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Job 16:10
Verse
Context
Job Decries His Comforters
9His anger has torn me and opposed me; He gnashes His teeth at me. My adversary pierces me with His eyes. 10They open their mouths against me and strike my cheeks with contempt; they join together against me. 11God has delivered me to unjust men; He has thrown me to the clutches of the wicked.
Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
10 They have gaped against me with their mouth, In contempt they smite my cheeks; They conspire together against me. 11 God left me to the mercy of the ungodly, And cast me into the hands of the evil-doer. He does not mean the friends by those who mock and vex him with their contemptuous words, but the men around him who envied his prosperity and now rejoice at his misfortune; those to whom his uprightness was a burden, and who now consider themselves disencumbered of their liege lord, the over-righteous, censorious, godly man. The perfects here also have not a present signification; he depicts his suffering according to the change it has wrought since it came upon him. The verb פּער is used with the instrumental Beth instead of with the acc., as Job 29:23 (comp. on במלים, Job 16:4): they make an opening with their mouth (similar to Psa 22:8, they make an opening with the lips, for diducunt labia). Smiting on the cheeks is in itself an insult (Lam 3:30); the additional בּחרפּה will therefore refer to insulting words which accompany the act. The Hithpa. התמלּא, which occurs only here, signifies not only to gather together a מלא in general, Isa 31:4, but (after the Arab. tamâla'a ‛ala, to conspire against any one) (Note: Wetzstein thinks the signification conspirare for יתמלאון poor in this connection, and prefers to translate: All together they eat themselves full upon me, התמלּא as reflexive of מלּא, Job 38:39, synon. of נשׂבע, as in "the Lovers of Amsi," Ferhht, after the death of his beloved, cries out: We are not separated! To-morrow (i.e., soon) the All-kind One will unite us in paradise, and we shall satisfy ourselves one with another (Arab. w-ntmll' mn b-'dn 'l-b'd). One would, however, expect ממּנּי instead of עלי; but perhaps we may refer to the interchange of התענג על, Job 22:26; Job 27:10, with התענג מן, Isa 66:11.) to complete one's self, to strengthen one's self (for a like hostile purpose): Reiske correctly: sibi invicem mutuam et auxiliatricem operam contra me simul omnes ferunt. (Note: The signification to help, which belongs to the I. form Arab. mala'a, proceeds from malâ'un, to have abundance, to be well off; prop. to be able to furnish any one with the means (opes, copias) for anything, and thereby to place him in a position to accomplish it. Comp. the Lat. ops, opem ferre, opitulari, opes, opulentus (Arab. mal'un). - Fl.) The meaning of עויל is manifest from Job 21:11; from עוּל, to suckle, alere (Arab. ‛âl med. Wau, whence the inf. ‛aul, ‛uwûl, and ‛ijâle), it signifies boys, knaves; and it is as unnecessary to suppose two forms, עויל and עויל, as two meanings, puer and pravus, since the language and particularly the book of Job has coined עוּל for the latter signification: it signifies in all three passages (here and Job 19:18; Job 21:11) boys, or the boyish, childish, knavish. The Arabic warratta leaves no doubt as to the derivation and meaning of ירטני; it signifies to cast down to destruction (warttah, a precipice, ruin, danger), and so here the fut. Kal ירטני for יירטני (Ges. 69, rem. 3), praecipitem me dabat (lxx ἔῤῥιψε, Symm. ἐνέβαλε), as the praet. Kal, Num 22:32 : praeceps = exitiosa est via. The preformative Jod has Metheg in correct texts, so that we need not suppose, with Ralbag, a רטה, similar in meaning to ירט.
Jamieson-Fausset-Brown Bible Commentary
gaped--not in order to devour, but to mock him. To fill his cup of misery, the mockery of his friends (Job 16:10) is added to the hostile treatment from God (Job 16:9). smitten . . . cheek--figurative for contemptuous abuse (Lam 3:30; Mat 5:39). gathered themselves--"conspired unanimously" [SCHUTTENS].
John Gill Bible Commentary
God hath delivered me up to the ungodly,.... The evil or wicked one, for it is in the singular number; and designs either Satan, into whose hands God had not only delivered his substance, but his person, excepting his life; though it may be, and which is an objection to this sense, Job as yet knew it not; or else Eliphaz, or, the singular number being put for the plural, as the next clause explains it, all his friends, whom he in turn calls evil and wicked men, because of their treatment of him; or else the Sabeans and Chaldeans are intended, who were suffered to plunder him of his substance; the words are very applicable to Christ, who was delivered to the Gentiles, and into the hands of sinners and wicked men, and that by the determinate counsel and foreknowledge of God, who with wicked hands took him, and crucified him, Mat 20:19; or God "shut him up", or "delivered him bound" (d), as the word signifies; which was literally true of Christ, who was bound by the Jews, and delivered first to the high priest, and then to the Roman governor, in such circumstances, Joh 18:12; and turned me over into the hands of the wicked; signifying the same as before, unless it should be rendered, "and caused me to decline", or "come down by the hands of the wicked" (e) that is, from his former state of prosperity and happiness, into the low circumstances in which he was, and which he was brought into by the means of wicked men, God suffering it so to be. (d) "vinctum me tradidit", Grotius, Michaelis, Schultens. (e) "divertere fecit a vita", Pagninus; "declinare me facit", Beza, Drusius, Mercerus.
