Job 31:32


King James Version (KJV)

The stranger did not lodge in the street: but I opened my doors to the travelers.

American King James Version (AKJV)

The stranger did not lodge in the street: but I opened my doors to the travelers.

American Standard Version (ASV)

(The sojourner hath not lodged in the street; But I have opened my doors to the traveller);

Basic English Translation (BBE)

The traveller did not take his night's rest in the street, and my doors were open to anyone on a journey;

Webster's Revision

The stranger did not lodge in the street: but I opened my doors to the traveler.

World English Bible

(the foreigner has not lodged in the street, but I have opened my doors to the traveler);

English Revised Version (ERV)

The stranger did not lodge in the street; but I opened my doors to the traveller;

Clarke's Job 31:32 Bible Commentary

The stranger did not lodge in the street - My kindness did not extend merely to my family, domestics, and friends; the stranger - he who was to me perfectly unknown, and the traveler - he who was on his journey to some other district, found my doors ever open to receive them, and were refreshed with my bed and my board.

Barnes's Job 31:32 Bible Commentary

The stranger did not lodge in the street - This is designed to illustrate the sentiment in the previous verse, and to express his consciousness that he had showed the most generous hospitality.

But I opened my doors to the traveler - Margin, or way. The word used here ארח 'ôrach means properly way, path, road; but it also denotes those who travel on such a way; see Job 6:19, "The troops of Tema looked," Hebrew ארח תימא têymâ' 'ôrach - the ways, or paths of Tema; that is, those who traveled in those paths. Vulgate here, viatori. Septuagint, "To everyone that came" - παντί ἐλθόντι panti elthonti. This was one of the methods of hospitality - the central and crowning virtue among the Arabs to this day, and among the Orientals in all ages. Among the boasts of hospitality, showing the place which this virtue had in their estimation, and the methods by which it was practiced, we may refer to such expressions as the following: "I occupy the public way with my tent;" that is, to every traveler without distinction, my tent is open and my table is spread. "He makes the public path the place for the cords of his tent;" that is, he fixed the pins and cords of his tent in the midst of the public highway, so that every traveler might enter. These examples are quoted by Schultens from the Hamasa. Another beautiful example may be taken from the same collection of Arabic poems. I give the Latin translation of Schultens:

Quam saepe latratum imitanti viatori, cui resonabat echo

Suscitavi ignem, cujus lignum luculentum

Properusque surrexi ad eum, ut praedae mihi loco esset,

Prae metu ne populus mens eum ante me occuparet.

That is, "How often to the traveler, imitating the bark of the dog, and the echo of whose voice was heard, have I kindled a fire, the shining wood of which I quick raised up to him, as one would hasten to the prey, in fear lest someone of my own people should anticipate me in the privileges and rites of hospitality." The allusion to the imitation of the barking of a dog here, refers to the custom of travelers at night, who make this noise when they need a place of rest. This sound is responded to by the dogs which watch around the tents of their masters, and the sound is the signal for a general rush to show hospitality to the stranger. Burckhardt, speaking of the inhabitants of the Houran - the country east of the Jordan, and south of Damascus, says, "A traveler may alight at any house he pleases; a mat will be immediately spread for him, coffee made, and a breakfast or dinner set before him. In entering a village it has often happened to me, that several persons presented themselves, each begging that I would lodge at his house. It is a point of honor with the host never to receive the smallest return from a guest. Besides the private habitations, which offer to every traveler a secure night's shelter, there is in every village the Medhafe of the Sheikh, where all strangers of decent appearance are received and entertained. It is the duty of the Sheikh to maintain this Medhafe, which is like a tavern, with the difference that the host himself pays the bill. The Sheikh has public allowance to defray these expenses, and hence a man of the Houran, intending to travel about for a fortnight never thinks of putting a single para in his pocket; he is sure of being every where well received, and of living better, perhaps, than at his own home." Travels in Syria, pp. 294, 295.

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