Job 29:20

My glory was fresh in me, and my bow was renewed in my hand.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

29:18-25 Being thus honoured and useful, Job had hoped to die in peace and honour, in a good old age. If such an expectation arise from lively faith in the providence and promise of God, it is well; but if from conceit of our own wisdom, and dependence on changeable, earthly things, it is ill grounded, and turns to sin. Every one that has the spirit of wisdom, has not the spirit of government; but Job had both. Yet he had the tenderness of a comforter. This he thought upon with pleasure, when he was himself a mourner. Our Lord Jesus is a King who hates iniquity, and upon whom the blessing of a world ready to perish comes. To Him let us give ear.

Barnes' Notes on the Bible

My glory was fresh in me - Margin, "new." "As we say, the man shall not overlive himself." Umbreit. The idea is, that he was not exhausted; he continued in vigor and strength. The image is probably taken from that suggested in the previous verse - from a tree, whose beauty and vigor were continued by the waters, and by the dew that lay on its branches.

And my bow - An emblem of vigor and strength. The ancients fought with the bow, and hence, a man who was able to keep his bow constantly drawn, was an image of undiminished and unwearied vigor; compare Genesis 49:24 : "But his bow abode in strength."

Was renewed in my hand - Margin, as in Hebrew "changed." The meaning is, that it constantly renewed its strength. The idea is taken from a tree, which "changes" by renewing its leaves, beauty, and vigor; Isaiah 9:10; compare Job 14:7. The sense is that his bow gathered strength in his hand. The figure is very common in Arabic poetry, many specimens of which may be seen in Schultens in loc.

Jamieson-Fausset-Brown Bible Commentary

20. My renown, like my bodily health, was continually fresh.

bow—Metaphor from war, for, my strength, which gains me "renown," was ever renewed (Jer 49:35).

Matthew Poole's Commentary

My glory was fresh; the reputation which I had gained by my just and virtuous life was not decaying, but growing, and every day augmented with the accession of new honours.

In me, Heb. with me.

My bow, i.e. my strength, which is signified by a bow, Genesis 49:24 1 Samuel 2:4, because in ancient times the bow and arrows were principal instruments of war.

Was renewed, Heb. changed itself, i.e. grew as it were a new bow, when other bows by much use grow weak and useless. Or, changed its strength, which word may be here understood, as it is expressed, Isaiah 40:31, i.e. hath got new strength.

Gill's Exposition of the Entire Bible

My glory was,.... "Is" or "shall be";

fresh in me; or "new" (g); renewed day by day, having fresh additions made unto it; which was true of Job's temporal honour from among men; as a prince and civil magistrate, he had the honour given him that was due unto him, and this was continually increasing; and also of his spiritual glory, which lay, as every good man's glory does, in the grace of God wrought in him, and in the righteousness of Christ put upon him, Psalm 45:9; which grace is renewed and increased in them by the Holy Spirit, and is therefore called the renewing of the Holy Ghost; and which righteousness is revealed "from faith to faith", Romans 1:17, from a lesser degree of it to a greater:

and my bow was renewed in my hand; "is" or "shall be"; meaning either his authority as a civil magistrate, increasing daily to the terror of evildoers, and to the praise, profit, and defence of them that did well; or his strength, as Gersom interprets it, his spiritual strength, as in Isaiah 40:31; where the same word is used as here; so that he grew stronger and stronger in faith and other graces, and went from strength to strength; the bow was a warlike instrument, and required strength to draw it, and is put for it; see Genesis 48:22.

(g) "nova", Mercerus, Piscator, Michaelis, Schultens.

Geneva Study Bible

My glory was fresh in me, and my bow was renewed in my hand.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

20. His “glory,” i. e. high respect and rank, would continue “fresh,” lit. new, never be tarnished or diminished. His bow, symbol of strength and power, would like a tree renew its freshness and suppleness in his hand.

Pulpit Commentary

Verse 20. - My glory was fresh in me; i.e. "my glory remained fresh" - received no tarnish, continued as bright as it had been at the first. And my bow was renewed in my hand. My strength did not fail. When it seemed on the point of failing, it was secretly and mysteriously "renewed." Some commentators regard vers. 19 and 20 as a portion of the speech begun in ver. 18, and view the verbs, not as past tenses, but as futures (compare the translation of the Revised Version). The general meaning is much the same, whichever of the two views we take. Job 29:20

Keil and Delitzsch Biblical Commentary on the Old Testament

18 Then I:thought: With my nest I shall expire,

And like the phoenix, have a long life.

19 My root will be open for water,

And the dew will lodge in my branches.

20 Mine honour will remain ever fresh to me,

And my bow will become young in my hand.

In itself, Job 29:18 might be translated: "and like to the sand I shall live many days" (Targ., Syr., Arab., Saad., Gecat., Luther, and, among moderns, Umbr., Stick., Vaih., Hahn, and others), so that the abundance of days is compared to the multitude of the grains of sand. The calculation of the immense total of grains of sand (atoms) in the world was, as is known, a favourite problem of antiquity; and in the Old Testament Scriptures, the comprehensive knowledge of Solomon is compared to "the sand upon the sea-shore," 1 Kings 5:9, - how much more readily a long life reduced to days! comp. Ovid, Metam. xiv. 136-138; quot haberet corpora pulvis, tot mihi natales contingere vana rogavi. We would willingly decide in favour of this rendering, which is admissible in itself, although a closer definition like היּם is wanting by כחול, if an extensive Jewish tradition did not secure the signification of an immortal bird, or rather one rising ever anew from the dead. The testimony is as follows: (1) b. Sanhedrin 108b, according to which חול is only another name for the bird אורשׁינא,