Job 16:10
Job Decries His Comforters
9His anger has torn me and opposed me; He gnashes His teeth at me. My adversary pierces me with His eyes. 10They open their mouths against me and strike my cheeks with contempt; they join together against me. 11God has delivered me to unjust men; He has thrown me to the clutches of the wicked.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
10 They have gaped against me with their mouth, In contempt they smite my cheeks; They conspire together against me. 11 God left me to the mercy of the ungodly, And cast me into the hands of the evil-doer. He does not mean the friends by those who mock and vex him with their contemptuous words, but the men around him who envied his prosperity and now rejoice at his misfortune; those to whom his uprightness was a burden, and who now consider themselves disencumbered of their liege lord, the over-righteous, censorious, godly man. The perfects here also have not a present signification; he depicts his suffering according to the change it has wrought since it came upon him. The verb פּער is used with the instrumental Beth instead of with the acc., as Job 29:23 (comp. on במלים, Job 16:4): they make an opening with their mouth (similar to Psa 22:8, they make an opening with the lips, for diducunt labia). Smiting on the cheeks is in itself an insult (Lam 3:30); the additional בּחרפּה will therefore refer to insulting words which accompany the act. The Hithpa. התמלּא, which occurs only here, signifies not only to gather together a מלא in general, Isa 31:4, but (after the Arab. tamâla'a ‛ala, to conspire against any one) (Note: Wetzstein thinks the signification conspirare for יתמלאון poor in this connection, and prefers to translate: All together they eat themselves full upon me, התמלּא as reflexive of מלּא, Job 38:39, synon. of נשׂבע, as in "the Lovers of Amsi," Ferhht, after the death of his beloved, cries out: We are not separated! To-morrow (i.e., soon) the All-kind One will unite us in paradise, and we shall satisfy ourselves one with another (Arab. w-ntmll' mn b-'dn 'l-b'd). One would, however, expect ממּנּי instead of עלי; but perhaps we may refer to the interchange of התענג על, Job 22:26; Job 27:10, with התענג מן, Isa 66:11.) to complete one's self, to strengthen one's self (for a like hostile purpose): Reiske correctly: sibi invicem mutuam et auxiliatricem operam contra me simul omnes ferunt. (Note: The signification to help, which belongs to the I. form Arab. mala'a, proceeds from malâ'un, to have abundance, to be well off; prop. to be able to furnish any one with the means (opes, copias) for anything, and thereby to place him in a position to accomplish it. Comp. the Lat. ops, opem ferre, opitulari, opes, opulentus (Arab. mal'un). - Fl.) The meaning of עויל is manifest from Job 21:11; from עוּל, to suckle, alere (Arab. ‛âl med. Wau, whence the inf. ‛aul, ‛uwûl, and ‛ijâle), it signifies boys, knaves; and it is as unnecessary to suppose two forms, עויל and עויל, as two meanings, puer and pravus, since the language and particularly the book of Job has coined עוּל for the latter signification: it signifies in all three passages (here and Job 19:18; Job 21:11) boys, or the boyish, childish, knavish. The Arabic warratta leaves no doubt as to the derivation and meaning of ירטני; it signifies to cast down to destruction (warttah, a precipice, ruin, danger), and so here the fut. Kal ירטני for יירטני (Ges. 69, rem. 3), praecipitem me dabat (lxx ἔῤῥιψε, Symm. ἐνέβαλε), as the praet. Kal, Num 22:32 : praeceps = exitiosa est via. The preformative Jod has Metheg in correct texts, so that we need not suppose, with Ralbag, a רטה, similar in meaning to ירט.
Jamieson-Fausset-Brown Bible Commentary
gaped--not in order to devour, but to mock him. To fill his cup of misery, the mockery of his friends (Job 16:10) is added to the hostile treatment from God (Job 16:9). smitten . . . cheek--figurative for contemptuous abuse (Lam 3:30; Mat 5:39). gathered themselves--"conspired unanimously" [SCHUTTENS].
John Gill Bible Commentary
God hath delivered me up to the ungodly,.... The evil or wicked one, for it is in the singular number; and designs either Satan, into whose hands God had not only delivered his substance, but his person, excepting his life; though it may be, and which is an objection to this sense, Job as yet knew it not; or else Eliphaz, or, the singular number being put for the plural, as the next clause explains it, all his friends, whom he in turn calls evil and wicked men, because of their treatment of him; or else the Sabeans and Chaldeans are intended, who were suffered to plunder him of his substance; the words are very applicable to Christ, who was delivered to the Gentiles, and into the hands of sinners and wicked men, and that by the determinate counsel and foreknowledge of God, who with wicked hands took him, and crucified him, Mat 20:19; or God "shut him up", or "delivered him bound" (d), as the word signifies; which was literally true of Christ, who was bound by the Jews, and delivered first to the high priest, and then to the Roman governor, in such circumstances, Joh 18:12; and turned me over into the hands of the wicked; signifying the same as before, unless it should be rendered, "and caused me to decline", or "come down by the hands of the wicked" (e) that is, from his former state of prosperity and happiness, into the low circumstances in which he was, and which he was brought into by the means of wicked men, God suffering it so to be. (d) "vinctum me tradidit", Grotius, Michaelis, Schultens. (e) "divertere fecit a vita", Pagninus; "declinare me facit", Beza, Drusius, Mercerus.