“Now my soul is poured out within me. Days of affliction have taken hold of me.
Parallel Translations
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“Now my soul is poured out within me. Days of affliction have taken hold of me.
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And now my soul is poured out upon me; the days of affliction have taken hold upon me.
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And now my soul is poured out within me; days of affliction have taken hold upon me.
Cross-references (6)
Passages linked to Job 30:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 42:4 These things I remember, and pour out my soul within me, how I used to go with the crowd, and led them to God’s house, with the voice of joy and praise, a multitude keeping a holy day.
- Psalms 22:14 I am poured out like water. All my bones are out of joint. My heart is like wax. It is melted within me.
- Job 3:24 For my sighing comes before I eat. My groanings are poured out like water.
- Psalms 40:12 For innumerable evils have surrounded me. My iniquities have overtaken me, so that I am not able to look up. They are more than the hairs of my head. My heart has failed me.
- Isaiah 53:12 Therefore I will give him a portion with the great. He will divide the plunder with the strong; because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors.
- 1 Samuel 1:15 Hannah answered, “No, my lord, I am a woman of a sorrowful spirit. I have not been drinking wine or strong drink, but I poured out my soul before Yahweh.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain My life faileth me, and I am as half…
My life faileth me, and I am as half dead.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 30:16 And now my soul is poured out…
Job 30:16 And now my soul is poured out upon me; the days of affliction have taken hold upon me.
Ver. 16. And now my soul is poured out upon me] Now that I am under these inward terrors, I am become strengthless, even weak as water, my soul doth melt away for grief, as in Psa 42:4, and I am as a hollow tree, wherein there is not any heart of oak; I am utterly dispirited.
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The days of affliction have taken hold upon me] And so hard hold, that I despair of ever getting loose while I am alive.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain My soul is poured out; all the strength and…
My soul is poured out; all the strength and powers of my soul are melted, and fainting, and dying away, through my continued and insupportable sorrows and calamities.
Upon me; or, within me, as this Hebrew particle is elsewhere used, as Psa 42:5,6; Isa 26:9; Hos 11:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And now my soul is poured out upon me,....…
And now my soul is poured out upon me,.... Either in prayer to God for help and deliverance; or rather he was dissolved as it were in floods of tears, because of his distress and anguish; or his spirits were sunk, his strength and courage failed, and his heart melted, and was poured out like water; yea, his soul was pouring out unto death, and he was, as he apprehended, near unto it; his body was so weakened and broken by diseases, that it was like a vessel full of holes, out of which the liquor runs away apace; so his life and soul were going away from him, his vital spirits were almost exhausted:
the days of affliction have taken hold upon me; afflictions seize on good men as well as others, and on them more than others; and there are certain times and seasons for them, appointed and ordered by the Lord; and there is a limited time, they are not to continue always, only for some days, for a time, and but a little time, and then they will have an end; but till that time comes, there can be no deliverance from them; being sent they come, coming they seized on Job, they laid hold on him, they "caught" him, as Mr. Broughton renders it, and held him fast, and would not let him go; nor could he get clear of them till God delivered him, who only can and does deliver out of them in his own time and way.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Job 30:16-17. My soul is poured out upon me…
Job 30:16-17. My soul is poured out upon me — Or within me, as the particle עלי, gnali, is elsewhere used. All the strength and powers of my soul are melted, faint, and die away. My bones are pierced — Or rather, it, namely, the terrors or affliction last mentioned, hath pierced my bones. This is no slight and superficial, but a most deep wound, that reaches to my very heart, bones, and marrow. Nothing in me is so secret but it reaches it; nothing so hard and solid but it feels the weight and burden of it. In the night season — When others and I should receive some rest and refreshment; and my sinews take no rest — The flesh of my body, which covereth the sinews and is mixed with them. So he signifies that neither his bones nor his flesh rested.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And now my soul is poured out upon me…
And now my soul is poured out upon me - So in Psa 42:4, “I pour out my soul in me.” We say that one is dissolved in grief. The language is derived from the fact that the soul in grief seems to lose all firmness or consistence. The Arabs style a fearful person, one who has a watery heart, or whose heart melts away like water. Noyes.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Fadeth. Hebrew, "is poured out," (Haydock) ready to take…
Fadeth. Hebrew, "is poured out," (Haydock) ready to take its flight, Psalm xli. 5.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Job's outward calamities affect his mind.
Job's outward calamities affect his mind.
poured out--in irrepressible complaints (Psa 42:4; Jos 7:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain Third strophe — In his extreme distress Job cries…
Third strophe — In his extreme distress Job cries in vain to a God who casts him into the mire and coldly stares upon him, or lifts him up upon the stormy wind that he may dissolve him in the crash of the storm, and thus make more conspicuous and startling the divine determination to destroy. 16-23. Compare Job_29:2-5.
16. Poured out upon me — We say of the heart, “it dissolves in grief,” an effect of grief recognised in other languages.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16. The condition of despondency to which Job was…
16. The condition of despondency to which Job was reduced.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And now my soul is poured out upon me.…
And now my soul is poured out upon me. (comp. Psa_42:4) My very soul seems to be gone out of me. "I faint and swoon away, because of my fears" (Lee). The days of affliction have taken hold upon me . All my prosperity is gone, and I am come to "the days of affliction." These "take hold on me," and, as it were, possess me.
Vers. 16-31. Job"s second parable: 3. A sorrowful survey of present misery.
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I JOB"S BODILY AFFLICTION.
1. Overpowering. It was no trifling ailment that wrung from the heart of this fallen great man the exquisitely plaintive lament of the present section. The malady which had struck its fangs into his vitals was one that made his bowels boil, and rest not (ver. 27); that caused his heart to melt like wax in the midst of his bowels; (Psa_22:14) yea, that dissolved his soul in tears (ver. 16). Most men have reason to be thankful that the afflictions they are called to endure are not absolutely intolerable; for which the praise is due to God"s mercy alone. Yet not unless the soul is suitably affected by the ills that assail the body do these latter bring forth their designed results, the peaceable fruits of righteousness. The case of Job suggests that through the union and sympathy of soul and body man possesses an almost infinite capacity for suffering pain; while the fact that pain may minister to man"s improvement is a testimony to man"s superiority over the creatures.
2. Sudden. This was one of the circumstances that rendered Job"s affliction so unmanning. It had sprung upon him unawares, apprehending him, and holding him fast as a detective might do a criminal (ver. 16), at the very moment when he had been saying to himself, "I shall die in my nest, and I shall multiply my days as the sand", (Job_29:18) and offering congratulations to himself on the apparently permanent as well as inexhaustible sources of his wealth, and on the palpably stable and unfading character of his glory.
3. Wasting. A second circumstance which tended to dissolve the soul of Job as he reflected on his physical trouble was the revolting character of the disease by which he had been overtaken. According to one view, Job by a strong poetic figure personifies the night (ver. 17; cf. Job_3:2) as a wild beast, which had leapt upon him in the darkness, and rent him limb from limb the allusion being to the terrible nature of the Lepra Arabica" which "feeds on the bones and destroys the body in such a manner that single limbs are completely detached" (Delitzsch). To this, also, the wasting character of the disease (ver. 18) is believed by the just-named commentator to refer.
4. Unsightly. An additional source of grief to the patriarch in thinking over his malady was the disfigurement of his person which it had occasioned. "By its great strength the garment (of his skin) was changed" (Gesenius), probably through frequent purulent discharge, or through the foul incrustations which covered his body; his skin also had become black, and was peeling off from his emaciated skeleton, while his bones within him were being consumed by a parching heat (ver. 30). It is a special cross when God, through disease, readers a man of displeasing aspect to his fellows.
5. Incessant. The pain which Job suffered was seemingly continuous and without interruption. Already frequently insisted on in previous discourses, (Job_3:24 Job_7:3, Job_7:4, Job_7:13, 15 10:20, etc.) it is here presented in a fresh series of images, Job describing his sinews as taking no rest (ver. 17), literally, "my gnawers," meaning either his tormenting pains (Gesenius), or the gnawing worms formed in his ulcers (Delitzsch), "rest not," and speaking of his disease as binding him fast, and sticking closely to him like the collar of his coat (ver. 18), and finally adding that his bowels, as the seat of pain, boiled and rested not (ver. 27).
6. Manifold. In this his last lament Job confines not his attention to the one point of his bodily ailment, but makes a survey of the whole course of his affliction from the day when, bereft of his family and possessions, he went about the streets as a mourner, arrayed in sackcloth, without the sun (ver. 28), i.e. in such a state of grief and dejection that even the gladdening sunshine failed to give him pleasure, to that moment when he had become as "a brother to dragons and a companion to owls" (ver. 29).
7. Degrading. By reason of this terrible disease he had been cast into the mire, and had become like dust and ashes; (cf. Job_16:15, Job_16:16) nay, lower even than that, he had been reduced to the level of jackals and ostriches, creatures whose dolorous howlings fill men with shuddering and dejection.
II JOB"S MENTAL ANGUISH. The thought which most keenly lacerated Job"s bosom was the fixed and immovable idea which had fastened on his soul, that the God whom he had loved and served had become to him a changed God, who treated him with unsparing cruelty (ver. 21). Of this the proof to Job"s mind lay in several considerations.
1. That God was the real Author of Job"s sufferings. It was he and no other who had cast Job into the mire (ver. 19). In a very real sense this was true, since Job"s malignant and unsleeping adversary could have had no power over him, except it had been given him from above; but in the sense which Job meant it was a hideous misconception, Satan and not God having been the enemy who had touched his bones and his flesh. Saints should be careful not to impute to God the blame of what he only permits.
2. That God remained deaf to Job"s entreaties. "I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me;" i.e. lookest fixedly at me (ver. 20), meeting my earnest reverential upward glance with a stare of stony indifference, if not of hostile intent (cf. ver. 24). A fearful perversion of the truth which Job"s prolonged misery cannot justify. God is the enemy of no man who does not first make himself an enemy of God. "The face of God is set against them that do evil;" but "God"s eyes are ever towards the righteous" with looks of love and benignant compassion. Even when he forbears to help, and seems to be deaf to the good man"s supplications, he hears and pities. If God answers not, it is in love rather than in hate. Whatever befalls a saint he should hold fast by the unchanging and unfaltering love of the Divine Father. Believers under the gospel should find this easier to do than Job did.
3. That God was insensible to Job"s feebleness. With the strength of his omnipotent arm he Appeared to be making war upon one who was insignificant and frail, heedless of the agonies he inflicted or the terrors he inspired, lifting up his victim upon the fierce hurricane of tribulation, causing him to drive along before its howling blasts and to vanish in the crashing of the storm, as a thin cloud is caught by the whirling tempest, "blown with restless violence found about the pendent world," and finally dispersed by the violent agitation it endures (vers. 21, 22).
4. That God had fixedly resolved on Job"s destruction. In Job"s anguish-laden mind it was a foregone conclusion that God had determined to pursue him to the grave, to bring him down to the dust of death; to shut him up in the house of assembly for all living (ver. 23). Job"s conception of the grave was sublimely true. It was and is "the great involuntary rendezvous of all who live in this world." Job"s belief that God would eventually conduct him thither was likewise correct. "It is appointed unto all men once to die." Job"s apprehension that his immediate dissolution was decreed was wrong. The times of all are in the hand of God; and it is not given to any to anticipate with certainty the day and the hour of departure from this sublunary scene. So also was Job"s inference erroneous that prayer was unavailing when God had determined on a creature"s destruction (ver. 24). It was not so in the case of Hezekiah, to whom God, in answer to his fervent supplication, added fifteen years. (2Ki_20:1-7 Isa_38:1-5) But even should God decline to move the shadow on the dial backward, it is still not in vain for dying men to call aloud to him in prayer, inasmuch as he can help them by his grace to meet that which by his hand he will not avert.
5. That God took no account of Job"s philanthropies. Job had wept for him that was in trouble or whose day was hard, and his soul had been grieved for the needy. (Job_29:12, Job_29:13) Yet God was to all appearance indifferent. This, however, was only another misconception on the part of Job. The Almighty notes with loving eye every kind deed performed by his servants on earth, and will reward even an ernst of bread or a cup of cold water given in his name to a poor one. Only the time of recompense will be hereafter. Hence no one is entitled to expect, like Job, that his good actions shall be rewarded here. "Do good, hoping for nothing again," is the maxim prescribed to Christ"s followers. Acted upon, it will save them from the disappointment which almost crushed the soul of Job (ver. 26).
Learn:
1. The absolute impossibility of avoiding days of suffering.
2. The ease with which God can remove happiness from the lot of man.
3. The inability of any one to sustain the burden of affliction without Divine help.
4. The foolishness of glorying in either strength or beauty, since both can at a word be transformed into dust and ashes.
5. The extreme danger of allowing affliction to pervert the mind"s views of God.
6. The error of supposing that God can regard any creature, much less any child of his own, with hate.
7. The propriety of frequently considering where life"s journey terminates.
8. The certainty that death cannot be turned aside by either piety or prayers.
9. The evil case of him who can find no enjoyment in Heaven"s mercies.
10. The sinfulness of giving free course to one"s complaint, especially against God, in the time of affliction.
11. The inevitable tendency of trouble to deteriorate and debase those whom it does not exalt and refine.
12. The possibility of one who thinks himself a brother of jackals and companion of ostriches becoming a son of God and fellow of the angels.
13. The certainty that for all saints mourning will yet be turned into joy.
The thraldom of affliction.
Job is not only passing through the waters of affliction; he feels that he is laid hold of and overpowered by his troubles. Let us see what this condition involves the stale of thraldom and its effects.
I THE STATE OF THRALDOM. This simply results from the fact that the affliction has mounted to such a height that it has overpowered the sufferer.
1. The trouble cannot be thrown off. There are troubles from which we can escape. Often we can beat down our adverse circumstances. We can face our enemy and defeat him. But other troubles cannot be driven back. When the enemy comes in like a flood, no human effort can stem the torrent.
2. The distress cannot be calmly endured. Milder troubles may be simply borne in patience. We cannot drive them away, but we can learn to treat them as inevitable. There is a strength that is born of adversity. The oak grows sturdy in contending with the storm. The muscles of the wrestler are strong as iron. But distress may reach a point beyond which it cannot be mastered. Patience is broken down.
3. The affliction absorbs the whole life. The pain rises to such a height that it dominates consciousness and excludes all other thoughts. The man is simply possessed by his agony. Huge waves of anguish roll over his whole being and drown every other feeling. The sufferer is then nothing but a victim, Action is lost in fearful pain. The martyr is stretched on the rack. His torturer has deprived him of all energy and freedom.
II THE EFFECTS OF THIS CONDITION. Such a state of thraldom must be an evil. It is destructive of personal effort. It excludes all service of love and submission of patience. And yet it may be a means to a good end.
1. It should be a wholesome chastisement. For the time being it is grievous. In its acutest stage it may not allow us to learn its lessons. But when it begins to abate its fury, and we have some calmness with which to look back upon it, we may see that the storm has cleared the air and swept away a mass of unwholesome rubbish.
2. It should be a motive to drive us to God. Such a tremendous affliction requires the only perfect refuge for the distressed. So long as we can bear our troubles we are tempted to trust to our own strength; but the miserable collapse, the utter break-down, the humiliating thraldom, prove our helplessness and our need of One who is mightier than we are. Now, the very possibility of such overwhelming troubles is a reason why we should seek the refuge of God"s grace. It is hard to find the haven when the tempest is raving around us. We need to be fortified beforehand by the indwelling strength of God.
3. It should make us sympathetic with others. If we have escaped from the thraldom, it is our part to help those who are in it. We know its terrors and its despair.
4. It should lead us to make the best use of prosperous times. Then we can learn the way of Divine strength. Martyrs have triumphed where weaker men have been in bondage. The life of unselfish service, loyalty, and faith is a life of freedom. God will not permit such a life to be utterly enthralled by affliction. That awful late is the doom of the lost. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The days of affliction have taken hold upon me.
Job_30:16-20
The days of affliction have taken hold upon me.
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Physical pain
In these verses the patriarch sketches his great corporeal sufferings, his physical anguish. Probably mans capability of bodily suffering is greater than that of any other animal existence. His nerves are more tender, his organisation is more exquisite and complicated.
I. It tends to stimulate intellectual research. Pain, says a modern author, has been the means of our increasing our knowledge, our skill, and our comforts. Look to the discoveries made in science--in botany, in chemistry, in anatomy: what a knowledge have we gained of the structures and uses of plants, while we were seeking some herb to soothe pain or cure disease! What a knowledge have we gained of drugs, and salts, and earths, useful for agriculture, or for the fine arts, while we have been seeking only to find an ointment or a medicine! We have sought a draught to allay the burning thirst of a fever, and we have found a dozen delicious beverages to drink for our pleasure or relief. We studied anatomy to find out the seat of disease, and how to attack it, and we found what we did not seek--a thousand wonderful works of God, a thousand most curious contrivances, most admirable delights! We found a model for the ribs of a ship; we found the pattern of a telescope in the eye; we found joints and straps, strutting and valves, which have been copied into the workshop of the mechanic and the study of the philosopher. Yes, we may thank our liability to pain for this--for if pain had not existed, who can tell whether these things would have been so soon, if at all discovered.
II. It tends to heighten mans estimate of Divine goodness. The physical sufferings of men, however aggravated and extensive, are not the law of human life, but the exception. They are but a few discordant notes in the general harmony of his existence, a few stormy days and nights in his voyage through life. We appreciate the dawning of the morning, because we have struggled fiercely with difficulties in the night. We appreciate the full flow of health because we have felt the torture of disease. Inasmuch, therefore, as human suffering, which is an exception in the general life of mankind, helps to heighten our estimate of Gods goodness to our race, it is anything but an unmitigated evil. Nay, it is a blessing in disguise.
III. It tends to improve our spiritual nature. Physical sufferings have led many a man to a train of spiritual reflections that have resulted in the moral salvation of the soul. As by the chisel the sculptor brings beauty out of the marble block; as by the pruning knife the gardener brings rich clusters from the vine; as by the bitter drug the physician brings health to his patient; as by the fire the refiner brings pure gold out of the rough ore--so by suffering the great Father brings spiritual life, beauty, and perfection into the soul. Affliction, says quaint old Adams, is a winged chariot, that mounts up the soul toward heaven. (Homilist.)
The use of afflictions
As opposite colours in a picture contribute to the beauty of the scenery or figures portrayed on the canvas by the artist, so God makes contrary things to promote His glory, and equally develop grace and character in us. There could be no vocal or musical harmony if all the voices and sounds were exactly alike in a concert. There is no real beauty in a painting that has no shades blending with the bright sunlight. As a foil is adapted to make the lustre of a diamond more conspicuous to the eye of the observer, so the contrary things and afflictions of this life God will use to make His love more illustrious and convey His grace with more agreeable sensations to our souls. (R. Venting.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Unspeakable Misery and Disappointment with which Job Battled
The Unspeakable Misery and Disappointment with which Job Battled
v. 16. And now my soul is poured out upon me, dissolved in suffering and anguish; the days of affliction have taken hold upon me, he was in the strong clutches of suffering and found himself unable to shake them off.
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v. 17. My bones are pierced in me in the night season, the restless night itself, which increases the pains of every affliction, pierces his bones from his body; and my sinews take no rest, literally, "my gnawers, not do they sleep," a reference either to the gnawing pains throughout his body or to the maggots in his ulcers.
v. 18. By the great force of my disease is my garment changed, by God’s fearful power his clothes lost all their semblance, hanging about his shrunken form loose and flapping, more like a sack than a dress; it bindeth me about as the collar of my coat, it no longer stands off properly, but clings to him like a tight-fitting shirt collar.
v. 19. He hath cast me into the mire, as an evidence of His great contempt, and I am become like dust and ashes, both on account of the appearance of his skin and the dirt which he had strewn upon himself.
v. 20. I cry unto Thee, and Thou dost not hear me, God acted as though He paid no attention to Job’s pleading; I stand up, and Thou regardest me not, looking at him fixedly, indeed, but in the absent-minded manner which made Him lose the import of Job’s complaint.
v. 21. Thou art become cruel to me, the Lord changing His nature into that of a cruel tormentor; with Thy strong hand Thou opposest Thyself against me, making war upon him.
v. 22. Thou liftest me up to the wind, making him a plaything of the storm; Thou causest me to ride upon it and dissolvest my substance, rending him apart by the fierceness of the tempest.
v. 23. For I know that Thou wilt bring me to death, or, "back from the dust of death," and to the house appointed for all living, where the living assemble, a confident cry in the midst of hopelessness, looking forward to the resurrection of the dead.
v. 24. Howbeit, he will not stretch out his hand to the grave, though they cry in his destruction, literally, "But is it not in falling one stretches out his hand, in destruction raises a call for help?" Such actions are the expression of man’s natural, instinctive impulse to save his life if threatened by death, and therefore no one should blame Job for his cry for help.
v. 25. Did not I weep for him that was in trouble? Was not my soul grieved for the poor? He who showed true sympathy with the poor and miserable in their afflictions would surely not be denied this show of the instinct of self-preservation, this plea for help!
v. 26. When I looked for good, then evil came unto me, this being another reason why his craving for help should go unchallenged; and when I waited for light, there came darkness, he had nothing but misfortune to contend with.
v. 27. My bowels boiled and rested not, on account of the intense heat of the fever which was devouring him and the torments of his anxiety; the days of affliction prevented me, flinging themselves in his way, encountering him with all fierceness.
v. 28. I went mourning without the sun, blackened, not by the heat of the sun, but as a consequence of his illness; I stood up, and I cried in the congregation, complaining aloud on account of the pain of his sufferings.
v. 29. I am a brother to dragons, to the jackals of the desert in appearance, and a companion to owls, to the ostriches of the wilderness.
v. 30. My skin is black upon me, having become blackened with his sickness, it peeled off his flesh, and my bones are burned with heat, drying up with the heat of his disease.
v. 31. My harp also, the lyre, or zither, or lute, as an instrument used upon joyful occasions, is turned to mourning and my organ, the pipe also being an instrument of joy, into the voice of them that weep. All the festive and joyous music, so expressive of Job’s former prosperity, was hushed, and only the tones of sadness and deepest lamentation remained. He had reached a point of degradation and suffering unequaled in the history of the human race.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Now my life is pouring out from within me
Now my life is pouring out from within me
Job speaks as if his life were a liquid and his body were a container. He feels he is about to die. AT: "Now I am dying" (See: Metaphor)
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many days of suffering have laid hold on me
Job speaks of his continuous suffering as if the days of suffering have grabbed hold of him. AT: "I suffer many days, and the suffering does not end" (See: Personification)
my bones in me are pierced
Job speaks of the pain in his bones as if his bones were being pierced. AT: "my bones ache terribly" or "I have sharp pain in my bones" (See: Metaphor)
the pains that gnaw at me take no rest
Job speaks of his constant pain as if it were alive and biting him and refuses to rest. AT: "the pains that cause me to suffer do not stop" or "I am in constant pain" (See: Personification)
translationWords
life
suffer
rest
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.