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Selected Verse: Job 30:20 - Strong Concordance

Verse	Translation	Text
Job 30:20	Strong Concordance	I cry [07768] unto thee, and thou dost not hear [06030] me: I stand up [05975], and thou regardest [0995] me not.
	King James	I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me not.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
stand up--the reverential attitude of a suppliant before a king (Kg1 8:14; Luk 18:11-13). not--supplied from the first clause. But the intervening affirmative "stand" makes this ellipsis unlikely. Rather, as in Job 16:9 (not only dost thou refuse aid to me "standing" as a suppliant, but), thou dost regard me with a frown: eye me sternly.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

stand up--the reverential attitude of a suppliant before a king (Kg1 8:14; Luk 18:11-13).

not--supplied from the first clause. But the intervening affirmative "stand" makes this ellipsis unlikely. Rather, as in Job 16:9 (not only dost thou refuse aid to me "standing" as a suppliant, but), thou dost regard me with a frown: eye me sternly.

Notes on the Bible, by Albert Barnes, [1834]
I cry unto thee, and thou dost not hear me - This was a complaint which Job often made, that he could not get the ear of God; that his prayer was not regarded, and that he could not get his cause before him; compare Job 13:3, Job 13:19 ff, and Job 27:9. I stand up - Standing was a common posture of prayer among the ancients; see Heb 11:21; Kg1 8:14, Kg1 8:55; Neh 9:2. The meaning is, that when Job stood up to pray, God did not regard his prayer.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
20 I cry to Thee for help, and Thou answerest not; I stand there, and Thou lookest fixedly at me. 21 Thou changest Thyself to a cruel being towards me, With the strength of Thy hand Thou makest war upon me. 22 Thou raisest me upon the stormy wind, Thou causest me to drive along And vanish in the roaring of the storm. 23 For I know: Thou wilt bring me back to death, Into the house of assembly for all living. If he cries for help, his cry remains unanswered; if he stands there looking up reverentially to God (perhaps עמד, with משּׁוּע to be supplied, has the sense of desisting or restraining, as Gen 29:35; Gen 30:9), the troubling, fixed look of God, who looks fixedly and hostilely upon him, anything but ready to help (comp. Job 7:20; Job 16:9), meets his upturned eye. התבּנן, to look consideringly upon anything, is elsewhere joined with אל, על, עד, or even with the acc; here, where a motionless fixed look is intended, with בּ (= fi). It is impossible to draw the לא, Job 30:20, over to ותּתבּנן (Jer., Saad., Umbr., Welte, and others), both on account of the Waw consec. (Ew. 351a), and on account of the separation by the new antecedent עמדתּי. On the reading of two Codd. ותתכנן ("Thou settest Thyself against me"), which Houbigant and Ew. prefer, Rosenm. has correctly pronounced judgment: est potius pro mendo habenda. Instead of consolingly answering his prayer, and instead of showing Himself willing to help, God, who was formerly so kind towards him, changes towards him, His creature, into a cruel being, saevum (אכזר in the book of Job only here and Job 41:2, where it signifies "foolhardy;" comp. לאויב in the dependent passage, Isa 63:10), and makes war upon him (שׂטם as Job 16:9) by causing him to feel the strength of His omnipotent hand (עצם יד as Deu 8:17, synon. חזק). It is not necessary in Job 30:22 to forsake the accentuation, and to translate: Thou raisest me up, Thou causest me go in the wind (Ew., Hirz., and others); the accentuation of רוח is indeed not a disjunctive Dech, but a conjunctive Tarcha, but preceded by Munach, which, according to the rule, Psalter ii. 500, 5, here, where two conjunctives come together, has a smaller conjunctive value. Therefore: elevas me in ventum, equitare facis me, viz., super ventum (Dachselt), for one does not only say הרכּיב על, Ch1 13:7, or ל, Psa 66:12, but also אל, Sa2 6:3; and accordingly תּשּׂאני אל־רוּח is also not to be translated: Thou snatchest me into the wind or storm (Hahn, Schlottm.), but: Thou raisest me up to the wind or storm, as upon an animal for riding (Umbr., Olsh.). According to Oriental tradition, Solomon rode upon the east wind, and in Arabic they say of one who hurried rapidly by, racab al-genâhai er-rih, he rides upon the wings of the wind; in the present passage, the