1“Man, who is born of woman,
         Is short-lived and full of turmoil.

2“Like a flower he comes forth and withers.
         He also flees like a shadow and does not remain.

3“You also open Your eyes on him
         And bring him into judgment with Yourself.

4“Who can make the clean out of the unclean?
         No one!

5“Since his days are determined,
         The number of his months is with You;
         And his limits You have set so that he cannot pass.

6“Turn Your gaze from him that he may rest,
         Until he fulfills his day like a hired man.

7“For there is hope for a tree,
         When it is cut down, that it will sprout again,
         And its shoots will not fail.

8“Though its roots grow old in the ground
         And its stump dies in the dry soil,

9At the scent of water it will flourish
         And put forth sprigs like a plant.

10“But man dies and lies prostrate.
         Man expires, and where is he?

11“As water evaporates from the sea,
         And a river becomes parched and dried up,

12So man lies down and does not rise.
         Until the heavens are no longer,
         He will not awake nor be aroused out of his sleep.

13“Oh that You would hide me in Sheol,
         That You would conceal me until Your wrath returns to You,
         That You would set a limit for me and remember me!

14“If a man dies, will he live again?
         All the days of my struggle I will wait
         Until my change comes.

15“You will call, and I will answer You;
         You will long for the work of Your hands.

16“For now You number my steps,
         You do not observe my sin.

17“My transgression is sealed up in a bag,
         And You wrap up my iniquity.

18“But the falling mountain crumbles away,
         And the rock moves from its place;

19Water wears away stones,
         Its torrents wash away the dust of the earth;
         So You destroy man’s hope.

20“You forever overpower him and he departs;
         You change his appearance and send him away.

21“His sons achieve honor, but he does not know it;
         Or they become insignificant, but he does not perceive it.

22“But his body pains him,
         And he mourns only for himself.”

Parallel Verses

New American Standard Bible (©1995)
"Man, who is born of woman, Is short-lived and full of turmoil.

GOD'S WORD® Translation (©1995)
"A person who is born of a woman is short-lived and is full of trouble.

King James Bible
Man that is born of a woman is of few days, and full of trouble.

Douay-Rheims Bible
Man born of a woman, living for a short time, is filled with many miseries.

Darby Bible Translation
Man, born of woman, is of few days, and full of trouble.

English Revised Version
Man that is born of a woman is of few days, and full of trouble.

Webster's Bible Translation
Man that is born of a woman is of few days, and full of trouble.

World English Bible
"Man, who is born of a woman, is of few days, and full of trouble.

Young's Literal Translation
Man, born of woman! Of few days, and full of trouble!

Cross References

Genesis 3:17 Then to Adam He said, "Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, 'You shall not eat from it'; Cursed is the ground because of you; In toil you will eat of it All the days of your life.

Job 5:7 For man is born for trouble, As sparks fly upward.

Job 7:1 "Is not man forced to labor on earth, And are not his days like the days of a hired man?

Job 10:20 "Would He not let my few days alone? Withdraw from me that I may have a little cheer

Psalm 89:47 Remember what my span of life is; For what vanity You have created all the sons of men!

Ecclesiastes 2:23 Because all his days his task is painful and grievous; even at night his mind does not rest. This too is vanity.

Jeremiah 20:18 Why did I ever come forth from the womb To look on trouble and sorrow, So that my days have been spent in shame?

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 14

Job had turned from speaking to his friends, finding it to no purpose to reason with them, and here he goes on to speak to God and himself. He had reminded his friends of their frailty and mortality (ch. 13:12); here he reminds himself of his own, and pleads it with God for some mitigation of his miseries. We have here an account, I. Of man's life, that it is, 1. Short (v. 1). 2. Sorrowful (v. 1). 3. Sinful (v. 4). 4. Stinted (v. 5, 14). II. Of man's death, that it puts a final period to our present life, to which we shall not again return (v. 7-12), that it hides us from the calamities of life (v. 13), destroys the hopes of life (v. 18, 19), sends us away from the business of life (v. 20), and keeps us in the dark concerning our relations in this life, how much soever we have formerly been in care about them (v. 21, 22), III. The use Job makes of all this. 1. He pleads it with God, who, he thought, was too strict and severe with him (v. 16, 17), begging that, in consideration of his frailty, he would not contend with him (v. 3), but grant him some respite (v. 6). 2. He engages himself to prepare for death (v. 14), and encourages himself to hope that it would be comfortable to him (v. 15). This chapter is proper for funeral solemnities; and serious meditations on it will help us both to get good by the death of others and to get ready for our own.

