Job 30:9 Komentář

It is a melancholy "But now" which this chapter begins with. Adversity is here described as much to the life as prosperity was in the foregoing chapter, and the height of that did but increase the depth of this. God sets the one over-against the other, and so did Job, that his afflictions might appear the more grievous, and consequently his case the more pitiable. I. he had lived in great honour, but now he had fallen into disgrace, and was as much vilified, even by the meanest, as ever he had been magnified by the greatest; this he insists much on (Job 30:1-14). II. He had had much inward comfort and delight, but now he was a terror and burden to himself (Job 30:15, Job 30:16) and overwhelmed with sorrow (Job 30:28-31). III. He had long enjoyed a good state of health, but now he was sick and in pain (Job 30:17-18, Job 30:29, Job 30:30). IV. Time was when the secret of God was with him, but now his communication with heaven was cut off (Job 30:20-22). V. He had promised himself a long life, but now he saw death at the door (Job 30:23). One thing he mentions, which aggravated his affliction, that it surprised him when he looked for peace. But two things gave him some relief: - 1. That his troubles would not follow him to the grave (Job 30:24). 2. That his conscience witnessed for him that, in his prosperity, he had sympathized with those that were in misery (Job 30:25).

INTRODUCTION TO JOB 30 Job in this chapter sets forth his then unhappy state and condition, in contrast with his former state of prosperity described in the preceding chapter: things had taken a strange turn, and were just the reverse of what they were before; he that was before in such high esteem and credit with all sorts of men, young and old, high and low, rich and poor, now is had in derision by the meanest and basest of men, whose characters are described, Job 30:1; and the instances of their contempt of him by words and gestures are given, Job 30:9; he who enjoyed so much ease of mind, and health of body, is now filled with distresses of soul, and bodily diseases, Job 30:15; and he who enjoyed so much of the presence of God, and communion with him, and of his love and favour, was now disregarded, and, as he thought, cruelly used by him, who not only had destroyed his substance, but was about to bring him to the grave, Job 30:20; all which came upon him, though he had a sympathizing heart with the poor, and them that were in trouble, and when he expected better things, Job 30:25; and he close the chapter, lamenting his sad and sorrowful circumstances, Job 30:29.

And now am I their song,.... The subject of their song, of whom they sung ballads about the streets, in public places, and at their festivals and merriments, as Christ the antitype of Job was the song of the drunkard, Psa 69:12; see Lam 3:14; or the meaning may be, they rejoiced in his afflictions and calamities, and made themselves merry with them, which was cruel and inhuman, as David's enemies did in his, and those abject, mean, base people, like those that derided Job: and so the Edomites rejoiced over the children of Judah, in the day of their destruction, and as the inhabitants of Popish countries will rejoice over the witnesses when slain, and make merry, Psa 35:15; yea, I am their byword: all their talk was about him continually, and at every turn would use his name proverbially for an hypocrite, or a wicked man; and thus Christ, of whom Job was a type, became a proverb in the mouth of the Jews, Psa 69:11; and as the Jews themselves now are with others, Jer 24:9.

And now am I their song, yea, I am become their byword. By which same words that time of Holy Church is set forth, when she is openly derided by the lost; when the wicked gaining ground, faith shall be for a reproach, and truth shall be for a ground of accusation. For so much the more contemptible shall each individual be in proportion as he may be more righteous; and the worse object of abhorrence, the more worthy object of praise. Therefore the Holy Church of the Elect in the time of calamity 'becomes a proverb' to the wicked, because when they see the good die by torments, they take their likeness of cursing from those. For in proportion as they see a passing death, but do not see a lasting life, so much the more in scoffing do they flee present ills, in proportion as by the understanding interiorly they do not reach to lasting goods.

As a consequence he shows what Job had suffered from them, and first he shows that he was derided by them by mouth both in their jokes, so he says, "Now I have been turned into a verse in their songs," because they made up mocking lampoons about him. They also derided him in serious things, and he continues expressing this, "and I have become a proverb for them," because they commonly used the misfortunes of Job like proverbs, giving him as an example of fault and unhappiness.

Agur's confession of faith, Pro 30:1-6. His prayer, Pro 30:7-9. Of wicked generations, Pro 30:10-14. Things that are never satisfied, Pro 30:15, Pro 30:16. Of him who despises his parents, Pro 30:17. Three wonderful things, Pro 30:18-20. Three things that disquiet the land, Pro 30:21-23. Four little but very intelligent animals, Pro 30:24-28. Four things that go well, Pro 30:29-31. A man should cease from doing foolishly, and from strife, Pro 30:32, Pro 30:33.

