King James Version
Job 19
29 verses with commentary
Job's Reply: How Long Will You Torment Me?
Then Job answered and said,
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Then Job answered and said (וַיַּעַן אִיּוֹב וַיֹּאמַר, wayya'an 'iyyov wayyo'mar)—This formulaic introduction marks Job's ninth and longest reply to his friends. The verb עָנָה ('anah, 'to answer') implies not mere sequential response but deliberate engagement with their accusations.
Positioned after Bildad's brief third speech (18:1-21), Job's answer in chapter 19 represents a dramatic shift from defensive argument to visceral expression of suffering. The narrative structure emphasizes Job's isolation—he must continually 'answer' accusations rather than engage in genuine dialogue. This verse introduces what becomes Job's most famous discourse, climaxing in his confession of faith in the living Redeemer (19:25).
Positioned after Bildad's brief third speech (18:1-21), Job's answer in chapter 19 represents a dramatic shift from defensive argument to visceral expression of suffering. The narrative structure emphasizes Job's isolation—he must continually 'answer' accusations rather than engage in genuine dialogue. This verse introduces what becomes Job's most famous discourse, climaxing in his confession of faith in the living Redeemer (19:25).
How long will ye vex my soul, and break me in pieces with words?
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Job's plea 'How long will ye vex my soul, and break me in pieces with words?' reveals the power of speech to wound. The friends' words become weapons that 'break in pieces' - theological cruelty more painful than physical suffering.
These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me. make: or, harden yourselves against me
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'These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me.' Job counts 'ten times' (זֶה עֶשֶׂר פְּעָמִים, zeh eser pe'amim) they've 'reproached' (תַּכְלִימוּנִי, takhlimuni—humiliated, insulted) him. They 'make strange' (תַּהְכִּרוּ, tahhiru—make hard, be strange/cruel) without shame (לֹא־תֵבֹשׁוּ, lo-tevoshu). Job protests the friends' relentless assault. They feel no shame for their cruelty, convinced their orthodoxy justifies any harshness. This warns against theological certainty overriding basic compassion. Proverbs 27:6 says 'faithful are the wounds of a friend,' but the friends' wounds aren't faithful—they're cruel. The Reformed pastoral tradition insists truth must be spoken in love (Ephesians 4:15), never weaponized.
And be it indeed that I have erred, mine error remaineth with myself.
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And be it indeed that I have erred, mine error remaineth with myself (וְאַף אֲמִנָּה שָׁגִיתִי, we'af 'umnam shagiti)—Job employs rhetorical concession. The verb שָׁגָה (shagah) means 'to go astray unintentionally,' distinct from deliberate sin (חָטָא, chata). Job isn't admitting guilt but challenging his friends' logic: even if he had unknowingly erred, that remains between him and God, not subject to their judgment.
Mine error remaineth with myself—literally 'my error lodges with me.' The Hebrew לִין (lin, 'to lodge/remain') suggests temporary residence, not permanent guilt. Job insists his hypothetical error doesn't validate their harsh condemnation. This verse anticipates Paul's principle: 'Who are you to judge another's servant?' (Romans 14:4).
Mine error remaineth with myself—literally 'my error lodges with me.' The Hebrew לִין (lin, 'to lodge/remain') suggests temporary residence, not permanent guilt. Job insists his hypothetical error doesn't validate their harsh condemnation. This verse anticipates Paul's principle: 'Who are you to judge another's servant?' (Romans 14:4).
If indeed ye will magnify yourselves against me, and plead against me my reproach:
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If indeed ye will magnify yourselves against me (אִם־אָמְנָם עָלַי תַּגְדִּילוּ, im-'omnam 'alay tagdilu)—The verb גָּדַל (gadal, 'to magnify/make great') in the Hiphil stem means 'to exalt oneself.' Job accuses his friends of using his suffering to elevate their own righteousness—a devastating critique of their motives.