Verses 1-6

We are here led to think,

I. Of the original of human life. God is indeed its great original, for he breathed into man the breath of life and in him we live; but we date it from our birth, and thence we must date both its frailty and its pollution. 1. Its frailty: Man, that is born of a woman, is therefore of few days, v. 1. This may refer to the first woman, who was called Eve, because she was the mother of all living. Of her, who being deceived by the tempter was first in the transgression, we are all born, and consequently derive from her that sin and corruption which both shorten our days and sadden them. Or it may refer to every man's immediate mother. The woman is the weaker vessel, and we know that partus sequitur ventrem-the child takes after the mother. Let not the strong man therefore glory in his strength, or in the strength of his father, but remember that he is born of a woman, and that, when God pleases, the mighty men become as women, Jer. 51:30. 2. Its pollution (v. 4): Who can bring a clean thing out of an unclean? If man be born of a woman that is a sinner, how can it be otherwise than that he should be a sinner? See ch. 25:4. How can he be clean that is born of a woman? Clean children cannot come from unclean parents any more than pure streams from an impure spring or grapes from thorns. Our habitual corruption is derived with our nature from our parents, and is therefore bred in the bone. Our blood is not only attainted by a legal conviction, but tainted with an hereditary disease. Our Lord Jesus, being made sin for us, is said to be made of a woman, Gal. 4:4.

II. Of the nature of human life: it is a flower, it is a shadow, v. 2. The flower is fading, and all its beauty soon withers and is gone. The shadow is fleeting, and its very being will soon be lost and drowned in the shadows of the night. Of neither do we make any account; in neither do we put any confidence.

III. Of the shortness and uncertainty of human life: Man is of few days. Life is here computed, not by months or years, but by days, for we cannot be sure of any day but that it may be our last. These days are few, fewer than we think of, few at the most, in comparison with the days of the first patriarchs, much more in comparison with the days of eternity, but much fewer to most, who come short of what we call the age of man. Man sometimes no sooner comes forth than he is cut down-comes forth out of the womb than he dies in the cradle-comes forth into the world and enters into the business of it than he is hurried away as soon as he has laid his hand to the plough. If not cut down immediately, yet he flees as a shadow, and never continues in one stay, in one shape, but the fashion of it passes away; so does this world, and our life in it, 1 Co. 7:31.

IV. Of the calamitous state of human life. Man, as he is short-lived, so he is sad-lived. Though he had but a few days to spend here, yet, if he might rejoice in those few, it were well (a short life and a merry one is the boast of some); but it is not so. During these few days he is full of trouble, not only troubled, but full of trouble, either toiling or fretting, grieving or fearing. No day passes without some vexation, some hurry, some disorder or other. Those that are fond of the world shall have enough of it. He is satur tremore-full of commotion. The fewness of his days creates him a continual trouble and uneasiness in expectation of the period of them, and he always hangs in doubt of his life. Yet, since man's days are so full of trouble, it is well that they are few, that the soul's imprisonment in the body, and banishment from the Lord, are not perpetual, are not long. When we come to heaven our days will be many, and perfectly free from trouble, and in the mean time faith, hope, and love, balance the present grievances.

V. Of the sinfulness of human life, arising from the sinfulness of the human nature. So some understand that question (v. 4), Who can bring a clean thing out of an unclean?-a clean performance from an unclean principle? Note, Actual transgressions are the natural product of habitual corruption, which is therefore called original sin, because it is the original of all our sins. This holy Job here laments, as all that are sanctified do, running up the streams to the fountain (Ps. 51:5); and some think he intends it as a plea with God for compassion: "Lord, be not extreme to mark my sins of human frailty and infirmity, for thou knowest my weakness. O remember that I am flesh!" The Chaldee paraphrase has an observable reading of this verse: Who can make a man clean that is polluted with sin? Cannot one? that is, God. Or who but God, who is one, and will spare him? God, by his almighty grace, can change the skin of the Ethiopian, the skin of Job, though clothed with worms.

