I [am] the man [that] hath seen affliction by the rod of his wrath.
He hath filled me with bitterness, he hath made me drunken with wormwood.
He hath also broken my teeth with gravel stones, he hath covered me with ashes.
And thou hast removed my soul far off from peace: I forgat prosperity.
Remembering mine affliction and my misery, the wormwood and the gall.
He hath turned aside my ways, and pulled me in pieces: he hath made me desolate.
He hath led me, and brought [me into] darkness, but not [into] light.
Surely against me is he turned; he turneth his hand [against me] all the day.
My flesh and my skin hath he made old; he hath broken my bones.
He hath builded against me, and compassed [me] with gall and travail.
He hath hedged me about, that I cannot get out: he hath made my chain heavy.
He hath inclosed my ways with hewn stone, he hath made my paths crooked.
He [was] unto me [as] a bear lying in wait, [and as] a lion in secret places.
The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.
But he shall say, I tell you, I know you not whence ye are; depart from me, all [ye] workers of iniquity.
There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out.
For, behold, the days are coming, in the which they shall say, Blessed [are] the barren, and the wombs that never bare, and the paps which never gave suck.
Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.
And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
For the great day of his wrath is come; and who shall be able to stand?
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment [was] as the torment of a scorpion, when he striketh a man.
And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.
And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, [and] thou heardest my voice.
For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me.
Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.
Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit.
The good [man] is perished out of the earth: and [there is] none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.
That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the great [man], he uttereth his mischievous desire: so they wrap it up.
The best of them [is] as a brier: the most upright [is sharper] than a thorn hedge: the day of thy watchmen [and] thy visitation cometh; now shall be their perplexity.
Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.
For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies [are] the men of his own house.
And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.
And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish.
Let them curse it that curse the day, who are ready to raise up their mourning.
Let the stars of the twilight thereof be dark; let it look for light, but [have] none; neither let it see the dawning of the day:
Because it shut not up the doors of my [mother's] womb, nor hid sorrow from mine eyes.
Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly?
Why did the knees prevent me? or why the breasts that I should suck?
For now should I have lain still and been quiet, I should have slept: then had I been at rest,
With kings and counsellors of the earth, which built desolate places for themselves;
Or with princes that had gold, who filled their houses with silver:
Or as an hidden untimely birth I had not been; as infants [which] never saw light.
Lo, let that night be solitary, let no joyful voice come therein.
As [for] that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months.
Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?
And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind:
And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life:
In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.
After this opened Job his mouth, and cursed his day.
Let the day perish wherein I was born, and the night [in which] it was said, There is a man child conceived.
Let that day be darkness; let not God regard it from above, neither let the light shine upon it.
Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.
There the wicked cease [from] troubling; and there the weary be at rest.
[There] the prisoners rest together; they hear not the voice of the oppressor.
They shall go down to the bars of the pit, when [our] rest together [is] in the dust.
For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
Will the Lord cast off for ever? and will he be favourable no more?
Is his mercy clean gone for ever? doth [his] promise fail for evermore?
Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.
Hope deferred maketh the heart sick: but [when] the desire cometh, [it is] a tree of life.
And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
The harvest is past, the summer is ended, and we are not saved.
And where [is] now my hope? as for my hope, who shall see it?
I have said to corruption, Thou [art] my father: to the worm, [Thou art] my mother, and my sister.
The small and great are there; and the servant [is] free from his master.
Wherefore is light given to him that is in misery, and life unto the bitter [in] soul;
Which long for death, but it [cometh] not; and dig for it more than for hid treasures;
Which rejoice exceedingly, [and] are glad, when they can find the grave?
[Why is light given] to a man whose way is hid, and whom God hath hedged in?
For my sighing cometh before I eat, and my roarings are poured out like the waters.
For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.
I was not in safety, neither had I rest, neither was I quiet; yet trouble came.
If I wait, the grave [is] mine house: I have made my bed in the darkness.
And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.
Related Topics and Bible Verses
discerner; the wise. (1.) A king of Hazor, at the time of the
entrance of Israel into Canaan (Josh. 11:1-14), whose overthrow
and that of the northern chief with whom he had entered into a
confederacy against Joshua was the crowning act in the conquest
of the land (11:21-23; comp. 14:6-15). This great battle, fought
at Lake Merom, was the last of Joshua's battles of which we have
any record. Here for the first time the Israelites encountered
the iron chariots and horses of the Canaanites.
(2.) Another king of Hazor, called "the king of Canaan," who
overpowered the Israelites of the north one hundred and sixty
years after Joshua's death, and for twenty years held them in
painful subjection. The whole population were paralyzed with
fear, and gave way to hopeless despondency (Judg. 5:6-11), till
Deborah and Barak aroused the national spirit, and gathering
together ten thousand men, gained a great and decisive victory
over Jabin in the plain of Esdraelon (Judg. 4:10-16; comp. Ps.
83:9). This was the first great victory Israel had gained since
the days of Joshua. They never needed to fight another battle
with the Canaanites (Judg. 5:31).
whose God is Jehovah. (1.) "The Tishbite," the "Elias" of the
New Testament, is suddenly introduced to our notice in 1 Kings
17:1 as delivering a message from the Lord to Ahab. There is
mention made of a town called Thisbe, south of Kadesh, but it is
impossible to say whether this was the place referred to in the
name given to the prophet.
Having delivered his message to Ahab, he retired at the
command of God to a hiding-place by the brook Cherith, beyond
Jordan, where he was fed by ravens. When the brook dried up God
sent him to the widow of Zarephath, a city of Zidon, from whose
scanty store he was supported for the space of two years. During
this period the widow's son died, and was restored to life by
Elijah (1 Kings 17: 2-24).