And plead against me my reproach (וְתוֹכִיחוּ עָלַי חֶרְפָּתִי, wetokhichu 'alay cherpati)—The verb יָכַח (yakach) means 'to prove, argue, reprove.' His friends treat his חֶרְפָּה (cherpah, 'disgrace/shame') as forensic evidence of guilt. Job exposes the cruelty of their 'comfort'—they're weaponizing his pain to vindicate their theology.
And plead against me my reproach (וְתוֹכִיחוּ עָלַי חֶרְפָּתִי, wetokhichu 'alay cherpati)—The verb יָכַח (yakach) means 'to prove, argue, reprove.' His friends treat his חֶרְפָּה (cherpah, 'disgrace/shame') as forensic evidence of guilt. Job exposes the cruelty of their 'comfort'—they're weaponizing his pain to vindicate their theology.
Know now that God hath overthrown me, and hath compassed me with his net.
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Job accuses God directly: 'Know now that God hath overthrown me, and hath compassed me with his net.' The hunting metaphor depicts God as hunter who has trapped Job. This brutal honesty about experiencing God as adversary models authentic lament that doesn't minimize divine responsibility.
Behold, I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment. wrong: or, violence
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'Behold, I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment.' Job's complaint: he cries 'wrong' (חָמָס, chamas—violence), but receives no hearing (לֹא אֵעָנֶה, lo e'aneh); he cries aloud (אֲשַׁוַּע, ashava) but gets no 'judgment' (אֵין מִשְׁפָּט, eyn mishpat). This echoes Habakkuk 1:2—'why dost thou show me iniquity and cause me to behold grievance?' Job accuses God of judicial failure—not hearing cries for justice. This is scandalous speech, yet Scripture preserves it. The Reformed tradition distinguishes between expressing feeling (legitimate) and theological declaration (requiring accuracy). Job feels unheard; eventually God answers. But God doesn't condemn Job for expressing this feeling. Faith can cry 'God doesn't hear!' to God.
He hath fenced up my way that I cannot pass, and he hath set darkness in my paths.
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He hath fenced up my way that I cannot pass (אָרְחִי גָדַר וְלֹא אֶעֱבוֹר, orchi gadar welo' e'evor)—The verb גָּדַר (gadar, 'to wall up, fence') describes complete blockage. Job portrays God as actively obstructing every path forward—a reversal of Psalm 23's 'paths of righteousness.' What Job experiences as divine hostility is actually sovereign governance he cannot yet comprehend.
And he hath set darkness in my paths (וְעַל־נְתִיבוֹתַי חֹשֶׁךְ יָשִׂים)—The Hebrew חֹשֶׁךְ (choshek, 'darkness') implies not just absence of light but moral confusion and divine hiddenness. Job's complaint echoes Lamentations 3:2: 'He hath led me, and brought me into darkness.' Yet this same darkness becomes the womb of faith—by 19:25, Job will confess his Redeemer lives despite seeing no light.
And he hath set darkness in my paths (וְעַל־נְתִיבוֹתַי חֹשֶׁךְ יָשִׂים)—The Hebrew חֹשֶׁךְ (choshek, 'darkness') implies not just absence of light but moral confusion and divine hiddenness. Job's complaint echoes Lamentations 3:2: 'He hath led me, and brought me into darkness.' Yet this same darkness becomes the womb of faith—by 19:25, Job will confess his Redeemer lives despite seeing no light.
He hath stripped me of my glory, and taken the crown from my head.
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He hath stripped me of my glory (כְּבוֹדִי מֵעָלַי הִפְשִׁיט, kevodi me'alay hiphshit)—The verb פָּשַׁט (pashat, 'to strip off') describes forcible removal, often of clothing or armor (1 Samuel 31:9). Job's כָּבוֹד (kavod, 'glory/honor/weight') encompasses social reputation, divine blessing, and personal dignity—all violently torn away.
