I cry to you, and you do not hear me: I stand up, and you regard me not.
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EXPOSITORY (ENGLISH BIBLE)Thou regardest me not.—The Authorised Version understands that the negative of the first clause must be supplied in the second, as is the case in Psalm 9:18 : “The needy shall not always be forgotten; the expectation of the poor shall not perish for ever.” Others understand it, “I stand up (i.e., to pray) in the attitude of prayer, and Thou lookest at me,” i.e., and doest no more with mute indifference.Job 30:20-21. Thou dost not hear me — Namely, so as to answer or help me. I stand up — Namely, before thee: I pray importunately and continually, as thou requirest; and thou regardest me not — Notwithstanding all my griefs and cries, thou dost not pity and help me, but rather seemest to take pleasure in beholding my calamities, as the following words imply; Thou art become cruel to me — Hebrew, תהפךְ, tehapheck, Thou art turned to be cruel, as if thou hadst changed thy very nature; which is kind, merciful, and gracious; and such thou hast formerly been in thy carriage to me; but now thou art grown severe, rigorous, and inexorable. Thou opposest thyself against me — Thy power, wherewith I expected that thou wouldest have supported me under my troubles, thou usest against me.Job 13:3, Job 13:19 ff, and Job 27:9.
I stand up - Standing was a common posture of prayer among the ancients; see Hebrews 11:21; 1 Kings 8:14, 1 Kings 8:55; Nehemiah 9:2. The meaning is, that when Job stood up to pray, God did not regard his prayer.
not—supplied from the first clause. But the intervening affirmative "stand" makes this ellipsis unlikely. Rather, as in Job 16:9 (not only dost thou refuse aid to me "standing" as a suppliant, but), thou dost regard me with a frown: eye me sternly.Thou dost not hear me, to wit, so as to answer or help me.
I stand up, or, I stand, to wit, before thee, i.e. I pray, as this phrase signifies, Jeremiah 15:1 18:20, this being a gesture of prayer, Matthew 6:5. And so the same thing is here repeated in other words, after the manner. Or, I persist or persevere in praying; I pray importunately and continually, as thou requirest.
Thou regardest me not; so the particle not is supplied out of the former clause. Or without the negation, thou knowest or observest me, and all my griefs and cries, and yet dost not pity nor help me, but rather takest pleasure in the contemplation of my calamities, as the following words imply. Or it may be taken interrogatively, Dost thou regard me? i.e. thou dost not.
I stand up; in prayer, standing being a prayer gesture, as many observe from Jeremiah 15:1; See Gill on Matthew 6:5; or he persisted in it, he continued praying, was incessant in it, and yet could obtain no answer; or this signifies silence, as some (f) interpret it; he cried, and then ceased, waiting for an answer; but whether he prayed, or whether he was silent, it was the same thing:
and thou regardest me not; the word "not" is not in this clause, but is repeated from the preceding, as it is by Ben Gersom and others; but some read it without it, and give the sense either thus, thou considerest me whether it is fit to receive my prayer or not, so Sephorno; or to renew my strokes, to add new afflictions to me, as Jarchi and Bar Tzemach; or thou lookest upon me as one pleased with the sight of me in such a miserable condition, so far from helping me; wherefore it follows.I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me not.
EXEGETICAL (ORIGINAL LANGUAGES)20. This verse reads,
I cry unto thee and thou dost not hear me,
I stand up, and thou lookest at me.
The second clause describes Job’s importunity in his appeal, but the only reply is that God “looketh” at him, i. e. with silent indifference, or in stern severity.Verse 20. - I cry unto thee, and thou dost not hear me. It is the worst of all calamities to be God-forsaken, as Job believed himself to be, because he had no immediate answer to his prayers. The bitterest cry upon the cross was "Eli, Eli, lama sabachthani?" But no good man is ever really God-forsaken, and no rightful and earnest prayers are ever really unheard. Job "had need of patience" (Hebrews 10:36), patient as he was (James 5:11). He should have trusted God more, and complained less. I stand up, and thou regardest me not; rather, I stand up, as the manner of the Jews usually was in prayer (Luke 18:11), and thou lookest at me (see the Revised Version). Job's complaint is that, when he stands up and stretches out his hands to God in prayer, God simply looks on, does nothing, gives him no help. Job 30:12 and continued in Job 30:13, leaves us in no doubt concerning פּרץ רחב and שׁאה. The Targ. translates: like the force of the far-extending waves of the sea, not as though פּרץ could in itself signify a stream of water, but taking it as equals פרץ מים, 2 Samuel 5:20 (synon. diffusio aquarum). Hitzig's translation:
(Note: Vid., Deutsche Morgenlnd. Zeitschr. ix. (1855), S. 741, and Proverbs, S. 11.)
"like a broad forest stream they come, like a rapid brook they roll on," gives unheard-of significations to the doubtful words. In Job 16:14 we heard Job complain: He (Eloah) brake through me על־פני־פרץ פרץ, breach upon breach, - by the divine decrees of sufferings, which are completed in this ill-treatment which he receives from good-for-nothing fellows, he is become as a wall with a wide-gaping breach, through which they rush in upon him (instar rupturae, a concise mode of comparison instead of tanquam per rupt.), in order to get him entirely into their power as a plaything for their coarse passions. שׁאה is the crash of the wall with the wide breaches, and תּחת שׁאה signifies sub fragore in a local sense: through the wall which is broken through and crashes above the assailants. There is no ground in Job 30:15 for dividing, with Umbreit, thus: He hath turned against me! Terrors drove away, etc., although this would not be impossible according to the syntax (comp. Genesis 49:22, בּנות צעדה). It is translated: terrors are turned against me; so that the predicate stands first in the most natural, but still indefinite, personal form, Ges. 147, a, although בּלּהות might also be taken as the accus. of the object after a passive, Ges. 143, 1. The subj. of Job 30:15 remains the same: they (these terrors) drive away my dignity like the wind; the construction is like Job 27:20; Job 14:19; on the matter, comp. Job 18:11. Hirz. makes כּרוּח the subj.: quasi ventus aufert nobilitatem meam, in which case the subj. would be not so much ventus as similitudo venti, as when one says in Arabic, 'gani kazeidin, there came to me one of Zeid's equals, for in the Semitic languages כּ has the manner of an indeclinable noun in the signification instar. But the reference to בלהות is more natural; and Hahn's objection, that calamity does not first, if it is there, drive away prosperity, but takes the place of that which is driven away, is sophisticated and inadequate, since the object of the driving away here is not Job's prosperity, but Job's נדיבה, appearance and dignity, by which he hitherto commanded the respect of others (Targ. רבּנוּתי). The storms of suffering which pass over him take this nobility away to the last fragment, and his salvation - or rather, since this word in the mouth of an extra-Israelitish hero has not the meaning it usually otherwise has, his prosperous condition (from Arab. wasi‛a, amplum esse) - is as a cloud, so rapidly and without trace (Job 7:9; Isaiah 44:22), passed away and vanished. Observe the music of the expression כּעב עברה, which cannot be reproduced in translation.
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