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Selected Verse: Job 30:1 - Strong Concordance
| Verse |
Translation |
Text |
| Job 30:1 |
Strong Concordance |
But now they that are younger [06810] [03117] than I have me in derision [07832], whose fathers [01] I would have disdained [03988] to have set [07896] with the dogs [03611] of my flock [06629]. |
| |
King James |
But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
(Job 30:1-31)
younger--not the three friends (Job 15:10; Job 32:4, Job 32:6-7). A general description: Job 30:1-8, the lowness of the persons who derided him; Job 30:9-15, the derision itself. Formerly old men rose to me (Job 29:8). Now not only my juniors, who are bound to reverence me (Lev 19:32), but even the mean and base-born actually deride me; opposed to, "smiled upon" (Job 29:24). This goes farther than even the "mockery" of Job by relations and friends (Job 12:4; Job 16:10, Job 16:20; Job 17:2, Job 17:6; Job 19:22). Orientals feel keenly any indignity shown by the young. Job speaks as a rich Arabian emir, proud of his descent.
dogs--regarded with disgust in the East as unclean (Sa1 17:43; Pro 26:11). They are not allowed to enter a house, but run about wild in the open air, living on offal and chance morsels (Psa 59:14-15). Here again we are reminded of Jesus Christ (Psa 22:16). "Their fathers, my coevals, were so mean and famished that I would not have associated them with (not to say, set them over) my dogs in guarding my flock." |
| Notes on the Bible, by Albert Barnes, [1834] |
But now they that are younger than I - Margin, "of fewer days." It is not probable that Job here refers to his three friends. It is not possible to determine their age with accuracy, but in Job 15:10, they claim that there were with them old and very aged men, much older than the father of Job. Though that place may possibly refer not to themselves but to those who held the same opinions with them, yet none of those who engaged in the discussion, except Ehhu Job 32:6, are represented as young men. They were the contemporaries of Job; men who are ranked as his friends; and men who showed that they had had oppoptunities for long and careful observation. The reference here, therefore, is to the fact that while, in the days of his prosperity, even the aged and the honorable rose up to do him reverence, now he was the object of contempt even by the young and the worthless. The Orientals would feel this much. It was among the chief virtues with them to show respect to the aged, and their sensibilites were especially keen in regard to any indignity shown to them by the young.
Whose fathers I would have disdained - Who are the children of the lowest and most degraded of the community. How deep the calamity to be so fallen as to be the subject of derision by such men!
To have set with the dogs of my flock - To have associated with my dogs in guarding my flock. That is, they were held in less esteem than his dogs. This was the lowest conceivable point of debasement. The Orientals had no language that would express greater contempt of anyone than to call him a dog; compare Deu 23:18; Sa1 17:43; Sa1 24:14; Sa2 3:8; Sa2 9:8; Sa2 16:9; Kg2 8:13; Note Isa 66:3. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
1 And now they who are younger than I have me in derision,
Those whose fathers I disdained To set with the dogs of my flock.
2 Yea, the strength of their hands, what should it profit me?
They have lost vigour and strength.
3 They are benumbed from want and hunger,
They who gnaw the steppe,
The darkness of the wilderness and waste;
4 They who pluck mallows in the thicket,
And the root of the broom is their bread.
With ועתּה, which also elsewhere expresses the turning-point from the premises to the conclusion, from accusation to the threat of punishment, and such like, Job here begins to bewail the sad turn which his former prosperity has taken. The first line of the verse, which is marked off by Mercha-Mahpach, is intentionally so disproportionately long, to form a deep and long breathed beginning to the lamentation which is now begun. Formerly, as he has related in the first part of the monologue, an object of reverential fear to the respectable youth of the city (Job 29:8), he is now an object of derision (שׂחק על, to laugh at, distinct from שׂחק אל, Job 29:24, to laugh to, smile upon) to the young good-for-nothing vagabonds of a miserable class of men. They are just the same עניּי ארץ, whose sorrowful lot he reckons among the mysteries of divine providence, so difficulty of solution (Job 24:4-8). The less he belongs to the merciless ones, who take advantage of the calamities of the poor for their own selfish ends, instead of relieving their distress as far as is in their power, the more unjustifiable is the rude treatment which he now experiences from them, when they who meanly hated him before because he was rich, now rejoice at the destruction of his prosperity. Younger than he in days (לימים as Job 32:4, with ל of closer definition, instead of which the simple acc. was inadmissible here, comp. on Job 11:9) laugh at him, sons of those fathers who were so useless and abandoned that he scorned (מאס ל, comp. מאס מן, Sa1 15:26) to entrust to them even a service so menial as that of the shepherd dogs. Schult., Rosenm., and Schlottm. take שׁית עם for שׁית על, praeficere, but that ought to be just simply שׁית על; שׁית עם signifies to range beside, i.e., to place alike, to associate; moreover, the oversight of the shepherd dogs is no such menial post, while Job intends to say that he did not once consider them fit to render such a subordinate service as is that of the dogs which help the shepherds.
