Job 19:5
Parallel Verses
English Standard Version
If indeed you magnify yourselves against me and make my disgrace an argument against me,

King James Bible
If indeed ye will magnify yourselves against me, and plead against me my reproach:

American Standard Version
If indeed ye will magnify yourselves against me, And plead against me my reproach;

Douay-Rheims Bible
But you have set yourselves up against me, and reprove me with my reproaches.

English Revised Version
If indeed ye will magnify yourselves against me, and plead against me my reproach:

Webster's Bible Translation
If indeed ye will magnify yourselves against me, and plead against me my reproach:

Job 19:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

20 Those who dwell in the west are astonished at his day,

And trembling seizeth those who dwell in the east;

21 Surely thus it befalleth the dwellings of the unrighteous,

And thus the place of him that knew not God.

It is as much in accordance with the usage of Arabic as it is biblical, to call the day of a man's doom "his day," the day of a battle at a place "the day of that place." Who are the אחרנים who are astonished at it, and the קדמנים whom terror (שׂער as twice besides in this sense in Ezek.) seizes, or as it is properly, who seize terror, i.e., of themselves, without being able to do otherwise than yield to the emotion (as Job 21:6; Isaiah 13:8; comp. on the contrary Exodus 15:14.)? Hirz., Schlottm., Hahn, and others, understand posterity by אחרנים, and by קדמנים their ancestors, therefore Job's contemporaries. But the return from the posterity to those then living is strange, and the usage of the language is opposed to it; for קדמנים is elsewhere always what belongs to the previous age in relation to the speaker (e.g., 1 Samuel 24:14, comp. Ecclesiastes 4:16). Since, then, קדמני is used in the signification eastern (e.g., הים הקדמוני, the eastern sea equals the Dead Sea), and אחרון in the signification western (e.g., הים האחרון, the western sea equals the Mediterranean), it is much more suited both to the order of the words and the usage of the language to understand, with Schult., Oetinger, Umbr., and Ew., the former of those dwelling in the west, and the latter of those dwelling in the east. In the summarizing Job 18:21, the retrospective pronouns are also praegn., like Job 8:19; Job 20:29, comp. Job 26:14 : Thus is it, viz., according to their fate, i.e., thus it befalls them; and אך here retains its original affirmative signification (as in the concluding verse of Psalm 58:1-11), although in Hebrew this is blended with the restrictive. וזה has Rebia mugrasch instead of great Schalscheleth,

(Note: Vid., Psalter ii. 503, and comp. Davidson, Outlines of Hebrew Accentuation (1861), p. 92, note.)

and מקום has in correct texts Legarme, which must be followed by לא־ידע with Illuj on the penult. On the relative clause לא־ידע אל without אשׁר, comp. e.g., Job 29:16; and on this use of the st. constr., vid., Ges. 116, 3. The last verse is as though those mentioned in Job 18:20 pointed with the finger to the example of punishment in the "desolated" dwellings which have been visited by the curse.

This second speech of Bildad begins, like the first (Job 8:2), with the reproach of endless babbling; but it does not end like the first (Job 8:22). The first closed with the words: "Thy haters shall be clothed with shame, and the tent of the godless is no more," the second is only an amplification of the second half of this conclusion, without taking up again anywhere the tone of promise, which there also embraces the threatening.

It is manifest also from this speech, that the friends, to express it in the words of the old commentators, know nothing of evangelical but only of legal suffering, and also only of legal, nothing of evangelical, righteousness. For the righteousness of which Job boasts is not the righteousness of single works of the law, but of a disposition directed to God, of conduct proceeding from faith, or (as the Old Testament generally says) from trust in God's mercy, the weaknesses of which are forgiven because they are exonerated by the habitual disposition of the man and the primary aim of his actions. The fact that the principle, "suffering is the consequence of human unrighteousness," is accounted by Bildad as the formula of an inviolable law of the moral order of the world, is closely connected with that outward aspect of human righteousness. One can only thus judge when one regards human righteousness and human destiny from the purely legal point of view. A man, as soon as we conceive him in faith, and therefore under grace, is no longer under that supposed exclusive fundamental law of the divine dealing. Brentius is quite right when he observes that the sentence of the law certainly is modified for the sake of the godly who have the word of promise. Bildad knows nothing of the worth and power which a man attains by a righteous heart. By faith he is removed from the domain of God's justice, which recompenses according to the law of works; and before the power of faith even rocks move from their place.

