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Selected Verse: Job 15:20 - Strong Concordance

Verse	Translation	Text
Job 15:20	Strong Concordance	The wicked [07563] man travaileth [02342] with pain all his days [03117], and the number [04557] of years [08141] is hidden [06845] to the oppressor [06184].
	King James	The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor.

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]
travaileth--rather, "trembleth of himself," though there is no real danger [UMBREIT]. and the number of his years, &c.--This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.

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

travaileth--rather, "trembleth of himself," though there is no real danger [UMBREIT].

and the number of his years, &c.--This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.

Notes on the Bible, by Albert Barnes, [1834]
Travaileth with pain - That is, his sorrows are like the pains of parturition. Eliphaz means to say that he is a constant sufferer. All his days - It seems difficult to see how they could have ever formed this universal maxim. It is certainly not literally true now; nor was it ever. But in order to convey the doctrine that the wicked would be punished in as pointed and striking a manner as possible, it was made to assume this universal form - meaning that the life of the wicked would be miserable. There is some reason to think that this and what follows to the close of the chapter, is an ancient fragment which Eliphaz rehearses as containing the sentiments of a purer age of the world. And the number of years is hidden to the oppressor - Wemyss renders this, "and a reckoning of years is laid up for the violent." So, also, Dr. Good. The Vulgate renders it, "and the number of the years of his tyranny is uncertain." Rosenmuller, Cocceius, Drusius, and some others suppose that there should be understood here and repeated the clause occurring in the first hemistich, and that it means, "and in the number of years which are laid up for the violent man, he is tortured with pain." Luther renders it, "and to a tyrant is the number of his years concealed." It is difficult to tell what the passage means. To me, the most probable interpretation is one which I have not met with in any of the books which I have consulted, and which may be thus expressed," the wicked man will be tormented all his days." To one who is an oppressor or tyrant, the number of his years is hidden. He has no security of life. He cannot calculate with any certainty on its continuance. The end is hid. A righteous man may make some calculation, and can see the probable end of his days. He may expect to see an honored old age. But tyrants are so often cut down suddenly; they so frequently perish by assassination, and robbers are so often unexpectedly overcome, that there is no calculation which can be formed in respect to the termination of their course. Their end is hid. They die suddenly and disappear. This suits the connection; and the sentiment is, in the main, in accordance with facts as they occur.

Notes on the Bible, by Albert Barnes, [1834]

Travaileth with pain - That is, his sorrows are like the pains of parturition. Eliphaz means to say that he is a constant sufferer.

All his days - It seems difficult to see how they could have ever formed this universal maxim. It is certainly not literally true now; nor was it ever. But in order to convey the doctrine that the wicked would be punished in as pointed and striking a manner as possible, it was made to assume this universal form - meaning that the life of the wicked would be miserable. There is some reason to think that this and what follows to the close of the chapter, is an ancient fragment which Eliphaz rehearses as containing the sentiments of a purer age of the world.

