Job 7:6
Verse
Context
Sermons
Keith DanielKeith DanielSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Swifter than a weaver's shuttle - The word ארג areg signifies rather the weaver than his shuttle. And it has been doubted whether any such instrument were in use in the days of Job. Dr. Russell, in his account of Aleppo, shows that though they wove many kinds of curious cloth, yet no shuttle was used, as they conducted every thread of the woof by their fingers. That some such instrument as the shuttle was in use from time immemorial, there can be no doubt: and it is certain that such an instrument must have been in the view of Job, without which the figure would lose its expression and force. In almost every nation the whole of human existence has been compared to a web; and the principle of life, through the continual succession of moments, hours, days, weeks, months, and years, to a thread woven through that web. Hence arose the fable of the Parcae or Fates, called also the Destinies or Fatal Sisters. They were the daughters of Erebus and Nox, darkness and night; and were three in number, and named Clotho, Lachesis, and Atropos. Clotho held the distaff; Lachesis spun off the thread; and Atropos cut it off with her scissors, when it was determined that life should end. Job represents the thread of his life as being spun out with great rapidity and tenuity, and about to be cut off. And are spent without hope - Expectation of future good was at an end; hope of the alleviation of his miseries no longer existed. The hope of future good is the balm of life: where that is not, there is despair; where despair is, there is hell. The fable above mentioned is referred to by Virgil, Ecl. iv., ver. 46, but is there applied to time: - Talia Secla, suis dixerunt, currite, fusis Concordes stabili fatorum numine Parcae. "The Fates, when they this happy thread have spun Shall bless the sacred clue, and bid it smoothly run." Dryden. Isaiah uses the same figure, Isa 38:12 : - My life is cut off, as by the weaver: He will sever me from the loom. In the course of the day thou wilt finish my web. Lowth. Coverdale translates thus: My dayes passe over more spedely then a weaver can weave out his webbe and are gone or I am awarre. A fine example of this figure is found in the Teemour Nameh, which I shall give in Mr. Good's translation: - "Praise be to God, who hath woven the web of human affairs in the loom of his will and of his wisdom, and hath made waves of times and of seasons to flow from the fountain of his providence into the ocean of his power." The simile is fine, and elegantly expressed.
Jamieson-Fausset-Brown Bible Commentary
(Isa 38:12). Every day like the weaver's shuttle leaves a thread behind; and each shall wear, as he weaves. But Job's thought is that his days must swiftly be cut off as a web; without hope--namely, of a recovery and renewal of life (Job 14:19; Ch1 29:15).
John Gill Bible Commentary
My days are swifter than a weaver's shuttle,.... Which moves very swiftly, being thrown quick and fast to and fro; some versions render it "a racer" (b) one that runs a race on foot, or rides on horseback, agreeably to Job 9:25; where, and in Job 7:7; to it, other similes are used, to set forth the swiftness and fleetness of man's days; as they also are elsewhere represented, as swift as a tale told, a word expressed, or a thought conceived, Psa 90:9; and so here, by the Septuagint, are said to be "swifter than speech", though wrongly translated: this is to be understood, not of his days of affliction, distress, and sorrow; for these in his apprehension moved but slowly, and he could have been, glad that they had gone on faster; but either his days in common, or particularly his days of prosperity and pleasure, these were soon over with him; and which he sometimes wished for again, see Job 29:1, and are spent without hope; not without hope of happiness in another world, but without hope of being restored to his outward felicity in this; which Eliphaz had given him some him of, but he had no hope concerning it; see Job 5:24. (b) Aquila, Symmachus, Theodotion in Drusius.
Tyndale Open Study Notes
7:6-21 Job cried out to God, complaining that life was too brief (7:6-10). This complaint contrasts ironically with his earlier desire that God end it all (6:9).
Job 7:6
Job Continues: Life Seems Futile
5My flesh is clothed with worms and encrusted with dirt; my skin is cracked and festering. 6My days are swifter than a weaver’s shuttle; they come to an end without hope.
- Scripture
- Sermons
- Commentary
Sixteen Vital Facets of the Bible
By Keith Daniel8851:15:58Bible1SA 30:6JOB 7:6PSA 94:19PSA 107:20PSA 119:18PSA 119:49PSA 119:81PSA 119:92LUK 24:27JHN 14:26ROM 15:42CO 3:6HEB 11:33In this sermon, the preacher warns about the dangers of being a backslider and burying God's Word for anything. He emphasizes that even in laughter, the heart of a backslider is sorrowful, highlighting the tragedy of pretending to be happy while inwardly weeping. The preacher asserts that it is a hundred times more difficult for a backslider to find a vital relationship with God than it is for a pervert or a drunk to find salvation. He passionately urges those who are not saved to accept Christ before leaving the hall, emphasizing the urgency of salvation. The preacher also encourages the audience to listen to the sermon again and to immerse themselves in God's Word, emphasizing its importance and the treasure it holds.