VI. Of the settled period of human life, v. 5.

1. Three things we are here assured of:-(1.) That our life will come to an end; our days upon earth are not numberless, are not endless, no, they are numbered, and will soon be finished, Dan. 5:26. (2.) That it is determined, in the counsel and decree of God, how long we shall live and when we shall die. The number of our months is with God, at the disposal of his power, which cannot be controlled, and under the view of his omniscience, which cannot be deceived. It is certain that God's providence has the ordering of the period of our lives; our times are in his hand. The powers of nature depend upon him, and act under him. In him we live and move. Diseases are his servants; he kills and makes alive. Nothing comes to pass by chance, no, not the execution done by a bow drawn at a venture. It is therefore certain that God's prescience has determined it before; for known unto God are all his works. Whatever he does he determined, yet with a regard partly to the settled course of nature (the end and the means are determined together) and to the settled rules of moral government, punishing evil and rewarding good in this life. We are no more governed by the Stoic's blind fate than by the Epicurean's blind fortune. (3.) That the bounds God has fixed we cannot pass; for his counsels are unalterable, his foresight being infallible.

2. These considerations Job here urges as reasons, (1.) Why God should not be so strict in taking cognizance of him and of his slips and failings (v. 3): "Since I have such a corrupt nature within, and am liable to so much trouble, which is a constant temptation from without, dost thou open thy eyes and fasten them upon such a one, extremely to mark what I do amiss? ch. 13:27. And dost thou bring me, such a worthless worm as I am, into judgment with thee who art so quick sighted to discover the least failing, so holy to hate it, so just to condemn it, and so mighty to punish it?" The consideration of our own inability to contend with God, of our own sinfulness and weakness, should engage us to pray, Lord, enter not into judgment with thy servant. (2.) Why he should not be so severe in his dealings with him: "Lord, I have but a little time to live. I must certainly and shortly go hence, and the few days I have to spend here are, at the best, full of trouble. O let me have a little respite! v. 6. Turn from afflicting a poor creature thus, and let him rest awhile; allow him some breathing time, until he shall accomplish as a hireling his day. It is appointed to me once to die; let that one day suffice me, and let me not thus be continually dying, dying a thousand deaths. Let it suffice that my life, at best, is as the day of a hireling, a day of toil and labour. I am content to accomplish that, and will make the best of the common hardships of human life, the burden and heat of the day; but let me not feel those uncommon tortures, let not my life be as the day of a malefactor, all execution-day." Thus may we find some relief under great troubles by recommending ourselves to the compassion of that God who knows our frame and will consider it, and our being out of frame too.

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Alphabetical: and born days few full is Man of short-lived trouble turmoil who woman

Bible Browser

November 22 Evening
There is a hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.--JOB 14:7. A bruised reed shall he not break.--He restoreth my soul. Godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.--No chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceful fruit of righteousness unto them which are exercised thereby. Before I was afflicted …
Anonymous—Daily Light on the Daily Path

October 19 Evening
Consolation in Christ, . . . comfort of love, . . . fellowship of the Spirit.--PHI. 2:1. Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down; he fleeth also as a shadow, and continueth not.--My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever. The Father . . . shall give you another Comforter, that he may abide with you for ever: the Holy Ghost, whom the Father will send in my name.--Blessed be God, …
Anonymous—Daily Light on the Daily Path

Job's Question, Jesus' Answer
'If a man die, shall he live again?'--JOB xiv. 14. '... I am the resurrection, and the life: he that believeth in Me, though he were dead, yet shall he live: 26. And whosoever liveth and believeth in Me shall never die.'--JOHN xi. 25, 26. Job's question waited long for an answer. Weary centuries rolled away; but at last the doubting, almost despairing, cry put into the mouth of the man of sorrows of the Old Testament is answered by the Man of Sorrows of the New. The answer in words is this second …
Alexander Maclaren—Expositions of Holy Scripture

An Unanswerable Question.
"Who can bring a clean thing out of an unclean? Not one."--JOB xiv. 4. This is one of those simple questions which, by their very simplicity and directness, set us thinking about the importance of our personal life. "Who can bring a clean thing out of an unclean?" But all our common life is somehow the outcome of our separate individual lives--of your life and mine. Therefore how important it is in the common interest that each of us should look above all things to his own life and its character, …
John Percival—Sermons at Rugby

A Voice from the Hartley Colliery
This text is appropriate to the occasion, but God alone knoweth how applicable the discourse may be to some here present; yes, to young hearts little dreaming that there is but a step between them and death; to aged persons, who as yet have not set their house in order, but who must do it, for they shall die and not live. We will take the question of the text, and answer it upon Scriptural grounds. "If a man die, shall he live again?" NO!--YES! I. We answer the question first with a "No." He shall …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