And the number of years is hidden to the oppressor - Wemyss renders this, "and a reckoning of years is laid up for the violent." So, also, Dr. Good. The Vulgate renders it, "and the number of the years of his tyranny is uncertain." Rosenmuller, Cocceius, Drusius, and some others suppose that there should be understood here and repeated the clause occurring in the first hemistich, and that it means, "and in the number of years which are laid up for the violent man, he is tortured with pain." Luther renders it, "and to a tyrant is the number of his years concealed." It is difficult to tell what the passage means. To me, the most probable interpretation is one which I have not met with in any of the books which I have consulted, and which may be thus expressed," the wicked man will be tormented all his days." To one who is an oppressor or tyrant, the number of his years is hidden. He has no security of life. He cannot calculate with any certainty on its continuance. The end is hid. A righteous man may make some calculation, and can see the probable end of his days. He may expect to see an honored old age. But tyrants are so often cut down suddenly; they so frequently perish by assassination, and robbers are so often unexpectedly overcome, that there is no calculation which can be formed in respect to the termination of their course. Their end is hid. They die suddenly and disappear. This suits the connection; and the sentiment is, in the main, in accordance with facts as they occur.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
20 So long as the ungodly liveth he suffereth, And numbered years are reserved for the tyrant. 21 Terrors sound in his ears; In time of peace the destroyer cometh upon him. 22 He believeth not in a return from darkness, And he is selected for the sword. 23 He roameth about after bread: "Ah! where is it?" He knoweth that a dark day is near at hand for him. 24 Trouble and anguish terrify him; They seize him as a king ready to the battle. All the days of the ungodly he (the ungodly) is sensible of pain. רשׁע stands, like Elohim in Gen 9:6, by the closer definition; here however so, that this defining ends after the manner of a premiss, and is begun by הוּא after the manner of a conclusion. מתחולל, he writhes, i.e., suffers inward anxiety and distress in the midst of all outward appearance of happiness. Most expositors translate the next line: and throughout the number of the years, which are reserved to the tyrant. But (1) this parallel definition of time appended by waw makes the sense drawling; (2) the change of עריץ (oppressor, tyrant) for רשׁע leads one to expect a fresh affirmation, hence it is translated by the lxx: ἔτη δὲ ἀριθμητὰ δεδομένα δυνάστῃ. The predicate is, then, like Job 32:7, comp. Job 29:10; Job 2:4 (Ges. 148), per attractionem in the plur. instead of in the sing., and especially with מספּר followed by gen. plur.; this attraction is adopted by our author, Job 21:21; Job 38:21. The meaning is not, that numbered, i.e., few, years are secretly appointed to the tyrant, which must have been sh'nôth mispâr, a reversed position of the words, as Job 16:22; Num 9:20 (vid., Gesenius' Thes.); but a (limited, appointed) number of years is reserved to the tyrant (צפן as Job 24:1; Job 21:19, comp. טמן, Job 20:26; Mercerus: occulto decreto definiti), after the expiration of which his punishment begins. The thought expressed by the Targ., Syr., and Jerome would be suitable: and the number of the years (that he has to live unpunished) is hidden from the tyrant; but if this were the poet's meaning, he would have written שׁניו, and must have written מן־העריץ. With regard to the following Job 15:21-24, it is doubtful whether only the evil-doer's anxiety of spirit is described in amplification of הוא מתחולל, or also how the terrible images from which he suffers in his conscience are realized, and how he at length helplessly succumbs to the destruction which his imagination had long foreboded. A satisfactory and decisive answer to this question is hardly possible; but considering that the real crisis is brought on by Eliphaz later, and fully described, it seems more probable that what has an objective tone in Job 15:21-24 is controlled by what has been affirmed respecting the evil conscience of the ungodly, and is to be understood accordingly. The sound of terrible things (startling dangers) rings in his ears; the devastator comes upon him (בוא seq. acc. as Job 20:22; Pro 28:22; comp. Isa 28:15) in the midst of his prosperity. He anticipates it ere it happens. From the darkness by which he feels himself menaced, he believes not (האמין seq. infin. as Psa 27:13, לראות, of confident hope) to return; i.e., overwhelmed with a consciousness of his guilt, he cannot, in the presence of this darkness which threatens him, raise to the hope of rescue from it, and he is really - as his consciousness tells him - צפוּ (like עשׂוּ, Job 41:25; Ges. 75, rem. 5; Keri צפוי, which is omitted in our printed copies, contrary to the testimony of the Masora and the authority of correct MSS), spied out for, appointed to the sword, i.e., of God (Job 19:29; Isa 31:8), or decreed by God. In the midst of abundance he is harassed by the thought of becoming poor; he wanders about in search of bread, anxiously looking out and asking where? (abrupt, like הנה, Job 9:19), i.e., where is any to