And even the strength of their (these youths') hands (גּם is referable to the suff. of ידיהם: even; not: now entirely, completely, as Hahn translates), of what use should it be to him: (למּה not cur, but ad quid, quorsum, as Gen 25:32; Gen 27:46.) They are enervated, good-for-nothing fellows: כּלח is lost to them (עלימו trebly emphatic: it is placed in a prominent position, has a pathetic suff., and is על for ל, Sa1 9:3). The signif. senectus, which suits Job 5:26, is here inapplicable, since it is not the aged that are spoken of, but the young; for that "old age is lost to them" would be a forced expression for the thought - which, moreover, does not accord with the connection - that they die off early. One does not here expect the idea of senectus or senectus vegeta, but vigor, as the Syriac (‛ushino) and Arabic also translate it. May not כּלח perhaps be related to כּח, as שׁלאנן to שׁאנן, the latter being a mixed form from שׁאנן and שׁלו, the former from כּח and לח, fresh juicy vigour, or as we say: pith and marrow (Saft and Kraft)? At all events, if this is somewhat the idea of the word, it may be derived from כּלח = כּלה (lxx συντέλεια), or some other way (vid., on Job 5:26): it signifies full strength or maturity.
(Note: From the root Arab. kl (on its primary notion, vid., my review of Bernstein's edition of Kirsch's Syr. Chrestomathie, Ergnzungsblatt der A.L.Z. 1843, Nr. 16 and 17) other derivatives, as Arab. kl', klb, klt, klṯ, klj, kld, klz, etc., develop in general the significations to bring, take, or hold together, enclose, and the like; but Arab. lkḥ in particular the signification to draw together, distort violently, viz., the muscles of the face in grinning and showing the teeth, or even sardonic laughing, and drawing the lips apart. The general signification of drawing together, Arab. šdd, resolves itself, however, from that special reference to the muscles of the face, and is manifest in the IV form Arab. kâlaḥa, to show one's self strict and firm (against any one); also more sensuously: to remain firm in one's place; of the moon, which remains as though motionless in one of its twenty-eight halting-places. Hence Arab. dahrun kâliḥun, a hard season, zmân šdı̂d and kulâḥun, kalâḥi (the latter as a kind of n. propr. invariably ending in i, and always without the article), a hard year, i.e., a year of failure of the crops, and of scarcity and want. If it is possible to apply this to כּלח without the hazardous comparison of Arab. qḥl, qlḥm, etc. so supra, p. 300], the primary signification might perhaps be that of hardness, unbroken strength; Job 5:26, "Thou wilt go to the grave with unbroken strength," i.e., full of days indeed, but without having thyself experienced the infirmities and burdens of the aetas decrepita, as also a shock brought in "in its season" is at the highest point of ripeness; Job 30:2 : "What (should) the strength of their hands profit me? as for them, their vigour is departed." - Fl.)