Now am I their song - I am the subject of their mirth, and serve as a proverb or by-word. They use me with every species of indignity.

(Job 30:1-31) younger--not the three friends (Job 15:10; Job 32:4, Job 32:6-7). A general description: Job 30:1-8, the lowness of the persons who derided him; Job 30:9-15, the derision itself. Formerly old men rose to me (Job 29:8). Now not only my juniors, who are bound to reverence me (Lev 19:32), but even the mean and base-born actually deride me; opposed to, "smiled upon" (Job 29:24). This goes farther than even the "mockery" of Job by relations and friends (Job 12:4; Job 16:10, Job 16:20; Job 17:2, Job 17:6; Job 19:22). Orientals feel keenly any indignity shown by the young. Job speaks as a rich Arabian emir, proud of his descent. dogs--regarded with disgust in the East as unclean (Sa1 17:43; Pro 26:11). They are not allowed to enter a house, but run about wild in the open air, living on offal and chance morsels (Psa 59:14-15). Here again we are reminded of Jesus Christ (Psa 22:16). "Their fathers, my coevals, were so mean and famished that I would not have associated them with (not to say, set them over) my dogs in guarding my flock."

(Job 17:6). Strikingly similar to the derision Jesus Christ underwent (Lam 3:14; Psa 69:12). Here Job returns to the sentiment in Job 30:1. It is to such I am become a song of "derision."

