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Selected Verse: Job 24:18 - King James

Verse	Translation	Text
Job 24:18	King James	He is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards.

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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]
In these verses Job quotes the opinions of his adversaries ironically; he quoted them so before (Job 21:7-21). In Job 24:22-24, he states his own observation as the opposite. You say, "The sinner is swift, that is, swiftly passes away (as a thing floating) on the surface of the waters" (Ecc 11:1; Hos 10:7). is cursed--by those who witness their "swift" destruction. beholdeth not--"turneth not to"; figuratively, for He cannot enjoy his pleasant possessions (Job 20:17; Job 15:33). the way of the vineyards--including his fields, fertile as vineyards; opposite to "the way of the desert."

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

In these verses Job quotes the opinions of his adversaries ironically; he quoted them so before (Job 21:7-21). In Job 24:22-24, he states his own observation as the opposite. You say, "The sinner is swift, that is, swiftly passes away (as a thing floating) on the surface of the waters" (Ecc 11:1; Hos 10:7).

is cursed--by those who witness their "swift" destruction.

beholdeth not--"turneth not to"; figuratively, for He cannot enjoy his pleasant possessions (Job 20:17; Job 15:33).

the way of the vineyards--including his fields, fertile as vineyards; opposite to "the way of the desert."

Notes on the Bible, by Albert Barnes, [1834]
He is swift as the waters - Noyes renders this, "They are as swift as the skiff upon the waters." Dr. Good, "Miserable is this man upon the waters." Wemyss, "Such should be as foam upon the waters." Le Clerc says that there is scarcely any passage of the Scriptures more obscure than this, and the variety of rendering adopted will show at once the perplexity of expositors. Rosenmuller supposes that the particle of comparison (כ k) is to be understood, and that the meaning is, "he is as a light thing upon the waters;" and this probably expresses the true sense. It is a comparison of the thief with a light boat, or any other light thing that moves gently on the face of the water, and that glides along without noise. So gently and noiselessly does the thief glide along in the dark. He is rapid in his motion, but he is still. It is not uncommon to describe one who is about to commit crime in the night as moving noiselessly along, and as taking every precaution that the utmost silence should be preserved. So Macbeth, when about to commit murder, soliloquizes: Now o'er the one half world Nature seems dead - And withered murder, Alarm'd by his sentinel, the wolf, Who's howl'd his watch, thus with his stealthy pace, With Tarquin's ravishing strides, towards his design Moves like a ghost. Thou sure and firm-set earth, Hear not my steps, which way they walk, for fear The very stones prate of my whereabout. I do not know, however, that this comparison of a thief, with a light object on the waters, is to be found any where else, but it is one of great beauty. The word rendered "swift" (קל qal) may denote either that which is swift, or that which is light. In Isa 30:16, it is applied to a fleet horse. Here it may be rendered, "He is as a light thing upon the face of the waters." Their portion is cursed in the earth - That is, their manner of life, their way of obtaining a livelihood, is deserving of execration. The result of humble toil and honest labor may be said to be blessed; but not the property which they acquire. Rosenmuller and Noyes, however, suppose that the word "portion" here refers to their habitation, and that the idea is, they have their dwelling in wild and uncultivated places; they live in places that are cursed by sterility and barrenness. The Hebrew will bear either construction. The word lot, as it is commonly understood by us, may perhaps embrace both ideas. "Theirs is a cursed lot on earth." He beholdeth not the way of the vineyards - That is, they do not spend their lives in cultivating them, nor do they derive a subsistence from them. They live by plunder, and their abodes are in wild retreats, far away from quiet and civilised society. The object seems to be to describe marauders, who make a sudden descent at night on the possessions of others, and who have their dwellings far away from fields that are covered with the fruits of cultivation.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
18 For he is light upon the surface of the water; Their heritage is cursed upon the earth; He turneth no more in the way of the vineyard. 19 Drought, also heat, snatch away snow water - So doth Shel those who have sinned. 