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 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. 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,