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 as spoil (comp. Job 6:27), and the eyes of his children languish (comp. Job 11:20), i.e., he who so faithlessly disowns the claims of affection, is punished for it on that which he holds most dear. But this uncharitableness which he experiences is also a visitation of God. In the next strophe he refers all that he meets with from man to Him as the final cause, but not without a presage of the purpose for which it is designed.

Verses 6-9
Job 17:6-9  6  And He hath made me a proverb to the world, And I became as one in whose face they spit. 7 Then mine eye became dim with grief, And all my members were like a shadow. 8 The upright were astonished at it, And the innocent is stirred up over the godless;  9  Nevertheless the righteous holdeth fast on his way, And he that hath clean hands waxeth stronger and stronger. Without a question, the subj. of Job 17:6 is God. It is the same thing whether משׁל is taken as inf. followed by the subject in the nominative (Ges. §133, 2), or as a subst. (lxx θρύλλημα; Aq., Symm., Theod., παραβολήν), like שׂחוק, Job 12:4, followed by the gen. subjectivus. משׁל is the usual word for ridicule, expressed in parables of a satirical character, e.g., Joe 2:17 (according to which, if משׁל were intended as inf., משׁל־בּי עמּים might have been expected); עמּים signifies both nations and races, and tribes or people, i.e., members of this and that nation, or in gen. of mankind (Job 12:2). We have intentionally chosen an ambiguous expression in the translation, for what Job says can be meant of a wide range of people (comp. on Job 2:11 ad fin.), as well as of those in the immediate neighbourhood; the friends themselves represent different tribes; and a perishable gipsy-like troglodyte race, to whom Job is become a derision, is specially described further on (Job 24, 30).