20 The womb forgetteth him, worms shall feast on him, He is no more remembered; So the desire of the wicked is broken as a tree - 21 He who hath plundered the barren that bare not, And did no good to the widow. The point of comparison in Job 24:18 is the swiftness of the disappearing: he is carried swiftly past, as any light substance on the surface of the water is hurried along by the swiftness of the current, and can scarcely be seen; comp. Job 9:26 : "My days shoot by as ships of reeds, as an eagle which dasheth upon its prey," and Hos 10:7, "Samaria's king is destroyed like a bundle of brushwood (lxx, Theod., φρύγανον) on the face of the water," which is quickly drawn into the whirlpool, or buried by the approaching wave. (Note: The translation: like foam (spuma or bulla), is also very suitable here. Thus Targ., Symm., Jerome, and others; but the signification to foam cannot be etymologically proved, whereas קצף in the signification confringere is established by קצפה, breaking, Joe 1:7, and Arab. qṣf; so that consequently קצף, as synon. of אף, signifies properly the breaking forth, and is then allied to אברה.) But here the idea is not that of being swallowed up by the waters, as in the passage in Hosea, but, on the contrary, of vanishing from sight, by being carried rapidly past by the rush of the waters. If, then, the evil-doer dies a quick, easy death, his heritage (חלקה, from חלק, to divide) is cursed by men, since no one will dwell in it or use it, because it is appointed by God to desolation on account of the sin which is connected with it (vid., on Job 15:28); even he, the evil-doer, no more turns the way of the vineyard (פּנה, with דּרך, not an acc. of the obj., but as indicating the direction = אל־דּרך; comp. Sa1 13:18 with Sa1 13:17 of the same chapter), proudly to inspect his wide extended domain, and overlook the labourers. The curse therefore does not come upon him, nor can one any longer lie in wait for him to take vengeance on him; it is useless to think of venting upon him the rage which his conduct during life provoked; he is long since out of reach in Shel. That which Job says figuratively in Job 24:18, and in Job 21:13 without a figure: "in a moment they go down to Shel," he expresses in Job 24:19 under a new figure, and, moreover, in the form of an emblematic proverb (vid., Herzog's Real-Encyklopdie, xiv. 696), according to the peculiarity of which, not כּן, but either only the copulative Waw (Pro 25:25) or nothing whatever (Pro 11:22), is to be supplied before שׁאול חטאו. חטאוּ is virtually an object: eos qui peccarunt. Job 24:19 is a model-example of extreme brevity of expression, Ges. 155, 4, b. Sandy ground (ציּה, arid land, without natural moisture), added to it (גּם, not: likewise) the heat of the sun - these two, working simultaneously from beneath and above, snatch away (גּזלוּ, cogn. גּזר, root גז, to cut, cut away, tear away; Arab. jzr, fut. i, used of sinking, decreasing water) מימי שׁלג, water of (melted) snow (which is fed from no fountain, and therefore is quickly absorbed), and Shel snatches away those who have sinned (= גּזלה את־אשׁר חטאוּ). The two incidents are alike: the death of those whose life has been a life of sin, follows as a consequence easily and unobserved, without any painful and protracted struggle. The sinner disappears suddenly; the womb, i.e., the mother that bare him, forgets him (רחם, matrix = mater; according to Ralbag: friendship, from רחם, to love tenderly; others: relationship, in which sense Arab. raḥimun = רחם is used), worms suck at him (מתקו for מתקתּוּ, according to Ges. 147, a, sugit eum, from which primary notion of sucking comes the signification to be sweet, Job 21:33 : Syriac, metkat ennun remto; Ar. imtasahum, from the synonymous Arab. maṣṣa = מצץ, מצה, מזה), he is no more thought of, and thus then is mischief (abstr. pro concr. as Job 5:16) broken like a tree (not: a staff, which עץ never, not even in Hos 4:12, directly, like the Arabic ‛asa, ‛asât, signifies). Since עולה is used personally, רעה וגו, Job 24:21, can be connected with it as an appositional permutative. His want of compassion (as is still too often seen in the present day in connection with the tyrannical conduct of the executive in Syria and Palestine, especially on the part of those who collected the taxes) goes the length of eating up, i.e., entirely plundering, the barren, childless (Gen 11:30; Isa 54:1), and therefore helpless woman, who has no sons to protect and defend her, and never showing favour to the widow, but, on the contrary, thrusting her away from him. There is as little need for regarding the verb רעה here, with Rosenm. after the Targ., in the signification confringere, as cognate with רעע, רצץ, as conversely to change תּרעם, Psa 2:9, into תּרעם; it signifies depascere, as in Job 20:26, here in the sense of depopulari. On the form ייטיב for יימיב, vid., Ges. 70, 2, rem.; and on the transition from the part. to the v. fin., vid., Ges. 134, rem. 2. Certainly the memory of such an one is not affectionately cherished; this is equally true with what Job maintains in Job 21:32, that the memory of the evil-doer is immortalized by monuments. Here the allusion is to the remembrance of a mother's love and sympathetic feeling. The fundamental thought of the strophe is this, that neither in life nor in death had he suffered the punishment of his evil-doing. The figure of the broken tree (broken in its full vigour) also corresponds to this thought; comp. on the other hand what Bildad says, Job 18:16 : "his roots dry up beneath, and above his branch is lopped off" (or: withered). The severity of his oppression is not manifest till after his death. In the next strophe Job goes somewhat further. But after having, in Job 24:22, Job 24:23, said that the life of the ungodly passes away as if they were the favoured of God, he returns to their death, which the friends, contrary to experience, have so fearfully described, whilst it is only now and then distinguished from the death of other men by coming on late and painlessly.