Bildad then goes off into a detailed description of the total destruction into which the evil-doer, after going about for a time oppressed with the terrors of his conscience as one walking over snares, at last sinks beneath a painful sickness. The description is terribly brilliant, solemn, and pathetic, as becomes the stern preacher of repentance with haughty mien and pharisaic self-confidence; it is none the less beautiful, and, considered in itself, also true - a masterpiece of the poet's skill in poetic idealizing, and in apportioning out the truth in dramatic form. The speech only becomes untrue through the application of the truth advanced, and this untruthfulness the poet has most delicately presented in it. For with a view of terrifying Job, Bildad interweaves distinct references to Job in his description; he knows, however, also how to conceal them under the rich drapery of diversified figures. The first-born of death, that hands the ungodly over to death itself, the king of terrors, by consuming the limbs of the ungodly, is the Arabian leprosy, which slowly destroys the body. The brimstone indicates the fire of God, which, having fallen from heaven, has burned up one part of the herds and servants of Job; the withering of the branch, the death of Job's children, whom he himself, as a drying-up root that will also soon die off, has survived. Job is the ungodly man, who, with wealth, children, name, and all that he possessed, is being destroyed as an example of punishment for posterity both far and near.

But, in reality, Job is not an example of punishment, but an example for consolation to posterity; and what posterity has to relate is not Job's ruin, but his wondrous deliverance (Psalm 22:31.). He is no עוּל, but a righteous man; not one who לא ידע־אל, but he knows God better than the friends, although he contends with Him, and they defend Him. It is with him as with the righteous One, who complains, Psalm 69:21 : "Contempt hath broken my heart, and I became sick: I hoped for sympathy, but in vain; for comforters, and found none;" and Psalm 38:12 (comp. Psalm 31:12; Psalm 55:13-15; Psalm 69:9; Psalm 88:9, 19): "My lovers and my friends stand aloof from my stroke, and my kinsmen stand afar off." Not without a deep purpose does the poet make Bildad to address Job in the plural. The address is first directed to Job alone; nevertheless it is so put, that what Bildad says to Job is also intended to be said to others of a like way of thinking, therefore to a whole party of the opposite opinion to himself. Who are these like-minded? Hirzel rightly refers to Job 17:8. Job is the representative of the suffering and misjudged righteous, in other words: of the "congregation," whose blessedness is hidden beneath an outward form of suffering. One is hereby reminded that in the second part of Isaiah the יהוה עבד is also at one time spoken of in the sing., and at another time in the plur.; since this idea, by a remarkable contraction and expansion of expression (systole and diastole), at one time describes the one servant of Jehovah, and at another the congregation of the servants of Jehovah, which has its head in Him. Thus we again have a trace of the fact that the poet is narrating a history that is of universal significance, and that, although Job is no mere personification, he has in him brought forth to view an idea connected with the history of redemption. The ancient interpreters were on the track of this idea when they said in their way, that in Job we behold the image of Christ, and the figure of His church. Christi personam figuraliter gessit, says Beda; and Gregory, after having stated and explained that there is not in the Old Testament a righteous man who does not typically point to Christ, says: Beatus Iob venturi cum suo corpore typum redemtoris insinuat.

Job 19:5 Parallel Commentaries

Treasury of Scripture Knowledge

magnify

Psalm 35:26 Let them be ashamed and brought to confusion together that rejoice at my hurt...

Psalm 38:16 For I said, Hear me, lest otherwise they should rejoice over me: when my foot slips, they magnify themselves against me.

Psalm 41:11 By this I know that you favor me, because my enemy does not triumph over me.

Psalm 55:12 For it was not an enemy that reproached me; then I could have borne it...

Micah 7:8 Rejoice not against me, O my enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light to me.

Zephaniah 2:10 This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts.

Zechariah 12:7 The LORD also shall save the tents of Judah first...

plead

1 Samuel 1:6 And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.

Nehemiah 1:3 And they said to me, The remnant that are left of the captivity there in the province are in great affliction and reproach...

Isaiah 4:1 And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel...

Luke 1:25 Thus has the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

Luke 13:2-4 And Jesus answering said to them, Suppose you that these Galilaeans were sinners above all the Galilaeans...

John 9:2,34 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind...

Cross References
Job 19:4
And even if it be true that I have erred, my error remains with myself.

Psalm 35:26
Let them be put to shame and disappointed altogether who rejoice at my calamity! Let them be clothed with shame and dishonor who magnify themselves against me!

Psalm 38:16
For I said, "Only let them not rejoice over me, who boast against me when my foot slips!"

Psalm 55:12
For it is not an enemy who taunts me-- then I could bear it; it is not an adversary who deals insolently with me-- then I could hide from him.

Psalm 55:13
But it is you, a man, my equal, my companion, my familiar friend.

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