(Note: The name is a puzzle, and does not accord with any of the mythical birds mentioned in the Zendavesta (vid., Windischmann, Zoroastrische Studien, 1863, S. 93). What Lewysohn, Zoologie des Talmuds, S. 353, brings forward from the Greek by way of explanation is untenable. The name of the bird, Vresha, in an obscure passage of the Bundehesch in Windischmann, ib. S. 80, is similar in sound. Probably, however, אורשׁינא is one and the same word as Simurg, which is composed of si ( equals sin) and murg, a bird (Pehlvi and Parsi mru). This si (sin) corresponds to the Vedic jena, a falcon, and in the Zend form, ana (na), is the name of a miraculous bird; so that consequently Simurg equals Sinmurg, Parsi Cnamru, signifies the Si- or Cna-bird (comp. Kuhn, Herabkunft des Feuers, 1859, S. 125). In אורשינא the two parts of the composition seem to be reversed, and אור to be corrupted from מור. Moreover, the Simurg is like the phoenix only in the length of its life; another mythological bird, Kuknus, on the other hand (vid., the art. Phnix in Ersch u. Gruber), resembles it also in rising out of its own ashes.)

of which the fable is there recorded, that when Noah fed the beasts in the ark, it sat quite still in its compartment, that it might not give more trouble to the patriarch, who had otherwise plenty to do, and that Noah wished it on this account the reward of immortality (יהא רעוא דלא תמות). (2) That this bird חול is none other than the phoenix, is put beyond all doubt by the Midrashim (collected in the Jalkut on Job, 517). There it is said that Eve gave all the beasts to eat of the fruit of the forbidden tree, and that only one bird, the חול by name, avoided this death-food: "it lives a thousand years, at the expiration of which time fire springs up in its nest, and burns it up to about the size of an egg;" or even: that of itself it diminishes to that size, from which it then grows up again and continues to live (וחוזר ומתגדל איברים וחיה). (3) The Masora observes, that כחול occurs in two different significations (בתרי לישׁני), since in the present passage it does not, as elsewhere, signify sand. (4) Kimchi, in his Lex., says: "in a correct Jerusalem MS I found the observation: בשׁורק לנהרדעי ובחלם למערבאי, i.e., וכחוּל according to the Nehardean (Babylonian) reading, וכחול according to the western (Palestine) reading;" according to which, therefore, the Babylonian Masoretic school distinguished וכחול in the present passage from וכחול, Genesis 22:17, even in the pronunciation. A conclusion respecting the great antiquity of this lexical tradition may be drawn (5) from the lxx, which translates ὥσπερ στέλεχος φοίνικος, whence the Italic sicut arbor palmae, Jerome sicut palma.

If we did not know from the testimonies quoted that חול is the name of the phoenix, one might suppose that the lxx has explained וכחול according to the Arab. nachl, the palm, as Schultens does; but by a comparison of those testimonies, it is more probable that the translation was ὥσπερ φοῖνιξ originally, and that ὥσπερ στέλεχος φοίνικος is an interpolation, for φοῖνιξ signifies both the immortal miraculous bird and the inexhaustibly youthful palm.

(Note: According to Ovid, Metam. xv. 396, the phoenix makes its nest in the palm, and according to Pliny, h. n. xiii. 42, it has its name from the palm: Phoenix putatur ex hujus palmae argumento nomen accepisse, iterum mori ac renasci ex se ipsa; vid., A. Hahmann, Die Dattelpalme, ihre Namen und ihre Verehrung in der alten Welt, in the periodical Bonplandia, 1859, Nr. 15, 16. Masius, in his studies of nature, has very beautifully described on what ground "the intelligent Greek gave a like name to the fabulous immortal bird that rises again out of its own ashes, and the palm which ever renews its youth." Also comp. (Heimsdrfer's) Christliche Kunstsymbolik, S. 26, and Augusti, Beitrge zur christl. Kunst-Geschichte und Liturgik, Bd. i. S. 106-108, but especially Piper, Mythologie der christl. Kunst (1847), i.446f.)

We have the reverse case in Tertullian, de resurrectione carnis, c. xiii., which explains the passage in Ps; Psalm 92:13, δίκαιος ὡς φοῖνιξ ἀντηήσει, according to the translation justus velut phoenix florebit, of the ales orientis or avis Arabiae, which symbolizes man's immortality.

(Note: Not without reference to Clemens Romanus, in his I. Ep. ad Corinth. c. xxv., according to which the phoenix is an Arabian bird, which lives five hundred years, then dies in a nest which it builds of incense, myrrh, and spices, and leaves behind it the larva of a young bird, which, when grown up, brings the nest with the bones of its father and places it upon the altar of the sun at the Egyptian Heliopolis. The source of this is Herodotus ii. 73) who, however, has an egg of myrrh instead of a nest of myrrh); and Tacitus, Ann. vi. 28, gives a similar narrative. Lactantius gives a different version in his poem on the phoenix, according to which this, the only one of its race, "built its nest in a country that remained untouched by the deluge." The Jewish tragedy writer, Ezekilos, agrees more nearly with the statement of Arabia being the home of the phoenix. In his drama Ἐξαγωγή, a spy sent forward before the pilgrim band of Israel, he states that among other things the phoenix was also seen; vid., my Gesch. der jd. Poesie, S. 219.)

continued...