English Standard Version
The righteous see it and are glad; the innocent one mocks at them,
King James Bible
The righteous see it, and are glad: and the innocent laugh them to scorn.
American Standard Version
The righteous see it, and are glad; And the innocent laugh them to scorn,
The just shall see, and shall rejoice, and the innocent shall laugh them to scorn.
English Revised Version
The righteous see it, and are glad; and the innocent laugh them to scorn:
Webster's Bible Translation
The righteous see it, and are glad: and the innocent deride them.
Job 22:19 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
12 Is not Eloah high as the heavens?
See but the head of the stars, how exalted!
13 So then thou thinkest: "What doth God know?
Can He judge through the thick cloud?
14 Clouds veil Him that He seeth not,
And in the vault of heaven He walketh at His pleasure."
Because Job has denied the distribution of worldly fortune, of outward prosperity and adversity, according to the law of the justice that recompenses like for like, Eliphaz charges him with that unbelief often mentioned in the Psalms (Psalm 73:11; Psalm 94:7; comp. Isaiah 29:15; Ezekiel 8:12), which denies to the God in heaven, as Epicurus did to the gods who lead a blessed life in the spaces between the worlds, a knowledge of earthly things, and therefore the preliminary condition for a right comprehension of them. The mode of expression here is altogether peculiar. גּבהּ שׁמים is not acc. loci, as the like accusatives in combination with the verb שׁכן, Isaiah 57:15, may be taken: the substantival clause would lead one to expect בּגבהּ, or better בּגבהי (Job 11:8); it is rather (similar to Job 11:8) nomin. praedicati: Eloah is the height of the heavens equals heaven-high, as high as the heavens, therefore certainly highly, and indeed very highly, exalted above this earth. In this sense it is continued with Waw explic.: and behold ( equals behold then) the head of the stars, that, or how (כּי as in Genesis 49:15; 1 Samuel 14:29, quod equals quam) exalted they are. וּראה has Asla (Kadma) in correct texts, and רמו is written רמּוּ (râmmu) with a so-called Dag. affectuosum (Olsh. 83, b). It may be received as certain that ראשׁ, the head (vertex), beside ראה (not ספר), does not signify the sum (Aben-Ezra). But it is questionable whether the genitive that follows ראשׁ is gen. partitivus: the highest among the stars (Ew., Hirz., Schlottm.), or gen. epexegeticus: the head, i.e., (in relation to the rest of the universe) the height, which is formed by the stars, or even which they occupy (Ges. coelum stellatum); the partitive rendering is to be preferred, for the Semitic perception recognises, as the plural שׁמים implies, nearer and more distant celestial spheres. The expression "head of the stars" is therefore somewhat like fastigium coeli (the extreme height, i.e., the middle of the vault of heaven), or culmen aereum (of the aether separating the strata of air above); the summit of the stars rising up into the extremest spheres is intended (we should say: the fixed stars, or to use a still more modern expression, the milky way), as also the רמו naturally refers to ראשׁ כוכבים as one notion (summitas astrorum equals summa astra).
The connection of what follows with Waw is not adversative (Hirz., Ew., and others: and yet thou speakest), it is rather consecutive (Hahn: and since thou speakest; better: and in consequence of this thou speakest; or: thus speakest thou, thinkest thou then). The undeniable truth that God is exalted, and indeed absolute in His exaltation, is misapplied by Job to the false conclusion: what does God know, or (since the perf. in interrogative sentences frequently corresponds to the Latin conjunctive, vid., on Psalm 11:3) how should God know, or take knowledge, i.e., of anything that happens on earth? In Job 22:13 the potential takes the place of this modal perfect: can He rule judicially behind the dark clouds, i.e., over the world below from which He is shut out? בּעד (of like verbal origin with the Arab. b‛da, post, prop. distance, separation, succession, but of wider use) signifies here, as in Job 1:10; Job 9:7, behind, pone, with the secondary notion of being encompassed or covered by that which shuts off. Far from having an unlimited view of everything earthly from His absolute height, it is veiled from His by the clouds, so that He sees not what occurs here below, and unconcerned about it He walks the circle of the heavens (that which vaults the earth, the inhabitants of which seem to Him, according to Isaiah 40:22, as grasshoppers); התלּך is here, after the analogy of Kal, joined with the accus. of the way over which He walks at His pleasure: orbem coelum obambulat. By such unworthy views of the Deity, Job puts himself on a par with the godless race that was swept away by the flood in ancient days, without allowing himself to be warned by this example of punishment.
Treasury of Scripture Knowledge
The upright are appalled at this, and the innocent stirs himself up against the godless.
The righteous shall see and fear, and shall laugh at him, saying,
The righteous will rejoice when he sees the vengeance; he will bathe his feet in the blood of the wicked.
Let the righteous one rejoice in the LORD and take refuge in him! Let all the upright in heart exult!
The upright see it and are glad, and all wickedness shuts its mouth.
Jump to PreviousDeride Glad Innocent Laugh Mock Mocketh Rejoice Ridicule Righteous Ruin Scorn Sport Upright Wrong
Jump to NextDeride Glad Innocent Laugh Mock Mocketh Rejoice Ridicule Righteous Ruin Scorn Sport Upright Wrong
LinksJob 22:19 NIV
Job 22:19 NLT
Job 22:19 ESV
Job 22:19 NASB
Job 22:19 KJV
Job 22:19 Bible Apps
Job 22:19 Biblia Paralela
Job 22:19 Chinese Bible
Job 22:19 French Bible
Job 22:19 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.