With Job 30:3 begins a new clause. It is גּלמוּד, not גּלמוּדים, because the book of Job does not inflect this Hebraeo-Arabic word, which is peculiar to it (besides only Isa 49:21, גּלמוּדה). It is also in Arab. more a substantive (stone, a mass) than an adj. (hard as stone, massive, e.g., Hist. Tamerlani in Schultens: Arab. 'l-ṣchr 'l-jlmûd, the hardest rock); and, similar to the Greek χέρσος (vid., Passow), it denotes the condition or attribute of rigidity, i.e., sterility, Job 3:7; or stiff as death, Job 15:34; or, as here, extreme weakness and incapability of working. The subj.: such are they, is wanting; it is ranged line upon line in the manner of a mere sketch, participles with the demonstrative article follow the elliptical substantival clause. The part. הערקים is explained by lxx, Targ., Saad. (Arab. fârrı̂n), and most of the old expositors, after ערק, Arab. ‛araqa, fut. ya‛riq, fugere, abire, which, however, gives a tame and - since the desert is to be thought of as the proper habitation of these people, be they the Seir remnant of the displaced Horites, or the Hauran "races of the clefts" - even an inappropriate sense. On the contrary, ‛rq in Arab. (also Pael ‛arreq in Syriac) signifies to gnaw; and this Arabic signification of a word exclusively peculiar to the book of Job (here and Job 30:17) is perfectly suitable. We do not, however, with Jerome, translate: qui rodebant in solitudine (which is doubly false), but qui rodunt solitudinem, they gnaw the sunburnt parched ground of the steppe, stretched out there more like beasts than men (what Gecatilia also means by his Arab. lâzmû, adhaerent), and derive from it their scanty food. אמשׁ שׁואה וּמשׁאה is added as an explanatory, or rather further descriptive, permutative to ציּה. The same alliterative union of substantives of the same root occurs in Job 38:27; Zep 1:15, and a similar one in Nah 2:11 (בוקה ומבוקה), Eze 6:14; Eze 33:29 (שׁמה ומשׁמה); on this expression of the superlative by heaping up similar words, comp. Ew. 313, c. The verb שׁאה has the primary notion of wild confused din (e.g., Isa 17:12.), which does not pass over to the idea of desolation and destruction by means of the intermediate notion of ruins that come together with a crash, but by the transfer of what is confusing to the ear to confusing impressions and conditions of all kinds; the desert is accordingly called also תּהוּ, Deu 32:10, from תּהה = שׁאה (vid., Genesis, S. 93).
The noun אמשׁ nuon signifies elsewhere adverbially, in the past night, to grow night-like, and in general yesterday, according to which it is translated: the yesterday of waste and desolation; or, retaining the adverbial form: waste and desolation are of yesterday = long since. It is undeniable that מאתמוּל and אתמוּל, Isa 30:33; Mic 2:8, are used in the sense pridem (not only to-day, but even yesterday); but our poet uses תּמול, Job 8:9, in the opposite sense, non pridem (not long since, but only of yesterday); and it is more natural to ask whether אמשׁ then has not here the substantival signification from which it has become an adverb, in the signification nightly or yesterday. Since it originally signifies yesterday evening or night, then yesterday, it must have the primary signification darkness, as the Arab. ams is also traceable to the primary notion of the sinking of the sun towards the horizon; so that, consequently, although the usage of Arabic does not allow this sense,
(Note: Arab. ams is manifestly connected with Arab. ms', msy, first by means of the IV form Arab. 'msy; it has, however, like this, nothing to do with "darkness." Arab. mas'â' is, according to the original sources of information, properly the whole afternoon until sunset; and this time is so called, because in it the sun Arab. tamsû or tamsı̂, touches, i.e., sinks towards the horizon (from the root Arab. ms with the primary notion stringere, terere, tergere, trahere, prehendere, capere). Just so they say Arab. 'l-šmsu tadluk, properly the sun rubs; Arab. taṣı̂f, connects itself; Arab. tušaffir, goes to the brink (Arab. šufr, šafı̂r), all in the same signification. Used as a substantive, Arab. amsu followed by the genitive is la veille de..., the evening before ... , and then generally, the day before ... , the opposite of Arab. gadu with the same construction, le lendemain de - . It is absolutely impossible that it should refer to a far distant past. On the contrary, it is always used like our "yesterday," in a general sense, for a comparatively near past, or a past time thought of as near, as Arab. gd is used of a comparatively near future, or a future time thought of as near. Zamachschari in the Kesschf on Sur. xvii. 25: It is a duty of children to take care of their aged parents, "because they are so aged, and to-day (el-jauma) require those who even yesterday (bi-l-emsi) were the most dependent on them of all God's creatures." It never means absolutely evening or night. What Gesenius, Thes., cites as a proof for it from Vita Timuri, ii. 428 - a supposed Arab. amsı̂y, vespertinus - is falsely read and explained (as in general Manger's translation of those verses abounds in mistakes); - both line 1 and line 9, Arab. 'msy, IV form of ms', is rhetorically and poetically (as "sister of Arab. kân") of like signification with the general Arab. kân or ṣâr. An Arab would not be able to understand that אמשׁ שׁואה וּמשׁאה otherwise than: "on the eve of destruction and ruin," i.e., at the breaking in of destruction and ruin which is just at hand or has actually followed rapidly upon something else. - Fl.)
