Job 19:18
Yes, young children despised me; I arose, and they spoke against me.
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Job 19:18. Yea, young children despised me — Or, the wicked, as in the margin; and as the word עויליםalso signifies, being derived from עול, gniv-vel, inique egit, he acted unjustly. Some render it, fools, reading

אוילים, evilim, from אול. If we take the word in any of these senses, we must think that Job had good reason to complain, whether he was despised by children, by wicked men, or by fools. I arose, and they spake against we — To show my respect to them, though they were my inferiors, I rose from my seat, or I stood up, as the word אקומה, akumah, means. I did not disoblige, or provoke them, by any uncivil behaviour toward them; but was very courteous and condescending to them, and yet they made it their business to speak against me, and give me abusive words in return for my courtesy.19:8-22 How doleful are Job's complaints! What is the fire of hell but the wrath of God! Seared consciences will feel it hereafter, but do not fear it now: enlightened consciences fear it now, but shall not feel it hereafter. It is a very common mistake to think that those whom God afflicts he treats as his enemies. Every creature is that to us which God makes it to be; yet this does not excuse Job's relations and friends. How uncertain is the friendship of men! but if God be our Friend, he will not fail us in time of need. What little reason we have to indulge the body, which, after all our care, is consumed by diseases it has in itself. Job recommends himself to the compassion of his friends, and justly blames their harshness. It is very distressing to one who loves God, to be bereaved at once of outward comfort and of inward consolation; yet if this, and more, come upon a believer, it does not weaken the proof of his being a child of God and heir of glory.Yea, young children - Margin, or "the wicked." This difference between the text and the margin arises from the ambiguity of the original word - עוילים ‛ăvı̂ylı̂ym. The word עויל ‛ăvı̂yl (whence our word "evil") means sometimes the wicked, or the ungodly, as in Job 16:11. It may also mean a child, or suckling, (from עוּל ‛ûl - to give milk, to suckle, 1 Samuel 7:7-10; Genesis 22:13 : Psalm 77:71; Isaiah 40:11; compare Isaiah 49:15; Isaiah 65:20,) and is doubtless used in this sense here. Jerome, however, renders it "stulti - fools." The Septuagint, strangely enough, "They renounced me forever." Dr. Good renders it, "Even the dependents." So Schultens, Etiam clientes egentissimi - "even the most needy clients." But the reference is probably to children who are represented as withholding from him the respect which was due to age.

I arose, and they spake against me - "When I rise up, instead of regarding and treating me with respect, they make me an object of contempt and sport." Compare the account of the respect which had formerly been shown him in Job 29:8.

18. young children—So the Hebrew means (Job 21:11). Reverence for age is a chief duty in the East. The word means "wicked" (Job 16:11). So Umbreit has it here, not so well.

I arose—Rather, supply "if," as Job was no more in a state to stand up. "If I stood up (arose), they would speak against (abuse) me" [Umbreit].

Young children; or, fools; the most contemptible persons. I arose, to wit, from my seat, to show my respect to them, though they were my inferiors; to show my readiness to comply with that mean and low condition, into which God had now brought me. Or, I stood up; for so this word sometimes signifies. I did not disoblige or provoke them by any uncivil and uncomely carriage towards them, but was very courteous to them; and yet they make it their business to rail against me, as you also do. Yea, young children despised me,.... Having related what he met with within doors from those in his own house, the strangers and proselytes in it, his maidens and menservants, and even from his own wife, he proceeds to give an account of what befell him without; young children, who had learned of their parents, having observed them to treat him with contempt, mocked and scoffed at him, and said, there sits old Job, that nasty creature, with his boils and ulcers; or using some such contemptuous expression, as "wicked man"; so some translate the word (k); he was scorned and condemned by profane persons, who might tease him with his religion, and ask, where was his God? and bid him observe the effect and issue of his piety and strict course of living, and see what it was all come to, or what were the fruits of it: the Vulgate Latin version renders it "fools", that is, not idiots, but such as are so in a moral sense, and so signifies as before; and as these make mock at sin, and a jest of religion, it is no wonder that they despised good men: the word is rendered by a learned man (l), the "most needy clients", who were dependent on him, and were supported by him; but this coincides with Job 19:15;

I arose, and they spoke against me: he got up from his seat, either to go about his business, and do what he had to do; and they spoke against him as he went along, and followed him with their reproaches, as children will go after persons in a body they make sport of; or he rose up in a condescending manner to them, when they ought to have rose up to him, and reverenced and honoured him; and this he did to win upon them, and gain their good will and respect; or to admonish them, chastise and correct them, for their insolence and disrespect to him; but it signified nothing, they went on calling him names, and speaking evil against him, and loading him with scoffs and reproaches.

