19:1 Then Job answered:
19:2 “How long will you torment me 2
and crush 3 me with your words? 4
19:3 These ten times 5 you have been reproaching me; 6
you are not ashamed to attack me! 7
19:4 But even if it were 8 true that I have erred, 9
my error 10 remains solely my concern!
19:5 If indeed 11 you would exalt yourselves 12 above me
and plead my disgrace against me, 13
19:6 know 14 then that God has wronged me 15
and encircled 16 me with his net. 17
19:7 “If 18 I cry out, 19 ‘Violence!’ 20
I receive no answer; 21
I cry for help,
but there is no justice.
19:8 He has blocked 22 my way so I cannot pass,
and has set darkness 23 over my paths.
19:9 He has stripped me of my honor
and has taken the crown off my head. 24
19:10 He tears me down 25 on every side until I perish; 26
he uproots 27 my hope 28 like one uproots 29 a tree.
19:11 Thus 30 his anger burns against me,
and he considers me among his enemies. 31
19:12 His troops 32 advance together;
they throw up 33 a siege ramp against me,
and they camp around my tent.
19:13 “He has put my relatives 34 far from me;
my acquaintances only 35 turn away from me.
19:14 My kinsmen have failed me;
my friends 36 have forgotten me. 37
19:15 My guests 38 and my servant girls
consider 39 me a stranger;
I am a foreigner 40 in their eyes.
19:16 I summon 41 my servant, but he does not respond,
even though I implore 42 him with my own mouth.
19:17 My breath is repulsive 43 to my wife;
I am loathsome 44 to my brothers. 45
19:18 Even youngsters have scorned me;
when I get up, 46 they scoff at me. 47
1 sn Job is completely stunned by Bildad’s speech, and feels totally deserted by God and his friends. Yet from his despair a new hope emerges with a stronger faith. Even though he knows he will die in his innocence, he knows that God will vindicate him and that he will be conscious of the vindication. There are four parts to this reply: Job’s impatience with the speeches of his friends (2-6), God’s abandonment of Job and his attack (7-12), Job’s forsaken state and appeal to his friends (13-22), and Job’s confidence that he will be vindicated (23-29).
2 tn Heb “torment my soul,” with “soul” representing the self or individual. The MT has a verb from יָגָה (yagah, “to afflict; to torment”). This is supported by the versions. But the LXX has “to tire” which is apparently from יָגַע (yaga’). The form in the MT is unusual because it preserves the final (original) yod in the Hiphil (see GKC 214 §75.gg). So this unusual form has been preserved, and is the correct reading. A modal nuance for the imperfect fits best here: “How long do you intend to do this?”
3 tn The MT has דָּכָא (dakha’), “to crush” in the Piel. The LXX, however, has a more general word which means “to destroy.”
4 tn The LXX adds to the verse: “only know that the Lord has dealt with me thus.”
5 sn The number “ten” is a general expression to convey that this has been done often (see Gen 31:7; Num 14:22).
6 tn The Hiphil of the verb כָּלַם (kalam) means “outrage; insult; shame.” The verbs in this verse are prefixed conjugations, and may be interpreted as preterites if the reference is to the past time. But since the action is still going on, progressive imperfects work well.
7 tn The second half of the verse uses two verbs, the one dependent on the other. It could be translated “you are not ashamed to attack me” (see GKC 385-86 §120.c), or “you attack me shamelessly.” The verb חָכַר (hakhar) poses some difficulties for both the ancient versions and the modern commentators. The verb seems to be cognate to Arabic hakara, “to oppress; to ill-treat.” This would mean that there has been a transformation of ח (khet) to ה (he). Three Hebrew
8 tn Job has held to his innocence, so the only way that he could say “I have erred” (שָׁגִיתִי, shagiti) is in a hypothetical clause like this.
9 tn There is a long addition in the LXX: “in having spoken words which it is not right to speak, and my words err, and are unreasonable.”
