Job 30:16
Parallel Verses
English Standard Version
“And now my soul is poured out within me; days of affliction have taken hold of me.

King James Bible
And now my soul is poured out upon me; the days of affliction have taken hold upon me.

American Standard Version
And now my soul is poured out within me; Days of affliction have taken hold upon me.

Douay-Rheims Bible
And now my soul fadeth within myself, and the days of affliction possess me.

English Revised Version
And now my soul is poured out within me; days of affliction have taken hold upon me.

Webster's Bible Translation
And now my soul is poured out upon me; the days of affliction have taken hold upon me.

Job 30:16 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 30:16 Parallel Commentaries

Treasury of Scripture Knowledge

my soul

Psalm 22:14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the middle of my bowels.

Psalm 42:4 When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God...

Isaiah 53:12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong...

have taken hold

Psalm 40:12 For innumerable evils have compassed me about: my iniquities have taken hold on me, so that I am not able to look up...

Cross References
1 Samuel 1:15
But Hannah answered, "No, my lord, I am a woman troubled in spirit. I have drunk neither wine nor strong drink, but I have been pouring out my soul before the LORD.

Job 3:24
For my sighing comes instead of my bread, and my groanings are poured out like water.

Psalm 22:14
I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted within my breast;

Psalm 42:4
These things I remember, as I pour out my soul: how I would go with the throng and lead them in procession to the house of God with glad shouts and songs of praise, a multitude keeping festival.

Isaiah 53:12
Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.

Lamentations 2:12
They cry to their mothers, "Where is bread and wine?" as they faint like a wounded man in the streets of the city, as their life is poured out on their mothers' bosom.

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