point of comparison is the being absolutely passively hurried forth from the enjoyment of a healthy and happy life to a dizzy height, whence a sudden overthrow threatens him who is unwillingly removed (comp. Psa 102:11, Thou hast lifted me up and hurled me forth). The lot which threatens him from this painful suspense Job expresses (Job 30:22) in the puzzling words: וּתמגגני תשׁיּה. Thus the Keri, after which lxx transl. (if it has not read מישׁוּעה), καὶ ἀπέῤῥηιψάς με ἀπὸ σωτηρίας. The modern expositors who follow the Keri, by taking ותמגגני for ותמגג לי (according to Ges. 121, 4), translate: Thou causest counsel and understanding (Welte), happiness (Blumenf.), and the like, to vanish from me; continuance, existence, duration would be better (vid., Job 6:13, and especially on Job 26:3). The thought it appropriate, but the expression is halting. Jerome, who translates valide, points to the correct thing, and Buxtorf (Lex. col. 2342f.) by interpreting the not less puzzling Targum translation in fundamento = funditus or in essentia = essentialiter, has, without intending it, hit upon the idea of the Hebr. Keri; תשׁיּה is intended as a closer defining, or adverbial, accusative: Thou causest me to vanish as to existence, ita ut tota essentia pereat h.e. totaliter et omnino. Perhaps this was really the meaning of the poet: most completely, most thoroughly, altogether, like the Arab. ḥaqqan. But it is unfavourable to this Keri, that תושׁיה (from the verb ושׁי), as might be expected, is always written plene elsewhere; the correction of the תשׁוה is violent, and moreover this form, correctly read, gives a sense far more consistent with the figure, Job 30:22. Ges., Umbr., and Carey falsely read תּשׁוּה, terres me; this verb is unknown in Hebr., and even in Chaldee is only used in Ithpeal, אשׁתּוי (= Hebr. חרד); for a similar reason Bttcher's תּשׁוה (which is intended to mean: in despair) is also not to be used. Even Stuhlmann perceived that תשׁוה is equivalent to תּשׁוּאה; it is, with Ew. and Olsh., to be read תּשׁוּה (not with Pareau and Hirz. תּשׁוה without the Dag.), and this form signifies, as תשׁואה, Job 36:29, from שׁוא = שׁאה, from which it is derived by change of consonants, the crash of thunder, or even the rumbling or roar as of a storm or a falling in (procellae sive ruinae). The meaning is hardly, that he who rides away upon the stormy wind melts and trickles down like drops of rain among the pealing of the thunder, when the thunder-storm, whose harbinger is the stormy wind, gathers; but that in the storm itself, which increases in fury to the howling of a tempest, he dissolves away. תּשׁוּה for בּתּשׁוּה, comp. Psa 107:26 : their soul melted away (dissolved) בּרעה. The compulsory journey in the air, therefore, passes into nothing or nearly nothing, as Job is well aware, Job 30:23 : "for I know: (without כּי, as Job 19:25; Ps. 9:21) Thou wilt bring me back to death" (acc. of the goal, or locative without any sign). If תּשׁיבני is taken in its most natural signification reduces, death is represented as essentially one with the dust of death (comp. Job 1:21 with Gen 3:19), or even with non-existence, out of which man is come into being; nevertheless השׁיב can also, by obliterating the notion of return, like redigere, have only the signification of the turn of destiny and change of condition that is effected. The assertion that שׁוּב always includes an "again," and retains it inexorably (vid., Khler on Zac 13:7, S. 239), is untenable. In post-biblical Hebrew, at least, it is certain that שׁוּב signifies not only "to become again," but also "to become," as Arab. ‛âd is used as synon. of jâ'in, devenir. (Note: Vid., my Anekdota der mittelalterlichen Scholastik unter Juden und Moslemen, S. 347.) With מות, the designation of the condition, is coupled the designation of the place: Hades (under the notion of which that of the grave is included) is the great involuntary rendezvous of all who live in this world.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

20 I cry to Thee for help, and Thou answerest not;

I stand there, and Thou lookest fixedly at me.

21 Thou changest Thyself to a cruel being towards me,

With the strength of Thy hand Thou makest war upon me.

22 Thou raisest me upon the stormy wind,

Thou causest me to drive along And vanish in the roaring of the storm.

23 For I know: Thou wilt bring me back to death,

Into the house of assembly for all living.