10 tn The word מְשׁוּגָה (mÿshugah) is a hapax legomenon. It is derived from שׁוּג (shug, “to wander; to err”) with root paralleling שָׁגַג (shagag) and שָׁגָה (shagah). What Job is saying is that even if it were true that he had erred, it did not injure them – it was solely his concern.
11 tn The introductory particles repeat אָמְנָם (’amnam, “indeed”) but now with אִם (’im, “if”). It could be interpreted to mean “is it not true,” or as here in another conditional clause.
12 tn The verb is the Hiphil of גָּדַל (gadal); it can mean “to make great” or as an internal causative “to make oneself great” or “to assume a lofty attitude, to be insolent.” There is no reason to assume another root here with the meaning of “quarrel” (as Gordis does).
13 sn Job’s friends have been using his shame, his humiliation in all his sufferings, as proof against him in their case.
14 tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice.
15 tn The Piel of עָוַת (’avat) means “to warp justice” (see 8:3), or here, to do wrong to someone (see Ps 119:78). The statement is chosen to refute the question that Bildad asked in his first speech.
16 tn The verb נָקַף (naqaf) means “to turn; to make a circle; to encircle.” It means that God has encircled or engulfed Job with his net.
17 tn The word מְצוּדוֹ (mÿtsudo) is usually connected with צוּד (tsud, “to hunt”), and so is taken to mean “a net.” Gordis and Habel, however, interpret it to mean “siegeworks” thrown up around a city – but that would require changing the ד (dalet) to a ר (resh) (cf. NLT, “I am like a city under siege”). The LXX, though, has “bulwark.” Besides, the previous speech used several words for “net.”
18 tn The particle is used here as in 9:11 (see GKC 497 §159.w).
19 tc The LXX has “I laugh at reproach.”
20 tn The same idea is expressed in Jer 20:8 and Hab 1:2. The cry is a cry for help, that he has been wronged, that there is no justice.
21 tn The Niphal is simply “I am not answered.” See Prov 21:13b.
22 tn The verb גָּדַר (gadar) means “to wall up; to fence up; to block.” God has blocked Job’s way so that he cannot get through. See the note on 3:23. Cf. Lam 3:7.
23 tn Some commentators take the word to be חָשַׁךְ (hasak), related to an Arabic word for “thorn hedge.”
24 sn The images here are fairly common in the Bible. God has stripped away Job’s honorable reputation. The crown is the metaphor for the esteem and dignity he once had. See 29:14; Isa 61:3; see Ps 8:5 [6].
25 tn The metaphors are changed now to a demolished building and an uprooted tree. The verb is נָתַץ (natats, “to demolish”). Since it is Job himself who is the object, the meaning cannot be “demolish” (as of a house so that an inhabitant has to leave), but more of the attack or the battering.
26 tn The text has הָלַךְ (halakh, “to leave”). But in view of Job 14:20, “perish” or “depart” would be a better meaning here.
27 tn The verb נָסַע (nasa’) means “to travel” generally, but specifically it means “to pull up the tent pegs and move.” The Hiphil here means “uproot.” It is used of a vine in Ps 80:9. The idea here does not contradict Job 14:7, for there the tree still had roots and so could grow.
28 tn The NEB has “my tent rope,” but that seems too contrived here. It is absurd to pull up a tent-rope like a tree.
29 tn Heb “like a tree.” The words “one uproots” are supplied in the translation for clarity.
30 tn The verb is a nonpreterite vayyiqtol perhaps employed to indicate that the contents of v. 11 are a logical sequence to the actions described in v. 10.
31 tn This second half of the verse is a little difficult. The Hebrew has “and he reckons me for him like his adversaries.” Most would change the last word to a singular in harmony with the versions, “as his adversary.” But some retain the MT pointing and try to explain it variously: Weiser suggests that the plural might have come from a cultic recitation of Yahweh’s deeds against his enemies; Fohrer thinks it refers to the primeval enemies; Gordis takes it as distributive, “as one of his foes.” If the plural is retained, this latter view makes the most sense.
