Job 16:15

Job 16:15 I have sewed sackcloth upon my skin, and defiled my horn in the dust.

Ver. 15. I have sewed sackcloth upon my skin] Not silks, but sackcloth, is now mine immediate clothing, next to my very skin, which must needs be troublesome to a man so full of sores and other sorrows. So far was poor ulcerous Job from that height and haughtiness of spirit, wherewith Eliphaz had charged him, Job 15:12-13; Job 15:25, as if Job had been low indeed, but not lowly; humbled, but not humble, Here was a real apology, I have sowed sackcloth, &c.; here was an ocular demonstration, and should have moved his friends to more moderation; for why should any deal harshly with him, who dealt so coarsely with himself?

And defiled my horn in the dust] My horn, that is, my head, say some. My splendour, saith the Chaldee. Omnia quondam msgnifica, all that I formerly made any reckoning of, saith Brentius; who also hath this good note upon the text. The sense of God’s wrath and judgments due for sin changeth all our gaiety, maketh all our costly garments to be laid aside, putteth us into the habit of penitent suppliants, causeth us to abhor ourselves, and repent in dust and ashes, which were anciently the signs and symbols of true contrition. And now since Christians ought to repent all their life long, and to grieve for their sins, let them be always clothed with sackcloth, not without, but within; and let them put dust on their heads, by remembering that they are but dust; and that they cannot be raised out of the dust, and instead of sackcloth be clothed with the robes of glory, but by the mercy of God, through the merits of Christ, &c.

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.

Job 16:15-16. I have sewed sackcloth upon my skin — I have put on sackcloth, not upon my other garments, but next to my skin; as was done in great calamities. So far am I from stretching out my hands against God, whereof I am accused, (Job 15:25,) that I have humbled myself deeply under his hand, and I have even sewed sackcloth on me, as being resolved to continue my humiliation as long as my affliction continues. And defiled my horn in the dust — I have willingly parted with all my wealth, and power, and glory, (as the horn often signifies in Scripture,) and have been content to lie in the dust, and to endure the contempt which God hath brought upon me. “This phrase of defiling one’s horn in the dust,” says Chappelow, “is expressive of the greatest ignominy and contempt that a person can suffer, especially after he had been exalted to a high station.” My face is foul — The author of the Vulgate renders it, intumuit, hath swelled with weeping. And on my eyelids is the shadow of death — That is, a gross and terrible darkness. My sight is very dim, as is usual in case of sore diseases, or excessive grief and weeping, and especially in the approach of death.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

15 I sewed sackcloth upon my skin,

And defiled my horn with dust.

16 My face is exceeding red with weeping,

And on mine eyelids is the shadow of death,

17 Although there is no wrong in my hand,

And my prayer is pure.

Coarse-haired cloth is the recognised clothing which the deeply sorrowful puts on, ἱμάτιον στενοχωρίας καὶ πένθους, as the Greek expositors remark. Job does not say of it that he put it on or slung it round him, but that he sewed it upon his naked body; and this is to be attributed to the hideous distortion of the body by elephantiasis, which will not admit of the use of the ordinary form of clothes. For the same reason he also uses, not עורי, but גּלדּי, which signifies either the scurfy scaly surface (as גּלד and הנליד in Talmudic of the scab of a healing wound, but also occurring e.g., of the bedaggled edge of clothes when it has become dry), or scornfully describes the skin as already almost dead; for the healthy skin is called עזר, גּלד, on the other hand, βύρσα (lxx), hide (esp. when removed from the body), Talm. e.g., sole-leather. We prefer the former interpretation (adopted by Raschi and others): The crust in which the terrible lepra has clothed his skin (vid., on Job 7:5; Job 30:18-19, Job 30:30) is intended. עללתּי in Job 16:15 is referred by Rosenm., Hirz., Ges., and others (as indeed by Saad. and Gecat., who transl. "I digged into"), to עלל (Arab. gll), to enter, penetrate: "I stuck my horn in the dust;" but this signification of the Hebrew עלל is unknown, it signifies rather to inflict pain, or scorn (e.g., Lam 3:51, mine eye causeth pain to my soul), generally with ל, here with the accusative: I have misused, i.e., injured or defiled (as the Jewish expositors explain), my horn with dust. This is not equivalent to my head (as in the Syr. version), but he calls everything that was hitherto his power and pride קרני (lxx, Targ.); all this he has together at the same time injured, i.e., represented as come to destruction, by covering his head with dust and ashes.

