English Standard Version
If you say, ‘How we will pursue him!’ and, ‘The root of the matter is found in him,’
King James Bible
But ye should say, Why persecute we him, seeing the root of the matter is found in me?
American Standard Version
If ye say, How we will persecute him! And that the root of the matter is found in me;
Why then do you say now: Let us persecute him, and let us find occasion of word against him?
English Revised Version
If ye say, How we will persecute him! seeing that the root of the matter is found in me;
Webster's Bible Translation
But ye would say, Why persecute we him, seeing the root of the matter is found in me?
Job 19:28 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
21 Have pity upon me, have pity upon me,
O ye my friends, For the hand of Eloah hath touched me.
22 Wherefore do ye persecute me as God,
And are never satisfied with my flesh?
23 Oh that my words were but written,
That they were recorded in a book,
24 With an iron pen, filled in with lead,
Graven in the rock for ever!
25 And I:know: my Redeemer liveth,
And as the last One will He arise from the dust.
In Job 19:21 Job takes up a strain we have not heard previously. His natural strength becomes more and more feeble, and his voice weaker and weaker. It is a feeling of sadness that prevails in the preceding description of suffering, and now even stamps the address to the friends with a tone of importunate entreaty which shall, if possible, affect their heart. They are indeed his friends, as the emphatic רעי אתּם affirms; impelled towards him by sympathy they are come, and at least stand by him while all other men flee from him. They are therefore to grant him favour (חנן, prop. to incline to) in the place of right; it is enough that the hand of Eloah has touched him (in connection with this, one is reminded that leprosy is called נגע, and is pre-eminently accounted as plaga divina; wherefore the suffering Messiah also bears the significant name חוּרא דבי רבּי, "the leprous one from the school of Rabbi," in the Talmud, after Isaiah 53:4, Isaiah 53:8), they are not to make the divine decree heavier to him by their uncharitableness. Wherefore do ye persecute me - he asks them in Job 19:22 - like as God (כּמו־אל, according to Saad. and Ralbag equals כמו־אלּה, which would be very tame); by which he means not merely that they add their persecution to God's, but that they take upon themselves God's work, that they usurp to themselves a judicial divine authority, they act towards him as if they were superhuman (vid., Isaiah 31:3), and therefore inhumanly, since they, who are but his equals, look down upon him from an assumed and false elevation. The other half of the question: wherefore are ye not full of my flesh (de ma chair, with מן, as Job 31:31), but still continue to devour it? is founded upon a common Semitic figurative expression, with which may be compared our Germ. expression, "to gnaw with the tooth of slander" comp. Engl. "backbiting". In Chaldee, אכל קרצוהי די, to eat the pieces of (any one), is equivalent to, to slander him; in Syriac, ochelqarsso is the name of Satan, like διάβολος. The Arabic here, as almost everywhere in the book of Job, presents a still closer parallel; for Arab. 'kl lḥm signifies to eat any one's flesh, then (different from אכל בשׂר, Psalm 27:2) equivalent to, to slander,
(Note: Vid., Schultens' ad Prov. Meidanii, p. 7 (where "to eat his own flesh," equivalent to "himself," without allowing others to do it, signifies to censure his kinsmen), and comp. the phrase Arab. aclu-l-a‛râdhi in the signification arrodere existimationem hominum in Makkari, i. 541, 13.)
since an evil report is conceived of as a wild beast, which delights in tearing a neighbour to pieces, as the friends do not refrain from doing, since, from the love of their assumption that his suffering must be the retributive punishment of heinous sins, they lay sins to his charge of which he is not conscious, and which he never committed. Against these uncharitable and groundless accusations he wishes (Job 19:23) that the testimony of his innocence, to which they will not listen, might be recorded in a book for posterity, or because a book may easily perish, graven in a rock (therefore not on leaden plates) with an iron style, and the addition of lead, with which to fill up the engraved letters, and render them still more imperishable. In connection with the remarkable fidelity with which the poet throws himself back into the pre-Israelitish patriarchal time of his hero, it is of no small importance that he ascribes to him an acquaintance not only with monumental writing, but also with book and documentary writing (comp. Job 31:35).
The fut., which also elsewhere (Job 6:8; Job 13:5; Job 14:13, once the praet., Job 23:3, noverim) follows מי־יתּן, quis dabat equals utinam, has Waw consec. here (as Deuteronomy 5:26 the praet.); the arrangement of the words is extremely elegant, בּסּפר stands per hyperbaton emphatically prominent. כּתב and חקק (whence fut. Hoph. יחקוּ with Dag. implicitum in the ח, comp. Job 4:20, and the Dag. of the ק omitted, for יוּחקּוּ, according to Ges. 67, rem. 8) interchange also elsewhere, Isaiah 30:8. ספר, according to its etymon, is a book formed of the skin of an animal, as Arab. sufre, the leathern table-mat spread on the ground instead of a table. It is as unnecessary to read לעד (comp. Job 16:8, lxx, εἰς μαρτύριον) instead of לעד here, as in Isaiah 30:8. He wishes that his own declaration, in opposition to his accusers, may be inscribed as on a monument, that it may be immortalized,
Treasury of Scripture Knowledge
seeing, etc. or, and what root of matter is found in me? the root
in me (Instead of bee, 'in me,' bo, 'in him,' is the reading of more than
Why do you, like God, pursue me? Why are you not satisfied with my flesh?
be afraid of the sword, for wrath brings the punishment of the sword, that you may know there is a judgment."
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.