be found, whence can I obtain it? The lxx translates contrary to the connection, and with a strange misunderstanding of the passage: κατατέτακται δὲ δἰς σῖτα γυψίν (איּה לחם, food for the vulture). He sees himself in the mirror of the future thus reduced to beggary; he knows that a day of darkness stands in readiness (נכון, like Job 18:12), is at his hand, i.e., close upon him (בּידו, elsewhere in this sense ליד, Psa 140:6; Sa1 19:3, and על־ידי, Job 1:14). In accordance with the previous exposition, we shall now interpret וּמצוּקה צר, Job 15:24, not of need and distress, but subjectively of fear and oppression. They come upon him suddenly and irresistibly; it seizes or overpowers him (תּתקפהוּ with neutral subject; an unknown something, a dismal power) as a king עתיד לכּידור. lxx ὥσπερ στρατηγὸς πρωτοστάτης πίπτων, like a leader falling in the first line of the battle, which is an imaginary interpretation of the text. The translation of the Targum also, sicut regem qui paratus est ad scabellum (to serve the conqueror as a footstool), furnishes no explanation. Another Targum translation (in Nachmani and elsewhere) is: sicut rex qui paratus est circumdare se legionibus. According to this, כידור comes from כּדר, to surround, be round (comp. כּתר, whence כּתר, Assyr. cudar, κίδαρις, perhaps also הזר, Syr. חדר, whence chedor, a circle, round about); and it is assumed, that as כּדּוּר signifies a ball (not only in Talmudic, but also in Isa 22:18, which is to be translated: rolling he rolleth thee into a ball, a ball in a spacious land), so כּידור, a round encampment, an army encamped in a circle, synon. of מעגּל. In the first signification the word certainly furnishes no suitable sense in connection with עתיד; but one may, with Kimchi, suppose that כידור, like the Italian torniamento, denotes the circle as well as the tournament, or the round of conflict, i.e., the conflict which moves round about, like tumult of battle, which last is a suitable meaning here. The same appropriate meaning is attained, however, if the root is taken, like the Arabic kdr, in the signification turbidum esse (comp. קדר, Job 6:16), which is adopted of misfortunes as troubled experiences of life (according to which Schultens translates: destinatus est ad turbulentissimas fortunas, beginning a new thought with עתיד, which is not possible, since כמלך by itself is no complete figure), and may perhaps also be referred to the tumult of battle, tumultus bellici conturbatio (Rosenm.); or of, with Fleischer, one starts from another turn of the idea of the root, viz., to be compressed, solid, thick, which is a more certain way gives the meaning of a dense crowd. (Note: The Arab. verb kdr belongs to the root kd, to smite, thrust, quatere, percutere, tundere, trudere; a root that has many branches. It is I. transitive cadara (fut. jacduru, inf. cadr) - by the non-adoption of which from the original lexicons our lexicographers have deprived the whole etymological development of its groundwork - in the signification to pour, hurl down, pour out, e.g., cadara-l-ma, he has spilt, poured out, thrown down the water; hence in the medial VII. form incadara intransitive, to fall, fall down, chiefly of water and other fluids, as of the rain which pours down from heaven, of a cascade, and the like; then improperly of a bird of prey which shoots down from the air upon its prey (e.g., in the poetry in Beidhwi on Sur. 81, 2: "The hawk saw some bustards on the plain f'ancadara, and rushed down"); of a hostile host which rushes upon the enemy first possible signification for כידור]; of a man, horse, etc., which runs very swiftly, effuse currit, effuso curru ruit; of the stars that shall fall from heaven at the last day (Sur. 81, 2). Then also II. intransitive cadara (fut. jacdiru) with the secondary form cadira (fut. jacdaru) and cadura (fut. jacduru), prop. to be shaken and jolted; then also of fluid things, mixed and mingled, made turgid, unclean, i.e., by shaking, jolting, stirring, etc., with the dregs (the cudre or cudde); then gen. turbidum, non limpidum (opp. Arab. ṣf'), with a similar transition of meaning to that in turbare (comp. deturbare) and the German trben (comp. traben or trappen, treiben, treffen). The primary meaning of the root takes another III. turn in the derived adjectives cudur, cudurr, cundur, cundir, compressed, solid, thick; the last word with us (Germans) forms a transition from cadir, cadr, cadr, dull, slimy, yeasty, etc., inasmuch as we speak of dickes Bier (thick beer), etc., cerevisia spissa, de la bire paisse. Here the point of contact of the word כידור, tumult of battle, κλόνος ἀνδρῶν, seems indicated: a dense crowd and tumult, where one is close upon another; as also נלחם, מלחמה, signify not reciprocal destruction, slaughter, but to press firmly and closely upon one another, a dense crowd. - Fl.) Since, therefore, a suitable meaning is obtained in two ways, the natural conjecture, which is commended by Pro 6:11, עתיד לכּידון, paratus ad hastam = peritus hastae (Hupf.), according to Job 3:8) where ערר = לערר), may be abandoned. The signification circuitus has the most support, according to which Saadia and Parchon also explain, and we have preferred to translate round of battle rather than tumult of conflict; Jerome's translation, qui praeparatur ad praelium, seems also to be gained in the same manner.