During all these two years a famine prevailed in the land. At
the close of this period of retirement and of preparation for
his work (comp. Gal. 1:17, 18) Elijah met Obadiah, one of Ahab's
officers, whom he had sent out to seek for pasturage for the
cattle, and bade him go and tell his master that Elijah was
there. The king came and met Elijah, and reproached him as the
troubler of Israel. It was then proposed that sacrifices should
be publicly offered, for the purpose of determining whether Baal
or Jehovah were the true God. This was done on Carmel, with the
result that the people fell on their faces, crying, "The Lord,
he is the God." Thus was accomplished the great work of Elijah's
ministry. The prophets of Baal were then put to death by the
order of Elijah. Not one of them escaped. Then immediately
followed rain, according to the word of Elijah, and in answer to
his prayer (James 5:18).
Jezebel, enraged at the fate that had befallen her priests of
Baal, threatened to put Elijah to death (1 Kings 19:1-13). He
therefore fled in alarm to Beersheba, and thence went alone a
day's journey into the wilderness, and sat down in despondency
under a juniper tree. As he slept an angel touched him, and said
unto him, "Arise and eat; because the journey is too great for
thee." He arose and found a cake and a cruse of water. Having
partaken of the provision thus miraculously supplied, he went
forward on his solitary way for forty days and forty nights to
Horeb, the mount of God, where he took up his abode in a cave.
Here the Lord appeared unto him and said, "What dost thou here,
Elijah?" In answer to his despondent words God manifests to him
his glory, and then directs him to return to Damascus and anoint
Hazael king over Syria, and Jehu king over Israel, and Elisha to
be prophet in his room (1 Kings 19:13-21; comp. 2 Kings 8:7-15;
Some six years after this he warned Ahab and Jezebel of the
violent deaths they would die (1 Kings 21:19-24; 22:38). He
also, four years afterwards, warned Ahaziah (q.v.), who had
succeeded his father Ahab, of his approaching death (2 Kings
1:1-16). (See NABOTH ¯T0002645.) During these intervals he
probably withdrew to some quiet retirement, no one knew where.
His interview with Ahaziah's messengers on the way to Ekron, and
the account of the destruction of his captains with their
fifties, suggest the idea that he may have been in retirement at
this time on Mount Carmel.
The time now drew near when he was to be taken up into heaven
(2 Kings 2:1-12). He had a presentiment of what was awaiting
him. He went down to Gilgal, where was a school of the prophets,
and where his successor Elisha, whom he had anointed some years
before, resided. Elisha was solemnized by the thought of his
master's leaving him, and refused to be parted from him. "They
two went on," and came to Bethel and Jericho, and crossed the
Jordan, the waters of which were "divided hither and thither"
when smitten with Elijah's mantle. Arrived at the borders of
Gilead, which Elijah had left many years before, it "came to
pass as they still went on and talked" they were suddenly
separated by a chariot and horses of fire; and "Elijah went up
by a whirlwind into heaven, "Elisha receiving his mantle, which
fell from him as he ascended.
No one of the old prophets is so frequently referred to in the
New Testament. The priests and Levites said to the Baptist (John
1:25), "Why baptizest thou, if thou be not that Christ, nor
Elias?" Paul (Rom. 11:2) refers to an incident in his history to
illustrate his argument that God had not cast away his people.
James (5:17) finds in him an illustration of the power of
prayer. (See also Luke 4:25; 9:54.) He was a type of John the
Baptist in the sternness and power of his reproofs (Luke 9:8).
He was the Elijah that "must first come" (Matt. 11:11, 14), the
forerunner of our Lord announced by Malachi. Even outwardly the
Baptist corresponded so closely to the earlier prophet that he
might be styled a second Elijah. In him we see "the same
connection with a wild and wilderness country; the same long
retirement in the desert; the same sudden, startling entrance on
his work (1 Kings 17:1; Luke 3:2); even the same dress, a hairy
garment, and a leathern girdle about the loins (2 Kings 1:8;
How deep the impression was which Elijah made "on the mind of
the nation may be judged from the fixed belief, which rested on
the words of Malachi (4:5, 6), which many centuries after
prevailed that he would again appear for the relief and
restoration of the country. Each remarkable person as he arrives
on the scene, be his habits and characteristics what they may,
the stern John equally with his gentle Successor, is proclaimed
to be Elijah (Matt. 11:13, 14; 16:14; 17:10; Mark 9:11; 15:35;
Luke 9:7, 8; John 1:21). His appearance in glory on the mount of
transfiguration does not seem to have startled the disciples.
They were 'sore afraid,' but not apparently surprised."
(2.) The Elijah spoken of in 2 Chr. 21:12-15 is by some
supposed to be a different person from the foregoing. He lived
in the time of Jehoram, to whom he sent a letter of warning
(comp. 1 Chr. 28:19; Jer. 36), and acted as a prophet in Judah;
while the Tishbite was a prophet of the northern kingdom. But
there does not seem any necessity for concluding that the writer
of this letter was some other Elijah than the Tishbite. It may
be supposed either that Elijah anticipated the character of
Jehoram, and so wrote the warning message, which was preserved
in the schools of the prophets till Jehoram ascended the throne
after the Tishbite's translation, or that the translation did
not actually take place till after the accession of Jehoram to
the throne (2 Chr. 21:12; 2 Kings 8:16). The events of 2 Kings 2
may not be recorded in chronological order, and thus there may
be room for the opinion that Elijah was still alive in the
beginning of Jehoram's reign.