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

18 For he is light upon the surface of the water;

Their heritage is cursed upon the earth;

He turneth no more in the way of the vineyard.

19 Drought, also heat, snatch away snow water -

So doth Shel those who have sinned.

20 The womb forgetteth him, worms shall feast on him,

He is no more remembered;

So the desire of the wicked is broken as a tree -

21 He who hath plundered the barren that bare not,

And did no good to the widow.

The point of comparison in Job 24:18 is the swiftness of the disappearing: he is carried swiftly past, as any light substance on the surface of the water is hurried along by the swiftness of the current, and can scarcely be seen; comp. Job 9:26 : "My days shoot by as ships of reeds, as an eagle which dasheth upon its prey," and Hos 10:7, "Samaria's king is destroyed like a bundle of brushwood (lxx, Theod., φρύγανον) on the face of the water," which is quickly drawn into the whirlpool, or buried by the approaching wave.

(Note: The translation: like foam (spuma or bulla), is also very suitable here. Thus Targ., Symm., Jerome, and others; but the signification to foam cannot be etymologically proved, whereas קצף in the signification confringere is established by קצפה, breaking, Joe 1:7, and Arab. qṣf; so that consequently קצף, as synon. of אף, signifies properly the breaking forth, and is then allied to אברה.)

But here the idea is not that of being swallowed up by the waters, as in the passage in Hosea, but, on the contrary, of vanishing from sight, by being carried rapidly past by the rush of the waters. If, then, the evil-doer dies a quick, easy death, his heritage (חלקה, from חלק, to divide) is cursed by men, since no one will dwell in it or use it, because it is appointed by God to desolation on account of the sin which is connected with it (vid., on Job 15:28); even he, the evil-doer, no more turns the way of the vineyard (פּנה, with דּרך, not an acc. of the obj., but as indicating the direction = אל־דּרך; comp. Sa1 13:18 with Sa1 13:17 of the same chapter), proudly to inspect his wide extended domain, and overlook the labourers. The curse therefore does not come upon him, nor can one any longer lie in wait for him to take vengeance on him; it is useless to think of venting upon him the rage which his conduct during life provoked; he is long since out of reach in Shel.

That which Job says figuratively in Job 24:18, and in Job 21:13 without a figure: "in a moment they go down to Shel," he expresses in Job 24:19 under a new figure, and, moreover, in the form of an emblematic proverb (vid., Herzog's Real-Encyklopdie, xiv. 696), according to the peculiarity of which, not כּן, but either only the copulative Waw (Pro 25:25) or nothing whatever (Pro 11:22), is to be supplied before שׁאול חטאו. חטאוּ is virtually an object: eos qui peccarunt. Job 24:19 is a model-example of extreme brevity of expression, Ges. 155, 4, b. Sandy ground (ציּה, arid land, without natural moisture), added to it (גּם, not: likewise) the heat of the sun - these two, working simultaneously from beneath and above, snatch away (גּזלוּ, cogn. גּזר, root גז, to cut, cut away, tear away; Arab. jzr, fut. i, used of sinking, decreasing water) מימי שׁלג, water of (melted) snow (which is fed from no fountain, and therefore is quickly absorbed), and Shel snatches away those who have sinned (= גּזלה את־אשׁר חטאוּ). The two incidents are alike: the death of those whose life has been a life of sin, follows as a consequence easily and unobserved, without any painful and protracted struggle. The sinner disappears suddenly; the womb, i.e., the mother that bare him, forgets him (רחם, matrix = mater; according to Ralbag: friendship, from רחם, to love tenderly; others: relationship, in which sense Arab. raḥimun = רחם is used), worms suck at him (מתקו for מתקתּוּ, according to Ges. 147, a, sugit eum, from which primary notion of sucking comes the signification to be sweet, Job 21:33 : Syriac, metkat ennun remto; Ar. imtasahum, from the synonymous Arab. maṣṣa = מצץ, מצה, מזה), he is no more thought of, and thus then is mischief (abstr. pro concr. as Job 5:16) broken like a tree (not: a staff, which עץ never, not even in Hos 4:12, directly, like the Arabic ‛asa, ‛asât, signifies). Since עולה is used personally, רעה וגו, Job 24:21, can be connected with it as an appositional permutative. His want of compassion (as is still too often seen in the present day in connection with the tyrannical conduct of the executive in Syria and Palestine, especially on the part of those who collected the taxes) goes the length of eating up, i.e., entirely plundering, the barren, childless (Gen 11:30; Isa 54:1), and therefore helpless woman, who has no sons to protect and defend her, and never showing favour to the widow, but, on the contrary, thrusting her away from him. There is as little need for regarding the verb רעה here, with Rosenm. after the Targ., in the signification confringere, as cognate with רעע, רצץ, as conversely to change תּרעם, Psa 2:9, into תּרעם; it signifies depascere, as in Job 20:26, here in the sense of depopulari. On the form ייטיב for יימיב, vid., Ges. 70, 2, rem.; and on the transition from the part. to the v. fin., vid., Ges. 134, rem. 2. Certainly the memory of such an one is not affectionately cherished; this is equally true with what Job maintains in Job 21:32, that the memory of the evil-doer is immortalized by monuments. Here the allusion is to the remembrance of a mother's love and sympathetic feeling. The fundamental thought of the strophe is this, that neither in life nor in death had he suffered the punishment of his evil-doing. The figure of the broken tree (broken in its full vigour) also corresponds to this thought; comp. on the other hand what Bildad says, Job 18:16 : "his roots dry up beneath, and above his branch is lopped off" (or: withered). The severity of his oppression is not manifest till after his death.

