“Behold, I cry out of wrong, but I am not heard. I cry for help, but there is no justice.
He has walled up my way so that I can’t pass, and has set darkness in my paths.
He has stripped me of my glory, and taken the crown from my head.
He has broken me down on every side, and I am gone. He has plucked my hope up like a tree.
He has also kindled his wrath against me. He counts me among his adversaries.
His troops come on together, build a siege ramp against me, and encamp around my tent.
“He has put my brothers far from me. My acquaintances are wholly estranged from me.
My relatives have gone away. My familiar friends have forgotten me.
Those who dwell in my house and my maids consider me a stranger. I am an alien in their sight.
I call to my servant, and he gives me no answer. I beg him with my mouth.
My breath is offensive to my wife. I am loathsome to the children of my own mother.
Even young children despise me. If I arise, they speak against me.
All my familiar friends abhor me. They whom I loved have turned against me.
My bones stick to my skin and to my flesh. I have escaped by the skin of my teeth.
Geneva Bible translators 1599 · Public Domain On vv8, 9, 10, 12, 15, 17, 20 Meaning, out of his afflictions.
Meaning, out of his afflictions.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–20 Job 19:7 Behold, I cry out of wrong, but…
Job 19:7 Behold, I cry out of wrong, but I am not heard: I cry aloud, but [there is] no judgment.
Ver. 7. Behold, I cry out of wrong, but I am not heard] Nothing is more natural and usual than for men in misery to cry out for help. Job’s great grief was, that neither God nor man would regard his moans or deliver him out of the net. God did not rescue him, men did not right him or relieve him. His outcry seemeth to be the same in effect with that of Habakkuk the prophet, Hab 1:2-3, "O Lord, how long shall I cry and thou wilt not hear? even cry out unto thee of violence, and thou wilt not save? Why dost thou show me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are those who raise up strife and contention." "Wherefore lookest thou upon them that deal treacherously," &c., Job 19:13. Thus Job, but without an answer; as the lion letteth his whelps roar themselves hoarse for hunger, yea, till they are almost dead, before he supplieth them. Sure it is, that God always heareth his Jobs, though he doth not always answer in our time, and in our way. Yea, it is a hearing and an answer of prayer (saith one) that we can pray, though unheard and unanswered.
Read full note →
I cry aloud] Heb. I set up my note, cam gemitu et ululatu, with groaning and howling. Men never pray so earnestly as in greatest afflictions, Heb 5:7 Hos 12:4; then their prayers, like strong streams in narrow straits, bear down all that stands before them.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–20 I cry out, to wit, unto God by prayer…
I cry out, to wit, unto God by prayer or appeal.
Of wrong; that I am oppressed, either,
Read full note →
1. By my friends; or rather,
2. By God, who deals with me according to his sovereign power and exact and rigorous justice, and not with that equity and benignity which he showeth to the generality of men, and hath promised to good men, such as he knoweth me to be.
There is no judgment: God will not hear my cause, nor pass sentence; which I might reasonably expect from him; but he quite neglects me, and hath utterly forsaken me, and left me in the hands of the devil and wicked men. See the like complaints of other good men in the like case of desertion, Psa 13:2; 22:2; 88:15; Lam 3:8; Hab 1:2.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v8 Bildad had very disingenuously perverted Job's complaints by making…
Bildad had very disingenuously perverted Job's complaints by making them the description of the miserable condition of a wicked man; and yet he repeats them here, to move their pity, and to work upon their good nature, if they had any left in them.