it can be translated (comp. צלמות, Jer 2:6), "the evening darkness (gloominess) of the waste and wilderness" (אמשׁ as regens, Ew. 286, a). The Targ. also translated similarly, but take אמשׁ as a special attribute: חשׁוכא היך רוּמשׁא, "darkness like the late evening." Olshausen's conjecture of ארץ makes it easier, but puts a word that affirms nothing in the place of an expressive one.
Job 30:4 tells what the scanty nourishment is which the chill, desolate, and gloomy desert, with its steppes and gorges, furnishes them. מלּוּח (also Talmudic, Syriac, and Arabic) is the orach, and indeed the tall shrubby orach, the so-called sea-purslain, the buds and young leaves of which are gathered and eaten by the poor. That it is not merely a coast plant, but grows also in the desert, is manifest from the narrative b. Kidduschin, 66a: "King Jannai approached כוחלית in the desert, and conquered sixty towns there Ges. translates wrongly, captis LX talentis; and on his return with great joy, he called all the orphans of Israel to him, and said: Our fathers ate מלוחים in their time when they were engaged with the building of the temple (according to Raschi: the second temple; according to Aruch: the tabernacle in the wilderness); we will also eat מלוחים in remembrance of our fathers! And מלוחים were served up on golden tables, and they ate." The lxx translates, ἅλιμα (not: ἄλιμα); as in Athenaeus, poor Pythagoreans are once called ἅλιμα τρώγοντες καὶ κακὰ τοιαῦτα συλλέγοντες.
(Note: Huldrich Zwingli, in the Greek Aldine of 1518 (edited by Andrea of Asola), which he has annotated throughout in the margin, one of the choicest treasures of the Zurich town library, explains ἅλιμα by θαλάσσια, which was natural by the side of the preceding περικυκλοῦντες. We shall mention these marginal notes of Zwingli now and again.)
The place where they seek for and find this kind of edible plant is indicated by עלי־שׂיח. שׂיח is a shrub in general, but certainly pre-eminently the Arab. šı̂h, that perennial, branchy, woody plant of uncultivated ground, about two-thirds of a yard high, and the same in diameter, which is one of the greatest blessings of Syria and of the steppe, since, with the exception of cow and camel's dung, it is often the only fuel of the peasants and nomads, - the principal, and often in a day's journey the only, vegetation of the steppe, in the shade of which, then everything else is parched, a scanty vegetation is still preserved.
(Note: Thus Wetzstein in his Reise in den beiden Trachonon und um das Haurangebirge.)
The poor in search of the purslain surround this Arab. šı̂ḥ (shı̂h), and as Job 30:4 continues: the broom-root is their bread. Ges. understands לחמם according to Isa 47:14, where it is certainly the pausal form for לחמם ("there is not a coal to warm one's self"), and that because the broom-root is not eatable. But why should broom-root and not broom brushwood be mentioned as fuel? The root of the steppe that serves as fuel, together with the shı̂h, is called gizl (from גזל, to tear out), not retem, which is the broom (and is extraordinarily frequent in the Belka). The Arabs, however, not only call Genista monosperma so, but also Chamaerops humilis, a degenerate kind of which produces a kind of arrow-root which the Indians in Florida use.