9 And now I am become their song, And a by-word to them. 10 They avoid me, they flee far from me, And spare not my face with spitting. 11 For my cord of life He hath loosed, and afflicted me, Therefore they let loose the bridle recklessly. 12 The rabble presses upon my right hand, They thrust my feet away, And cast up against me their destructive ways. The men of whom Job complains in this strophe are none other than those in the preceding strophe, described from the side of their coarse and degenerate behaviour, as Job 24:4-8 described them from the side of the wrong which was practised against them. This rabble, constitutionally as well as morally degraded, when it comes upon Job's domain in its marauding expeditions, makes sport of the sufferer, whose former earnest admonitions, given from sympathizing anxiety for them, seemed to them as insults for which they revenge themselves. He is become their song of derision (נגינתם to be understood according to the dependent passage, Lam 3:14, and Psa 69:13), and is למלּה to them, their θρύλλημα (lxx), the subject of their foolish talk (מלּה - Arab. mille, not = melle, according to which Schultens interprets it, sum iis fastidio). Avoiding him, and standing at a distance from him, they make their remarks upon him; and if they come up to him, it is only for the sake of showing him still deeper scorn: a facie ejus non cohibent sputam. The expositors who explain that, contrary to all decent bearing, they spit in his presence (Eichh., Justi, Hirz., Vaih., Hlgst.), or with Fie! spit out before him (Umbr., Hahn, Schlottm.), overlook the fact of its being מפּני, not לפני. The expression as it stands can only affirm that they do not spare his face with spitting (Jer. correctly: conspuere non veruntur), so that consequently he is become, as he has complained in Job 17:6, a תּפת, an object of spitting (comp. also the declaration of the servant of Jehovah, Isa 50:6, which stands in close connection with this declaration of Job, according to previous explanations). It now becomes a question, Who is the subj. in Job 30:11? The Chethib יתרו demands an attempt to retain the previous subj. Accordingly, most moderns explain: solvit unusquisque eorum funem suum, i.e., frenum suum, quo continebatur antea a me (Rosenm., Umbr., Stick., Vaih., Hlgst., and others), but it is to be doubted whether יתר can mean frenum; it signifies a cord, the string of a bow, and of a harp. The reconciliation of the signification redundantia, Job 22:20, and funis, is, in the idea of the root, to be stretched tight and long. (Note: The Arab. verb watara shows its sensuous primary signification in Arab. watarun, יתר, cord, bow-string, harp-string (Engl. string): to stretch tight, to extend, so that the thing continues in one line. Hence then Arab. watrun, witrun, separate, unequal, singulus, impar, opp. Arab. šaf‛un, bini, par, just as fard, single, separate, unequal (opp. zaug, a pair, equal number), is derived from farada, properly, so to strain or stretch out, that the thing has no bends or folds; Greek εξαπλοῦν (as in the Shepherd of Hermas: ἐπάνω λεντίου ἐξηπλωμένον λίνον καρπάσινον), an original transitive signification still retained in low Arabic (vid., Bocthor under tendre and Dployer). Then from Arab. watara spring the secondary roots Arab. tatara and tarâ, which proceed from the VIII form (ittatara). The former (tatara) appears only in the Arab. adverb tatran and tatrâ, sigillatim, alii post alios, singly one after another, so that several persons or things form a row interrupted by intervals of space of time; the latter (tara) and its IV form (atra) are equivalent to wâtara, to be active at intervals, with pauses between, as the Arabs explain: "We say Arab. atrâ of a man when he so performs several acts which do not directly follow one another, that there is always a [Arab.] fatrat, intermissio, between two acts." Hence also תּרין, תּרתּין, duals of an assumed sing. תּר, singulus (um), תּרתּ singula, therefore prop. duo singuli (a), duae singulae, altogether parallel to the like meaning thinâni (ithnâni', thinaini (ithnaini), שׁנים; fem. thintâni (ithnatâni), thintaini (ithnataini), שׁתּים instead of שׁנתּים, from an assumed sing. thin-un (ithn-un), thint-un (ithnat-un), from Arab. tanâ, שׁנה, like bin (ibn), bint (ibnat), בּן, בּת (= בּנת, hence בּתּי) from Arab. banâ, בּנה. The significations of watara which Freytag arranges under 1, 2, 3, 4, proceed from the transitive application of יתר, as the Italian soperchiare, soverchiare, from supra, to offend, insult; oltraggiare, outrager, from ultra; ὑβρίζειν from ὑπέρ. Similarly, Arab. tṭâwl ‛lı̂h and ‛stṭâl ‛lı̂h (form VI and X from ṭâl), to act haughtily towards any one, to make him feel one's superiority, properly to stretch one's self out over or against any one. But in another direction the signif. to be stretched out goes into: overhanging, surpassing, projecting, to be superfluous, and to be left over, περιττὸν εἶναι, to exceed a number or bulk, superare (comp. Italian soperchiare as intrans.), περιεῖναι, ὑπερεῖναι; to prove, as result, gain, etc., περιεῖναι, etc. Similar is the development of the meaning of Arab. faḍala and of ṭâ'l, gain, use, from Arab. ṭâl, to be stretched out. In like manner, the German reich, reichlich rich, abundant, comes from the root reichen, recken to stretch, extend. - Fl.) Hirz. therefore imagines the loosing of the cord round the body, which served them as a girdle, in order to strike Job with it. But whether one decides in favour of the Chethib יתרו or of the Keri יתרי, the persons who insult Job cannot in any case be intended. The isolated sing. form of the assertion, while the rabble is everywhere spoken of in the plur., is against it; and also the כּי, which introduces it, and after which Job here allows the reason to come in, why he is abandoned without any means of defence to such brutal misconduct. The subj. of Job 30:11 is God. If יתרו is read, it may not be interpreted: He hath opened = taken off the covering of His string (= bow) (Ew., Hahn, and similarly even lxx, Jer.), for יתר does not dignify the bow, but the string (Arab. muwattar‛, stretched, of a bow); and while פּתח, Ezek. 21:33 (usually שׁלף or הריק), can certainly be said of drawing a sword from its sheath, ערה is the appropriate and usual word (vid., Hab. S. 164) for making bare the bow and shield. Used of the bow-string, פּתּח signifies to loose what is strained, by sending the arrow swiftly forth from it, according to