Job 19:6
Parallel Verses
English Standard Version
know then that God has put me in the wrong and closed his net about me.

King James Bible
Know now that God hath overthrown me, and hath compassed me with his net.

American Standard Version
Know now that God hath subverted me in my cause , And hath compassed me with his net.

Douay-Rheims Bible
At least now understand, that God hath not afflicted me with an equal judgment, and compassed me with his scourges.

English Revised Version
Know now that God hath subverted me in my cause, and hath compassed me with his net.

Webster's Bible Translation
Know now that God hath overthrown me, and hath encompassed me with his net.

Job 19:6 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 19:6 Parallel Commentaries

Treasury of Scripture Knowledge

God

Job 7:20 I have sinned; what shall I do to you, O you preserver of men? why have you set me as a mark against you...

Job 16:11-14 God has delivered me to the ungodly, and turned me over into the hands of the wicked...

Psalm 44:9-14 But you have cast off, and put us to shame; and go not forth with our armies...

Psalm 66:10-12 For you, O God, have proved us: you have tried us, as silver is tried...

compassed

Job 18:8-10 For he is cast into a net by his own feet, and he walks on a snare...

Lamentations 1:12,13 Is it nothing to you, all you that pass by? behold, and see if there be any sorrow like to my sorrow, which is done to me...

Ezekiel 12:13 My net also will I spread on him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans...

Ezekiel 32:3 Thus said the Lord GOD; I will therefore spread out my net over you with a company of many people...

Hosea 7:12 When they shall go, I will spread my net on them; I will bring them down as the fowls of the heaven; I will chastise them...

Cross References
Luke 21:20
"But when you see Jerusalem surrounded by armies, then know that its desolation has come near.

Job 3:23
Why is light given to a man whose way is hidden, whom God has hedged in?

Job 6:29
Please turn; let no injustice be done. Turn now; my vindication is at stake.

Job 10:3
Does it seem good to you to oppress, to despise the work of your hands and favor the designs of the wicked?

Job 16:11
God gives me up to the ungodly and casts me into the hands of the wicked.

Job 18:8
For he is cast into a net by his own feet, and he walks on its mesh.

Job 19:22
Why do you, like God, pursue me? Why are you not satisfied with my flesh?

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