Job 16:16

The construction of the Chethib is like Sa1 4:15, of the Keri on the other hand like Lam 1:20; Lam 2:11 (where the same is said of מעי, viscera mea); חמרמר is a passive intensive form (Ges. 55, 3), not in the signification: they are completely kindled (lxx συγκέκανται, Jer. intumuit, from the חמר, Arab. chmr, which signifies to ferment), but: they are red all over (from חמר, Arab. ḥmr, whence the Alhambra, as a red building, takes its name), reddened, i.e., from weeping; and this has so weakened them, that the shadow of death (vid., on Job 10:21.) seems to rest upon his eyelids; they are therefore sad even to the deepest gloom. Thus exceedingly miserable is his state and appearance, although he is no disguised hypocrite, who might need to do penance in sackcloth and ashes, and shed tears of penitence without any solace. Hirz. explains על as a preposition: by the absence of evil in my hands; but Job 16:17 and Job 16:17 are substantival clauses, and על is therefore just, like Isa 53:9, a conjunction (= על־אשׁר). His hands are clean from wrong-doing, free from violence and oppression; his prayer is pure, pura; as Merc. observes, ex puritate cordis et fidei. From the feeling of the strong contrast between his piety and his being stigmatized as an evil-doer by such terrible suffering, - from this extreme contrast which has risen now to its highest in his consciousness of patient endurance of suffering, the lofty thoughts of the next strophe take their rise.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

16:15 Since Job insisted on his innocence, his wearing burlap (literally I sewed on burlap) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • My pride lies in the dust (literally I have buried my horn in the dust): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, his glory was brought low.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

sewed--denoting the tight fit of the mourning garment; it was a sack with armholes closely sewed to the body.

horn--image from horned cattle, which when excited tear the earth with their horns. The horn was the emblem of power (Kg1 22:11). Here, it is

in the dust--which as applied to Job denotes his humiliation from former greatness. To throw one's self in the dust was a sign of mourning; this idea is here joined with that of excited despair, depicted by the fury of a horned beast. The Druses of Lebanon still wear horns as an ornament.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. I have sewed sackcloth] שק sak, a word that has passed into almost all languages, as I have already had occasion to notice in other parts of this work.

Defiled my horn in the dust.] The horn was an emblem of power; and the metaphor was originally taken from beasts, such as the urus, wild ox, buffalo, or perhaps the rhinoceros, who were perceived to have so much power in their horns. Hence a horn was frequently worn on crowns and helmets, as is evident on ancient coins; and to this day it is an appendage to the diadem of the kings and chiefs of Abyssinia. In the second edition of Mr. Bruce's Travels in Abyssinia, vol. viii., plates 2 and 3, we have engravings of two chiefs, Kefla Yasous, and Woodage Ashahel, who are represented with this emblem of power on their forehead. Mr. Bruce thus describes it: "One thing remarkable in this cavalcade, which I observed, was the head dress of the governors of provinces. A large broad fillet was bound upon their forehead, and tied behind their head. In the middle of this was a horn, or a conical piece of silver, gilt, about four inches in length, much in the shape of our common candle extinguishers. This is called kirn, or horn; and is only worn in reviews, or parades after victory. This, I apprehend, like all others of their usages is taken from the Hebrews; and the several allusions made in Scripture to it arise from this practice. 'I said unto the fools, Deal not foolishly; and to the wicked, Lift not up the horn.' 'Lift not up your horn on high, speak not with a stiff neck; for promotion cometh not,' &c. 'But my horn shalt thou exalt like the horn of a unicorn.' 'And the horn of the righteous shall be exalted with honour.' And so in many other places throughout the Psalms." In a note on the same page we have the following observation: "The crooked manner in which they hold their neck when this ornament is on their forehead, for fear it should fall forward, perfectly shows the meaning of 'Speak not with a stiff neck when you hold the horn on high (or erect) like the horn of the unicorn."' - Bruce's Travels, vol. iv., p. 407.

Defiling or rolling the horn in the dust, signifies the disgrace or destruction of power, authority, and eminence.