If he cries for help, his cry remains unanswered; if he stands there looking up reverentially to God (perhaps עמד, with משּׁוּע to be supplied, has the sense of desisting or restraining, as Gen 29:35; Gen 30:9), the troubling, fixed look of God, who looks fixedly and hostilely upon him, anything but ready to help (comp. Job 7:20; Job 16:9), meets his upturned eye. התבּנן, to look consideringly upon anything, is elsewhere joined with אל, על, עד, or even with the acc; here, where a motionless fixed look is intended, with בּ (= fi). It is impossible to draw the לא, Job 30:20, over to ותּתבּנן (Jer., Saad., Umbr., Welte, and others), both on account of the Waw consec. (Ew. 351a), and on account of the separation by the new antecedent עמדתּי. On the reading of two Codd. ותתכנן ("Thou settest Thyself against me"), which Houbigant and Ew. prefer, Rosenm. has correctly pronounced judgment: est potius pro mendo habenda. Instead of consolingly answering his prayer, and instead of showing Himself willing to help, God, who was formerly so kind towards him, changes towards him, His creature, into a cruel being, saevum (אכזר in the book of Job only here and Job 41:2, where it signifies "foolhardy;" comp. לאויב in the dependent passage, Isa 63:10), and makes war upon him (שׂטם as Job 16:9) by causing him to feel the strength of His omnipotent hand (עצם יד as Deu 8:17, synon. חזק).

It is not necessary in Job 30:22 to forsake the accentuation, and to translate: Thou raisest me up, Thou causest me go in the wind (Ew., Hirz., and others); the accentuation of רוח is indeed not a disjunctive Dech, but a conjunctive Tarcha, but preceded by Munach, which, according to the rule, Psalter ii. 500, 5, here, where two conjunctives come together, has a smaller conjunctive value. Therefore: elevas me in ventum, equitare facis me, viz., super ventum (Dachselt), for one does not only say הרכּיב על, Ch1 13:7, or ל, Psa 66:12, but also אל, Sa2 6:3; and accordingly תּשּׂאני אל־רוּח is also not to be translated: Thou snatchest me into the wind or storm (Hahn, Schlottm.), but: Thou raisest me up to the wind or storm, as upon an animal for riding (Umbr., Olsh.). According to Oriental tradition, Solomon rode upon the east wind, and in Arabic they say of one who hurried rapidly by, racab al-genâhai er-rih, he rides upon the wings of the wind; in the present passage, the point of comparison is the being absolutely passively hurried forth from the enjoyment of a healthy and happy life to a dizzy height, whence a sudden overthrow threatens him who is unwillingly removed (comp. Psa 102:11, Thou hast lifted me up and hurled me forth).

The lot which threatens him from this painful suspense Job expresses (Job 30:22) in the puzzling words: וּתמגגני תשׁיּה. Thus the Keri, after which lxx transl. (if it has not read מישׁוּעה), καὶ ἀπέῤῥηιψάς με ἀπὸ σωτηρίας. The modern expositors who follow the Keri, by taking ותמגגני for ותמגג לי (according to Ges. 121, 4), translate: Thou causest counsel and understanding (Welte), happiness (Blumenf.), and the like, to vanish from me; continuance, existence, duration would be better (vid., Job 6:13, and especially on Job 26:3). The thought it appropriate, but the expression is halting. Jerome, who translates valide, points to the correct thing, and Buxtorf (Lex. col. 2342f.) by interpreting the not less puzzling Targum translation in fundamento = funditus or in essentia = essentialiter, has, without intending it, hit upon the idea of the Hebr. Keri; תשׁיּה is intended as a closer defining, or adverbial, accusative: Thou causest me to vanish as to existence, ita ut tota essentia pereat h.e. totaliter et omnino. Perhaps this was really the meaning of the poet: most completely, most thoroughly, altogether, like the Arab. ḥaqqan. But it is unfavourable to this Keri, that תושׁיה (from the verb ושׁי), as might be expected, is always written plene elsewhere; the correction of the תשׁוה is violent, and moreover this form, correctly read, gives a sense far more consistent with the figure, Job 30:22. Ges., Umbr., and Carey falsely read תּשׁוּה, terres me; this verb is unknown in Hebr., and even in Chaldee is only used in Ithpeal, אשׁתּוי (= Hebr. חרד); for a similar reason Bttcher's תּשׁוה (which is intended to mean: in despair) is also not to be used. Even Stuhlmann perceived that תשׁוה is equivalent to תּשׁוּאה; it is, with Ew. and Olsh., to be read תּשׁוּה (not with Pareau and Hirz. תּשׁוה without the Dag.), and this form signifies, as תשׁואה, Job 36:29, from שׁוא = שׁאה, from which it is derived by change of consonants, the crash of thunder, or even the rumbling or roar as of a storm or a falling in (procellae sive ruinae). The meaning is hardly, that he who rides away upon the stormy wind melts and trickles down like drops of rain among the pealing of the thunder, when the thunder-storm, whose harbinger is the stormy wind, gathers; but that in the storm itself, which increases in fury to the howling of a tempest, he dissolves away. תּשׁוּה for בּתּשׁוּה, comp. Psa 107:26 : their soul melted away (dissolved) בּרעה. The compulsory journey in the air, therefore, passes into nothing or nearly nothing, as Job is well aware, Job 30:23 : "for I know: (without כּי, as Job 19:25; Ps. 9:21) Thou wilt bring me back to death" (acc. of the goal, or locative without any sign). If תּשׁיבני is taken in its most natural signification reduces, death is represented as essentially one with the dust of death (comp. Job 1:21 with Gen 3:19), or even with non-existence, out of which man is come into being; nevertheless השׁיב can also, by obliterating the notion of return, like redigere, have only the signification of the turn of destiny and change of condition that is effected. The assertion that שׁוּב always includes an "again," and retains it inexorably (vid., Khler on Zac 13:7, S. 239), is untenable. In post-biblical Hebrew, at least, it is certain that שׁוּב signifies not only "to become again," but also "to become," as Arab. ‛âd is used as synon. of jâ'in, devenir.

