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 אשׁוּע, however, is a circumstantial clause declaring the purpose (Ew. §337, b; comp. De Sacy, Gramm. Arabe ii. §357), as is frequently the case after קום, Job 16:8; Psa 88:11; Psa 102:14 : surrexi in publico ut lamentarer, or lamentaturus, or lamentando. In this lament, extorted by the most intense pain, which he cannot hold back, however many may surround him, he is become a brother of those תּנּים, jackals (canes aurei), whose dolorous howling produces dejection and shuddering in all who hear it, and a companion of בּנות יענה, whose shrill cry is varied by wailing tones of deep melancholy. The point of comparison is not the insensibility of the hearers (Sforno), but the fellowship of wailing and howling together with the accompanying idea of the desert in which it is heard, which is connected with the idea itself (comp. Mic 1:8).

Verse 30
Now for the first time he speaks of his disfigurement by leprosy in particular: my skin (עורי, masc., as it is also used in Job 19:26, only apparently as fem.) is become black (nigruit) from me, i.e., being become black, has peeled from me, and my bones (עצמי, construed as fem. like Job 19:20; Psa 102:6) are consumed, or put in a glow (חרה, Milel, from חרר, as Eze 24:11)