Psalmi 37:24

Clementine Latin Vulgate

Ideo timebunt eum viri, et non audebunt contemplari omnes qui sibi videntur esse sapientes.

Parallel Translations

Jerome's Latin Vulgate (405)
Ideo timebunt eum viri,
et non audebunt contemplari omnes qui sibi videntur esse sapientes.]

Nova Vulgata (1979)
Ideo timebunt eum homines, non contemplabitur omnes, qui sibi videntur corde sapientes".

Bible Verse Review
  from Treasury of Scripure Knowledge

fear: Psalms 130:4, Jeremiah 32:39, Jeremiah 33:9, Hosea 3:5, Matthew 10:28, Luke 12:4, Luke 12:5, Romans 2:4, Romans 11:20-22

he: Job 5:13, Ecclesiastes 9:11, Isaiah 5:21, Matthew 11:25, Matthew 11:26, Luke 10:21, 1 Corinthians 1:26, 1 Corinthians 3:19

Reciprocal: Deuteronomy 33:9 - I have not Ecclesiastes 3:7 - and a time to speak Jeremiah 10:7 - would Colossians 3:25 - and

Gill's Notes on the Bible

Men do therefore fear him,.... Or should, because of his greatness in power, judgment, and justice; and because of his goodness, in not afflicting for his pleasure's sake, but for the profit of men; and therefore they should reverence and adore him, submit to his will, patiently bear afflictions, serve him internally and externally, with reverence and godly fear;

he respecteth not any [that are] wise of heart; that are wise in a natural sense: these are not always regarded by God, or are his favourites; neither temporal blessings, nor special grace, or the knowledge of spiritual things, are always given to the wise and prudent, Ecclesiastes 9:11. Or that are wise in their own conceit; there is a woe to such; and there is more hope of a fool than of him, Isaiah 5:21. Or he is not "afraid" of them c, as some choose to render the word; he fears not to reprove them and correct them for their faults, or the schemes they form to counterwork him; for he can take them in their craftiness, and carry their counsel headlong. Or "every wise in heart shall not see him" d: the world by wisdom knows him not; nor can any look into his heart, his thoughts, purposes, and designs, and into the causes and reasons of his actions; nor have those that are truly wise perfect vision and knowledge of him now,

1 Corinthians 13:9.

c לא יראה "non timebit", Osiander. d "Non videbit eum omuis sapiens corde"; so some in Drusius.

Barnes' Notes on the Bible

Men do therefore fear him - There is reason why they should fear him, or why they should treat him with reverence.

He respecteth not any that are wise of heart - He pursues his own plans, and forms and executes his own counsels. He is not dependent upon the suggestions of people, and does not listen to their advice. In his schemes he is original and independent, and people should therefore regard him with profound veneration. This is the sum of all that Elihu had to say - that God was original and independent; that he did not ask counsel of people in his dealings; that he was great, and glorious, and inscrutable in his plans; and that people therefore should bow before him with profound submission and adoration. It was to be presumed that he was wise and good in all that he did, and to this independent and almighty Sovereign man ought to submit his understanding and his heart. Having illustrated and enforced this sentiment, Elihu, overwhelmed with the awful symbols of the approaching Deity, is silent, and God is introduced to close the controversy.

Clarke's Notes on the Bible

Verse Job 37:24. Men do therefore — Therefore men, אנשים anashim, wretched, miserable, ignorant, sinful men, should fear him.

He respecteth not any — No man is valuable in his sight on account of his wisdom; for what is his wisdom when compared with that of the Omniscient? Whatever good is in man, God alone is the author of it. Let him, therefore, that glorieth, glory in the Lord.

THUS ends the speech of Elihu; a speech of a widely different description, on the whole, from that of the three friends of Job who had spoken so largely before him. In the speeches of Eliphaz, Zophar, and Bildad, there is little besides a tissue of borrowed wise sayings, and ancient proverbs and maxims, relative to the nature of God, and his moral government of the world. In the speech of Elihu every thing appears to be original; he speaks from a deep and comprehensive mind, that had profoundly studied the subjects on which he discoursed. His descriptions of the Divine attributes, and of the wonderful works of God, are correct, splendid, impressive, and inimitable. Elihu, having now come nearly to a close, and knowing that the Almighty would appear and speak for himself, judiciously prepares for and announces his coming by the thunder and lightning of which he has given so terrific and majestic a description in this and the preceding chapter. The evidences of the Divine presence throng on his eyes and mind; the incomprehensible glory and excellency of God confound all his powers of reasoning and description; he cannot arrange his words by reason of darkness; and he concludes with stating, that to poor weak man God must for ever be incomprehensible, and to him a subject of deep religious fear and reverence. Just then the terrible majesty of the Lord appears! Elihu is silent! The rushing mighty wind, for which the description of the thunder and lightning had prepared poor, confounded, astonished Job, proclaims the presence of Jehovah: and out of this whirlwind God answers for and proclaims himself! Reader, canst thou not conceive something of what these men felt? Art thou not astonished, perplexed, confounded, in reading over these descriptions of the thunder of God's power? Prepare, then, to hear the voice of God himself out of this whirlwind.