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

20 So long as the ungodly liveth he suffereth,

And numbered years are reserved for the tyrant.

21 Terrors sound in his ears;

In time of peace the destroyer cometh upon him.

22 He believeth not in a return from darkness,

And he is selected for the sword.

23 He roameth about after bread: "Ah! where is it?"

He knoweth that a dark day is near at hand for him.

24 Trouble and anguish terrify him;

They seize him as a king ready to the battle.

All the days of the ungodly he (the ungodly) is sensible of pain. רשׁע stands, like Elohim in Gen 9:6, by the closer definition; here however so, that this defining ends after the manner of a premiss, and is begun by הוּא after the manner of a conclusion. מתחולל, he writhes, i.e., suffers inward anxiety and distress in the midst of all outward appearance of happiness. Most expositors translate the next line: and throughout the number of the years, which are reserved to the tyrant. But (1) this parallel definition of time appended by waw makes the sense drawling; (2) the change of עריץ (oppressor, tyrant) for רשׁע leads one to expect a fresh affirmation, hence it is translated by the lxx: ἔτη δὲ ἀριθμητὰ δεδομένα δυνάστῃ. The predicate is, then, like Job 32:7, comp. Job 29:10; Job 2:4 (Ges. 148), per attractionem in the plur. instead of in the sing., and especially with מספּר followed by gen. plur.; this attraction is adopted by our author, Job 21:21; Job 38:21. The meaning is not, that numbered, i.e., few, years are secretly appointed to the tyrant, which must have been sh'nôth mispâr, a reversed position of the words, as Job 16:22; Num 9:20 (vid., Gesenius' Thes.); but a (limited, appointed) number of years is reserved to the tyrant (צפן as Job 24:1; Job 21:19, comp. טמן, Job 20:26; Mercerus: occulto decreto definiti), after the expiration of which his punishment begins. The thought expressed by the Targ., Syr., and Jerome would be suitable: and the number of the years (that he has to live unpunished) is hidden from the tyrant; but if this were the poet's meaning, he would have written שׁניו, and must have written מן־העריץ.

With regard to the following Job 15:21-24, it is doubtful whether only the evil-doer's anxiety of spirit is described in amplification of הוא מתחולל, or also how the terrible images from which he suffers in his conscience are realized, and how he at length helplessly succumbs to the destruction which his imagination had long foreboded. A satisfactory and decisive answer to this question is hardly possible; but considering that the real crisis is brought on by Eliphaz later, and fully described, it seems more probable that what has an objective tone in Job 15:21-24 is controlled by what has been affirmed respecting the evil conscience of the ungodly, and is to be understood accordingly. The sound of terrible things (startling dangers) rings in his ears; the devastator comes upon him (בוא seq. acc. as Job 20:22; Pro 28:22; comp. Isa 28:15) in the midst of his prosperity. He anticipates it ere it happens. From the darkness by which he feels himself menaced, he believes not (האמין seq. infin. as Psa 27:13, לראות, of confident hope) to return; i.e., overwhelmed with a consciousness of his guilt, he cannot, in the presence of this darkness which threatens him, raise to the hope of rescue from it, and he is really - as his consciousness tells him - צפוּ (like עשׂוּ, Job 41:25; Ges. 75, rem. 5; Keri צפוי, which is omitted in our printed copies, contrary to the testimony of the Masora and the authority of correct MSS), spied out for, appointed to the sword, i.e., of God (Job 19:29; Isa 31:8), or decreed by God. In the midst of abundance he is harassed by the thought of becoming poor; he wanders about in search of bread, anxiously looking out and asking where? (abrupt, like הנה, Job 9:19), i.e., where is any to be found, whence can I obtain it? The lxx translates contrary to the connection, and with a strange misunderstanding of the passage: κατατέτακται δὲ δἰς σῖτα γυψίν (איּה לחם, food for the vulture). He sees himself in the mirror of the future thus reduced to beggary; he knows that a day of darkness stands in readiness (נכון, like Job 18:12), is at his hand, i.e., close upon him (בּידו, elsewhere in this sense ליד, Psa 140:6; Sa1 19:3, and על־ידי, Job 1:14).