In the next strophe Job goes somewhat further. But after having, in Job 24:22, Job 24:23, said that the life of the ungodly passes away as if they were the favoured of God, he returns to their death, which the friends, contrary to experience, have so fearfully described, whilst it is only now and then distinguished from the death of other men by coming on late and painlessly.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Swift - That is, he quickly passeth away with all his glory, as the waters which never stay in one place, but are always hasting away. Portion - His habitation and estate which he left behind him. He - He shall never more see or enjoy his vineyards, or other pleasant places and things, which seem to be comprehended under this particular.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He is swift as the waters - Literally, Light is he on the face of the waters: and cursed shall be their portion on the earth, which Mr. Good translates: - Miserable is this man on the waters: Deeply miserable the lot of those on dry land. He beholdeth not the way of the vineyards - These no longer flourish or bring forth fruit. The labor of the vintage fails.

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³³ He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive.

¹⁷ He shall not see the rivers, the floods, the brooks of honey and butter.

⁷ As for Samaria, her king is cut off as the foam upon the water.

¹ Cast thy bread upon the waters: for thou shalt find it after many days.

²² He draweth also the mighty with his power: he riseth up, and no man is sure of life.
²³ Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways.
²⁴ They are exalted for a little while, but are gone and brought low; they are taken out of the way as all other, and cut off as the tops of the ears of corn.

⁷ Wherefore do the wicked live, become old, yea, are mighty in power?
⁸ Their seed is established in their sight with them, and their offspring before their eyes.
⁹ Their houses are safe from fear, neither is the rod of God upon them.
¹⁰ Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf.
¹¹ They send forth their little ones like a flock, and their children dance.
¹² They take the timbrel and harp, and rejoice at the sound of the organ.
¹³ They spend their days in wealth, and in a moment go down to the grave.
¹⁴ Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways.
¹⁵ What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?
¹⁶ Lo, their good is not in their hand: the counsel of the wicked is far from me.
¹⁷ How oft is the candle of the wicked put out! and how oft cometh their destruction upon them! God distributeth sorrows in his anger.
¹⁸ They are as stubble before the wind, and as chaff that the storm carrieth away.
¹⁹ God layeth up his iniquity for his children: he rewardeth him, and he shall know it.
²⁰ His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.
²¹ For what pleasure hath he in his house after him, when the number of his months is cut off in the midst?

¹⁶ But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.

²³ Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways.

²² He draweth also the mighty with his power: he riseth up, and no man is sure of life.

¹⁶ His roots shall be dried up beneath, and above shall his branch be cut off.

³² Yet shall he be brought to the grave, and shall remain in the tomb.

²⁶ All darkness shall be hid in his secret places: a fire not blown shall consume him; it shall go ill with him that is left in his tabernacle.

⁹ Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

¹ Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD.

³⁰ But Sarai was barren; she had no child.

²¹ He evil entreateth the barren that beareth not: and doeth not good to the widow.

¹² My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God.

¹⁶ So the poor hath hope, and iniquity stoppeth her mouth.

³³ The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him.

¹⁹ Drought and heat consume the snow waters: so doth the grave those which have sinned.

²² As a jewel of gold in a swine's snout, so is a fair woman which is without discretion.

²⁵ As cold waters to a thirsty soul, so is good news from a far country.

¹⁹ Drought and heat consume the snow waters: so doth the grave those which have sinned.

¹³ They spend their days in wealth, and in a moment go down to the grave.

¹⁸ He is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards.

¹⁷ And the spoilers came out of the camp of the Philistines in three companies: one company turned unto the way that leadeth to Ophrah, unto the land of Shual:

¹⁸ And another company turned the way to Bethhoron: and another company turned to the way of the border that looketh to the valley of Zeboim toward the wilderness.

²⁸ And he dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps.

⁷ He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.

⁷ As for Samaria, her king is cut off as the foam upon the water.

²⁶ They are passed away as the swift ships: as the eagle that hasteth to the prey.

¹⁸ He is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards.