Job 15:24

Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(24) As a king ready to the battle.—Or, They prevail against him like a king: he is destined to be like a ball (comp. Isaiah 22:18), the tennis-ball of calamity.

Benson Commentary

Job 15:24. Trouble and anguish shall make him afraid — When trouble comes, instead of trusting and hoping, and comforting himself in God, as good men do in such cases, 1 Samuel 30:6, he is full of torment, dreading the issue of it, and concluding it will end in his utter ruin, as he has great reason to do. They shall prevail against him — Though he would fain shake off his fears, and uses many expedients to free himself from them, he is not able; they overpower him, as a king ready to the battle — With forces too strong to be resisted. He that would keep his peace must keep a good conscience.

Matthew Henry's Concise Commentary

15:17-35 Eliphaz maintains that the wicked are certainly miserable: whence he would infer, that the miserable are certainly wicked, and therefore Job was so. But because many of God's people have prospered in this world, it does not therefore follow that those who are crossed and made poor, as Job, are not God's people. Eliphaz shows also that wicked people, particularly oppressors, are subject to continual terror, live very uncomfortably, and perish very miserably. Will the prosperity of presumptuous sinners end miserably as here described? Then let the mischiefs which befal others, be our warnings. Though no chastening for the present seemeth to be joyous, but grievous, nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them that are exercised thereby. No calamity, no trouble, however heavy, however severe, can rob a follower of the Lord of his favour. What shall separate him from the love of Christ?

Barnes' Notes on the Bible

As a king ready to the battle - Fully prepared for a battle; whom it would be vain to attempt to resist. So mighty would be the combined forces of trouble and anguish against him, that it would be vain to attempt to oppose them.

Jamieson-Fausset-Brown Bible Commentary

24. prevail—break upon him suddenly and terribly, as a king, &c. (Pr 6:11).

Matthew Poole's Commentary

i.e. When trouble comes, instead of trusting, and hoping, and comforting himself in God, as good men do in such cases, as 1 Samuel 30:6, he is full of torment and dread of the issue of it, and concludes it will end in his utter ruin, as he hath great reason to do.

Ready to the battle; or, prepared or furnished; or, disposed with his army round about him, as this word seems to signify.

Gill's Exposition of the Entire Bible

Trouble and anguish shall make him afraid,.... Either his present troubles shall frighten him, they being so very dismal, terrible, and distressing, and make him fear that others were coming on, more dreadful and formidable; or those troubles he fears will be his portion hereafter, these terrify him beyond measure, even that indignation and wrath, tribulation and anguish, that shall come upon every soul of man that doeth evil, Romans 2:8;

they shall prevail against him as a king ready to the battle; that is, trouble and anguish shall prevail against him; he will be no more able to resist them than a very inferior force, or even a single man, is able to resist a warlike king, attended with a numerous army, and these set in battle array; such a man's troubles will come upon him as an armed man, against which he cannot stand; the Targum is,

"they shall surround him as a king prepared for a footstool;''

who being taken by the enemy shall be used as a footstool to mount on horseback; and as the word has the signification of a globe or ball, see Isaiah 22:18; some think it has respect to the manner of kings, when taken captive, put into an iron cage, as Bajazet was by Tamerlane; or into an iron hoop, bound hand and foot, and hung up in chains; or, as Ben Gersom thinks, to the manner of drowning persons, who used to be tied hand and foot, as if rolled up in the form of a globe, and so cast into the water; but rather the reference is to an army, besieging a place all around in the form of a ball or globe, so that there is no escaping them; or rather it may be to a king drawing up his army in such a form, ready to engage in battle; or putting it in such a position when encamped or entrenched, waiting the motion of the enemy; see 1 Samuel 26:5; and such are the troubles that surround and prevail against a wicked man, see Isaiah 29:3; the reasons of the wicked man being brought into such a woeful condition follow.

Geneva Study Bible

Trouble and {p} anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.

(p) He shows the weapons God uses against the wicked, who lift up themselves against him, that is, terror of conscience and outward afflictions.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

24. shall make him afraid] Rather, make him afraid.

ready to the battle] Fully prepared and therefore irresistible.

Pulpit Commentary

Verse 24. - Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle. Eliphaz seems covertly to allude to Job's misfortunes, which came against him with such force, and crushed him as a mighty king crushes his foes in battle. Job 15:24

Keil and Delitzsch Biblical Commentary on the Old Testament

20 So long as the ungodly liveth he suffereth,

And numbered years are reserved for the tyrant.

21 Terrors sound in his ears;

In time of peace the destroyer cometh upon him.

22 He believeth not in a return from darkness,

And he is selected for the sword.

23 He roameth about after bread: "Ah! where is it?"

He knoweth that a dark day is near at hand for him.

24 Trouble and anguish terrify him;

They seize him as a king ready to the battle.

All the days of the ungodly he (the ungodly) is sensible of pain. רשׁע stands, like Elohim in Genesis 9:6, by the closer definition; here however so, that this defining ends after the manner of a premiss, and is begun by הוּא after the manner of a conclusion. מתחולל, he writhes, i.e., suffers inward anxiety and distress in the midst of all outward appearance of happiness. Most expositors translate the next line: and throughout the number of the years, which are reserved to the tyrant. But (1) this parallel definition of time appended by waw makes the sense drawling; (2) the change of עריץ (oppressor, tyrant) for רשׁע leads one to expect a fresh affirmation, hence it is translated by the lxx: ἔτη δὲ ἀριθμητὰ δεδομένα δυνάστῃ. The predicate is, then, like Job 32:7, comp. Job 29:10; Job 2:4 (Ges. 148), per attractionem in the plur. instead of in the sing., and especially with מספּר followed by gen. plur.; this attraction is adopted by our author, Job 21:21; Job 38:21. The meaning is not, that numbered, i.e., few, years are secretly appointed to the tyrant, which must have been sh'nôth mispâr, a reversed position of the words, as Job 16:22; Numbers 9:20 (vid., Gesenius' Thes.); but a (limited, appointed) number of years is reserved to the tyrant (צפן as Job 24:1; Job 21:19, comp. טמן, Job 20:26; Mercerus: occulto decreto definiti), after the expiration of which his punishment begins. The thought expressed by the Targ., Syr., and Jerome would be suitable: and the number of the years (that he has to live unpunished) is hidden from the tyrant; but if this were the poet's meaning, he would have written שׁניו, and must have written מן־העריץ.

With regard to the following Job 15:21-24, it is doubtful whether only the evil-doer's anxiety of spirit is described in amplification of הוא מתחולל, or also how the terrible images from which he suffers in his conscience are realized, and how he at length helplessly succumbs to the destruction which his imagination had long foreboded. A satisfactory and decisive answer to this question is hardly possible; but considering that the real crisis is brought on by Eliphaz later, and fully described, it seems more probable that what has an objective tone in Job 15:21-24 is controlled by what has been affirmed respecting the evil conscience of the ungodly, and is to be understood accordingly. The sound of terrible things (startling dangers) rings in his ears; the devastator comes upon him (בוא seq. acc. as Job 20:22; Proverbs 28:22; comp. Isaiah 28:15) in the midst of his prosperity. He anticipates it ere it happens. From the darkness by which he feels himself menaced, he believes not (האמין seq. infin. as Psalm 27:13, לראות, of confident hope) to return; i.e., overwhelmed with a consciousness of his guilt, he cannot, in the presence of this darkness which threatens him, raise to the hope of rescue from it, and he is really - as his consciousness tells him - צפוּ (like עשׂוּ, Job 41:25; Ges. 75, rem. 5; Keri צפוי, which is omitted in our printed copies, contrary to the testimony of the Masora and the authority of correct MSS), spied out for, appointed to the sword, i.e., of God (Job 19:29; Isaiah 31:8), or decreed by God. In the midst of abundance he is harassed by the thought of becoming poor; he wanders about in search of bread, anxiously looking out and asking where? (abrupt, like הנה, Job 9:19), i.e., where is any to be found, whence can I obtain it? The lxx translates contrary to the connection, and with a strange misunderstanding of the passage: κατατέτακται δὲ δἰς σῖτα γυψίν (איּה לחם, food for the vulture). He sees himself in the mirror of the future thus reduced to beggary; he knows that a day of darkness stands in readiness (נכון, like Job 18:12), is at his hand, i.e., close upon him (בּידו, elsewhere in this sense ליד, Psalm 140:6; 1 Samuel 19:3, and על־ידי, Job 1:14).

In accordance with the previous exposition, we shall now interpret וּמצוּקה צר, Job 15:24, not of need and distress, but subjectively of fear and oppression. They come upon him suddenly and irresistibly; it seizes or overpowers him (תּתקפהוּ with neutral subject; an unknown something, a dismal power) as a king עתיד לכּידור. lxx ὥσπερ στρατηγὸς πρωτοστάτης πίπτων, like a leader falling in the first line of the battle, which is an imaginary interpretation of the text. The translation of the Targum also, sicut regem qui paratus est ad scabellum (to serve the conqueror as a footstool), furnishes no explanation. Another Targum translation (in Nachmani and elsewhere) is: sicut rex qui paratus est circumdare se legionibus. According to this, כידור comes from כּדר, to surround, be round (comp. כּתר, whence כּתר, Assyr. cudar, κίδαρις, perhaps also הזר, Syr. חדר, whence chedor, a circle, round about); and it is assumed, that as כּדּוּר signifies a ball (not only in Talmudic, but also in Isaiah 22:18, which is to be translated: rolling he rolleth thee into a ball, a ball in a spacious land), so כּידור, a round encampment, an army encamped in a circle, synon. of מעגּל. In the first signification the word certainly furnishes no suitable sense in connection with עתיד; but one may, with Kimchi, suppose that כידור, like the Italian torniamento, denotes the circle as well as the tournament, or the round of conflict, i.e., the conflict which moves round about, like tumult of battle, which last is a suitable meaning here. The same appropriate meaning is attained, however, if the root is taken, like the Arabic kdr, in the signification turbidum esse (comp. קדר, Job 6:16), which is adopted of misfortunes as troubled experiences of life (according to which Schultens translates: destinatus est ad turbulentissimas fortunas, beginning a new thought with עתיד, which is not possible, since כמלך by itself is no complete figure), and may perhaps also be referred to the tumult of battle, tumultus bellici conturbatio (Rosenm.); or of, with Fleischer, one starts from another turn of the idea of the root, viz., to be compressed, solid, thick, which is a more certain way gives the meaning of a dense crowd.

(Note: The Arab. verb kdr belongs to the root kd, to smite, thrust, quatere, percutere, tundere, trudere; a root that has many branches. It is I. transitive cadara (fut. jacduru, inf. cadr) - by the non-adoption of which from the original lexicons our lexicographers have deprived the whole etymological development of its groundwork - in the signification to pour, hurl down, pour out, e.g., cadara-l-ma, he has spilt, poured out, thrown down the water; hence in the medial VII. form incadara intransitive, to fall, fall down, chiefly of water and other fluids, as of the rain which pours down from heaven, of a cascade, and the like; then improperly of a bird of prey which shoots down from the air upon its prey (e.g., in the poetry in Beidhwi on Sur. 81, 2: "The hawk saw some bustards on the plain f'ancadara, and rushed down"); of a hostile host which rushes upon the enemy first possible signification for כידור]; of a man, horse, etc., which runs very swiftly, effuse currit, effuso curru ruit; of the stars that shall fall from heaven at the last day (Sur. 81, 2). Then also II. intransitive cadara (fut. jacdiru) with the secondary form cadira (fut. jacdaru) and cadura (fut. jacduru), prop. to be shaken and jolted; then also of fluid things, mixed and mingled, made turgid, unclean, i.e., by shaking, jolting, stirring, etc., with the dregs (the cudre or cudde); then gen. turbidum, non limpidum (opp. Arab. ṣf'), with a similar transition of meaning to that in turbare (comp. deturbare) and the German trben (comp. traben or trappen, treiben, treffen). The primary meaning of the root takes another III. turn in the derived adjectives cudur, cudurr, cundur, cundir, compressed, solid, thick; the last word with us (Germans) forms a transition from cadir, cadr, cadr, dull, slimy, yeasty, etc., inasmuch as we speak of dickes Bier (thick beer), etc., cerevisia spissa, de la bire paisse. Here the point of contact of the word כידור, tumult of battle, κλόνος ἀνδρῶν, seems indicated: a dense crowd and tumult, where one is close upon another; as also נלחם, מלחמה, signify not reciprocal destruction, slaughter, but to press firmly and closely upon one another, a dense crowd. - Fl.)

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