Text -- Job 19:27-29 (NET)

19:27 whom I will see for myself, and whom my own eyes will behold, and not another. My heart grows faint within me. 19:28 If you say, ‘How we will pursue him, since the root of the trouble is found in him!’ 19:29 Fear the sword yourselves, for wrath brings the punishment by the sword, so that you may know that there is judgment.”

Commentary -- Verse Notes / Footnotes

NET Notes: Job 19:27

¹ tn The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.

² tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.

³ tn Heb “kidneys,” a poetic expression for the seat of emotions.

⁴ tn Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.

NET Notes: Job 19:28

¹ tc The MT reads “in me.” If that is retained, then the question would be in the first colon, and the reasoning of the second colon would be Job’s. But over 100 mss have “in him,” and so this reading is accepted by most editors. The verse is a little difficult, but it seems to form a warning by Job that God’s appearance which will vindicate Job will bring judgment on those who persecute him and charge him falsely.

NET Notes: Job 19:29

¹ tn The word “wrath” probably refers to divine wrath for the wicked. Many commentators change this word to read “they,” or more precisely, “these things.”

² tn The word is “iniquities”; but here as elsewhere it should receive the classification of the punishment for iniquity (a category of meaning that developed from a metonymy of effect).

³ tc The last word is problematic because of the textual variants in the Hebrew. In place of שַׁדִּין (shaddin, “judgment”) some have proposed שַׁדַּי (shadday, “Almighty”) and read it “that you may know the Almighty” (Ewald, Wright). Some have read it יֵשׁ דַּיָּן (yesh dayyan, “there is a judge,” Gray, Fohrer). Others defend the traditional view, arguing that the שׁ (shin) is the abbreviated relative particle on the word דִּין (din, “judgment”).