(Note: Vid., my Anekdota der mittelalterlichen Scholastik unter Juden und Moslemen, S. 347.)

With מות, the designation of the condition, is coupled the designation of the place: Hades (under the notion of which that of the grave is included) is the great involuntary rendezvous of all who live in this world.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I stand - I pray importunately and continually.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I cry unto thee - I am persecuted by man, afflicted with sore disease, and apparently forsaken of God. I stand up - Or, as some translate, "I persevere, and thou lookest upon me." Thou seest my desolate, afflicted state; but thine eye doth not affect thy heart. Thou leavest me unsupported to struggle with my adversities.

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⁹ He teareth [02963] me in his wrath [0639], who hateth [07852] me: he gnasheth [02786] upon me with his teeth [08127]; mine enemy [06862] sharpeneth [03913] his eyes [05869] upon me.

¹¹ The Pharisee [5330] stood [2476] and prayed [4336] thus [5023] with [4314] himself [1438], God [2316], I thank [2168] thee [4671], that [3754] I am [1510] not [3756] as [5618] other [3062] men [444] are, extortioners [727], unjust [94], adulterers [3432], or [2228] even [2532] as [5613] this [3778] publican [5057].
¹² I fast [3522] twice [1364] in the week [4521], I give tithes [586] of all [3956] that [3745] I possess [2932].
¹³ And [2532] the publican [5057], standing [2476] afar off [3113], would [2309] not [3756] lift up [1869] so much as [3761] his eyes [3788] unto [1519] heaven [3772], but [235] smote [5180] upon [1519] his [846] breast [4738], saying [3004], God [2316] be merciful [2433] to me [3427] a sinner [268].

¹⁴ And the king [04428] turned [05437] his face [06440] about [05437], and blessed [01288] all the congregation [06951] of Israel [03478]: (and all the congregation [06951] of Israel [03478] stood [05975]

² And the seed [02233] of Israel [03478] separated [0914] themselves from all strangers [01121] [05236], and stood [05975] and confessed [03034] their sins [02403], and the iniquities [05771] of their fathers [01].

⁵⁵ And he stood [05975], and blessed [01288] all the congregation [06951] of Israel [03478] with a loud [01419] voice [06963], saying [0559],

²¹ By faith [4102] Jacob [2384], when he was a dying [599], blessed [2127] both [1538] the sons [5207] of Joseph [2501]; and [2532] worshipped [4352], leaning upon [1909] the top [206] of his [846] staff [4464].

⁹ Will God [0410] hear [08085] his cry [06818] when trouble [06869] cometh [0935] upon him?

¹⁹ Who is he that will plead [07378] with me? for now, if I hold my tongue [02790], I shall give up the ghost [01478].

³ Surely [0199] I would speak [01696] to the Almighty [07706], and I desire [02654] to reason [03198] with God [0410].

⁷ Awake [05782], O sword [02719], against my shepherd [07462], and against the man [01397] that is my fellow [05997], saith [05002] the LORD [03068] of hosts [06635]: smite [05221] the shepherd [07462], and the sheep [06629] shall be scattered [06327]: and I will turn [07725] mine hand [03027] upon the little ones [06819].

