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Selected Verse: Job 30:16 - Strong Concordance

Verse	Translation	Text
Job 30:16	Strong Concordance	And now my soul [05315] is poured out [08210] upon me; the days [03117] of affliction [06040] have taken hold [0270] upon me.
	King James	And now my soul is poured out upon me; the days of affliction have taken hold upon me.

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]
Job's outward calamities affect his mind. poured out--in irrepressible complaints (Psa 42:4; Jos 7:5).

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

Job's outward calamities affect his mind.

poured out--in irrepressible complaints (Psa 42:4; Jos 7:5).

Notes on the Bible, by Albert Barnes, [1834]
And now my soul is poured out upon me - So in Psa 42:4, "I pour out my soul in me." We say that one is dissolved in grief. The language is derived from the fact that the soul in grief seems to lose all firmness or consistence. The Arabs style a fearful person, one who has a watery heart, or whose heart melts away like water. Noyes.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
16 And now my soul is poured out within me, Days of suffering hold me fast. 17 The night rendeth my bones from me, And my gnawers sleep not. 18 By great force my garment is distorted, As the collar of my shirt it encompasseth me. 19 He hath cast me into the mire, And I am in appearance as dust and ashes. With this third ועתּה (Job 30:1, Job 30:9) the elegiac lament over the harsh contrast between the present and the past begins for the third time. The dash after our translation of the second and fourth strophes will indicate that a division of the elegy ends there, after which it begins as it were anew. The soul is poured out within a man (עלי as Job 10:1, Psychol. S. 152), when, "yielding itself without resistance to sadness, it is dejected to the very bottom, and all its organization flows together, and it is dissolved in the one condition of sorrow" - a figure which is not, however, come about by water being regarded as the symbol of the soul (thus Hitzig on Psa 42:5), but rather by the intimate resemblance of the representation of a flood of tears (Lam 2:19): the life of the soul flows in the blood, and the anguish of the soul in tears and lamentations; and since the outward man is as it were dissolved in the gently flowing tears (Isa 15:3), his soul flows away as it were in itself, for the outward incident is but the manifestation and result of an inward action. ימי־עני we have translated days of suffering, for עני, with its verb and the rest of its derivatives, is the proper word for suffering, and especially the passion of the Servant of Jehovah. Days of suffering - Job complains - hold him fast; עחז unites in itself, like החזיק, the significations prehendere and prehensum tenere. In Job 30:17 we must not, with Arnh. and others, translate: by night it (affliction) pierces ... , for עני does not stand sufficiently in the foreground to be the subject of what follows; it might sooner be rendered: by night it is pierced through (Targ., Rosenm., Hahn); but why is not לילה to be the subject, and נקּר consequently Piel (not Niph.)? The night has been personified already, Job 3:2; and in general, as Herder once said, Job is the brother of Ossian for personifications: Night (the restless night, Job 7:3, in which every malady, or at least the painful feeling of it, increases) pierces his bones from him, i.e., roots out his limbs (synon. בּדּים, Job 18:13) so inwardly and completely. The lepra Arabica (Arab. 'l-brṣ, el-baras) terminates, like syphilis, with an eating away of the limbs, and the disease has its name Arab. juḏâm from jḏm, truncare, mutilare: it feeds on the bones, and destroys the body in such a manner that single limbs are completely detached. In Job 30:17, lxx (νεῦρα), Parchon, Kimchi, and others translate ערקי according to the Targum. ערקין (= גּידים), and the Arab. ‛rûq, veins, after which Blumenf.: my veins are in constant motion. But ערקי in the sense of Job 30:3 : my gnawers (Jer. qui me comedunt, Targ. דּמעסּן יתי, qui me conculcant, conterunt), is far more in accordance with the predicate and the parallelism, whether it be gnawing pains that are thought of - pains are unnatural to man, they come upon him against his will, he separates them from himself as wild beasts - or, which we prefer, those worms (רמּה, Job 7:5) which were formed in Job's ulcers (comp. Aruch, ערקא, a leech, plur. ערקתא, worms, e.g., in the liver), and which in the extra-biblical tradition of Job's decease are such a standing feature, that the pilgrims to Job's monastery even now-a-days take away with them thence these supposedly