I. He complains of the tokens of God's displeasure which he was under, and which infused the wormwood and gall into the affliction and misery. How doleful are the accents of his complaints! "He hath kindled his wrath against me, which flames and terrifies me, which burns and pains me," Job 19:11. What is the fire of hell but the wrath of God? Seared consciences will feel it hereafter, but do not fear it now. Enlightened consciences fear it now, but shall not feel it hereafter. Job's present apprehension was that God counted him as one of his enemies; and yet, at the same time, God loved him, and gloried in him, as his faithful friend. It is a gross mistake, but a very common one, to think that whom God afflicts he treats as his enemies; whereas, on the contrary, as many as he loves he rebukes and chastens; it is the discipline of his sons. Which way soever Job looked he thought he saw the tokens of God's displeasure against him. 1. Did he look back upon his former prosperity? He saw God's hand putting an end to that (Job 19:9): "He has stripped me of my glory, my wealth, honour, power, and all the opportunity I had of doing good. My children were my glory, but I have lost them; and whatever was a crown to my head he has taken it from me, and has laid all my honour in the dust." See the vanity of worldly glory: it is what we may be soon stripped of; and, whatever strips us, we must see and own God's hand in it and comply with his design. 2. Did he look down upon his present troubles? He saw God giving them their commission, and their orders to attack him. They are his troops, that act by his direction, which encamp against me, Job 19:12. It did not so much trouble him that his miseries came upon him in troops as that they were God's troops, in whom it seemed as if God fought against him and intended his destruction. God's troops encamped around his tabernacle, as soldiers lay siege to a strong city, cutting off all provisions from being brought into it and battering it continually; thus was Job's tabernacle besieged. Time was when God's hosts encamped round him for safety: Hast thou not made a hedge about him? Now, on the contrary, they surrounded him, to his terror, and destroyed him on every side, Job 19:10. 3. Did he look forward for deliverance? He saw the hand of God cutting off all hopes of that (Job 19:8): "He hath fenced up my way, that I cannot pass. I have now no way left to help myself, either to extricate myself out of my troubles or to ease myself under them. Would I make any motion, take any steps towards deliverance? I find my way hedged up; I cannot do what I would; nay, if I would please myself with the prospect of a deliverance hereafter, I cannot do it; it is not only out of my reach, but out of my sight: God hath set darkness in my paths, and there is none to tell me how long," Psa 74:9. He concludes (Job 19:10), "I am gone, quite lost and undone for this world; my hope hath he removed like a tree cut down, or plucked up by the roots, which will never grow again." Hope in this life is a perishing thing, but the hope of good men, when it is cut off from this world, is but removed like a tree, transplanted from this nursery to the garden of the Lord. We shall have no reason to complain if God thus remove our hopes from the sand to the rock, from things temporal to things eternal.
Read full note →
II. He complains of the unkindness of his relations and of all his old acquaintance. In this also he owns the hand of God (Job 19:13): He has put my brethren far from me, that is, "He has laid those afflictions upon me which frighten them from me, and make them stand aloof from my sores." As it was their sin God was not the author of it; it is Satan that alienates men's minds from their brethren in affliction. But, as it was Job's trouble, God ordered it for the completing of his trial. As we must eye the hand of God in all the injuries we receive from our enemies ("the Lord has bidden Shimei curse David"), so also in all the slights and unkindnesses we receive from our friends, which will help us to bear them the more patiently. Every creature is that to us (kind or unkind, comfortable or uncomfortable) which God makes it to be. Yet this does not excuse Job's relations and friends from the guilt of horrid ingratitude and injustice to him, which he had reason to complain of; few could have borne it so well as he did. He takes notice of the unkindness, 1. Of his kindred and acquaintance, his neighbours, and such as he had formerly been familiar with, who were bound by all the laws of friendship and civility to concern themselves for him, to visit him, to enquire after him, and to be ready to do him all the good offices that lay in their power; yet these were estranged from him, Job 19:13. They took no more care about him than if he had been a stranger whom they never knew. His kinsfolk, who claimed relation to him when he was in prosperity, now failed him; they came short of their former professions of friendship to him and his present expectations of kindness from them. Even