¹⁹ In the sweat [02188] of thy face [0639] shalt thou eat [0398] bread [03899], till [05704] thou return [07725] unto the ground [0127]; for out of it wast thou taken [03947]: for dust [06083] thou [0859] art, and unto dust [06083] shalt thou return [07725].

²¹ And said [0559], Naked [06174] came I out [03318] of my mother's [0517] womb [0990], and naked [06174] shall I return [07725] thither: the LORD [03068] gave [05414], and the LORD [03068] hath taken away [03947]; blessed [01288] be the name [08034] of the LORD [03068].

²⁵ For I know [03045] that my redeemer [01350] liveth [02416], and that he shall stand [06965] at the latter [0314] day upon the earth [06083]:

²³ For I know [03045] that thou wilt bring [07725] me to death [04194], and to the house [01004] appointed [04150] for all living [02416].

²⁶ They mount up [05927] to the heaven [08064], they go down [03381] again to the depths [08415]: their soul [05315] is melted [04127] because of trouble [07451].

²⁹ Also can any understand [0995] the spreadings [04666] of the clouds [05645], or the noise [08663] of his tabernacle [05521]?

²² Thou liftest me up [05375] to the wind [07307]; thou causest me to ride [07392] upon it, and dissolvest [04127] my substance [08454] [07738].

³ How hast thou counselled [03289] him that hath no [03808] wisdom [02451]? and how hast thou plentifully [07230] declared [03045] the thing as it is [08454]?

¹³ Is not my help [05833] in me? and is wisdom [08454] driven quite [05080] from me?

²² Thou liftest me up [05375] to the wind [07307]; thou causest me to ride [07392] upon it, and dissolvest [04127] my substance [08454] [07738].

¹¹ My days [03117] are like a shadow [06738] that declineth [05186]; and I am withered [03001] like grass [06212].

³ And they set [07392] the ark [0727] of God [0430] upon a new [02319] cart [05699], and brought [05375] it out of the house [01004] of Abinadab [041] that was in Gibeah [01390]: and Uzzah [05798] and Ahio [0283], the sons [01121] of Abinadab [041], drave [05090] the new [02319] cart [05699].

¹² Thou hast caused men [0582] to ride [07392] over our heads [07218]; we went [0935] through fire [0784] and through water [04325]: but thou broughtest us out [03318] into a wealthy [07310] place.

⁷ And they carried [07392] the ark [0727] of God [0430] in a new [02319] cart [05699] out of the house [01004] of Abinadab [041]: and Uzza [05798] and Ahio [0283] drave [05090] the cart [05699].

²² Thou liftest me up [05375] to the wind [07307]; thou causest me to ride [07392] upon it, and dissolvest [04127] my substance [08454] [07738].

¹⁷ And thou say [0559] in thine heart [03824], My power [03581] and the might [06108] of mine hand [03027] hath gotten [06213] me this wealth [02428].

⁹ He teareth [02963] me in his wrath [0639], who hateth [07852] me: he gnasheth [02786] upon me with his teeth [08127]; mine enemy [06862] sharpeneth [03913] his eyes [05869] upon me.

¹⁰ But they rebelled [04784], and vexed [06087] his holy [06944] Spirit [07307]: therefore he was turned [02015] to be their enemy [0341], and he fought [03898] against them.

² Canst thou put [07760] an hook [0100] into his nose [0639]? or bore [05344] his jaw [03895] through with a thorn [02336]?

²⁰ I cry [07768] unto thee, and thou dost not hear [06030] me: I stand up [05975], and thou regardest [0995] me not.

⁹ He teareth [02963] me in his wrath [0639], who hateth [07852] me: he gnasheth [02786] upon me with his teeth [08127]; mine enemy [06862] sharpeneth [03913] his eyes [05869] upon me.

²⁰ I have sinned [02398]; what shall I do [06466] unto thee, O thou preserver [05341] of men [0120]? why hast thou set [07760] me as a mark [04645] against thee, so that I am a burden [04853] to myself?

⁹ When Leah [03812] saw [07200] that she had left [05975] bearing [03205], she took [03947] Zilpah [02153] her maid [08198], and gave [05414] her Jacob [03290] to wife [0802].

³⁵ And she conceived [02029] again, and bare [03205] a son [01121]: and she said [0559], Now [06471] will I praise [03034] the LORD [03068]: therefore she called [07121] his name [08034] Judah [03063]; and left [05975] bearing [03205].