(Note: The description of these eaters of the steppe plants corresponds exactly to the reality, especially if that race, bodily so inferior, is contrasted with the agricultural peasant, and some allowance is made for the figure of speech Arab. mubâlagat (i.e., a description in colours, strongly brought out), without which poetic diction would be flat and devoid of vividness in the eye of an Oriental. The peasant is large and strong, with a magnificent beard and an expressive countenance, while e.g., the Trachonites of the present day (i.e., the race of the W'ar, יער), both men and women, are a small, unpleasant-looking, weakly race. It is certain that bodily perfection is a plant that only thrives in a comfortable house, and needs good nourishment, viz., bread, which the Trachonite of the present day very rarely obtains, although he levies heavy contributions on the harvest of the villagers. Therefore the roots of plants often serve as food. Two such plants, the gahh (גח) and the rubbe halı̂le (רבּה חלילה), are described by my Reisebericht. A Beduin once told me that it should be properly called rubh lêle (רבח לילה), "the gain of a supper," inasmuch as it often takes the place of this, the chief meal of the day. To the genus rubbe belongs also the holêwâ (חליוא); in like manner they eat the bulbous plant, qotên (קטין); of another, the mesha‛ (משׁע), they eat leaves, stem, and root. I often saw the poor villagers (never Beduins) eat the broad thick fleshy leaves of a kind of thistle (the thistle is called Arab. šûk, shôk), the name of which is ‛aqqub (עקּוּב); these leaves are a handbreadth and a half in length, and half a handbreadth in width. They gather them before the thorns on the innumerable points of the serrated leaves become strong and woody; they boil them in salt and water, and serve them up with a little butter. Whole tribes of the people of the Ruwala live upon the small brown seed (resembling mustard-seed) of the semh (שׂמח). The seeds are boiled up a pulp. - Wetzst.)
לחמם in the signification cibus eorum is consequently not incomprehensible. lxx (which throws Job 30:4 into sad confusion): οἳ καὶ ῥΊζας ξύλων ἐμασσῶντο.
(Note: Zwingli observes here: Sigma only once. Codd. Anex. and Sinait. have the reading εμασωντο, which he prefers.)
All the ancient versions translate similarly. One is here reminded of what Agatharchides says in Strabo concerning the Egyptio-Ethiopian eaters of the rush root and herb.
(Note: Vid., Meyer, Botanische Erluterungen zu Strabons Geographie, S. 108ff.) |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Younger - Whom both universal custom, and the light of nature, taught to reverence their elders and betters. Whose fathers - Whose condition was so mean, that in the opinion, of the world, they were unworthy to be my shepherds the companions of my dogs which watch my flocks. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
But now they that are younger than I have me in derision - Compare this with Job 29:8, where he speaks of the respect he had from the youth while in the days of his prosperity. Now he is no longer affluent, and they are no longer respectful.
Dogs of my flock - Persons who were not deemed sufficiently respectable to be trusted with the care of those dogs which were the guardians of my flocks. Not confidential enough to be made shepherds, ass-keepers, or camel-drivers; nor even to have the care of the dogs by which the flocks were guarded. This saying is what we call an expression of sovereign contempt. |
16 For dogs [03611] have compassed [05437] me: the assembly [05712] of the wicked [07489] have inclosed [05362] me: they pierced [03738] [0738] my hands [03027] and my feet [07272].
14 And at evening [06153] let them return [07725]; and let them make a noise [01993] like a dog [03611], and go round about [05437] the city [05892].
15 Let them wander up and down [05128] [05128] for meat [0398], and grudge [03885] if they be not satisfied [07646].
11 As a dog [03611] returneth [07725] to his vomit [06892], so a fool [03684] returneth [08138] to his folly [0200].
43 And the Philistine [06430] said [0559] unto David [01732], Am I a dog [03611], that thou comest [0935] to me with staves [04731]? And the Philistine [06430] cursed [07043] David [01732] by his gods [0430].
22 Why do ye persecute [07291] me as God [0410], and are not satisfied [07646] with my flesh [01320]?
6 He hath made [03322] me also a byword [04914] of the people [05971]; and aforetime [06440] I was as a tabret [08611].
2 Are there not mockers [02049] with me? and doth not mine eye [05869] continue [03885] in their provocation [04784]?
20 My friends [07453] scorn [03887] me: but mine eye [05869] poureth out [01811] tears unto God [0433].
10 They have gaped [06473] upon me with their mouth [06310]; they have smitten [05221] me upon the cheek [03895] reproachfully [02781]; they have gathered [04390] themselves together [03162] against me.
4 I am as one mocked [07814] of his neighbour [07453], who calleth [07121] upon God [0433], and he answereth [06030] him: the just [06662] upright [08549] man is laughed to scorn [07814].
24 If I laughed [07832] on them, they believed [0539] it not; and the light [0216] of my countenance [06440] they cast not down [05307].