And taken the crown from my head (וַיָּסַר עֲטֶרֶת רֹאשִׁי, wayyasar 'ateret roshi)—The עֲטָרָה ('atarah, 'crown') wasn't literal royalty but the 'crown' of wisdom, prosperity, and family that distinguished Job as 'the greatest of all the men of the east' (1:3). This de-crowning anticipates Christ, who was literally stripped and crowned with thorns—the innocent sufferer par excellence (Matthew 27:28-29).
And taken the crown from my head (וַיָּסַר עֲטֶרֶת רֹאשִׁי, wayyasar 'ateret roshi)—The עֲטָרָה ('atarah, 'crown') wasn't literal royalty but the 'crown' of wisdom, prosperity, and family that distinguished Job as 'the greatest of all the men of the east' (1:3). This de-crowning anticipates Christ, who was literally stripped and crowned with thorns—the innocent sufferer par excellence (Matthew 27:28-29).
He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree.
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'He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree.' The imagery: God 'destroyed' (יִתְּצֵנִי, yittetseni—broke down, demolished) Job on 'every side' (סָבִיב, saviv—all around), so 'I am gone' (וָאֵלֵךְ, va'elekh—I depart/perish), and 'hope' (תִּקְוָתִי, tiqvati) uprooted 'like a tree' (כָּעֵץ, ka'ets). Trees uprooted die. Job feels hope destroyed at the root. Yet paradoxically, chapter 14:7 noted trees can sprout again—perhaps unconscious hope persists. This metaphor appears throughout Scripture (Jeremiah 1:10, Psalm 52:5). The violence of uprooting captures the totality of devastation. Yet Job's continued speech and eventual restoration prove hope has deeper roots than Job realizes. Christ is the true root (Isaiah 11:1, Revelation 5:5, 22:16).
He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies.
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He hath also kindled his wrath against me (וַיַּחַר עָלַי אַפּוֹ, wayyachar 'alay 'appo)—The verb חָרָה (charah, 'to burn, be kindled') with אַף ('ap, 'nose/anger') creates the vivid image of nostrils flaring with rage. Job perceives God's anger as fire directed specifically at him—against me ('alay) appears twice for emphasis.
And he counteth me unto him as one of his enemies (וַיַּחְשְׁבֵנִי לוֹ כְּצָרָיו)—The verb חָשַׁב (chashav, 'to reckon, account') is the same used of God crediting Abraham's faith as righteousness (Genesis 15:6). Tragically, Job feels God has reversed the accounting—reckoning him as צַר (tsar, 'adversary/enemy'). The irony is profound: Satan is God's adversary opposing Job, yet Job perceives himself as God's adversary.
And he counteth me unto him as one of his enemies (וַיַּחְשְׁבֵנִי לוֹ כְּצָרָיו)—The verb חָשַׁב (chashav, 'to reckon, account') is the same used of God crediting Abraham's faith as righteousness (Genesis 15:6). Tragically, Job feels God has reversed the accounting—reckoning him as צַר (tsar, 'adversary/enemy'). The irony is profound: Satan is God's adversary opposing Job, yet Job perceives himself as God's adversary.
His troops come together, and raise up their way against me, and encamp round about my tabernacle.
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His troops come together (יַחַד יָבֹאוּ גְדוּדָיו, yachad yavo'u gedudav)—Job shifts to military metaphor. The גְּדוּד (gedud, 'raiding band/troops') suggests organized assault, not random calamity. Job's suffering feels coordinated, strategic—an siege laid by divine forces.
And raise up their way against me, and encamp round about my tabernacle (וַיָּסֹלּוּ עָלַי דַּרְכָּם וַיַּחֲנוּ סָבִיב לְאָהֳלִי)—The verb סָלַל (salal, 'to cast up, lift up') describes building siege ramps (2 Samuel 20:15). The verb חָנָה (chanah, 'to encamp') depicts military encirclement. Job portrays himself as a besieged city—God's armies have invested his tent (life) for total destruction. Yet this same verb chanah describes God's angel encamping around the righteous (Psalm 34:7).
