Job 30:15
Parallel Verses
English Standard Version
Terrors are turned upon me; my honor is pursued as by the wind, and my prosperity has passed away like a cloud.

King James Bible
Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud.

American Standard Version
Terrors are turned upon me; They chase mine honor as the wind; And my welfare is passed away as a cloud.

Douay-Rheims Bible
I am brought to nothing: as a wind thou hast taken away my desire: and my prosperity hath passed away like a cloud.

English Revised Version
Terrors are turned upon me, they chase mine honour as the wind; and my welfare is passed away as a cloud.

Webster's Bible Translation
Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud.

Job 30:15 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

9 And now I am become their song,

And a by-word to them.

10 They avoid me, they flee far from me,

And spare not my face with spitting.

11 For my cord of life He hath loosed, and afflicted me,

Therefore they let loose the bridle recklessly.

12 The rabble presses upon my right hand,

They thrust my feet away,

And cast up against me their destructive ways.

The men of whom Job complains in this strophe are none other than those in the preceding strophe, described from the side of their coarse and degenerate behaviour, as Job 24:4-8 described them from the side of the wrong which was practised against them. This rabble, constitutionally as well as morally degraded, when it comes upon Job's domain in its marauding expeditions, makes sport of the sufferer, whose former earnest admonitions, given from sympathizing anxiety for them, seemed to them as insults for which they revenge themselves. He is become their song of derision (נגינתם to be understood according to the dependent passage, Lamentations 3:14, and Psalm 69:13), and is למלּה to them, their θρύλλημα (lxx), the subject of their foolish talk (מלּה - Arab. mille, not equals melle, according to which Schultens interprets it, sum iis fastidio). Avoiding him, and standing at a distance from him, they make their remarks upon him; and if they come up to him, it is only for the sake of showing him still deeper scorn: a facie ejus non cohibent sputam. The expositors who explain that, contrary to all decent bearing, they spit in his presence (Eichh., Justi, Hirz., Vaih., Hlgst.), or with Fie! spit out before him (Umbr., Hahn, Schlottm.), overlook the fact of its being מפּני, not לפני. The expression as it stands can only affirm that they do not spare his face with spitting (Jer. correctly: conspuere non veruntur), so that consequently he is become, as he has complained in Job 17:6, a תּפת, an object of spitting (comp. also the declaration of the servant of Jehovah, Isaiah 50:6, which stands in close connection with this declaration of Job, according to previous explanations).

It now becomes a question, Who is the subj. in Job 30:11? The Chethib יתרו demands an attempt to retain the previous subj. Accordingly, most moderns explain: solvit unusquisque eorum funem suum, i.e., frenum suum, quo continebatur antea a me (Rosenm., Umbr., Stick., Vaih., Hlgst., and others), but it is to be doubted whether יתר can mean frenum; it signifies a cord, the string of a bow, and of a harp. The reconciliation of the signification redundantia, Job 22:20, and funis, is, in the idea of the root, to be stretched tight and long.

(Note: The Arab. verb watara shows its sensuous primary signification in Arab. watarun, יתר, cord, bow-string, harp-string (Engl. string): to stretch tight, to extend, so that the thing continues in one line. Hence then Arab. watrun, witrun, separate, unequal, singulus, impar, opp. Arab. šaf‛un, bini, par, just as fard, single, separate, unequal (opp. zaug, a pair, equal number), is derived from farada, properly, so to strain or stretch out, that the thing has no bends or folds; Greek εξαπλοῦν (as in the Shepherd of Hermas: ἐπάνω λεντίου ἐξηπλωμένον λίνον καρπάσινον), an original transitive signification still retained in low Arabic (vid., Bocthor under tendre and Dployer). Then from Arab. watara spring the secondary roots Arab. tatara and tarâ, which proceed from the VIII form (ittatara). The former (tatara) appears only in the Arab. adverb tatran and tatrâ, sigillatim, alii post alios, singly one after another, so that several persons or things form a row interrupted by intervals of space of time; the latter (tara) and its IV form (atra) are equivalent to wâtara, to be active at intervals, with pauses between, as the Arabs explain: "We say Arab. atrâ of a man when he so performs several acts which do not directly follow one another, that there is always a [Arab.] fatrat, intermissio, between two acts." Hence also תּרין, תּרתּין, duals of an assumed sing. תּר, singulus (um), תּרתּ singula, therefore prop. duo singuli (a), duae singulae, altogether parallel to the like meaning thinâni (ithnâni', thinaini (ithnaini), שׁנים; fem. thintâni (ithnatâni), thintaini (ithnataini), שׁתּים instead of שׁנתּים, from an assumed sing. thin-un (ithn-un), thint-un (ithnat-un), from Arab. tanâ, שׁנה, like bin (ibn), bint (ibnat), בּן, בּת ( equals בּנת, hence בּתּי) from Arab. banâ, בּנה.

The significations of watara which Freytag arranges under 1, 2, 3, 4, proceed from the transitive application of יתר, as the Italian soperchiare, soverchiare, from supra, to offend, insult; oltraggiare, outrager, from ultra; ὑβρίζειν from ὑπέρ. Similarly, Arab. tṭâwl ‛lı̂h and ‛stṭâl ‛lı̂h (form VI and X from ṭâl), to act haughtily towards any one, to make him feel one's superiority, properly to stretch one's self out over or against any one.

But in another direction the signif. to be stretched out goes into: overhanging, surpassing, projecting, to be superfluous, and to be left over, περιττὸν εἶναι, to exceed a number or bulk, superare (comp. Italian soperchiare as intrans.), περιεῖναι, ὑπερεῖναι; to prove, as result, gain, etc., περιεῖναι, etc. Similar is the development of the meaning of Arab. faḍala and of ṭâ'l, gain, use, from Arab. ṭâl, to be stretched out. In like manner, the German reich, reichlich rich, abundant, comes from the root reichen, recken to stretch, extend. - Fl.)

continued...

Job 30:15 Parallel Commentaries

Treasury of Scripture Knowledge

Terrors

Job 6:4 For the arrows of the Almighty are within me, the poison whereof drinks up my spirit...

Job 7:14 Then you scare me with dreams, and terrify me through visions:

Job 9:27,28 If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself...

Job 10:16 For it increases. You hunt me as a fierce lion: and again you show yourself marvelous on me.

Psalm 88:15 I am afflicted and ready to die from my youth up: while I suffer your terrors I am distracted.

soul. Heb. principal one. as a cloud

Isaiah 44:22 I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins: return to me; for I have redeemed you.

Hosea 6:4 O Ephraim, what shall I do to you? O Judah, what shall I do to you? for your goodness is as a morning cloud...

Hosea 13:3 Therefore they shall be as the morning cloud and as the early dew that passes away...

Cross References
Job 3:25
For the thing that I fear comes upon me, and what I dread befalls me.

Job 6:4
For the arrows of the Almighty are in me; my spirit drinks their poison; the terrors of God are arrayed against me.

Job 7:9
As the cloud fades and vanishes, so he who goes down to Sheol does not come up;

Job 30:14
As through a wide breach they come; amid the crash they roll on.

Job 31:23
For I was in terror of calamity from God, and I could not have faced his majesty.

Psalm 55:3
because of the noise of the enemy, because of the oppression of the wicked. For they drop trouble upon me, and in anger they bear a grudge against me.

Hosea 13:3
Therefore they shall be like the morning mist or like the dew that goes early away, like the chaff that swirls from the threshing floor or like smoke from a window.

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