which, e.g., Elizabeth Smith translates: Because He hath let go His bow-string and afflicted me. One cannot, however, avoid feeling that ויּענּני is not a right description of the effect of shooting with arrows, whereas an idea is easily gained from the Keri יתרי, to which the description of the effect corresponds. It has been interpreted: He has loosed my rein or bridle, by means of which I hitherto bound them and held them in check; but יתר in the signification rein or bridle, is as already observed, not practicable. Better Capellus: metaphora ducta est ab exarmato milite, cujus arcs solvitur nervus sicque inermis redditur; but it is more secure, and still more appropriate to the ויענני which follows, when it is interpreted according to Job 4:21 : He has untied (loosened) my cord of life, i.e., the cord which stretched out and held up my tent (the body) (Targ. similarly: my chain and the threads of my cord, i.e., surely: my outward and inward stay of life), and bowled me down, i.e., deprived me of strength (comp. Psa 102:24); or also: humbled me. Even in this his feebleness he is the butt of unbridled arrogance: and they let go the bridle before me (not לפני, in my presence, but מפּני, before me, before whom previously they had respect; מפני the same as Lev 19:32), they cast or shake it off (שׁלּח as Job 39:3, synon. of השׁליך; comp. Kg1 9:7 with Ch2 7:20). Is it now possible that in this connection פּרחח can denote any else but the rabble of these good-for-nothing fellows? Ewald nevertheless understands by it Job's sufferings, which as a rank evil swarm rise up out of the ground to seize upon him; Hahn follows Ew., and makes these sufferings the subj., as even in Job 30:11. But if we consider how Ew. translates: "they hung a bridle from my head;" and Hahn: "they have cast a bit before my face," this might make us tired of all taste for this allegorical mode of interpretation. The stump over which they must stumble is Job 30:13, where all climax must be abandoned in order to make the words לא עזר למו intelligible in this allegorical connection. No indeed; פּרחח (instead of which פרחח might be expected, as supra, Job 3:5, כמרירי for כמרירי) is the offspring or rabble of those fathers devoid of morals and honour, those צעירים of Job 30:1, whose laughing-stock Job is now, as the children of priests are called in Talmudic פּרחי כהנּה, and in Arabic farch denotes not only the young of animals, but also a rascal or vagabond. This young rabble rises על־ימין, on Job's right hand, which is the place of an accuser (Psa 109:6), and generally one who follows him up closely and oppresses him, and they press him continually further and further, contending one foot's-breadth after another with him: רגלי שׁלּחוּ, my feet thrust them forth, protrudunt (שׁלּח the same as Job 14:20). By this pressing from one place to another, a way is prepared for the description of their hostile conduct, which begins in Job 30:12 under the figure of a siege. The fut. consec. ויּסלּוּ, Job 30:12, is not meant retrospectively like ויענני, but places present with present in the connection of cause and effect (comp. Ew. 343, a). We must be misled by the fact that ויסלו, Job 19:12 (which see), was said of the host of sufferings which come against Job; here it is those young people who cast up the ramparts of misfortune or burdensome suffering (איד) against Job, which they wish to make him feel. The tradition, supported by the lxx, that Job had his seat outside his domain ἐπὶ τῆς κοπρίας, i.e., upon the mezbele, is excellently suited to this and the following figures. Before each village in Hauran there is a place where the households heap up the sweepings of their stalls, and it gradually reaches a great circumference, and a height which rises above the highest buildings of the village. (Note: One ought to have a correct idea of a Hauranitish mezbele. The dung which is heaped up there is not mixed with straw, because in warm, dry countries no litter is required for the cattle, and comes mostly from single-hoofed animals, since small cattle and oxen often pass the nights on the pastures. It is brought in a dry state in baskets to the place before the village, and is generally burnt once every month. Moreover, they choose days on which the wind if favourable, i.e., does not cast the smoke over the village. The ashes remain. The fertile volcanic ground does not need manure, for it would make the seed in rainy years too luxuriant at the expense of the grain, and when rain fails, burnt it up. If a village has been inhabited for a century, the mezbele reaches a height which far surpasses it. The winter rains make the ash-heaps into a compact mass, and gradually change the mezbele into a firm mound of earth in the interior of which those remarkable granaries, biâr el-ghalle, are laid out, in which the wheat can be completely preserved against heat and mice, garnered up for years. The mezbele serves the inhabitants of the district as a watch-tower, and on close oppressive evenings as a place of assembly, because there is a current of air on the height. There the children play about the whole day long; there the forsaken one lies, how, having been seized by some horrible malady, is not allowed to enter the dwellings of men, by day asking alms of the passers-by, and at night hiding himself among the ashes which the sun has warmed. There the dogs of the village lie, perhaps gnawing at a decaying carcase that is frequently thrown there. Many a village of Hauran has lost its original name, and is called umm el-mezâbil from the greatness and number of these mounds, which always indicate a primitive and extensive cultivation for the villages. And many a more modern village is built upon an ancient mezbele, because there is then a stronger current of air, which renders the position more healthy. The Arabic signification of the root זבל seems to be similarly related to the Hebrew as that of the old Beduin seken (שכן), "ashes," to the Hebrew and Arabic משכן, "a dwelling." - Wetzst.) Notwithstanding, everything is intelligible without this thoroughly Hauranitish conception of the scene of the history. Bereft of the protection of his children and servants, become an object of disgust to his wife, and an abhorrence to his brethren, forsaken by every attention of true affection, Job 19:13-19, Job lies out of doors; and in this condition, shelterless and defenceless, he is abandoned to the hideous malignant joy of those gipsy hordes which wander hither and thither.