And raise up their way against me, and encamp round about my tabernacle (וַיָּסֹלּוּ עָלַי דַּרְכָּם וַיַּחֲנוּ סָבִיב לְאָהֳלִי)—The verb סָלַל (salal, 'to cast up, lift up') describes building siege ramps (2 Samuel 20:15). The verb חָנָה (chanah, 'to encamp') depicts military encirclement. Job portrays himself as a besieged city—God's armies have invested his tent (life) for total destruction. Yet this same verb chanah describes God's angel encamping around the righteous (Psalm 34:7).
He hath put my brethren far from me, and mine acquaintance are verily estranged from me.
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He hath put my brethren far from me (אַחַי מֵעָלַי הִרְחִיק, achai me'alay hirchik)—The verb רָחַק (rachaq, 'to be far, remove') in the Hiphil stem means God actively caused the distancing. Job's אָח ('ach, 'brothers') could be literal siblings or tribal kinsmen—in either case, those obligated by covenant loyalty have abandoned him.
And mine acquaintance are verily estranged from me (וְיֹדְעַי אַךְ־זָרוּ מִמֶּנִּי)—The verb זוּר (zur, 'to be strange, estranged') creates powerful wordplay with יֹדְעַי (yode'ai, 'those who know me'). Those who once 'knew' Job intimately now treat him as זָר (zar, 'strange/foreign'). This social death anticipates Psalm 69:8: 'I am become a stranger unto my brethren'—a Messianic psalm applied to Christ's rejection.
And mine acquaintance are verily estranged from me (וְיֹדְעַי אַךְ־זָרוּ מִמֶּנִּי)—The verb זוּר (zur, 'to be strange, estranged') creates powerful wordplay with יֹדְעַי (yode'ai, 'those who know me'). Those who once 'knew' Job intimately now treat him as זָר (zar, 'strange/foreign'). This social death anticipates Psalm 69:8: 'I am become a stranger unto my brethren'—a Messianic psalm applied to Christ's rejection.
My kinsfolk have failed, and my familiar friends have forgotten me.
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Job's relatives abandon him: 'My kinsfolk have failed, and my familiar friends have forgotten me.' The double loss—family failing and friends forgetting—emphasizes Job's complete social isolation. 'Failed' suggests they stopped functioning in their proper roles. 'Forgotten' indicates deliberate abandonment, not mere absence. This describes suffering's social dimension—those who should support flee instead. Yet this isolation drives Job toward God, his ultimate advocate.
They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.
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Even household servants reject Job: 'They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.' Job's reversal is complete—those dependent on him now treat him as outsider. The master becomes stranger in his own household. This inversion of proper order shows how catastrophic loss inverts all relationships. Yet this extreme alienation prepares Job to find identity in God alone, not social position.
I called my servant, and he gave me no answer; I intreated him with my mouth.
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Job's servant ignores him: 'I called my servant, and he gave me no answer; I intreated him with my mouth.' The role reversal escalates—Job entreats his own servant who won't answer. Ancient masters commanded; Job must plead. This humiliation demonstrates suffering's comprehensive nature—it doesn't just cause pain but inverts all normal relationships. Yet this prepares Job for entreating God, where the posture of supplicant is appropriate.
My breath is strange to my wife, though I intreated for the children's sake of mine own body. mine: Heb. my belly
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'My breath is strange to my wife, though I intreated for the children's sake of mine own body.' Job's isolation extends to intimate relationships: his 'breath' (רוּחִי, ruchi) is 'strange' (זָרָה, zarah—alien, foreign) to his wife, despite entreaties for sake of 'children of mine own body' (בְּנֵי בִטְנִי, beney vitni). His disease makes him repulsive even to his wife. Some scholars suggest this refers to bad breath from disease; others see emotional alienation. Either way, marital intimacy is destroyed. Suffering isolates, breaking closest bonds. This anticipates Christ's 'My God, why hast thou forsaken me?' Total isolation, even from intimates, characterizes extreme suffering. Job's experience, though not salvific like Christ's, reflects suffering's alienating power.
