Job 30:17
Parallel Verses
English Standard Version
The night racks my bones, and the pain that gnaws me takes no rest.

King James Bible
My bones are pierced in me in the night season: and my sinews take no rest.

American Standard Version
In the night season my bones are pierced in me, And the pains that gnaw me take no rest.

Douay-Rheims Bible
In the night my bone is pierced with sorrows: and they that feed upon me, do not sleep.

English Revised Version
In the night season my bones are pierced in me, and the pains that gnaw me take no rest.

Webster's Bible Translation
My bones are pierced in me in the night season: and my sinews take no rest.

Job 30:17 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 30:17 Parallel Commentaries

Treasury of Scripture Knowledge

My bones

Job 33:19-21 He is chastened also with pain on his bed, and the multitude of his bones with strong pain...

Psalm 6:2-6 Have mercy on me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed...

Psalm 38:2-8 For your arrows stick fast in me, and your hand presses me sore...

in the night season

Job 7:4 When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro to the dawning of the day.

Psalm 22:2 O my God, I cry in the day time, but you hear not; and in the night season, and am not silent.

Isaiah 38:13 I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night will you make an end of me.

Cross References
Job 2:7
So Satan went out from the presence of the LORD and struck Job with loathsome sores from the sole of his foot to the crown of his head.

Job 30:30
My skin turns black and falls from me, and my bones burn with heat.

Job 33:19
"Man is also rebuked with pain on his bed and with continual strife in his bones,

Habakkuk 3:16
I hear, and my body trembles; my lips quiver at the sound; rottenness enters into my bones; my legs tremble beneath me. Yet I will quietly wait for the day of trouble to come upon people who invade us.

Jump to Previous
Bone Bones End Eyelids Fall Flesh Gnaw Gnawing Lie Night Pain Pains Pierced Pierces Pierceth Rest Season Sinews Within
Jump to Next
Bone Bones End Eyelids Fall Flesh Gnaw Gnawing Lie Night Pain Pains Pierced Pierces Pierceth Rest Season Sinews Within
Links
Job 30:17 NIV
Job 30:17 NLT
Job 30:17 ESV
Job 30:17 NASB
Job 30:17 KJV

Job 30:17 Bible Apps
Job 30:17 Biblia Paralela
Job 30:17 Chinese Bible
Job 30:17 French Bible
Job 30:17 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Job 30:16
Top of Page
Top of Page