Mr. Good translates, I have rolled my turban in the dust, which he endeavours to justify in a long note. But in this, I think, this very learned man is mistaken. The Hebrew keren is the same as the AEthiopic kirn, and both mean exactly, in such connection, what Mr. Bruce has noticed above. The horn on the diadem is the emblem of power, authority, and eminence.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) I have sewed sackcloth upon my skin.—Referring, probably, to the state of his skin, which had become hard and rugged as sackcloth. As the second half of the verse must be figurative, there seems to be no reason to understand the first half otherwise.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. Putting on sackcloth was the sign of mourning; it was worn next the skin, 2Ki_6:30. By sewing it on Job indicates that it is his habitual garment, which he never puts off; though the word may also suggest the closeness with which it adheres to his shrunk and emaciated frame.

defiled my horn] The word “defiled” or fouled may also mean, thrust my horn into the dust; the sense remains the same. To lift up the horn is to increase in power or eminence, or to shew a proud sense of greatness (Psa_89:17; Psa_89:24; Psa_92:10; Psa_75:4-5); to thrust it into the dust, or to foul it in the dust, is to feel the sense of deepest humiliation. Job’s once honoured head which he held erect was brought down low in shame.

15–17. Condition to which the sufferer was brought by these destructive attacks of God in His hostility.

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.

My face is foul with weeping,.... On account of the loss of his substance, and especially of his children; at the unkindness of his friends, and over his own corruptions, which he felt working in him, and breaking forth in unbecoming language; and because of the hidings of the face of God from him: the word used in the Arabic language (i) has the, signification of redness in it, as Aben Ezra and others observe; of red wine, and, as Schultens adds, of the fermentation of it; and is fitly used to express a man's face in excessive weeping, which looks red, and swelled, and blubbered:

and on my eyelids is the shadow of death; which were become dim through weeping, so that he could scarcely see out of them, and, like a dying man, could hardly lift them up; and such was his sorrowful condition, that he never expected deliverance from it, but that it would issue in death; and which he supposed was very near, and that he had many symptoms of it, of which the decay of his eyesight was one; and he was so far from winking with his eyes in a wanton and ludicrous way, as Eliphaz had hinted, Job 15:12; that there was such a dead weight upon them, even the shadow of death itself, that he was not able to lift them up.

(i) "intumuit", V. L. Tigurine version; "fermentescit", Schultens.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I have sewed sackcloth - I have put on the badges of humiliation and grief; see the notes at Isa 3:24. This was the usual emblem of mourning. In order more deeply to express it, or to make it a “permanent” memorial of sorrow, it would seem that it was “sewed” around the body - as we “sew” crape on the hat.

And defiled my horn in the dust - The word rendered “defiled” (from עלל ‛âlal) has, according to Gesenius, the notion of “repetition,” derived from the use of the Arabic word. The Arabic means, to drink again, that is, after a former draught; and then, to drink deep. Hence, the word is applied to any action which is repeated - as to the second blow by which one already struck down is killed; to an after-harvest, or to gleaning in the fields. Here Gesenius supposes it means to “maltreat,” to “abuse;” and the idea according to him is, that he had covered his whole head in the dust. The word “horn” is used in the Scriptures to denote strength and power. The figure is taken from horned animals, whose strength resides in their horns; and hence, as the horn is the means of defense, the word comes to denote that on which one relies; his strength, honor, dignity. A horn, made of “silver,” was also worn as an ornament, or as an emblem, on the forehead of females or warriors.

It was probably used at first by warriors as a symbol of “power, authority,” or “strength;” and the idea was undoubtedly derived from the fact that the strength of animals was seen to lie in the horn. Then it came to be a mere ornament, and as such is used still in the vicinity of Mount Lebanon. Oriental customs do not undergo those changes which are so common in the Western world, and it is possible that this custom prevailed in the time of Job. The “horn” was usually worn by females; it is also a part of the ornament on the head of a male, and as such would be regarded doubtless as an emblem of honor. The custom is prevalent at the present day among the Druses of Lebanon, the Egyptian cavalry, and in some parts of Russia bordering on Persia. Dr. Macmichael, in his “Journey,” says: “One of the most extraordinary parts of the attire of their females (Drusus of Lebanon), is a silver horn, sometimes studded with jewels, worn on the head in various positions, “distinguishing their different conditions.”