his familiar friends, whom he was mindful of, had now forgotten him, had forgotten both his former friendliness to them and his present miseries: they had heard of his troubles, and designed him a visit; but truly they forgot it, so little affected were they with it. Nay, his inward friends, the men of his secret, whom he was most intimate with and laid in his bosom, not only forgot him, but abhorred him, kept as far off from him as they could, because he was poor and could not entertain them as he used to do, and because he was sore and a loathsome spectacle. Those whom he loved, and who therefore were worse than publicans if they did not love him now that he was in distress, not only turned from him, but were turned against him, and did all they could to make him odious, so to justify themselves in being so strange to him, Job 19:19. So uncertain is the friendship of men; but, if God be our friend, he will not fail us in a time of need. But let none that pretend either to humanity or Christianity ever use their friends as Job's friends used him: adversity is the proof of friendship. 2. Of his domestics and family relations. Sometimes indeed we find that, beyond our expectation, there is a friend that sticks closer than a brother; but the master of a family ordinarily expects to be attended on and taken care of by those of his family, even when, through weakness of body or mind, he has become despicable to others. But poor Job was misused by his own family, and some of his worst foes were those of his own house. He mentions not his children; they were all dead, and we may suppose that the unkindness of his surviving relations made him lament the death of his children so much the more: "If they had been alive," would he think, "I should have had comfort in them." As for those that were now about him, (1.) His own servants slighted him. His maids did not attend him in his illness, but counted him for a stranger and an alien, Job 19:15. His other servants never heeded him; if he called to them they would not come at his call, but pretended that they did not hear him. If he asked them a question, they would not vouchsafe to give him an answer, Job 19:16. Job had been a good master to them, and did not despise their cause when they pleaded with him (Job 31:13), and yet they were rude to him now, and despised his cause when he pleaded with them. We must not think it strange if we receive evil at the hand of those from whom we have deserved well. Though he was now sickly, yet he was not cross with his servants, and imperious, as is too common, but he entreated his servants with his mouth, when he had authority to command; and yet they would not be civil to him, neither kind nor just. Note, Those that are sick and in sorrow are apt to take things ill, and be jealous of a slight, and to lay to heart the least unkindness done to them: when Job was in affliction even his servants' neglect of him troubled him. (2.) But, one would think, when all forsook him, the wife of his bosom should have been tender of him: no, because he would not curse God and die, as she persuaded him, his breath was strange to her too; she did not care for coming near him, nor took any notice of what he said, Job 19:17. Though he spoke to her, not with the authority, but with the tenderness of a husband, did not command, but entreated her by that conjugal love which their children were the pledges of, yet she regarded him not. Some read it, "Though I lamented, or bemoaned myself, for the children," that is, "for the death of the children of my own body," an affliction in which she was equally concerned with him. Now, it appeared, the devil spared her to him, not only to be his tempter, but to be his tormentor. By what she said to him at first, Curse God and die, it appeared that she had little religion in her; and what can one expect that is kind and good from those that have not the fear of God before their eyes and are not governed by conscience? (3.) Even the little children who were born in his house, the children of his own servants, who were his servants by birth, despised him, and spoke against him (Job 19:18); though he arose in civility to speak friendly to them, or with authority to check them, they let him know that they neither feared him nor loved him.
III. He complains of the decay of his body; all the beauty and strength of that were gone. When those about him slighted him, if he had been in health, and at ease, he might have enjoyed himself. But he could take as little pleasure in himself as others took in him (Job 19:20): My bone cleaves now to my skin, as formerly it did to my flesh; it was this that filled him with wrinkles (Job 16:8); he was a perfect skeleton, nothing but skin and bones. Nay, his skin too was almost gone, little remained unbroken but the skin of his teeth, his gums and perhaps his lips; all the rest was fetched off by his sore boils. See what little reason we have to indulge the body, which, after all our care, may be thus consumed by the diseases which it has in itself the seeds of.