32 sn Now the metaphor changes again. Since God thinks of Job as an enemy, he attacks with his troops, builds the siege ramp, and camps around him to besiege him. All the power and all the forces are at God’s disposal in his attack of Job.
33 tn Heb “they throw up their way against me.” The verb סָלַל (salal) means “to build a siege ramp” or “to throw up a ramp”; here the object is “their way.” The latter could be taken as an adverbial accusative, “as their way.” But as the object it fits just as well. Some delete the middle clause; the LXX has “Together his troops fell upon me, they beset my ways with an ambush.”
34 tn Heb “brothers.”
35 tn The LXX apparently took אַךְ־זָרוּ (’akh, “even, only,” and zaru, “they turn away”) together as if it was the verb אַכְזָרוּ (’akhzaru, “they have become cruel,” as in 20:21). But the grammar in the line would be difficult with this. Moreover, the word is most likely from זוּר (zur, “to turn away”). See L. A. Snijders, “The Meaning of zar in the Old Testament,” OTS 10 (1964): 1-154 (especially p. 9).
36 tn The Pual participle is used for those “known” to him, or with whom he is “familiar,” whereas קָרוֹב (qarov, “near”) is used for a relative.
37 tn Many commentators add the first part of v. 15 to this verse, because it is too loaded and this is too short. That gives the reading “My kinsmen and my familiar friends have disappeared, they have forgotten me (15) the guests I entertained.” There is not much support for this, nor is there much reason for it.
38 tn The Hebrew גָּרֵי בֵיתִי (gare beti, “the guests of my house”) refers to those who sojourned in my house – not residents, but guests.
39 tn The form of the verb is a feminine plural, which would seem to lend support to the proposed change of the lines (see last note to v. 14). But the form may be feminine primarily because of the immediate reference. On the other side, the suffix of “their eyes” is a masculine plural. So the evidence lies on both sides.
40 tn This word נָכְרִי (nokhri) is the person from another race, from a strange land, the foreigner. The previous word, גֵּר (ger), is a more general word for someone who is staying in the land but is not a citizen, a sojourner.
41 tn The verb קָרָא (qara’) followed by the ל (lamed) preposition means “to summon.” Contrast Ps 123:2.
42 tn Heb “plead for grace” or “plead for mercy” (ESV).
43 tn The Hebrew appears to have “my breath is strange to my wife.” This would be the meaning if the verb was from זוּר (zur, “to turn aside; to be a stranger”). But it should be connected to זִיר (zir), cognate to Assyrian zaru, “to feel repugnance toward.” Here it is used in the intransitive sense, “to be repulsive.” L. A. Snijders, following Driver, doubts the existence of this second root, and retains “strange” (“The Meaning of zar in the Old Testament,” OTS 10 [1964]: 1-154).
44 tn The normal meaning here would be based on the root חָנַן (khanan, “to be gracious”). And so we have versions reading “although I entreated” or “my supplication.” But it seems more likely it is to be connected to another root meaning “to be offensive; to be loathsome.” For the discussion of the connection to the Arabic, see E. Dhorme, Job, 278.
45 tn The text has “the sons of my belly [= body].” This would normally mean “my sons.” But they are all dead. And there is no suggestion that Job had other sons. The word “my belly” will have to be understood as “my womb,” i.e., the womb I came from. Instead of “brothers,” the sense could be “siblings” (both brothers and sisters; G. R. Driver and G. B. Gray, Job [ICC], 2:168).
46 sn The use of the verb “rise” is probably fairly literal. When Job painfully tries to get up and walk, the little boys make fun of him.
47 tn The verb דִּבֵּר (dibber) followed by the preposition בּ (bet) indicates speaking against someone, namely, scoffing or railing against someone (see Ps 50:20; 78:19). Some commentators find another root with the meaning “to turn one’s back on; to turn aside from.” The argument is rendered weak philologically because it requires a definition “from” for the preposition bet. See among others I. Eitan, “Studies in Hebrew Roots,” JQR 14 (1923-24): 31-52 [especially 38-41].