petrified worms of Job. (Note: In Mugir ed-dn's large history of Jerusalem and Hebron (kitâb el-ins el-gelı̂l), in an article on Job, we read: God had so visited him in his body, that he got the disease that devours the limbs (tegedhdhem), and worms were produced (dawwad) in the wounds, while he lay on a dunghill (mezbele), and except his wife, who tended him, no one ventured to come too near him. In a beautiful Kurdic ballad "on the basket dealer" (zembilfrosh), which I have obtained from the Kurds in Salihje, are these words: Veki Gergis beshara beri Jusuf veki abdan keri Bikesr' Ejub kurman deri toh anin ser sultaneti to men chalaski 'j zahmeti. "When they divided Gergs with a saw And sold Joseph like a slave, When worms fed themselves in Job's body, Then Thou didst guide them by a sure way: Thou wilt also deliver me from need." More concerning these worms of Job in the description of the monastery of Job. - Wetzst.) Job 30:18 would be closely and naturally connected with what precedes if לבוּשׁי could be understood of the skin and explained: By omnipotence (viz., divine, as Job 23:6, Ew. 270a) the covering of my body is distorted, as even Raschi: משׁתנה גלד אחר גלד, it is changed, by one skin or crust being formed after another. But even Schultens rightly thinks it remarkable that לבושׁ, Job 30:18, is not meant to signify the proper upper garment but the covering of the skin, but כּתּנת, Job 30:18, the under garment in a proper sense. The astonishment is increased by the fact that התהפּשׂ signifies to disguise one's self, and thereby render one's self unrecognisable, which leads to the proper idea of לבושׁ, to a clothing which looks like a disguise. It cannot be cited in favour of this unusual meaning that לבושׁ is used in Job 41:5 of the scaly skin of the crocodile: an animal has no other לבושׁ but its skin. Therefore, with Ew., Hirz., and Hlgst., we take לבושׁ strictly: "by (divine) omnipotence my garment is distorted (becomes unlike itself), like the collar of my shirt it fits close to me." It is unnecessary to take כּפי as a compound praep.: according to (comp. Zac 2:4; Mal 2:9 : "according as"), in the sense of כּמו, as Job 33:6, since פּי כּתּנת is, according to the nature of the thing mentioned, a designation of the upper opening, by means of which the shirt, otherwise only provided with armholes (distinct from the Beduin shirt thôb, which has wide and long sleeves), is put on. Also, Psa 133:2, פּי מדּותיו signifies not the lower edge, but the opening at the head פּי הראשׁע, Exo 28:32) or the collar of the high priest's vestment (vid., the passage cited). Thus even lxx ὥσπερ τὸ περιστόμιον τοῦ χιτῶνός μου, and Jer.: velut capitio tunicae meae. True, Schlottm. observes against this rendering of Job 30:18, that it is unnatural according to substance, since on a wasted body it is not the outer garment that assumes the appearance of a narrow under one, but on the contrary the under garment assumes the appearance of a wide outer one. But this objection is not to the point. If the body is wasted away to a skeleton, there is an end to the rich appearance and beautiful flow which the outer garment gains by the full and rounded forms of the limbs: it falls down straight and in perpendicular folds upon the wasted body, and contributes in no small degree to make him whom one formerly saw in all the fulness of health still less recognisable than he otherwise is. יאזרני, cingit me, is not merely the falling together of the outer garment which was formerly filled out by the members of the body, but its appearance when the sick man wraps himself in it: then it girds him, fits close to him like his shirt-collar, lying round about the shrivelled figure like the other about a thin neck. On the terrible wasting away which is combined with hypertrophical formations in elephantiasis, vid., Job 7:15, and especially Job 19:20. The subject of Job 30:19 is God, whom Job 30:18 also describes as efficient cause: He has cast me into, or daubed (Note: The reading wavers between הרני and הרני, for the latter form of writing is sometimes found even out of pause by conjunctive accents, e.g., Sa1 28:15; Psa 118:5.) me with, mud, and I am become as (כּ instead of the dat., Ew. 221, a) dust and ashes. This is also intended pathologically: the skin of the sufferer with elephantiasis becomes first an intense red, then assumes a black colour; scales like fishes' scales are formed upon it, and the brittle, dark-coloured surface of the body is like a lump of earth.

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

16 And now my soul is poured out within me,

Days of suffering hold me fast.

17 The night rendeth my bones from me,

And my gnawers sleep not.