Yea, young children despised me; I arose, and they spake against me. young: or, the wicked
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Children mock Job: 'Yea, young children despised me; I arose, and they spake against me.' Being mocked by children represents ultimate humiliation—those who should respect elders instead despise him. The Hebrew 'bazah' (despise) suggests contempt, not mere disrespect. This anticipates Christ's humiliation, mocked by those He came to save. Job's experience of comprehensive rejection prefigures the Suffering Servant.
All my inward friends abhorred me: and they whom I loved are turned against me. my: Heb. the men of my secret
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Closest friends become enemies: 'All my inward friends abhorred me: and they whom I loved are turned against me.' The 'inward friends'—intimates, confidants—now abhor (Hebrew 'ta'ab'—loathe, detest) him. Those Job loved reciprocate with hatred. This emotional violence compounds physical suffering. Yet this total abandonment by humans makes Job's upcoming declaration of faith in his Redeemer even more powerful—when all earthly props fall, divine sufficiency becomes clear.
My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth. and to: or, as to
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Job's physical condition is catastrophic: 'My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth.' The vivid description—bones visible through skin, barely surviving—communicates extreme emaciation and suffering. 'Skin of my teeth' (proverbial phrase originating here) means narrowest escape. Job describes someone barely clinging to life. Yet this near-death experience precedes his greatest declaration of resurrection hope.
Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.
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Job's plea to his friends: 'Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.' The repeated 'have pity' emphasizes desperate need for compassion. Job explicitly attributes suffering to God yet still seeks human comfort.
Why do ye persecute me as God, and are not satisfied with my flesh?
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'Why do ye persecute me as God, and are not satisfied with my flesh?' Job accuses friends of 'persecuting' (תִּרְדְּפֻנִי, tirdefuni—pursuing, chasing) him 'as God' (כְּמוֹ־אֵל, kemo-El) does, insatiable with his 'flesh' (מִבְּשָׂרִי, mibsari). This shocking accusation: they imitate God's apparent persecution. Proverbs 17:5 warns 'whoso mocketh the poor reproacheth his Maker.' By persecuting Job, they join what they perceive as God's judgment. But God isn't judging Job; they've misread the situation. This warns against joining perceived divine opposition to someone. We might be opposing God's own. The friends assumed their harshness partnered with God's justice; actually they opposed God's righteous servant.
I Know That My Redeemer Lives
Oh that my words were now written! oh that they were printed in a book! Oh: Heb. Who will give, etc
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Job wishes 'Oh that my words were now written! oh that they were printed in a book!' This desire for permanent record anticipates the book of Job itself. Job's suffering and defense become Scripture, making his words available for all who suffer.
That they were graven with an iron pen and lead in the rock for ever!
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Job wants testimony engraved in stone: 'That they were graven with an iron pen and lead in the rock for ever!' Stone engraving with iron tool and lead filling represented most permanent ancient inscription. Job wants his testimony of innocence preserved eternally. This anticipates confidence in resurrection and final vindication. What humans won't acknowledge, the permanent record will witness.
For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:
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Job's triumphant declaration "For I know that my redeemer liveth" stands as one of the Old Testament's clearest Messianic prophecies and most powerful expressions of resurrection hope. The Hebrew phrase ani yadati go'ali chai (אֲנִי יָדַעְתִּי גֹּאֲלִי חָי) uses the verb yada (יָדַע) meaning to know intimately and experientially, not merely intellectual assent. Job possesses certain knowledge despite his suffering. The term go'el (גֹּאֵל), "redeemer," refers to the kinsman-redeemer who buys back family property, avenges wrongs, and restores family honor (Leviticus 25:25; Ruth 3:9). This redeemer "liveth" (chai, חָי)—is alive, active, and able to act on Job's behalf.