32 Thou shalt rise up [06965] before [06440] the hoary head [07872], and honour [01921] the face [06440] of the old man [02205], and fear [03372] thy God [0430]: I am the LORD [03068].
8 The young men [05288] saw [07200] me, and hid [02244] themselves: and the aged [03453] arose [06965], and stood up [05975].
9 And now am I their song [05058], yea, I am their byword [04405].
10 They abhor [08581] me, they flee far [07368] from me, and spare [02820] not to spit [07536] in my face [06440].
11 Because he hath loosed [06605] my cord [03499], and afflicted [06031] me, they have also let loose [07971] the bridle [07448] before [06440] me.
12 Upon my right [03225] hand rise [06965] the youth [06526]; they push away [07971] my feet [07272], and they raise up [05549] against me the ways [0734] of their destruction [0343].
13 They mar [05420] my path [05410], they set forward [03276] my calamity [01942] [01962], they have no helper [05826].
14 They came [0857] upon me as a wide [07342] breaking [06556] in of waters: in [08478] the desolation [07722] they rolled [01556] themselves upon me.
15 Terrors [01091] are turned [02015] upon me: they pursue [07291] my soul [05082] as the wind [07307]: and my welfare [03444] passeth away [05674] as a cloud [05645].
1 But now they that are younger [06810] [03117] than I have me in derision [07832], whose fathers [01] I would have disdained [03988] to have set [07896] with the dogs [03611] of my flock [06629].
2 Yea, whereto [04100] might the strength [03581] of their hands [03027] profit me, in whom old age [03624] was perished [06]?
3 For want [02639] and famine [03720] they were solitary [01565]; fleeing [06207] into the wilderness [06723] in former time [0570] desolate [07722] and waste [04875].
4 Who cut up [06998] mallows [04408] by the bushes [07880], and juniper [07574] roots [08328] for their meat [03899].
5 They were driven forth [01644] from among [01460] men, (they cried [07321] after them as after a thief [01590];)
6 To dwell [07931] in the clifts [06178] of the valleys [05158], in caves [02356] of the earth [06083], and in the rocks [03710].
7 Among the bushes [07880] they brayed [05101]; under the nettles [02738] they were gathered together [05596].
8 They were children [01121] of fools [05036], yea, children [01121] of base men [08034]: they were viler [05217] than the earth [0776].
6 And Elihu [0453] the son [01121] of Barachel [01292] the Buzite [0940] answered [06030] and said [0559], I am young [06810] [03117], and ye are very old [03453]; wherefore I was afraid [02119], and durst [03372] not shew [02331] you mine opinion [01843].
7 I said [0559], Days [03117] should speak [01696], and multitude [07230] of years [08141] should teach [03045] wisdom [02451].
4 Now Elihu [0453] had waited [02442] till Job [0347] had spoken [01697], because they were elder [02205] [03117] than he.
10 With us are both the grayheaded [07867] and very aged [03453] men, much [03524] elder [03117] than thy father [01].
3 He that killeth [07819] an ox [07794] is as if he slew [05221] a man [0376]; he that sacrificeth [02076] a lamb [07716], as if he cut off [06202] a dog's [03611] neck [06202]; he that offereth [05927] an oblation [04503], as if he offered swine's [02386] blood [01818]; he that burneth [02142] incense [03828], as if he blessed [01288] an idol [0205]. Yea, they have chosen [0977] their own ways [01870], and their soul [05315] delighteth [02654] in their abominations [08251].
13 And Hazael [02371] said [0559], But what, is thy servant [05650] a dog [03611], that he should do [06213] this great [01419] thing [01697]? And Elisha [0477] answered [0559], The LORD [03068] hath shewed [07200] me that thou shalt be king [04428] over Syria [0758].
9 Then said [0559] Abishai [052] the son [01121] of Zeruiah [06870] unto the king [04428], Why should this dead [04191] dog [03611] curse [07043] my lord [0113] the king [04428]? let me go over [05674], I pray thee, and take off [05493] his head [07218].
8 And he bowed [07812] himself, and said [0559], What is thy servant [05650], that thou shouldest look [06437] upon such a dead [04191] dog [03611] as I am?