18 By great force my garment is distorted,

As the collar of my shirt it encompasseth me.

19 He hath cast me into the mire,

And I am in appearance as dust and ashes.

With this third ועתּה (Job 30:1, Job 30:9) the elegiac lament over the harsh contrast between the present and the past begins for the third time. The dash after our translation of the second and fourth strophes will indicate that a division of the elegy ends there, after which it begins as it were anew. The soul is poured out within a man (עלי as Job 10:1, Psychol. S. 152), when, "yielding itself without resistance to sadness, it is dejected to the very bottom, and all its organization flows together, and it is dissolved in the one condition of sorrow" - a figure which is not, however, come about by water being regarded as the symbol of the soul (thus Hitzig on Psa 42:5), but rather by the intimate resemblance of the representation of a flood of tears (Lam 2:19): the life of the soul flows in the blood, and the anguish of the soul in tears and lamentations; and since the outward man is as it were dissolved in the gently flowing tears (Isa 15:3), his soul flows away as it were in itself, for the outward incident is but the manifestation and result of an inward action. ימי־עני we have translated days of suffering, for עני, with its verb and the rest of its derivatives, is the proper word for suffering, and especially the passion of the Servant of Jehovah. Days of suffering - Job complains - hold him fast; עחז unites in itself, like החזיק, the significations prehendere and prehensum tenere. In Job 30:17 we must not, with Arnh. and others, translate: by night it (affliction) pierces ... , for עני does not stand sufficiently in the foreground to be the subject of what follows; it might sooner be rendered: by night it is pierced through (Targ., Rosenm., Hahn); but why is not לילה to be the subject, and נקּר consequently Piel (not Niph.)? The night has been personified already, Job 3:2; and in general, as Herder once said, Job is the brother of Ossian for personifications: Night (the restless night, Job 7:3, in which every malady, or at least the painful feeling of it, increases) pierces his bones from him, i.e., roots out his limbs (synon. בּדּים, Job 18:13) so inwardly and completely. The lepra Arabica (Arab. 'l-brṣ, el-baras) terminates, like syphilis, with an eating away of the limbs, and the disease has its name Arab. juḏâm from jḏm, truncare, mutilare: it feeds on the bones, and destroys the body in such a manner that single limbs are completely detached.

In Job 30:17, lxx (νεῦρα), Parchon, Kimchi, and others translate ערקי according to the Targum. ערקין (= גּידים), and the Arab. ‛rûq, veins, after which Blumenf.: my veins are in constant motion. But ערקי in the sense of Job 30:3 : my gnawers (Jer. qui me comedunt, Targ. דּמעסּן יתי, qui me conculcant, conterunt), is far more in accordance with the predicate and the parallelism, whether it be gnawing pains that are thought of - pains are unnatural to man, they come upon him against his will, he separates them from himself as wild beasts - or, which we prefer, those worms (רמּה, Job 7:5) which were formed in Job's ulcers (comp. Aruch, ערקא, a leech, plur. ערקתא, worms, e.g., in the liver), and which in the extra-biblical tradition of Job's decease are such a standing feature, that the pilgrims to Job's monastery even now-a-days take away with them thence these supposedly petrified worms of Job.

(Note: In Mugir ed-dn's large history of Jerusalem and Hebron (kitâb el-ins el-gelı̂l), in an article on Job, we read: God had so visited him in his body, that he got the disease that devours the limbs (tegedhdhem), and worms were produced (dawwad) in the wounds, while he lay on a dunghill (mezbele), and except his wife, who tended him, no one ventured to come too near him. In a beautiful Kurdic ballad "on the basket dealer" (zembilfrosh), which I have obtained from the Kurds in Salihje, are these words:

Veki Gergis beshara beri

Jusuf veki abdan keri

Bikesr' Ejub kurman deri

toh anin ser sultaneti

to men chalaski 'j zahmeti.

"When they divided Gergs with a saw

And sold Joseph like a slave,

When worms fed themselves in Job's body,

Then Thou didst guide them by a sure way:

Thou wilt also deliver me from need."

More concerning these worms of Job in the description of the monastery of Job. - Wetzst.)