In accordance with the previous exposition, we shall now interpret וּמצוּקה צר, Job 15:24, not of need and distress, but subjectively of fear and oppression. They come upon him suddenly and irresistibly; it seizes or overpowers him (תּתקפהוּ with neutral subject; an unknown something, a dismal power) as a king עתיד לכּידור. lxx ὥσπερ στρατηγὸς πρωτοστάτης πίπτων, like a leader falling in the first line of the battle, which is an imaginary interpretation of the text. The translation of the Targum also, sicut regem qui paratus est ad scabellum (to serve the conqueror as a footstool), furnishes no explanation. Another Targum translation (in Nachmani and elsewhere) is: sicut rex qui paratus est circumdare se legionibus. According to this, כידור comes from כּדר, to surround, be round (comp. כּתר, whence כּתר, Assyr. cudar, κίδαρις, perhaps also הזר, Syr. חדר, whence chedor, a circle, round about); and it is assumed, that as כּדּוּר signifies a ball (not only in Talmudic, but also in Isa 22:18, which is to be translated: rolling he rolleth thee into a ball, a ball in a spacious land), so כּידור, a round encampment, an army encamped in a circle, synon. of מעגּל. In the first signification the word certainly furnishes no suitable sense in connection with עתיד; but one may, with Kimchi, suppose that כידור, like the Italian torniamento, denotes the circle as well as the tournament, or the round of conflict, i.e., the conflict which moves round about, like tumult of battle, which last is a suitable meaning here. The same appropriate meaning is attained, however, if the root is taken, like the Arabic kdr, in the signification turbidum esse (comp. קדר, Job 6:16), which is adopted of misfortunes as troubled experiences of life (according to which Schultens translates: destinatus est ad turbulentissimas fortunas, beginning a new thought with עתיד, which is not possible, since כמלך by itself is no complete figure), and may perhaps also be referred to the tumult of battle, tumultus bellici conturbatio (Rosenm.); or of, with Fleischer, one starts from another turn of the idea of the root, viz., to be compressed, solid, thick, which is a more certain way gives the meaning of a dense crowd.

(Note: The Arab. verb kdr belongs to the root kd, to smite, thrust, quatere, percutere, tundere, trudere; a root that has many branches. It is I. transitive cadara (fut. jacduru, inf. cadr) - by the non-adoption of which from the original lexicons our lexicographers have deprived the whole etymological development of its groundwork - in the signification to pour, hurl down, pour out, e.g., cadara-l-ma, he has spilt, poured out, thrown down the water; hence in the medial VII. form incadara intransitive, to fall, fall down, chiefly of water and other fluids, as of the rain which pours down from heaven, of a cascade, and the like; then improperly of a bird of prey which shoots down from the air upon its prey (e.g., in the poetry in Beidhwi on Sur. 81, 2: "The hawk saw some bustards on the plain f'ancadara, and rushed down"); of a hostile host which rushes upon the enemy first possible signification for כידור]; of a man, horse, etc., which runs very swiftly, effuse currit, effuso curru ruit; of the stars that shall fall from heaven at the last day (Sur. 81, 2). Then also II. intransitive cadara (fut. jacdiru) with the secondary form cadira (fut. jacdaru) and cadura (fut. jacduru), prop. to be shaken and jolted; then also of fluid things, mixed and mingled, made turgid, unclean, i.e., by shaking, jolting, stirring, etc., with the dregs (the cudre or cudde); then gen. turbidum, non limpidum (opp. Arab. ṣf'), with a similar transition of meaning to that in turbare (comp. deturbare) and the German trben (comp. traben or trappen, treiben, treffen). The primary meaning of the root takes another III. turn in the derived adjectives cudur, cudurr, cundur, cundir, compressed, solid, thick; the last word with us (Germans) forms a transition from cadir, cadr, cadr, dull, slimy, yeasty, etc., inasmuch as we speak of dickes Bier (thick beer), etc., cerevisia spissa, de la bire paisse. Here the point of contact of the word כידור, tumult of battle, κλόνος ἀνδρῶν, seems indicated: a dense crowd and tumult, where one is close upon another; as also נלחם, מלחמה, signify not reciprocal destruction, slaughter, but to press firmly and closely upon one another, a dense crowd. - Fl.)