IV. Upon all these accounts he recommends himself to the compassion of his friends, and justly blames their harshness with him. From this representation of his deplorable case, it was easy to infer, 1. That they ought to pity him, Job 19:21. This he begs in the most moving melting language that could be, enough (one would think) to break a heart of stone: "Have pity upon me, have pity upon me, O you my friends! if you will do nothing else for me, be sorry for me, and show some concern for me; have pity upon me, for the hand of God hath touched me. My case is sad indeed, for I have fallen into the hands of the living God, my spirit is touched with the sense of his wrath, a calamity of all other the most piteous." Note, It becomes friends to pity one another when they are in trouble, and not to shut up the bowels of compassion. 2. That, however, they ought not to persecute him; if they would not ease his affliction by their pity, yet they must not be so barbarous as to add to it by their censures and reproaches (Job 19:22): "Why do you persecute me as God? Surely his rebukes are enough for one man to bear; you need not add your wormwood and gall to the cup of affliction he puts into my hand, it is bitter enough without that: God has a sovereign power over me, and may do what he pleases with me; but do you think that you may do so too?" No, we must aim to be like the Most Holy and the Most Merciful, but not like the Most High and Most Mighty. God gives not account of any of his matters, but we must give account of ours. If they did delight in his calamity, let them be satisfied with his flesh, which was wasted and gone, but let them not, as if that were too little, wound his spirit, and ruin his good name. Great tenderness is due to those that are in affliction, especially to those that are troubled in mind.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–20 He hath fenced up my way that I cannot…
He hath fenced up my way that I cannot pass,.... A metaphor taken from travellers, who not only meet with obstacles and obstructions in their way, which make it difficult; but sometimes with such enclosures and fences, that they are at a full stop, and cannot pass on, and know not what course to steer: the people of God are not inhabitants of this world, but pilgrims, strangers, and sojourners in it, and travellers through it; they are bound for another country, and are travelling to it; and though their way for far most part is indeed troublesome, but generally passable, or made so; yet sometimes not only is their way hedged up with afflictions, and they hedged about with them, that they cannot easily get out, and get through and pass on; and it is with much difficulty, and with being much scratched and torn, they do brush through; but they also at other times find God has built up a wall against them, and enclosed them with hewn stones, and so fenced up their way that they cannot pass on; such difficulties present as seem insurmountable, and they are at a standstill, and know not what way to take; which was now Job's case, see Lam 3:5; and this may not only respect the way of his walk in this world, but his way to God, either to the throne of his grace, or the tribunal of his justice: the way to God, as on a throne of grace, is only through Christ, the living way; which, though more clearly revealed under the Gospel dispensation, and therefore called a new way, yet was known under the former dispensation, and made use of; in which saints may have access to God with boldness and confidence: but sometimes this way seems by unbelief to be fenced up, though it is always open; and especially when God hides his face, and is not to be seen, nor is it known where to find him, and how to come up to his seat; and which also was Job's case, Job 23:3; and whereas he was very desirous of having his cause heard and tried at the tribunal of God, his way was so shut up, that he could not obtain what he so much desired, and knew not therefore how to proceed, and what course to take:
and he hath set darkness in my paths; and was like a traveller in a very dark night, that cannot see his way, and knows not what step to take next; so good men, though they walk not in the ways of darkness, in a moral sense, as unregenerate men do; yet even while they are walking in the good ways of truth and holiness, and while they are passing through this world, God sometimes withdraws the light of his countenance from them, so that they walk in darkness, and have no light, which is very uncomfortable walking; and when God may be said to put darkness into their paths, he not granting them the light of grace and comfort they have sometimes enjoyed; and so it is with them when under such dark dispensations of Providence, as that they cannot see the end of God in leading them in such ways; and then their case is such as it now was Job's; that they cannot see any way of getting out of it; as the Israelites at the Red sea, and Paul and the mariners when in a storm, and all hope of being saved was gone.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 9, 10, 12, 13, 15, 18, 19, 20 Cry - Unto God. Wrong - That I am…
Cry - Unto God. Wrong - That I am oppressed by my friends.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 8, 9, 10, 11, 14, 15, 17, 19, 20 Verse 7. I cry out of wrong] I complain…
Verse 7. I cry out of wrong] I complain of violence and of injustice; but no one comes to my help.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 10, 12, 13, 14, 15, 17, 18, 19, 20 Job 19:8-9. He hath fenced up my way, &c.…
Job 19:8-9. He hath fenced up my way, &c. — So that I can see no means or possibility of getting out of my troubles. He hath set darkness in my paths — So that I cannot discern what course I ought to take. He hath stripped me of my glory — That is, of my estate, and children, and authority, and all my comforts. And taken the crown from my head — All mine ornaments.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7–20 Behold, I cry out of wrong - Margin, or…
Behold, I cry out of wrong - Margin, or “violence.” The Hebrew word (חמס châmâs) means properly violence. The violence referred to is that which was brought upon him by God. It is, indeed, harsh language; but it is not quite sure that he means to complain of God for doing him injustice. God had dealt with him in a severe or violent manner, is the meaning, and he had cried unto him for relief, but had cried in vain.