8 Then was Abner [074] very [03966] wroth [02734] for the words [01697] of Ishbosheth [0378], and said [0559], Am I a dog's [03611] head [07218], which against Judah [03063] do shew [06213] kindness [02617] this day [03117] unto the house [01004] of Saul [07586] thy father [01], to his brethren [0251], and to his friends [04828], and have not delivered [04672] thee into the hand [03027] of David [01732], that thou chargest [06485] me to day [03117] with a fault [05771] concerning this woman [0802]?
14 After [0310] whom is the king [04428] of Israel [03478] come out [03318]? after [0310] whom dost thou pursue [07291]? after [0310] a dead [04191] dog [03611], after [0310] a [0259] flea [06550].
43 And the Philistine [06430] said [0559] unto David [01732], Am I a dog [03611], that thou comest [0935] to me with staves [04731]? And the Philistine [06430] cursed [07043] David [01732] by his gods [0430].
18 Thou shalt not bring [0935] the hire [0868] of a whore [02181], or the price [04242] of a dog [03611], into the house [01004] of the LORD [03068] thy God [0430] for any vow [05088]: for even both [08147] these are abomination [08441] unto the LORD [03068] thy God [0430].
6 And Elihu [0453] the son [01121] of Barachel [01292] the Buzite [0940] answered [06030] and said [0559], I am young [06810] [03117], and ye are very old [03453]; wherefore I was afraid [02119], and durst [03372] not shew [02331] you mine opinion [01843].
10 With us are both the grayheaded [07867] and very aged [03453] men, much [03524] elder [03117] than thy father [01].
4 Who cut up [06998] mallows [04408] by the bushes [07880], and juniper [07574] roots [08328] for their meat [03899].
14 Behold, they shall be as stubble [07179]; the fire [0784] shall burn [08313] them; they shall not deliver [05337] themselves [05315] from the power [03027] of the flame [03852]: there shall not be a coal [01513] to warm [02552] at, nor fire [0217] to sit [03427] before it.
4 Who cut up [06998] mallows [04408] by the bushes [07880], and juniper [07574] roots [08328] for their meat [03899].
4 Who cut up [06998] mallows [04408] by the bushes [07880], and juniper [07574] roots [08328] for their meat [03899].
6 Neither said [0559] they, Where is the LORD [03068] that brought us up [05927] out of the land [0776] of Egypt [04714], that led [03212] us through the wilderness [04057], through a land [0776] of deserts [06160] and of pits [07745], through a land [0776] of drought [06723], and of the shadow of death [06757], through a land [0776] that no man [0376] passed through [05674], and where no man [0120] dwelt [03427]?
9 (For we are but of yesterday [08543], and know [03045] nothing, because our days [03117] upon earth [0776] are a shadow [06738]:)
8 Even of late [0865] my people [05971] is risen up [06965] as an enemy [0341]: ye pull off [06584] the robe [0145] with [04136] the garment [08008] from them that pass [05674] by securely [0983] as men averse [07725] from war [04421].
33 For Tophet [08613] is ordained [06186] of old [0865]; yea, for the king [04428] it is prepared [03559]; he hath made it deep [06009] and large [07337]: the pile [04071] thereof is fire [0784] and much [07235] wood [06086]; the breath [05397] of the LORD [03068], like a stream [05158] of brimstone [01614], doth kindle [01197] it.
10 He found [04672] him in a desert [04057] land [0776], and in the waste [08414] howling [03214] wilderness [03452]; he led him about [05437], he instructed [0995] him, he kept [05341] him as the apple [0380] of his eye [05869].
12 Woe [01945] to the multitude [01995] of many [07227] people [05971], which make a noise [01993] like the noise [01993] of the seas [03220]; and to the rushing [07588] of nations [03816], that make a rushing like the rushing [07582] of mighty [03524] waters [04325]!
29 Then shall they know [03045] that I am the LORD [03068], when I have laid [05414] the land [0776] most [04923] desolate [08077] because of all their abominations [08441] which they have committed [06213].
14 So will I stretch out [05186] my hand [03027] upon them, and make [05414] the land [0776] desolate [08077], yea, more desolate [04923] than the wilderness [04057] toward Diblath [01689], in all their habitations [04186]: and they shall know [03045] that I am the LORD [03068].
11 Where is the dwelling [04583] of the lions [0738], and the feedingplace [04829] of the young lions [03715], where the lion [0738], even the old lion [03833], walked [01980], and the lion's [0738] whelp [01482], and none made them afraid [02729]?