Since, therefore, a suitable meaning is obtained in two ways, the natural conjecture, which is commended by Pro 6:11, עתיד לכּידון, paratus ad hastam = peritus hastae (Hupf.), according to Job 3:8) where ערר = לערר), may be abandoned. The signification circuitus has the most support, according to which Saadia and Parchon also explain, and we have preferred to translate round of battle rather than tumult of conflict; Jerome's translation, qui praeparatur ad praelium, seems also to be gained in the same manner.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Pain - Lives a life of care, and fear, and grief, by reason of God's wrath, the torments of his own mind, and his outward calamities. Hidden - He knows not how short the time of his life is, and therefore lives in continual fear of losing it. Oppressor - To the wicked man: he names this one sort of them, because he supposed Job to be guilty of this sin, in opposition of what Job had affirmed of the safety of such persons, Job 12:6, and because such are apt to promise themselves a longer and happier life than other men.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The wicked man travaileth with pain - This is a most forcible truth: a life of sin is a life of misery; and he that Will sin Must suffer. One of the Targums gives it a strange turn: - "All the days of the ungodly Esau, he was expected to repent, but he did not repent; and the number of years was hidden from the sturdy Ishmael." The sense of the original, מתחולל mithcholel, is he torments himself: he is a true heautontimoreumenos, or self-tormentor; and he alone is author of his own sufferings, and of his own ruin.

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⁸ Let them curse [05344] it that curse [0779] the day [03117], who are ready [06264] to raise up [05782] their mourning [03882].

¹¹ So shall thy poverty [07389] come [0935] as one that travelleth [01980], and thy want [04270] as an armed [04043] man [0376].

¹⁶ Which are blackish [06937] by reason of the ice [07140], and wherein the snow [07950] is hid [05956]:

¹⁸ He will surely [06801] violently turn [06801] and toss [06802] thee like a ball [01754] into a large [07342] [03027] country [0776]: there shalt thou die [04191], and there the chariots [04818] of thy glory [03519] shall be the shame [07036] of thy lord's [0113] house [01004].

²⁴ Trouble [06862] and anguish [04691] shall make him afraid [01204]; they shall prevail [08630] against him, as a king [04428] ready [06264] to the battle [03593].

¹⁴ And there came [0935] a messenger [04397] unto Job [0347], and said [0559], The oxen [01241] were plowing [02790], and the asses [0860] feeding [07462] beside [03027] them:

³ And I will go out [03318] and stand [05975] beside [03027] my father [01] in the field [07704] where thou art, and I will commune [01696] with my father [01] of thee; and what [04100] I see [07200], that I will tell [05046] thee.

⁶ I said [0559] unto the LORD [03068], Thou art my God [0410]: hear [0238] the voice [06963] of my supplications [08469], O LORD [03068].

¹² His strength [0202] shall be hungerbitten [07457], and destruction [0343] shall be ready [03559] at his side [06763].

¹⁹ If I speak of strength [03581], lo, he is strong [0533]: and if of judgment [04941], who shall set [03259] me a time to plead?