16 Facets of the Word of God
By Keith Daniel81658:24Word Of GodJOB 7:6PSA 107:20PSA 119:81PSA 119:92PSA 119:162ISA 34:16LUK 24:27JHN 14:26ROM 15:41CO 2:141CO 3:6HEB 11:33In this sermon, the speaker reflects on a moment when they were in a restaurant filled with expensive and beautiful things. They noticed that in order to enter the restaurant, the wealthy had to push through all these luxurious items. However, the speaker's attention was drawn to a small sign that promised the power to see in the darkest circumstances. They emphasize that neglecting the power of the Holy Spirit is a dangerous sign of backsliding. The speaker warns against seeking joy and fulfillment in anything other than a relationship with God and His Word, as it will ultimately leave one empty and sorrowful. The sermon references Proverbs 4:13 to emphasize the importance of staying connected to God's Word.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Swifter than a weaver's shuttle - The word ארג areg signifies rather the weaver than his shuttle. And it has been doubted whether any such instrument were in use in the days of Job. Dr. Russell, in his account of Aleppo, shows that though they wove many kinds of curious cloth, yet no shuttle was used, as they conducted every thread of the woof by their fingers. That some such instrument as the shuttle was in use from time immemorial, there can be no doubt: and it is certain that such an instrument must have been in the view of Job, without which the figure would lose its expression and force. In almost every nation the whole of human existence has been compared to a web; and the principle of life, through the continual succession of moments, hours, days, weeks, months, and years, to a thread woven through that web. Hence arose the fable of the Parcae or Fates, called also the Destinies or Fatal Sisters. They were the daughters of Erebus and Nox, darkness and night; and were three in number, and named Clotho, Lachesis, and Atropos. Clotho held the distaff; Lachesis spun off the thread; and Atropos cut it off with her scissors, when it was determined that life should end. Job represents the thread of his life as being spun out with great rapidity and tenuity, and about to be cut off. And are spent without hope - Expectation of future good was at an end; hope of the alleviation of his miseries no longer existed. The hope of future good is the balm of life: where that is not, there is despair; where despair is, there is hell. The fable above mentioned is referred to by Virgil, Ecl. iv., ver. 46, but is there applied to time: - Talia Secla, suis dixerunt, currite, fusis Concordes stabili fatorum numine Parcae. "The Fates, when they this happy thread have spun Shall bless the sacred clue, and bid it smoothly run." Dryden. Isaiah uses the same figure, Isa 38:12 : - My life is cut off, as by the weaver: He will sever me from the loom. In the course of the day thou wilt finish my web. Lowth. Coverdale translates thus: My dayes passe over more spedely then a weaver can weave out his webbe and are gone or I am awarre. A fine example of this figure is found in the Teemour Nameh, which I shall give in Mr. Good's translation: - "Praise be to God, who hath woven the web of human affairs in the loom of his will and of his wisdom, and hath made waves of times and of seasons to flow from the fountain of his providence into the ocean of his power." The simile is fine, and elegantly expressed.
Jamieson-Fausset-Brown Bible Commentary
(Isa 38:12). Every day like the weaver's shuttle leaves a thread behind; and each shall wear, as he weaves. But Job's thought is that his days must swiftly be cut off as a web; without hope--namely, of a recovery and renewal of life (Job 14:19; Ch1 29:15).
John Gill Bible Commentary
My days are swifter than a weaver's shuttle,.... Which moves very swiftly, being thrown quick and fast to and fro; some versions render it "a racer" (b) one that runs a race on foot, or rides on horseback, agreeably to Job 9:25; where, and in Job 7:7; to it, other similes are used, to set forth the swiftness and fleetness of man's days; as they also are elsewhere represented, as swift as a tale told, a word expressed, or a thought conceived, Psa 90:9; and so here, by the Septuagint, are said to be "swifter than speech", though wrongly translated: this is to be understood, not of his days of affliction, distress, and sorrow; for these in his apprehension moved but slowly, and he could have been, glad that they had gone on faster; but either his days in common, or particularly his days of prosperity and pleasure, these were soon over with him; and which he sometimes wished for again, see Job 29:1, and are spent without hope; not without hope of happiness in another world, but without hope of being restored to his outward felicity in this; which Eliphaz had given him some him of, but he had no hope concerning it; see Job 5:24. (b) Aquila, Symmachus, Theodotion in Drusius.
Tyndale Open Study Notes
7:6-21 Job cried out to God, complaining that life was too brief (7:6-10). This complaint contrasts ironically with his earlier desire that God end it all (6:9).