15 That day [03117] is a day [03117] of wrath [05678], a day [03117] of trouble [06869] and distress [04691], a day [03117] of wasteness [07722] and desolation [04875], a day [03117] of darkness [02822] and gloominess [0653], a day [03117] of clouds [06051] and thick darkness [06205],
27 To satisfy [07646] the desolate [07722] and waste [04875] ground; and to cause the bud [04161] of the tender herb [01877] to spring forth [06779]?
17 My bones [06106] are pierced [05365] in me in the night season [03915]: and my sinews [06207] take no rest [07901].
34 For the congregation [05712] of hypocrites [02611] shall be desolate [01565], and fire [0784] shall consume [0398] the tabernacles [0168] of bribery [07810].
7 Lo, let that night [03915] be solitary [01565], let no joyful voice [07445] come [0935] therein.
21 Then shalt thou say [0559] in thine heart [03824], Who hath begotten [03205] me these, seeing I have lost my children [07921], and am desolate [01565], a captive [01540], and removing to and fro [05493]? and who hath brought up [01431] these? Behold, I was left [07604] alone; these, where [0375] had they been?
3 For want [02639] and famine [03720] they were solitary [01565]; fleeing [06207] into the wilderness [06723] in former time [0570] desolate [07722] and waste [04875].
2 Yea, whereto [04100] might the strength [03581] of their hands [03027] profit me, in whom old age [03624] was perished [06]?
26 Thou shalt come [0935] to thy grave [06913] in a full age [03624], like as a shock of corn [01430] cometh in [05927] in his season [06256].
26 Thou shalt come [0935] to thy grave [06913] in a full age [03624], like as a shock of corn [01430] cometh in [05927] in his season [06256].
26 Thou shalt come [0935] to thy grave [06913] in a full age [03624], like as a shock of corn [01430] cometh in [05927] in his season [06256].
3 And the asses [0860] of Kish [07027] Saul's [07586] father [01] were lost [06]. And Kish [07027] said [0559] to Saul [07586] his son [01121], Take [03947] now one [0259] of the servants [05288] with thee, and arise [06965], go [03212] seek [01245] the asses [0860].
46 And Rebekah [07259] said [0559] to Isaac [03327], I am weary [06973] of my life [02416] because [06440] of the daughters [01323] of Heth [02845]: if Jacob [03290] take [03947] a wife [0802] of the daughters [01323] of Heth [02845], such as these which are of the daughters [01323] of the land [0776], what good [04100] shall my life [02416] do me?
32 And Esau [06215] said [0559], Behold, I am at the point [01980] to die [04191]: and what profit shall this birthright [01062] do to me?
26 And Samuel [08050] said [0559] unto Saul [07586], I will not return [07725] with thee: for thou hast rejected [03988] the word [01697] of the LORD [03068], and the LORD [03068] hath rejected [03988] thee from being king [04428] over Israel [03478].
9 The measure [04055] thereof is longer [0752] than the earth [0776], and broader [07342] than the sea [03220].
4 Now Elihu [0453] had waited [02442] till Job [0347] had spoken [01697], because they were elder [02205] [03117] than he.
4 They turn [05186] the needy [034] out of the way [01870]: the poor [06041] [06035] of the earth [0776] hide [02244] themselves together [03162].
5 Behold, as wild asses [06501] in the desert [04057], go they forth [03318] to their work [06467]; rising betimes [07836] for a prey [02964]: the wilderness [06160] yieldeth food [03899] for them and for their children [05288].
6 They reap [07114] [07114] every one his corn [01098] in the field [07704]: and they gather [03953] the vintage [03754] of the wicked [07563].
7 They cause the naked [06174] to lodge [03885] without clothing [03830], that they have no covering [03682] in the cold [07135].
8 They are wet [07372] with the showers [02230] of the mountains [02022], and embrace [02263] the rock [06697] for want of a shelter [04268].
24 If I laughed [07832] on them, they believed [0539] it not; and the light [0216] of my countenance [06440] they cast not down [05307].
8 The young men [05288] saw [07200] me, and hid [02244] themselves: and the aged [03453] arose [06965], and stood up [05975].
8 The young men [05288] saw [07200] me, and hid [02244] themselves: and the aged [03453] arose [06965], and stood up [05975].