The Voice of Job.
O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.'--Job xiv. 13-15. The book of Job seems to me the most daring of poems: from a position of the most vantageless realism, it assaults the very …
George MacDonald—Unspoken Sermons

Meditations for the Evening.
At evening, when thou preparest thyself to take thy rest, meditate on these few points:-- 1. That seeing thy days are numbered (Psal. xc.; Job xiv. 5), there is one more of thy number spent, and thou art now the nearer to thy end by a day. 2. Sit down a while before thou goest to bed, and consider with thyself what memorable thing thou hast seen, heard, or read that day, more than thou sawest, heardst, or knewest before, and make the best use of them; but especially call to mind what sin thou hast …
Lewis Bayly—The Practice of Piety

My God! I Know that I must Die.
"Mein Gott! ich weiss wohl dass lch sterbe." Job 14:11,12. [13]B. Schmolk. transl., Sarah Findlater, 1854 My God! I know that I must die-- My mortal life is passing hence On earth I neither hope nor try To find a lasting residence. Then teach me by Thy heavenly grace, With joy and peace my death to face. My God! I know not when I die, What is the moment or the hour-- How soon the clay may broken lie, How quickly pass away the flower; Then may Thy child prepared be Through time to meet Eternity. …
Jane Borthwick—Hymns from the Land of Luther

Life, Death, and Judgment. --Job xiv. 1-3. 11-13.
Life, Death, and Judgment.--Job xiv. 1-3. 11-13. Few, few and evil are thy days, Man, of a woman born; Peril and trouble haunt thy ways; Forth, like a flower at morn, The tender infant springs to light, Youth blossoms to the breeze, Age, withering age, is cropt ere night; Man like a shadow flees. And dost thou look on such an one? Will God to judgment call A worm, for what a worm hath done Against the Lord of all? As fail the waters from the deep, As summer-brooks run dry, Man lieth down in dreamless …
James Montgomery—Sacred Poems and Hymns

Whether one Can be Happy in this Life?
Objection 1: It would seem that Happiness can be had in this life. For it is written (Ps. 118:1): "Blessed are the undefiled in the way, who walk in the law of the Lord." But this happens in this life. Therefore one can be happy in this life. Objection 2: Further, imperfect participation in the Sovereign Good does not destroy the nature of Happiness, otherwise one would not be happier than another. But men can participate in the Sovereign Good in this life, by knowing and loving God, albeit imperfectly. …
Saint Thomas Aquinas—Summa Theologica

Whether There is to be a Resurrection of the Body?
Objection 1: It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Eccles. 1:4). Therefore the man that is dead shall never rise again. Objection 2: Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God …
Saint Thomas Aquinas—Summa Theologica

Whether the Time of Our Resurrection Should be Delayed Till the End of the World?
Objection 1: It would seem that the time of the resurrection ought not to be delayed till the end of the world, so that all may rise together. For there is more conformity between head and members than between one member and another, as there is more between cause and effect than between one effect and another. Now Christ, Who is our Head, did not delay His resurrection until the end of the world, so as to rise again together with all men. Therefore there is no need for the resurrection of the early …
Saint Thomas Aquinas—Summa Theologica

Whether the Resurrection Will Take Place at Night-Time?
Objection 1: It would seem that the resurrection will not be at night-time. For the resurrection will not be "till the heavens be broken" (Job 14:12). Now when the heavenly movement ceases, which is signified by its breaking, there will be no time, neither night nor day. Therefore the resurrection will not be at night-time. Objection 2: Further, the end of a thing ought to be most perfect. Now the end of time will be then: wherefore it is said (Apoc. 10:6) that "time shall be no longer." Therefore …
Saint Thomas Aquinas—Summa Theologica

Whether Separated Souls Know that Takes Place on Earth?
Objection 1: It would seem that separated souls know what takes place on earth; for otherwise they would have no care for it, as they have, according to what Dives said (Lk. 16:27,28), "I have five brethren . . . he may testify unto them, lest they also come into the place of torments." Therefore separated souls know what passes on earth. Objection 2: Further, the dead often appear to the living, asleep or awake, and tell them of what takes place there; as Samuel appeared to Saul (1 Kings 28:11). …
Saint Thomas Aquinas—Summa Theologica

