Job 29:9

The princes refrained talking, and laid their hand on their mouth.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) The princes retrained talking.—Comp. Isaiah 52:15.

Matthew Henry's Concise Commentary

29:7-17 All sorts of people paid respect to Job, not only for the dignity of his rank, but for his personal merit, his prudence, integrity, and good management. Happy the men who are blessed with such gifts as these! They have great opportunities of honouring God and doing good, but have great need to watch against pride. Happy the people who are blessed with such men! it is a token for good to them. Here we see what Job valued himself by, in the day of his prosperity. It was by his usefulness. He valued himself by the check he gave to the violence of proud and evil men. Good magistrates must thus be a restraint to evil-doers, and protect the innocent; in order to this, they should arm themselves with zeal and resolution. Such men are public blessings, and resemble Him who rescues poor sinners from Satan. How many who were ready to perish, now are blessing Him! But who can show forth His praises? May we trust in His mercy, and seek to imitate His truth, justice, and love.

Barnes' Notes on the Bible

The princes refrained talking - As a mark of respect, or in awe of his presence.

And laid their hand on their mouth - To lay the finger or the hand on the mouth is every where an action expressive of silence or respect; Notes, Job 21:5. "In one of the subterranean vaults of Egypt, where the mummies lie buried, they found in the coffin an embalmed body of a woman, before which was placed a figure of wood, representing a youth on his knees, laying a finger on his mouth, and holding in his other hand a sort of chafing dish, which was placed on his head, and in which, without doubt, had been some perfumes." Maillet.

Jamieson-Fausset-Brown Bible Commentary

9. (Job 4:2; see on [528]Job 21:5).

Refrained talking—stopped in the middle of their speech.

Matthew Poole's Commentary

Refrained talking; either fearing that I should discern their weakness by their words; or desiring to hear my words and sentence, which they readily approved of, and fully assented to. Such an opinion had they of my wisdom, and did not think me such a foolish, erroneous, and impertinent person as you fancy or represent me to be.

Laid their hand on their mouth, in token both of their wonder at Job’s wise speeches and sentences, and of their resolution to be silent. See Job 21:5 Proverbs 30:32.

Gill's Exposition of the Entire Bible

The princes refrained talking,.... Who were in court before Job came in, and were either talking with one another about indifferent matters, or were giving their opinion in a case before them; but no sooner did Job make his appearance, but they left off talking, and would not proceed any further; they laid a restraint upon their words, and curbed themselves from speaking any more till they had heard his opinion:

and laid their hand on their mouth; as a token of silence, Judges 18:19.

Geneva Study Bible

The princes refrained talking, and laid their hand on their {f} mouth.

(f) Acknowledging my wisdom.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9, 10. The meaning seems to be that Job’s arrival put a stop to speech and discussion already going on, which was not resumed until he should be heard.

Pulpit Commentary

Verse 9. - The princes refrained talking. The other head-men of the tribe, recognizing Job's superior rank and dignity, refrained from words as soon as he made his appearance, and in silence awaited what he would say. Perhaps we are scarcely to understand literally the further statement that they laid their hand on their mouth, which is probably as much an idiom as our phrase, "they held their tongues "(comp. Job 21:5). Job 29:9

Keil and Delitzsch Biblical Commentary on the Old Testament

When Job came hither to the meeting of the tribunal, or the council of the elders of the city, within which he had a seat and a voice, the young men hid themselves, conscious of his presence (which εἰρομένῃ λέξει, or, is expressed paratactically instead of as a period), i.e., they retired into the background, since they feared his look of salutation;

(Note: Comp. jer. Schekalim ii. 5 (in Pinner's Compendium des Thalmud, S. 58): "R. Jochanan was walking and leaning upon R. Chija bar-Abba, R. Eliezer perceived him and hid himself from him (ומטמר לח מקמי). Then said R. Jochanan: This Babylonian insulted him (R. Chija) by two things; first that he did not salute him, and then that he hid himself. But R. Jakob bar-Idi answered him, it is the custom with them for the less not to salute the greater, - a custom which confirms Job's words: Young men saw me and his themselves.")

and old men (hoary heads) stood up, remained standing (ἀσυνδέτως, as Job 20:19; Job 28:4). קוּם signifies to stand up, עמד to advance towards any one and remain standing. They rose in order not to seat themselves until he was seated. שׂרים are magnates (proceres) of the city. These עצרוּ בּמלּים, cohibebant verba (עצר with Beth of the obj., as Job 4:2; Job 12:15), and keeping a respectful silence, they laid their hand on their mouth (comp. Job 21:5). All stepped back and desisted from speaking before him: The speech of illustrious men (נגידים from נגד, Arab. njd, to be visible, pleasant to the sight, comp. supra, p. 510) hid itself (not daring to be heard), and the tongue of the same clave (motionless) to their palate. We do not translate: as to the voice illustrious men hid themselves, for it is only the appearance produced by the attractional construction Ges. 148, 1 that has led to the rendering of קול־נגידים as an acc. of closer definition (Schult., Hahn: quod ad vocem eminentium, comprimebantur). The verb is construed with the second member of the genitival expression instead of with the first, as with מספר, Job 15:20; Job 21:21; Job 38:21, and with ראשׁ, Job 22:12; a construction which occurs with קול not merely in such exclamatory sentences as Genesis 4:10; Isaiah 52:8, but also under other conditions, 1 Kings 1:41, comp. Job 14:6. This may be best called an attraction of the predicate by the second member of the compound subject, like the reverse instance, Isaiah 2:11; and it is sometimes found even where this second member is not logically the more important. Thus Ew. transl.: "the voice of the nobles hides itself;" whereas Olsh., wrongly denying that the partt. in passages like Genesis 4:10; 1 Kings 1:41, are to be taken as predicative, wishes to read נחבא, which is the more inadmissible, as even the choice of the verb is determined by the attractional construction.

The strophe which follows tells how it came to pass that those in authority among the citizens submitted to him, and that on all sides the people were zealous to show him tokens of respect.