The phrase "and that he shall stand at the latter day upon the earth" uses acharon (אַחֲרוֹן), meaning last, latter, or final time. The verb qum (קוּם), "stand," suggests arising to act, particularly in legal contexts—the redeemer will stand as witness and advocate. "Upon the earth" (al-afar, עַל־עָפָר) literally means "upon the dust," the same word used for mankind's origin (Genesis 2:7) and death (Genesis 3:19). Job envisions his redeemer standing victoriously over death and the grave itself.
Verses 26-27 continue this hope: "And though after my skin worms destroy this body, yet in my flesh shall I see God." Job anticipates bodily resurrection, not merely spiritual immortality. Christian interpretation has consistently identified the redeemer as Christ, who lives eternally, will stand on earth at His second coming, and grants believers resurrection bodies. This passage profoundly influenced Handel's Messiah and countless hymns. Job's faith reaches beyond present suffering to grasp eternal vindication through a living redeemer.
The phrase "and that he shall stand at the latter day upon the earth" uses acharon (אַחֲרוֹן), meaning last, latter, or final time. The verb qum (קוּם), "stand," suggests arising to act, particularly in legal contexts—the redeemer will stand as witness and advocate. "Upon the earth" (al-afar, עַל־עָפָר) literally means "upon the dust," the same word used for mankind's origin (Genesis 2:7) and death (Genesis 3:19). Job envisions his redeemer standing victoriously over death and the grave itself.
Verses 26-27 continue this hope: "And though after my skin worms destroy this body, yet in my flesh shall I see God." Job anticipates bodily resurrection, not merely spiritual immortality. Christian interpretation has consistently identified the redeemer as Christ, who lives eternally, will stand on earth at His second coming, and grants believers resurrection bodies. This passage profoundly influenced Handel's Messiah and countless hymns. Job's faith reaches beyond present suffering to grasp eternal vindication through a living redeemer.
And though after my skin worms destroy this body, yet in my flesh shall I see God: And: or, After I shall awake, though this body be destroyed, yet out of my flesh
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Job's resurrection hope: 'And though after my skin worms destroy this body, yet in my flesh shall I see God.' This stunning affirmation of bodily resurrection predates full biblical revelation. Even in despair, Job envisions embodied existence beyond death where vindication occurs.
Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. another: Heb. a stranger though: or, my reins within me are consumed with earnest desire (for that day) within: Heb. in my bosom
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Job continues: 'Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.' The emphatic 'for myself' and 'not another' stresses personal, direct encounter. Job's hope isn't abstract immortality but embodied meeting with God.
But ye should say, Why persecute we him, seeing the root of the matter is found in me? seeing: or, and what root of matter is found in me?
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'But ye should say, Why persecute we him, seeing the root of the matter is found in me?' Job tells friends what they should say: 'Why persecute him?' (מַה־נִּרְדָּף, mah-nirdof), since 'the root of the matter' (שֹׁרֶשׁ דָּבָר, shoresh davar) is in him (Job). This is controversial translation—some render 'in him' as 'in me.' Either way, Job calls for self-examination. If 'in him,' he claims integrity as the root/core reality. If 'in me,' he asks why they persecute when the real issue is their own judgment. Either reading condemns the friends' persecution. The Reformed emphasis on self-examination before judging others (Matthew 7:3-5, Galatians 6:1) validates Job's point. Persecution requires certainty the friends lack.
Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know there is a judgment .
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Job warns his accusers: 'But ye should say, Why persecute we him, seeing the root of the matter is found in me?' Job challenges his friends to examine themselves—they persecute him while 'the root of the matter' (essence of righteousness/faith) exists in him. This warns that their accusations will bring judgment on themselves. Job prophetically anticipates God's later rebuke of his friends (42:7-8).