Whether a Man May Merit for Himself the First Grace?
Objection 1: It would seem that a man may merit for himself the first grace, because, as Augustine says (Ep. clxxxvi), "faith merits justification." Now a man is justified by the first grace. Therefore a man may merit the first grace. Objection 2: Further, God gives grace only to the worthy. Now, no one is said to be worthy of some good, unless he has merited it condignly. Therefore we may merit the first grace condignly. Objection 3: Further, with men we may merit a gift already received. Thus if …
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Body Rose Again Entire?
Objection 1: It would seem that Christ's body did not rise entire. For flesh and blood belong to the integrity of the body: whereas Christ seems not to have had both, for it is written (1 Cor. 15:50): "Flesh and blood can not possess the kingdom of God." But Christ rose in the glory of the kingdom of God. Therefore it seems that He did not have flesh and blood. Objection 2: Further, blood is one of the four humors. Consequently, if Christ had blood, with equal reason He also had the other humors, …
Saint Thomas Aquinas—Summa Theologica

Whether the Saints have Knowledge of Our Prayers?
Objection 1: It would seem that the saints have no knowledge of our prayers. For a gloss on Is. 62:16, "Thou art our father and Abraham hath not known us, and Israel hath been ignorant of us," says that "the dead saints know not what the living, even their own children, are doing." This is taken from Augustine (De Cura pro Mort. xiii), where he quotes the aforesaid authority, and the following are his words: "If such great men as the patriarchs knew not what was happening to the people begotten of …
Saint Thomas Aquinas—Summa Theologica

Whether the Damned See the Glory of the Blessed?
Objection 1: It would seem that the damned do not see the glory of the blessed. For they are more distant from the glory of the blessed than from the happenings of this world. But they do not see what happens in regard to us: hence Gregory commenting on Job 14:21, "Whether his children come to honor," etc. says (Moral. xii): "Even as those who still live know not in what place are the souls of the dead; so the dead who have lived in the body know not the things which regard the life of those who …
Saint Thomas Aquinas—Summa Theologica

Moral Depravity.
VIII. Let us consider the proper method of accounting for the universal and total moral depravity of the unregenerate moral agents of our race. In the discussion of this subject, I will-- 1. Endeavor to show how it is not to be accounted for. In examining this part of the subject, it is necessary to have distinctly in view that which constitutes moral depravity. All the error that has existed upon this subject, has been founded in false assumptions in regard to the nature or essence of moral depravity. …
Charles Grandison Finney—Systematic Theology

Through the Fall and Revolt of Adam, the Whole Human Race Made Accursed and Degenerate. Of Original Sin.
1. The knowledge of ourselves most necessary. To use it properly we must be divested of pride, and clothed with true humility, which will dispose us to consider our fall, and embrace the mercy of God in Christ. 2. Though there is plausibility in the sentiment which stimulates us to self-admiration, the only sound sentiment is that which inclines us to true humbleness of mind. Pretexts for pride. The miserable vanity of sinful man. 3. Different views taken by carnal wisdom and by conscience, which …
John Calvin—The Institutes of the Christian Religion

Original Sin. Rom. 5:12, Etc. ; Psa. 51:5; Job 14:04
Original sin. Rom. 5:12, etc.; Psa. 51:5; Job 14:4. Backward with humble shame we look On our original; How is our nature dashed and broke In our first father's fall! To all that's good averse and blind, But prone to all that's ill What dreadful darkness veils our mind! How obstinate our will! [Conceived in sin, O wretched state! Before we draw our breath The first young pulse begins to beat Iniquity and death. How strong in our degen'rate blood The old corruption reigns, And, mingling with the …
Isaac Watts—The Psalms and Hymns of Isaac Watts

One Thing is Needful;
or, SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS: DEATH, JUDGMENT, HEAVEN, AND HELL UNTO WHICH IS ADDED EBAL AND GERIZZIM, OR THE BLESSING AND THE CURSE, by John Bunyan. London: Printed for Nath. Ponder, at the Peacock in the Poultry, 1688.[1] ADVERTISEMENT BY THE EDITOR. According to Charles Doe, in that curious sheet called The Struggler for the Preservation of Mr. John Bunyan's Labours, these poems were published about the year 1664, while the author was suffering imprisonment for conscience …
John Bunyan—The Works of John Bunyan Volumes 1-3

A Wise Desire
I remember once going to a chapel where this happened to be the text, and the good man who occupied the pulpit was more than a little of an Arminian. Therefore, when he commenced, he said, "This passage refers entirely to our temporal inheritance. It has nothing whatever to do with our everlasting destiny: for," said he, "We do not want Christ to choose for us in the matter of heaven or hell. It is so plain and easy that every man who has a grain of common sense will choose heaven; and any person …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855