No judgment - No justice. The meaning is, that he could obtain justice from no one God would not interpose to remove the calamities which he had brought upon him, and his friends would do no justice to his motives and character.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 12, 17, 18, 19, 20 Hear. Jeremias makes the same complaint, Lamentations iii. 8.…
Hear. Jeremias makes the same complaint, Lamentations iii. 8. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20 wrong--violence: brought on him by God.
wrong--violence: brought on him by God.
no judgment--God will not remove my calamities, and so vindicate my just cause; and my friends will not do justice to my past character.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20 7. Of wrong — Behold, I cry aloud, “Violence!”…
7. Of wrong — Behold, I cry aloud, “Violence!” and am not answered.
Hab_1:2.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7, 8, 9, 10, 11, 12, 13, 15, 17, 18, 19, 20 7. This drew from him in his helplessness cries…
7. This drew from him in his helplessness cries of wrong, which were unheeded.
7–12. God’s hostility to him and destructive persecution of him.
Read full note →
In Job_19:6 the transition is already made to the account of God’s hostility. The picture is sufficiently graphic. First there was the general feeling of being entangled, as a creature snared.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7, 11, 13, 17, 19, 20 (7) Behold I cry out of wrong.—The description he…
(7) Behold I cry out of wrong.—The description he now gives of himself as persecuted and forsaken by God is necessary to enhance the value of the confession he is about to make. Severely has God dealt with him, but that severity of dealing has only drawn him nearer to God and made him trust the more. He groups together a rich variety of figures to express his desolate condition. He is suffering assault, and can get no protection or redress; he is imprisoned on every side, his hope is torn up like the tree of which he had before spoken (Job_14:7).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–20 Behold, I cry out of wrong; i.e. "I cry…
Behold, I cry out of wrong; i.e. "I cry out that I am wronged." I complain that sufferings are inflicted on me that I have not deserved. This has been Job"s complaint from the first. (Job_3:26 Job_6:29 Job_9:17, 22 10:3, etc.) But I am not heard; i.e. "I am not listened to my cry is not answered." I cry aloud, but there is no judgment; or, no decision sentence." All Job"s appeals to God have elicited no reply from him. He still keeps silence. Job appears from the first to have anticipated such a theophany as ultimately takes place (ch. 38-41) and vindicates his character.
The cry unheard.
Read full note →
I IT MAY BE REALLY UNHEARD. That is to say, while of course God knows everything, he may not respond, may not heed. Why?
1. Because the cry is not addressed to the true God. The heathen priests on Mount Carmel screamed, "O Baal, hear us!" from morning till evening. "But there was no voice, nor any that answered". (1Ki_18:26) Men have their false gods now, i.e. their false ideas of God. A god who ignores sin, a god who is only amiable compliance, is not the true God. One who addresses such a god will not be heard.
2. Because the cry is not true. It is a formal petition, not a heartfelt prayer. The words may be loud, but the soul is silent. Christ says, "When ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking". (Mat_6:7)
3. Because the cry is not trustful. We may cry to God in wild despair; the prayer may be wrung out of an agony of the soul; it may be just the expression of a natural instinct; but it may carry with it no real confidence in God. The Divine response is according to our faith.
4. Because the cry is not accompanied by penitence. If we hold to our sin we cannot be saved from our trouble. While we excuse ourselves before God we make his ear deaf to our call. Nothing so effectually seals the gates of prayer as an impenitent heart.