⁸ Then shall the Assyrian [0804] fall [05307] with the sword [02719], not of a mighty man [0376]; and the sword [02719], not of a mean man [0120], shall devour [0398] him: but he shall flee [05127] from [06440] the sword [02719], and his young men [0970] shall be discomfited [04522].

²⁹ Be ye afraid [01481] of the sword [02719]: for wrath [02534] bringeth the punishments [05771] of [06440] the sword [02719], that ye may know [03045] there is a judgment [01779] [01779].

²⁵ When he raiseth up [07613] himself, the mighty [0352] are afraid [01481]: by reason of breakings [07667] they purify [02398] themselves.

¹³ I had fainted, unless [03884] I had believed [0539] to see [07200] the goodness [02898] of the LORD [03068] in the land [0776] of the living [02416].

¹⁵ Because ye have said [0559], We have made [03772] a covenant [01285] with death [04194], and with hell [07585] are we [06213] at agreement [02374]; when the overflowing [07857] scourge [07752] [07885] shall pass through [05674] [05674], it shall not come [0935] unto us: for we have made [07760] lies [03577] our refuge [04268], and under falsehood [08267] have we hid [05641] ourselves:

²² He [0376] that hasteth [0926] to be rich [01952] hath an evil [07451] eye [05869], and considereth [03045] not that poverty [02639] shall come [0935] upon him.

²² In the fulness [04390] [04390] of his sufficiency [05607] he shall be in straits [03334]: every hand [03027] of the wicked [06001] shall come [0935] upon him.

²¹ A dreadful [06343] sound [06963] is in his ears [0241]: in prosperity [07965] the destroyer [07703] shall come [0935] upon him.
²² He believeth [0539] not that he shall return [07725] out of darkness [02822], and he is waited [06822] for of the sword [02719].
²³ He wandereth abroad [05074] for bread [03899], saying, Where is it? he knoweth [03045] that the day [03117] of darkness [02822] is ready [03559] at his hand [03027].
²⁴ Trouble [06862] and anguish [04691] shall make him afraid [01204]; they shall prevail [08630] against him, as a king [04428] ready [06264] to the battle [03593].

²⁶ All darkness [02822] shall be hid [02934] in his secret places [06845]: a fire [0784] not blown [05301] shall consume [0398] him; it shall go ill [03415] with him that is left [08300] in his tabernacle [0168].

¹⁹ God [0433] layeth up [06845] his iniquity [0205] for his children [01121]: he rewardeth [07999] him, and he shall know [03045] it.

¹ Why, seeing times [06256] are not hidden [06845] from the Almighty [07706], do they that know [03045] him not see [02372] his days [03117]?

²⁰ And so it was [03426], when the cloud [06051] was a few [04557] days [03117] upon the tabernacle [04908]; according to the commandment [06310] of the LORD [03068] they abode [02583] in their tents, and according to the commandment [06310] of the LORD [03068] they journeyed [05265].

²² When a few [04557] years [08141] are come [0857], then I shall go [01980] the way [0734] whence I shall not return [07725].

²¹ Knowest [03045] thou it, because thou wast then born [03205]? or because the number [04557] of thy days [03117] is great [07227]?

²¹ For what pleasure [02656] hath he in his house [01004] after [0310] him, when the number [04557] of his months [02320] is cut off in the midst [02686]?

⁴ And Satan [07854] answered [06030] the LORD [03068], and said [0559], Skin [05785] for skin [05785], yea, all that a man [0376] hath will he give [05414] for his life [05315].

¹⁰ The nobles [05057] held [02244] their peace [06963], and their tongue [03956] cleaved [01692] to the roof of their mouth [02441].

⁷ I said [0559], Days [03117] should speak [01696], and multitude [07230] of years [08141] should teach [03045] wisdom [02451].

⁶ Whoso sheddeth [08210] man's [0120] blood [01818], by man [0120] shall his blood [01818] be shed [08210]: for in the image [06754] of God [0430] made [06213] he man [0120].

⁶ The tabernacles [0168] of robbers [07703] prosper [07951], and they that provoke [07264] God [0410] are secure [0987]; into whose hand [03027] God [0433] bringeth [0935] abundantly.