.” See the notes at Isaiah 7:15. It is not certain that the word is ever used in the Old Testament to denote “butter.” The article which is used still by the Arabs is chiefly curdled milk, and probably this is referred to here. It will illustrate this passage to remark, that the inhabitants of Arabia, and of those who live in similar countries, have no idea of “butter,” as it exists among us, in a solid state. What they call “butter,” is in a fluid state, and is hence compared with flowing streams. An abundance of these articles was regarded as a high proof of prosperity, as they constitute a considerable part of the diet of Orientals. The same image, to denote plenty, is often used by the sacred writers, and by Classical poets; see Isaiah 7:22 :

And it shall come to pass in that day

That a man shall keep alive a young cow and two sheep,

And it shall be that from the plenty of milk which they shall give,

He shall eat butter

For butter and honey shall every one eat,

Who is left alone in the midst of the land.

See also in Joel 3:18 :

And it shall come to pass in that day,

The mountains shall drop down new wine,

And the hills shall flow with milk,

And all the rivers of Judah shall flow with water.

Thus, also Ovid, Metam. iii.

Flumina jam lactis, jam flumina nectaris ibant.

Compare Horace Epod. xvi. 41.

Mella cava manant ex ilice; montibus altis

Levis crepante lympha desilit pede.

From oaks pure honey flows, from lofty hills

Bound in light dance the murmuring rills.

Boscawen.

See also Euripides, Bacch. 142; and Theoc. Idyll. 5,124. Compare Rosenmuller’s Alte u. neue Morgenland on Exodus 3:8, No. 194.

Clarke's Notes on the Bible

Verse Job 20:17. He shall not see the rivers — Mr. Good has the following judicious note on this passage: "Honey and butter are the common results of a rich, well-watered pasturage, offering a perpetual banquet of grass to kine, and of nectar to bees; and thus loading the possessor with the most luscious luxuries of pastoral life, peculiarly so before the discovery of the means of obtaining sugar. The expression appears to have been proverbial; and is certainly used here to denote a very high degree of temporal prosperity." See also Job 29:6. To the Hebrews such expressions were quite familiar. See Exodus 3:8; Exodus 13:5; Exodus 33:3; 2 Kings 18:32; Deuteronomy 31:20, and elsewhere.

The Greek and Roman writers abound in such images.

Milk and honey were such delicacies with the ancients, that Pindar compares his song to them for its smoothness and sweetness: -

Χαιρε

Φιλος. Εγω τοδε τοι

Πεμπω μεμιγμενον μελι λευκῳ

Συν γαλακτι· κιρναμενα δ' εερς' αμφεπει πομ' αοιδιμον, Αιολισιν εν πνοαισιν αυλων.

PIND. Nem. iii., ver. 133.

"Hail, friend! to thee I tune my song;

For thee its mingled sweets prepare;

Mellifluous accents pour along;

Verse, pure as milk, to thee I bear;

On all thy actions falls the dew of praise;

Pierian draughts thy thirst of fame assuage,

And breathing flutes thy songs of triumph raise."

J. B. C.

Qui te, Pollio, amat, veniat, quo te quoque gaudet;

Mella fluant illi, ferat et rubus asper amomum.

VIRG. Ecl. iii., ver. 88.

"Who Pollio loves, and who his muse admires;

Let Pollio's fortune crown his full desires

Let myrrh, instead of thorn, his fences fill;

And showers of honey from his oaks distil!"

DRYDEN.

OVID, describing the golden age, employs the same image: -

Flumina jam lactis, jam flumina nectaris ibant;

Flavaque de viridi stillabant ilice mella.

Metam. lib. i., ver. 3.

"Floods were with milk, and floods with nectar, fill'd;

And honey from the sweating oak distill'd."

DRYDEN.

HORACE employs a similar image in nearly the same words: -

Mella cava manant ex ilice, montibus altis;

Levis crepante lympha desilit pede.

Epod. xvi., ver. 46.

"From hollow oaks, where honey'd streams distil,

And bounds with noisy foot the pebbled rill."

FRANCIS.

Job employs the same metaphor, Job 29:6: -

When I washed my steps with butter,

And the rock poured out to me rivers of oil.

Isaiah, also, Isaiah 7:22, uses the same when describing the produce of a heifer and two ewes: -

From the plenty of milk that they shall produce,

He shall eat butter: butter and honey shall he eat,

Whosoever is left in the midst of the land.

And Joel, Joel 3:18: -

And it shall come to pass in that day,

The mountains shall drop down new wine,

And the hills shall flow with milk;

And all the rivers of Judah shall flow with waters.

These expressions denote fertility and abundance; and are often employed to point out the excellence of the promised land, which is frequently denominated a land flowing with milk and honey: and even the superior blessings of the Gospel are thus characterized,Isaiah 51:1.