English Standard Version
“Yet does not one in a heap of ruins stretch out his hand, and in his disaster cry for help?
King James Bible
Howbeit he will not stretch out his hand to the grave, though they cry in his destruction.
American Standard Version
Howbeit doth not one stretch out the hand in his fall? Or in his calamity therefore cry for help?
But yet thou stretchest not forth thy hand to their consumption: and if they shall fall down thou wilt save.
English Revised Version
Surely against a ruinous heap he will not put forth his hand; though it be in his destruction, one may utter a cry because of these things.
Webster's Bible Translation
Yet he will not stretch out his hand to the grave, though they cry in his destruction.
Job 30:24 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
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 Psalm 42:5), but rather by the intimate resemblance of the representation of a flood of tears (Lamentations 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 (Isaiah 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 ( equals 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
Treasury of Scripture Knowledge
grave. Heb. heap. they cry
Behold, I cry out, 'Violence!' but I am not answered; I call for help, but there is no justice.
Oh, that I had one to hear me! (Here is my signature! Let the Almighty answer me!) Oh, that I had the indictment written by my adversary!
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.