Job 30:18 would be closely and naturally connected with what precedes if לבוּשׁי could be understood of the skin and explained: By omnipotence (viz., divine, as Job 23:6, Ew. 270a) the covering of my body is distorted, as even Raschi: משׁתנה גלד אחר גלד, it is changed, by one skin or crust being formed after another. But even Schultens rightly thinks it remarkable that לבושׁ, Job 30:18, is not meant to signify the proper upper garment but the covering of the skin, but כּתּנת, Job 30:18, the under garment in a proper sense. The astonishment is increased by the fact that התהפּשׂ signifies to disguise one's self, and thereby render one's self unrecognisable, which leads to the proper idea of לבושׁ, to a clothing which looks like a disguise. It cannot be cited in favour of this unusual meaning that לבושׁ is used in Job 41:5 of the scaly skin of the crocodile: an animal has no other לבושׁ but its skin. Therefore, with Ew., Hirz., and Hlgst., we take לבושׁ strictly: "by (divine) omnipotence my garment is distorted (becomes unlike itself), like the collar of my shirt it fits close to me." It is unnecessary to take כּפי as a compound praep.: according to (comp. Zac 2:4; Mal 2:9 : "according as"), in the sense of כּמו, as Job 33:6, since פּי כּתּנת is, according to the nature of the thing mentioned, a designation of the upper opening, by means of which the shirt, otherwise only provided with armholes (distinct from the Beduin shirt thôb, which has wide and long sleeves), is put on. Also, Psa 133:2, פּי מדּותיו signifies not the lower edge, but the opening at the head פּי הראשׁע, Exo 28:32) or the collar of the high priest's vestment (vid., the passage cited). Thus even lxx ὥσπερ τὸ περιστόμιον τοῦ χιτῶνός μου, and Jer.: velut capitio tunicae meae. True, Schlottm. observes against this rendering of Job 30:18, that it is unnatural according to substance, since on a wasted body it is not the outer garment that assumes the appearance of a narrow under one, but on the contrary the under garment assumes the appearance of a wide outer one. But this objection is not to the point. If the body is wasted away to a skeleton, there is an end to the rich appearance and beautiful flow which the outer garment gains by the full and rounded forms of the limbs: it falls down straight and in perpendicular folds upon the wasted body, and contributes in no small degree to make him whom one formerly saw in all the fulness of health still less recognisable than he otherwise is. יאזרני, cingit me, is not merely the falling together of the outer garment which was formerly filled out by the members of the body, but its appearance when the sick man wraps himself in it: then it girds him, fits close to him like his shirt-collar, lying round about the shrivelled figure like the other about a thin neck. On the terrible wasting away which is combined with hypertrophical formations in elephantiasis, vid., Job 7:15, and especially Job 19:20. The subject of Job 30:19 is God, whom Job 30:18 also describes as efficient cause: He has cast me into, or daubed

(Note: The reading wavers between הרני and הרני, for the latter form of writing is sometimes found even out of pause by conjunctive accents, e.g., Sa1 28:15; Psa 118:5.)

me with, mud, and I am become as (כּ instead of the dat., Ew. 221, a) dust and ashes. This is also intended pathologically: the skin of the sufferer with elephantiasis becomes first an intense red, then assumes a black colour; scales like fishes' scales are formed upon it, and the brittle, dark-coloured surface of the body is like a lump of earth.

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⁵ And the men [0582] of Ai [05857] smote [05221] of them about thirty [07970] and six [08337] men [0376]: for they chased [07291] them from before [06440] the gate [08179] even unto Shebarim [07671], and smote [05221] them in the going down [04174]: wherefore the hearts [03824] of the people [05971] melted [04549], and became as water [04325].

⁴ When I remember [02142] these things, I pour out [08210] my soul [05315] in me: for I had gone [05674] with the multitude [05519], I went [01718] with them to the house [01004] of God [0430], with the voice [06963] of joy [07440] and praise [08426], with a multitude [01995] that kept holyday [02287].

⁵ I called [07121] upon the LORD [03050] in distress [04712]: the LORD [03050] answered [06030] me, and set me in a large place [04800].

¹⁵ And Samuel [08050] said [0559] to Saul [07586], Why hast thou disquieted [07264] me, to bring me up [05927]? And Saul [07586] answered [0559], I am sore [03966] distressed [06887]; for the Philistines [06430] make war [03898] against me, and God [0430] is departed [05493] from me, and answereth [06030] me no more, neither by [03027] prophets [05030], nor by dreams [02472]: therefore I have called [07121] thee, that thou mayest make known [03045] unto me what I shall do [06213].