A married woman has it affixed to the right side of the head, a widow on the left, and a virgin is pointed out by its being placed on the very crown. Over this silver projection the long veil is thrown, with which they so completely conceal their faces to rarely have more than an eye visible.” The horn worn by females is a conical tube, about twelve inches long. Col. Light mentions the horn of the wife of an emir, made of gold, and studded with precious stones. Horns are worn by Abyssinian chiefs in military reviews, or on parade after a victory. They are much shorter than those of the females, and are about the size and shape of a candle extinguisher, fastened by a strong fillet to the head, which is often made of metal; they are not easily broken off. This special kind of horn is undoubtedly the kind made by the false prophet Zedekiah for Ahab, to whom he said, when Ahab was about to attack the enemy, “With these shalt thou push the Syrians, until thou hast conquered them;” 1Ki 22:11; 2Ch 18:10; compare Deu 33:17. The idea here is, that whatever once constituted the reliance or the glory of Job, was now completely prostrate. It was as if it were buried in the earth.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

i.e. I put on sackcloth sewed together, not upon my other garments, but next to my skin, as was done in great calamities; as 2Ki 6:30. So far am I from stretching out my hands against God, whereof I am accused, Job 15:25, that I have humbled myself deeply under his hand. I have willingly parted with all my wealth, and power, and glory, (as the horn oft signifies in Scripture, as Psa 75:5; 132:17; Luk 1:69) and been contented to lie in the dust, and to endure the contempt which God hath brought upon me.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. Sackcloth — This cloth was of a coarse texture, generally of goat’s hair of a dark colour, with armholes, and shaped like a sack. It was commonly worn over the coat, in place of an outer garment, and thus served as a symbol of distress; but in extreme cases it was worn next to the skin, (2Ki_6:30,) having been sewed tightly upon it, “like crepe upon a hat.” — Barnes. Dr. Good cites from Menander, the Greek poet: —

— Following the Syrian plan

They then wear sackcloth, and by the public road

Sit upon a dunghill, επι κοπρου, in humblest guise,

Appeasing thus the Deity’s dread ire.

See note, Job_2:8. My horn in the dust — The horn, the defence and adornment of many animals, has ever been regarded in the East as a symbol of strength and dignity. Job’s degradation might well be compared to that of some noble animal lying dead, with its horn thrust (‘holalti) into the dust. Some think Job here speaks of the head, which it was customary to cover with dust in times of affliction; with which agrees the Syriac rendering of my head.

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I have sewed sackcloth upon my skin. Another transition. Job turns to the consideration of how he has acted under his severe afflictions. In the first place, he has put on sackcloth, not for a time merely, as ordinary mourners do, hut for a permanency, so that he may be said to have sewn it to his skin. There is, perhaps, also an allusion to the adhesion of the garment to his many sores. And have defiled my horn in the dust. "My horn" is equivalent to "my pride," "my dignity." Job, when he left his state, and put on sackcloth, and "sat down among the ashes", (Job_2:8) denuded himself of his honour and dignity, and as it were trailed them in the dust

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I have - So far am I from stretching out my hand against God, chap. xv, 25, that I have humbled myself deeply under his hand. I have not only put on sackcloth, but sewed it on, as being resolved to continue my humiliation, as long as my affliction continues. Defiled my horn - I have willingly parted with all my wealth, and power, and glory (as the horn often signifies in scripture,) and been content to lie in the dust.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

I have sewn sackcloth on my skin

Job speaks of wearing clothing made of sackcloth as if the cloth were attached to his body. People often wore sackcloth to express mourning or great grief. AT: "Because I am mourning, I have sewn together sackcloth to wear as my clothing" or "I wear clothing that I made from sackcloth, because I am mourning" (See: Metaphor)

I have thrust my horn into the ground

Job's "horn" represents the power and authority he had before but now is no more. AT: "I sit here in the dirt, very depressed" (See: Metaphor)

on my eyelids is the shadow of death

Here Job's eyes are represented by his "eyelids." Job speaks of his eyes' dark appearance as if his eyes looked like the eyes of a dead person. AT: "there are dark circles around my eyes" or "my eyes are dark, like the eyes of a dead person" (See: Synecdoche and Metaphor)

there is no violence in my hands

"Hands" refers to a person's ability and activity. AT: "I have not acted violently" (See: Metonymy)

translationWords

sackcloth

horn

face

shadow

die

pray

pure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

my scab Heb. גלדי, a dry wound that forms a crust, and [in] the language of the Mishnah (Rosh Hashanah 27b): He scraped it (the shofar) down to a thin crust (גלדו).

and sullied Heb. ועללתי, and I sullied, like (Jud. 19:25), “and abused (ויתעללו) her,” an expression of disgrace and abasement, and like (Lam. 3:51), “sullies (עוללה) my soul.”

my radiance Heb. קרני, my radiance, an expression of (Habakkuk 3:4): “rays of light (קרנים) came to them from his hand.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.