Job 24:18
Parallel Verses
English Standard Version
“You say, ‘Swift are they on the face of the waters; their portion is cursed in the land; no treader turns toward their vineyards.

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

American Standard Version
Swiftly they pass away upon the face of the waters; Their portion is cursed in the earth: They turn not into the way of the vineyards.

Douay-Rheims Bible
He is light upon the face of the water: cursed be his portion on the earth, let him not walk by the way of the vineyards.

English Revised Version
He is swift upon the face of the waters; their portion is cursed in the earth: he turneth not by the way of the vineyards.

Webster's Bible Translation
He is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards.

Job 24:18 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

It is natural, with Umbr., Ew., Hirz., and others, to read מתים like the Peschito; but as mı̂te in Syriac, so also מתים in Hebrew as a noun everywhere signifies the dead (Arab. mauta), not the dying, mortals (Arab. matna); wherefore Ephrem interprets the praes. "they groan" by the perf. "they have groaned." The pointing מתים, therefore, is quite correct; but the accentuation which, by giving Mehupach Zinnorith to מעיר, and Asla legarmeh to מתים, places the two words in a genitival relation, is hardly correct: in the city of men, i.e., the inhabited, thickly-populated city, they groan; not: men (as Rosenm. explains, according to Genesis 9:6; Proverbs 11:6) groan; for just because מתים appeared to be too inexpressive as a subject, this accentuation seems to have been preferred. It is also possible that the signification fierce anger (Hosea 11:9), or anguish (Jeremiah 15:8), was combined with עיר, comp. Arab. gayrt, jealousy, fury ( equals קנאה), of which, however, no trace is anywhere visible.

(Note: Wetzstein translates Hosea 11:9 : I will not come as a raging foe, with ב of the attribute equals Arab. b-ṣifat 'l-‛ayyûr (comp. Jeremiah 15:8, עיר, parall. שׁדד) after the form קים, to which, if not this עיר, certainly the עיר, ἐγρήγορος, occurring in Daniel 4:10, and freq., corresponds. What we remarked above, p. 483, on the form קים, is cleared up by the following observation of Wetzstein: "The form קים belongs to the numerous class of segolate forms of the form פעל, which, as belonging to the earliest period of the formation of the Semitic languages, take neither plural nor feminine terminations; they have often a collective meaning, and are not originally abstracta, but concreta in the sense of the Arabic part. act. mufâ‛l. This inflexible primitive formation is frequently found in the present day in the idiom of the steppe, which shows that the Hebrew is essentially of primeval antiquity (uralt). Thus the Beduin says: hû qitlı̂ (הוּא קטלי), he is my opponent in a hand-to-hand combat; nithı̂ (נטחי), my opponent in the tournament with lances; chı̂lfı̂ (חלפי) and diddı̂ (צדּי), my adversary; thus a step-mother is called dı̂r (ציר), as the oppressor of the step-children, and a concubine dirr (צרר), as the oppressor of her rival. The Kamus also furnishes several words which belong here, as tilb (טלב), a persecutor." Accordingly, קים is derived from קום, as also עיר, a city, from עור (whence, according to a prevalent law of the change of letters, we have עיר first of all, plur. עירים, Judges 10:4), and signifies the rebelling one, i.e., the enemy (who is now in the idiom of the steppe called qômâni, from qôm, a state of war, a feud), as עיר, a keeper and ציר, a messenger; עיר (קיר) is also originally concrete, a wall (enclosure).)

With Jer., Symm., and Theod., we take מתים as the sighing ones themselves; the feebleness of the subject disappears if we explain the passage according to such passages as Deuteronomy 2:34; Deuteronomy 3:6, comp. Judges 20:48 : it is the male inhabitants that are intended, whom any conqueror would put to the sword; we have therefore translated men (men of war), although "people" (Job 11:3) also would not have been unsuitable according to the ancient use of the word. נאק is intended of the groans of the dying, as Jeremiah 51:52; Ezekiel 30:24, as Job 24:12 also shows: the soul of those that are mortally wounded cries out. חללים signifies not merely the slain and already dead, but, according to its etymon, those who are pierced through those who have received their death-blow; their soul cries out, since it does not leave the body without a struggle. Such things happen without God preventing them. לא־ישׂים תּפלה, He observeth not the abomination, either equals לא ישׂים בלבו, Job 22:22 (He layeth it not to heart), or, since the phrase occurs nowhere elliptically, equals לא ישׂים לבו על, Job 1:8; Job 34:23) He does not direct His heart, His attention to it), here as elliptical, as in Job 4:20; Isaiah 41:20. True, the latter phrase is never joined with the acc. of the object; but if we translate after שׂים בּ, Job 4:18 : non imputat, He does not reckon such תפלה, i.e., does not punish it, בּם (בּהם) ought to be supplied, which is still somewhat liable to misconstruction, since the preceding subject is not the oppressors, but those who suffer oppression. תּפלה is properly insipidity (comp. Arab. tafila, to stink), absurdity, self-contradiction, here the immorality which sets at nought the moral order of the world, and remains nevertheless unpunished. The Syriac version reads תּפלּה, and translates, like Louis Bridel (1818): et Dieu ne fait aucune attention leur prire.

Job 24:18 Parallel Commentaries

Treasury of Scripture Knowledge

swift

Psalm 58:7 Let them melt away as waters which run continually: when he bends his bow to shoot his arrows, let them be as cut in pieces.

Psalm 73:18-20 Surely you did set them in slippery places: you cast them down into destruction...

Isaiah 23:10 Pass through your land as a river, O daughter of Tarshish: there is no more strength.

their portion

Deuteronomy 28:16-20 Cursed shall you be in the city, and cursed shall you be in the field...

Psalm 69:22 Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.

Proverbs 3:33 The curse of the LORD is in the house of the wicked: but he blesses the habitation of the just.

Malachi 2:2 If you will not hear, and if you will not lay it to heart, to give glory to my name, said the LORD of hosts...

Cross References
Job 5:3
I have seen the fool taking root, but suddenly I cursed his dwelling.

Job 22:11
or darkness, so that you cannot see, and a flood of water covers you.

Job 22:16
They were snatched away before their time; their foundation was washed away.

Job 24:6
They gather their fodder in the field, and they glean the vineyard of the wicked man.

Job 24:11
among the olive rows of the wicked they make oil; they tread the winepresses, but suffer thirst.

Job 27:20
Terrors overtake him like a flood; in the night a whirlwind carries him off.

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