¹⁸ By the great [07230] force [03581] of my disease is my garment [03830] changed [02664]: it bindeth me about [0247] as the collar [06310] of my coat [03801].

¹⁹ He hath cast [03384] me into the mire [02563], and I am become like [04911] dust [06083] and ashes [0665].

²⁰ My bone [06106] cleaveth [01692] to my skin [05785] and to my flesh [01320], and I am escaped [04422] with the skin [05785] of my teeth [08127].

¹⁵ So that my soul [05315] chooseth [0977] strangling [04267], and death [04194] rather than my life [06106].

¹⁸ By the great [07230] force [03581] of my disease is my garment [03830] changed [02664]: it bindeth me about [0247] as the collar [06310] of my coat [03801].

³² And there shall be an hole [06310] in the top [07218] of it, in the midst [08432] thereof: it shall have a binding [08193] of woven [0707] work [04639] round about [05439] the hole [06310] of it, as it were the hole [06310] of an habergeon [08473], that it be not rent [07167].

² It is like the precious [02896] ointment [08081] upon the head [07218], that ran down [03381] upon the beard [02206], even Aaron's [0175] beard [02206]: that went down [03381] to the skirts [06310] of his garments [04060];

⁶ Behold, I am according to thy wish [06310] in God's [0410] stead: I also am formed [07169] out of the clay [02563].

⁹ Therefore have I also made [05414] you contemptible [0959] and base [08217] before all the people [05971], according [06310] as ye have not kept [08104] my ways [01870], but have been partial [05375] [06440] in the law [08451].

⁴ And said [0559] unto him, Run [07323], speak [01696] to this [01975] young man [05288], saying [0559], Jerusalem [03389] shall be inhabited [03427] as towns without walls [06519] for the multitude [07230] of men [0120] and cattle [0929] therein [08432]:

⁵ Wilt thou play [07832] with him as with a bird [06833]? or wilt thou bind [07194] him for thy maidens [05291]?

¹⁸ By the great [07230] force [03581] of my disease is my garment [03830] changed [02664]: it bindeth me about [0247] as the collar [06310] of my coat [03801].

⁶ Will he plead [07378] against [05978] me with his great [07230] power [03581]? No; but he would put [07760] strength in me.

¹⁸ By the great [07230] force [03581] of my disease is my garment [03830] changed [02664]: it bindeth me about [0247] as the collar [06310] of my coat [03801].

⁵ My flesh [01320] is clothed [03847] with worms [07415] and clods [01487] of dust [06083]; my skin [05785] is broken [07280], and become loathsome [03988].

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].

¹⁷ My bones [06106] are pierced [05365] in me in the night season [03915]: and my sinews [06207] take no rest [07901].

¹³ It shall devour [0398] the strength [0905] of his skin [05785]: even the firstborn [01060] of death [04194] shall devour [0398] his strength [0905].

³ So am I made to possess [05157] months [03391] of vanity [07723], and wearisome [05999] nights [03915] are appointed [04487] to me.

² And Job [0347] spake [06030], and said [0559],

¹⁷ My bones [06106] are pierced [05365] in me in the night season [03915]: and my sinews [06207] take no rest [07901].

³ In their streets [02351] they shall gird [02296] themselves with sackcloth [08242]: on the tops [01406] of their houses, and in their streets [07339], every one shall howl [03213], weeping [01065] abundantly [03381].

¹⁹ Arise [06965], cry out [07442] in the night [03915]: in the beginning [07218] of the watches [0821] pour out [08210] thine heart [03820] like water [04325] before [05227] the face [06440] of the Lord [0136]: lift up [05375] thy hands [03709] toward him for the life [05315] of thy young children [05768], that faint [05848] for hunger [07458] in the top [07218] of every street [02351].

⁵ Why art thou cast down [07817], O my soul [05315]? and why art thou disquieted [01993] in me? hope [03176] thou in God [0430]: for I shall yet praise [03034] him for the help [03444] of his countenance [06440].

¹ My soul [05315] is weary [05354] of my life [02416]; I will leave [05800] my complaint [07879] upon myself; I will speak [01696] in the bitterness [04751] of my soul [05315].

⁹ And now am I their song [05058], yea, I am their byword [04405].

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].