Job 19:4
And be it indeed that I have erred, mine error remaineth with myself.
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Job 19:4-5. Be it that I have erred, &c. — If I have sinned, I myself suffer for my sins, and therefore deserve your pity rather than your reproaches. If you will magnify yourselves, &c. — Use imperious and contemptuous speeches against me; or seek praise from others by outreasoning me: and plead against me my reproach — Declaim against me, and allege my calamities, which have made me contemptible, as an argument to prove me a hypocrite, and condemn me as such.

19:1-7 Job's friends blamed him as a wicked man, because he was so afflicted; here he describes their unkindness, showing that what they condemned was capable of excuse. Harsh language from friends, greatly adds to the weight of afflictions: yet it is best not to lay it to heart, lest we harbour resentment. Rather let us look to Him who endured the contradiction of sinners against himself, and was treated with far more cruelty than Job was, or we can be.And be it indeed that I have erred - Admitting that I have erred, it is my own concern. You have a right to reproach and revile me in this manner.

Mine error abideth with myself - I must abide the consequences of the error." The design of this seems to be to reprove what he regarded as an improper and meddlesome interference with his concerns. Or it may be an expression of a willingness to bear all the consequences himself. He was willing to meet all the fair results of his own conduct.

4.erred—The Hebrew expresses unconscious error. Job was unconscious of wilful sin.

remaineth—literally, "passeth the night." An image from harboring an unpleasant guest for the night. I bear the consequences.

If my opinion in this point be faulty and erroneous, as you pretend it is. Or, if I have sinned, (for sin is oft called error in Scripture,) and am therefore punished.

Mine error remaineth with myself; either,

1. It is likely to continue, I see no cause from your reasons to change my judgment. Or,

2. I suffer deeply for my sins, and therefore deserve your pity and help, rather than your reproaches, whereby you add affliction to the afflicted.

And be it indeed that I have erred,.... Which is a concession for argument's sake, but not an acknowledgment that he had erred; though it is possible he might have erred, and it is certain he did in some things, though not in that respect with which he was charged; "humanum est errare", all men are subject to mistakes, good men may err; they may err in judgment, or from the truth in some respect, and be carried away for a while and to some degree with the error the wicked, though they shall be turned from it again; they may err in practice, and wander from the way of God's commandments; and indeed their strayings and aberrations of this sort are so many, that David says, "who can understand his errors?" Psalm 19:12; and they may err in words, or make a mistake in speech; but then no man should be made an offender for a word for he must be a perfect man that is free from mistakes of this kind: now Job argues that supposing this to be his case in any of the above instances; yet, says he,

mine error remaineth with myself; I only am chargeable with it, and answerable for it; it is nothing to you, and why should you trouble yourselves about it? it will not be imputed to you, nor will you suffer on account of it; or, admitting I have imbibed an error, I do not publish it abroad; I keep it to myself; it lies and lodges in my own breast, and nobody is the worse for it: or "let it remain", or "lodge with me" (k); Why should my mistakes be published abroad, and all the world be made acquainted with them? or else this expresses his resolution to abide by what his friends called an error; and then the so is, if this is an error which I have asserted, that God afflicts both good and bad men, and that afflictions are no argument of a man's being an hypocrite and a wicked man, I am determined to continue in it; I will not give it up, I will hold it fast; it shall remain with me as a principle never to be departed from; or it may be rather his meaning is, that this notion he had imbibed would remain with him, and was likely to do so, for anything they had said, or could say to the contrary.

(k) "mecum maneat", Beza; to the same sense Mercerus, Schmidt, Junius and Tremellius, Piscator, Michaelis, Schultens.

And be it indeed that I have erred, mine error {b} remaineth with myself.

(b) That is, I myself will be punished for it, or you have not yet consulted it.

4. In this verse Job must mean to repudiate the offences insinuated against him. The precise force of the second clause, however, is obscure. It might mean, “my error is my own and no matter for your intermeddling”; or, “I alone am conscious of it and you can know nothing regarding it,”—in either case a mere passing rejection of the charges of his friends. Or, “had I indeed sinned my error would remain with myself, I should be conscious of it,” cf. ch. 9:36. Ewald’s idea that the “error” which Job alludes to is his mistaken hope of judgment and righteousness on God’s part is less suitable to the connexion.

Verse 4. - And be it indeed that I have erred; or, done wrong. Job at no time maintains his impeccability. Sins of infirmity he frequently pleads guilty to, and specially to intemperate speech (see Job 6:26; Job 9:14, 20, etc.). Mine error remaineth with myself; i.e. "it remains mine; and I suffer the punishment." Job 19:4 1 Then began Job, and said:

2 How long will ye vex my soul,

And crush me with your words?

3 These ten times have ye reproached me;

Without being ashamed ye astound me.

4 And if I have really erred,

My error rests with myself.

5 If ye will really magnify yourselves against me,

And prove my reproach to me:

6 Know then that Eloah hath wronged me,

And hath compassed me with His net.

This controversy is torture to Job's spirit; enduring in himself unutterable agony, both bodily and spiritually, and in addition stretched upon the rack by the three friends with their united strength, he begins his answer with a well-justified quousque tandem. תּגיוּן (Norzi: תּוגיוּן) is fut. energicum from הוּגה (יגה), with the retention of the third radical., Ges. 75, rem. 16. And in וּתדכּאוּנני (Norzi: וּתדכּוּנני with quiescent Aleph) the suff. is attached to the n of the fut. energicum, Ges. 60, rem. 3; the connecting vowel is a, and the suff. is ani, without epenthesis, not anni or aneni, Ges. 58, 5. In Job 19:3 Job establishes his How long? Ten times is not to be taken strictly (Saad.), but it is a round number; ten, from being the number of the fingers on the human hand, is the number of human possibility, and from its position at the end of the row of numbers (in the decimal system) is the number of that which is perfected (vid., Genesis, S. 640f.); as not only the Sanskrit daan is traceable to the radical notion "to seize, embrace," but also the Semitic עשר is traceable to the radical notion "to bind, gather together" (cogn. קשׁר). They have already exhausted what is possible in reproaches, they have done their utmost. Renan, in accordance with the Hebr. expression, transl.: Voil (זה, as e.g., Genesis 27:36) la dixime fois que vous m'insultez. The ἅπ. γεγρ. תּהכּרוּ is connected by the Targ. with הכּיר (of respect of persons equals partiality), by the Syr. with כּרא (to pain, of crvecoeur), by Raschi and Parchon with נכּר (to mistake) or התנכּר (to alienate one's self), by Saadia (vid., Ewald's Beitr. S. 99) with עכר (to dim, grieve);

(Note: Reiske interprets according to the Arabic ‛kr, denso et turbido agmine cum impetu ruitis in me.)

he, however, compares the Arab. hkr, stupere (which he erroneously regards as differing only in sound from Arab. qhr, to overpower, oppress); and Abulwalid (vid., Rdiger in Thes. p. 84 suppl.) explains Arab. thkrûn mn-nı̂, ye gaze at me, since at the same time he mentions as possible that הכר may be equals Arab. khr, to treat indignantly, insultingly (which is only a different shade in sound of Arab. hkr,


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