Job 30:9

⁸A senseless and nameless brood, they were driven off the land. ⁹And now they mock me in song; I have become a byword among them. ¹⁰They abhor me and keep far from me; they do not hesitate to spit in my face.

Summary

In this verse, Job describes the contempt and mockery he faces from society. Despite once being respected and honored by others, he is now the subject of ridicule and derision. Job's suffering has led to a reversal of his social status, causing him to be scorned by even the lowest of society. This verse reflects the depth of Job's despair and isolation, highlighting the extent of his afflictions and the loneliness he experiences in his time of trial.

Commentary

Adam Clarke
Keil-Delitzsch
Jamieson-Fausset-Brown
John Gill
Tyndale

Adam Clarke Bible Commentary

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.

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

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.