Księga Hioba 31:17

Biblia Tysiąclecia

Jeźliżem jadł sztuczkę swoję sam, a nie jadała i sierota z niej;

Parallel Translations

Biblia Brzeska (1563)
Jesliżem sam jadł partekę moję, a nie jadła jej ze mną sierota,

Biblia Gdańska (1632)
Jeźliżem jadł sztuczkę swoję sam, a nie jadała i sierota z niej;

Nowe Przymierze Zaremba
lub jeśli sam jadłem swoją kromkę, nie dzieląc się nią z sierotą -

Nowa Biblia Gdańska (2012)
czy sam kosztowałem swoją kromkę, a nie jadał z niej i sierota?

Uwspółcześniona Biblia Gdańska
Jeśli sam jadłem swoją kromkę i nie jadła z niej sierota;

Biblia Warszawska
Jeżeli sam jadałem swoją kromkę i nie jadała z niej sierota,

Bible Verse Review
  from Treasury of Scripure Knowledge

have: Deuteronomy 15:11, Deuteronomy 15:14, Nehemiah 8:10, Luke 11:41, John 13:29, Acts 4:32

the fatherless: Job 29:13-16, Ezekiel 18:7, Ezekiel 18:16, Romans 12:13, James 1:27, 1 John 3:17

Reciprocal: 1 Samuel 25:11 - Shall I then Job 6:27 - the fatherless Job 22:7 - not given Job 24:3 - drive Job 31:32 - The stranger Psalms 68:5 - A father Matthew 14:16 - they

Gill's Notes on the Bible

Or have eaten my morsel myself alone,.... Though he had kept no doubt a plentiful table in the time of his prosperity suitable to his circumstances, yet had been no luxurious person, and therefore calls provisions a "morsel"; however, be it what it would, more or less, he did not eat it alone; what he had for himself the poor had a share of it with him, and the same he ate himself he gave to them:

and the fatherless hath not eaten thereof: meaning the poor fatherless: for as to the rich fatherless, it was no charity to feed them: this verse contradicts the charge exhibited against him, Job 22:7.

Barnes' Notes on the Bible

Or have eaten my morsel myself alone - If I have not imparted what I had though ever so small, to others. This was in accordance with the Oriental laws of hospitality. It is regarded as a fixed law among the Arabians, that the guest shall always be helped first, and to that which is best; and no matter how needy the family may be, or how much distressed with hunger, the settled laws of hospitality demand that the stranger-guest shall have the first and best portion. Dr. Robinson, in his “Biblical Researches,” gives an amusing instance of the extent to which this law is carried, and the sternness with which it is executed among the Arabs. In the journey from Suez to Mount Sinai, intending to furnish a supper for the Arabs in their employ, he and his fellow-travelers had bought a kid, and led it along to the place of their encampment. At night the kid was killed and roasted, and the Arabs were anticipating a savory supper.

But those of whom they had bought the kid, learned in some way that they were to encamp near, and naturally concluded that the kid was bought to be eaten, and followed them to the place of encampment, to the number of five or six persons. “Now the stern law of Arabian hospitality demands, that whenever a guest is present at a meal, whether there be much or little, the first and best portion must be laid before the stranger. In this instance the five or six guests attained their object, and had not only the selling of the kid, but also the eating of it, while our poor Arabs, whose mouths had long been watering with expectation, were forced to take up with the fragments.” Vol. 1:118. There is often, indeed, much ostentation in the hospitality of the Orientals, but the law is stern and inflexible. “No sooner,” says Shaw (Travels, vol. 1:p. 20), “was our food prepared, than one of the Arabs, having placed himself on the highest spot of ground in the neighborhood, called out thrice with a loud voice to all their brethren, the sons of the faithful, to come and partake of it; though none of them were in view, or perhaps within a hundred miles of them.” The great law of hospitality Job says he had carefully observed, and had not withheld what he had from the poor and the fatherless.

Clarke's Notes on the Bible

Verse Job 31:17. Or have eaten my morsel myself alone — Hospitality was a very prominent virtue among the ancients in almost all nations: friends and strangers were equally welcome to the board of the affluent. The supper was their grand meal: it was then that they saw their friends; the business and fatigues of the day being over, they could then enjoy themselves comfortably together. The supper was called coena on this account; or, as Plutarch says, Το μεν γαρ δειπνον φασι κοινα δια την κοινωνιαν καλεισθαι· καθ' ἑαυτους γαρ ηριστων επιεικως οἱ παλαι ρωμαιοι, συνδειπνουντες τοις φιλοις. "The ancient Romans named supper COENA, (κοινα,) which signifies communion (κοινωνια) or fellowship; for although they dined alone, they supped with their friends." - PLUT. Symp. lib. viii., prob. 6, p. 687. But Job speaks here of dividing his bread with the hungry: Or have eaten my morsel myself alone. And he is a poor despicable caitiff who would eat it alone, while there was another at hand, full as hungry as himself.