(k) "iniqui", Pagninus, Montanus; "homines nequam", Tigurine version; so Ben Gersom. (l) "Clientes egentissimi", Schultens.

Yea, young children despised me; I arose, and they spake against me.
18. Another affecting touch—the little children mock his ineffectual attempts to rise from the ground.

children despised] Better, despise.

I arose, and they spake] Better, if I would arise they speak—they jeer at his painful efforts to rise.Verse 18. - Yea, young children despised me. (So Rosenmuller, Canon Cook, and the Revised Version.) Others translate, "the vile," or "the perverse" (comp. Job 16:11). But the rendering of the Authorized Version receives support from Job 21:11. The forwardness of rude and ill-trained children to take part against God's saints appears later in the history of Elisha (2 Kings 2:23, 24). I arose, and they spake against me; or, when I arise they speak against me (compare. the Revised Version). 12 His troops came together,

And threw up their way against me,

And encamped round about my tent.

13 My brethren hath He removed far from me,

And my acquaintance are quite estranged from me.

14 My kinsfolk fail,

And those that knew me have forgotten me.

15 The slaves of my house and my maidens,

They regard me as a stranger,

I am become a perfect stranger in their eyes.

It may seem strange that we do not connect Job 19:12 with the preceding strophe or group of verses; but between Job 19:7 and Job 19:21 there are thirty στίχοι, which, in connection with the arrangement of the rest of this speech in decastichs (accidentally coinciding remarkably with the prominence given to the number ten in Job 19:3), seem intended to be divided into three decastichs, and can be so divided without doing violence to the connection. While in Job 19:12, in connection with Job 19:11, Job describes the course of the wrath, which he has to withstand as if he were an enemy of God, in Job 19:13. he refers back to the degradation complained of in Job 19:9. In Job 19:12 he compares himself to a besieged (perhaps on account of revolt) city. God's גדוּדים (not: bands of marauders, as Dietr. interprets, but: troops, i.e., of regular soldiers, synon. of צבא, Job 10:17, comp. Job 25:3; Job 29:25, from the root גד, to unite, join, therefore prop. the assembled, a heap; vid., Frst's Handwrterbuch) are the bands of outwards and inward sufferings sent forth against him for a combined attack (יחד). Heaping up a way, i.e., by filling up the ramparts, is for the purpose of making the attack upon the city with battering-rams (Job 16:14) and javelins, and then the storm, more effective (on this erection of offensive ramparts (approches), called elsewhere שׁפך סללה, vid., Keil's Archologie, 159). One result of this condition of siege in which God's wrath has placed him is that he is avoided and despised as one smitten of God: neither love and fidelity, nor obedience and dependence, meet him from any quarter. What he has said in Job 17:6, that he is become a byword and an abomination (an object to spit upon), he here describes in detail. There is no ground for understanding אחי in the wider sense of relations; brethren is meant here, as in Psalm 69:9. He calls his relations קרובי, as Psalm 38:12. ידעי are (in accordance with the pregnant biblical use of this word in the sense of nosse cum affectu et effectu) those who know him intimately (with objective suff. as Psalm 87:4), and מידּעי, as Psalm 31:12, and freq., those intimately known to him; both, therefore, so-called heart-or bosom-friends. בּיתי גּרי Jer. well translates inquilinin domus meae; they are, in distinction from those who by birth belong to the nearer and wider circle of the family, persons who are received into this circle as servants, as vassals (comp. Exodus 3:22, and Arabic jâr, an associate, one sojourning in a strange country under the protection of its government, a neighbour), here espec. the domestics. The verb תּחשׁבוּני (Ges. 60) is construed with the nearest feminine subject. These people, who ought to thank him for taking them into his house, regard him as one who does not belong to it (זר); he is looked upon by them as a perfect stranger (נכרי), as an intruder from another country.

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