Job 18 14

Job 18:14 kjv

His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors.

Job 18:14 nkjv

He is uprooted from the shelter of his tent, And they parade him before the king of terrors.

Job 18:14 niv

He is torn from the security of his tent and marched off to the king of terrors.

Job 18:14 esv

He is torn from the tent in which he trusted and is brought to the king of terrors.

Job 18:14 nlt

They are torn from the security of their homes
and are brought down to the king of terrors.

Job 18 verses

Job 18 14 Meaning

Job 18:14 describes the dramatic and terrifying end of the wicked man according to Bildad. It portrays a sudden and forceful removal from a place of perceived safety, directly leading to death, personified as the "king of terrors." This verse emphasizes the wicked man's ultimate dread and destruction, suggesting that their sense of security is illusory and fleeting, culminating in a fearful encounter with the finality of life.

Job 18 14 Context

Job 18:14 is part of Bildad the Shuhite's second speech (Job 18:1-21). In this chapter, Bildad doubles down on the traditional doctrine of retribution, which asserts that suffering is a direct consequence of sin, and prosperity is a sign of righteousness. He assumes Job must be exceedingly wicked to endure such immense suffering. Unlike Zophar, who is more direct in his accusations, Bildad offers a detailed and vivid description of the inevitable fate of the wicked. His speech focuses relentlessly on the terror, destruction, and eradication of the wicked man's lineage and memory, leaving no room for nuance or for Job's stated innocence. He paints a stark picture of cosmic justice, completely missing the true nature of Job's trial, and failing to understand divine wisdom that goes beyond human comprehension. This verse, therefore, serves as a peak in his argument, depicting the ultimate fearful end he believes Job deserves due to his supposed iniquity. The cultural context would resonate with the belief in a moral universe where deeds have direct, observable consequences, a concept Job desperately attempts to reconcile with his experience. There is no direct polemic against a specific deity but rather an implied argument that God, the true sovereign, orchestrates these terrible ends for the wicked, which would contrast with any contemporary belief that human cleverness or other deities could avert such divine justice.

Job 18 14 Word analysis

• He is plucked (יִנָּתֵק - yinnāṯêq): From the root נָתַק (nāthaq), meaning to tear, to pull up, to wrench away. This implies a sudden, violent, and unavoidable separation. It suggests an unwelcome, forced detachment from whatever stability one thought they possessed. The passive voice ("is plucked") highlights the powerlessness of the individual against the external force.

• from the security (מִבִּטְחוֹ - mib-biṭ-ḥōw): Derived from בֶּטַח (betach), meaning security, confidence, trust. This word emphasizes the contrast between the perceived safety or assurance of the wicked and their terrifying reality. What they thought was their stable dwelling is revealed to be fragile and temporary, providing no actual refuge from judgment.

• of his tent (אֹהֶל - ’ō-hel): Tent here serves as a potent metaphor for home, dwelling, lineage, stability, and even one's life. In ancient nomadic and semi-nomadic cultures, the tent represented a primary unit of existence and identity. To be plucked from it signifies the complete loss of one's abode, family, heritage, and entire way of life. It implies expulsion, destitution, and disinheritance, severing all earthly connections and comfort.

• And they lead him (וַתּוֹבִלֵהוּ - wat-tō-w-ḇi-lê-hū): The verb is וַיֹּבִיל (vay-yo-vil), from יָבַל (yaval), meaning to bring, lead, carry. The feminine plural subject (understood as the terrors/misfortunes preceding this verse, or divine agents of destruction) reinforces the idea that this is an irresistible escort towards an grim destination. The action is deliberate and directed, not merely a wandering off.

• to the king (לְמֶלֶךְ - lə-me-leḵ): מֶלֶךְ (melech) refers to a king or sovereign ruler. Using "king" elevates the subsequent word, "terrors," to a supreme and controlling entity. It gives absolute dominion to the force being described.

• of terrors (בַּלָּהוֹת - bal-lā-hō-wṯ): From בַּלָּהָה (ballahāh), meaning terror, dread, sudden destruction, or ruin. The plural form (-oth ending) emphasizes the intensity and multiplicity of the fears or overwhelming horrors. This phrase, "king of terrors," is a vivid personification of Death or the ultimate state of fearful, irreversible destruction. It is not an evil deity, but a poetic epithet for death itself, emphasizing its fearful power over humanity, especially for the wicked who are unprepared for judgment. This aligns with biblical understanding where death, as the consequence of sin, is often presented as a terrifying reality. It's a king not over a territory, but over the dominion of dreadful dissolution.

• "plucked from the security of his tent": This phrase encapsulates the sudden, violent removal from any sense of safety or established life. The imagery is of roots torn from the ground, or a covering violently stripped away, leaving one utterly exposed and vulnerable. It contrasts the false assurance of the wicked with the sudden onset of inescapable judgment, emphasizing that their prosperity offers no lasting protection.

• "to the king of terrors": This powerful metaphorical title designates the ultimate, most feared entity the wicked must face. It’s a reference to Death in its most dreaded aspect—not merely the cessation of life, but the overwhelming terror and destruction that accompany the wicked's ultimate end, which is Sheol (the grave or realm of the dead). This "king" holds absolute dominion over the wicked in their final moments, presiding over their complete ruin and dissolution, fulfilling the judgment upon them. It signifies that for the unrighteous, death is not merely a transition, but a terrifying enthronement of despair and finality.

Job 18 14 Bonus section

The concept of death as a "king" is a common personification in ancient literature, but "king of terrors" adds an intensified dimension of fear and absolute dominion. This passage doesn't suggest a dualistic struggle against a separate "evil king," but rather personifies death itself, imbued with terrifying power by divine decree, especially as an instrument of judgment against the wicked. For believers, though, the "sting of death" (1 Cor 15:55-56) is sin, and sin has been overcome through Christ. This means that for those in Christ, while the physical experience of death remains, its ultimate terror and dominion as "king of terrors" is broken because its power (through sin) has been disarmed, and its keys are held by Christ Himself (Rev 1:18). This transforms death from a terror to a temporary passage for the righteous, contrasting sharply with its enduring terror for the unrighteous as depicted by Bildad.

Job 18 14 Commentary

Job 18:14 is a pinnacle of Bildad’s rigid theological framework, offering a stark portrayal of the wicked man's demise. Bildad uses evocative language to depict an irreversible, terrifying judgment. The phrase "king of terrors" (or "king of dread") is unique to Job and encapsulates the horror of the wicked’s end—a complete loss of all they thought secure, culminating in the reign of death. This death is not just an cessation, but a dreadful, sovereign master for them. For Bildad, it reinforces the principle of retribution: Job's suffering must imply hidden wickedness because the wicked are certainly condemned to such a fate. However, the greater biblical narrative, especially through Christ's victory over death and the hope of resurrection, offers a different perspective on this "king." The ultimate triumph over the king of terrors comes not through avoiding death, but through Him who conquered death itself, making the ultimate destiny not terror, but eternal life for the redeemed.