5. Because the pity sought from God is not given to a brother man. The prayer of the selfish is not heard. Every time we repeat the Lord"s Prayer we remind ourselves that our trespasses are forgiven in proportion as we forgive those who trespass against us. This is the one, the only thing in the prayer that Christ selected for emphatic comment, adding, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses". (Mat_6:15)
II IT MAY BE ONLY APPARENTLY UNHEARD.
1. Because there is no audible response. Our voice goes out into the silence. We strain our ears for one word of reply, but no sound reaches us. Though we spread out our hands and cry aloud, the calm heavens are still and apparently irresponsive. But, then, we are foolish if we expect an answer that shall be audible to our bodily ears, for God is a Spirit. Moreover, if we trust him, we should not think that he does not hear when he does not speak. Silence is not deafness.
2. Because there is no immediate relief. At present all seems as it was before we prayed. Does it not appear as though the cry had been wasted on the air? We have to learn patience. It may be well that the trial should last a little longer. In the end God will deliver his suffering children who trust themselves to him, but he may not give them sudden and immediate relief.
3. Because the response is not what we expected. God will not be dictated to. He will use his own judgment in his reply to us. He may give the very thing we ask for. But if that be not fitting he will reply in some other way. Assuredly he will reply. Therefore we must take a wider view of his action, and be prepared to receive God"s response in new and unlooked-for forms. Instead of removing the trouble he may give strength to bear it, Instead of prosperity he may give peace. Then we have no right to think our cry lost and neglected. It is heard. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14, 20 My kinsfolk have failed.
Job_19:14
My kinsfolk have failed.
Read full note →
Fickleness of friends
What is sweeter than a well-tuned lute, and what is more delightful than a faithful friend, who can cheer us in sorrow with wise and affectionate discourse? Nothing, however, is sooner untuned than a lute, and nothing is more fickle than a friend. The tone of the one changes with the weather, that of the other with fortune. With a clear sky, and a bright sun, and a gentle breeze, you will have friends in plenty; but let fortune frown, and the firmament be overcast, and then your friends will prove like the strings of the lute, of which you will tighten ten before you will find one that will bear the tension, or keep the pitch. (Gotthold.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 10, 13, 15, 17, 20 General Information:
General Information:
Job continues to speak to his three friends.
Read full note →
See, I cry out
"Pay attention, because what I am about to say is both true and important: I cry out"
Violence!
This is a cry for help. This can be stated clearly. AT: "Violence! Help!" or "Help! I am being attacked!" (See: Assumed Knowledge and Implicit Information)
I call out for help
"I shout for help" or "I cry for help"
but there is no justice
The abstract noun "justice" can be translated with a phrase that makes the meaning clear. AT: "but no one protects me from those who do me wrong" (See: Abstract Nouns and Assumed Knowledge and Implicit Information)
He has walled up ... darkness in my path
Job uses these images to describe how God has made him feel helpless and hopeless. (See: Metaphor)
He has walled up my way so that I cannot pass
"God has put a wall on the road that I am walking on" or "He has blocked the way so I cannot keep going"
He has stripped ... the crown from my head
Job uses these images to say that God has taken his good reputation, wealth, and dignity away from him. (See: Metaphor)
He has stripped me of my glory
Job speaks of his glory as if it were a robe that God has taken away. AT: "He has taken away my glory" (See: Metaphor)
he has taken the crown from my head
The crown refers to Job's dignity or honor. AT: "he has taken away my dignity and honor" or "it is as though he has taken my crown off my head" (See: Metaphor)
translationWords
call
just
darkness
glory
crown
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 8, 9, 17, 19, 20 19:7 Help! (literally Violence!): Cp. Jer 20:8; Hab 1:2-3.…
19:7 Help! (literally Violence!): Cp. Jer 20:8; Hab 1:2-3. • no one answers: See Ps 22:2; Lam 3:8; Hab 1:2-3.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.