Job 19:6
Know now that God hath overthrown me, and hath compassed me with his net.
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(6) Know now that God hath overthrown me.—Bildad had spoken a great deal about the wicked being snared by his own sin, and now Job, without actually quoting his words—for he uses a word for net that Bildad had not used—speaks to their substance. It is God who has taken him in His net and compassed him about therewith. This is the assertion he has made before (Job 16:7; Job 13:27, &c.).

Job 19:6-7. Know now — Consider well, that God hath overthrown me — Hath grievously afflicted me in various ways, and therefore it ill becomes you to aggravate my miseries. Hebrew, עותני, gnivetani; hath perverted me; either my state and condition, as has now been said: or my right and cause. He oppresseth me with power, and will not give me a fair hearing, as it follows, Job 19:7. This is a harsh reflection on God: but such thoughts and expressions have sometimes proceeded from good men when they have been under sore afflictions and temptations, which was now Job’s case. And hath compassed me with his net — With afflictions on every side, so that I cannot escape, nor obtain freedom to plead with him as I desire. Behold, I cry out of wrong — Hebrew, אצעק חמס, etsgnack chamas, literally, I cry out injury! violence! namely, from my friends, who show me no pity, but condemn me without cause, and rob me of my good name; or from the Sabeans and Chaldeans, who have plundered me of my substance. Perhaps he also meant to complain that God himself treated him with rigorous justice, and not according to the mercy and benignity which he was wont to show to upright and good men. I cry aloud, but there is no judgment — Neither God nor man relieves or pities me. God, for a time, may seem to turn away his ear from his people, to be angry at their prayers, and overlook their appeals to him, and they must be excused if in that case they complain bitterly. Wo unto us if God be against us.

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.Know now that God - Understand the case; and in order that they might, he goes into an extended description of the calamities which God had brought upon him. He wished them to be "fully" apprised of all that he had suffered at the hand of God.

Hath overthrown me - The word used here (עות ‛âvath) means to bend, to make crooked or curved; then to distort, prevert: them to overturn, to destroy; Isaiah 24:1; Lamentations 3:9. The meaning here is, that he had been in a state of prosperity, but that God had completely "reversed" everything.

And hath compassed me with his net - Has sprung his net upon me as a hunter does, and I am caught. Perhaps there may be an allusion here to what Bildad said in Job 18:8 ff, that the wicked would be taken in his own snares. Instead of that, Job says that "God" had sprung the snare upon him - for reasons which he could not understand, but in such a manner as should move the compassion of his friends.

6. compassed … net—alluding to Bildad's words (Job 18:8). Know, that it is not that I as a wicked man have been caught in my "own net"; it is God who has compassed me in His—why, I know not. Know now; consider what I am now saying.

Hath overthrown me; hath grievously afflicted me in all kinds; therefore it ill becomes you to aggravate my miseries; and if my passions, hereby raised, have broken forth into some extravagant and unmeet expressions, I might expect your pity and favourable construction, and not such severe censures and reproaches. Heb. God hath perverted me, i.e. either my state or condition, as was now said, or my right and cause. He oppresseth me with power, and will not give me a fair hearing, as it follows, Job 19:7. He giveth me very hard measure, and dealeth worse with me than I might in reason and justice expect from so wise and good a God. This is a harsh reflection upon God; but such passages have sometimes come from good men, when under sore afflictions and temptations, which was Job’s case.

With his net, i.e. with afflictions on every side, so that I cannot escape, nor get any freedom to come to him and plead with him, as I desire.

Know now that God hath overthrown me,.... He would have them take notice that all his afflictions were from the hand of God; and therefore should take care to what they imputed any acts of his, whose ways are unsearchable, and the reasons of them not to be found out; and therefore, if a wrong construction should be put upon them, which may be easily done by weak sighted men, it must be displeasing to him. Job had all along from the first ascribed his afflictions to God, and he still continued to do so; he saw his hand in them all; whoever were the instruments, it was God that had overthrown him, or cast him down from an high to a very low estate; that had taken away his substance, his children, and his wealth: or "hath perverted me" (l); not that God had made him perverse, or was the cause or occasion of any perverseness in him, either in his words or in his actions, or had perverted his cause, and the judgment of it; Job could readily answer to those questions of Bildad, "doth God pervert judgment? or doth the Almighty pervert justice?" and say, no, he doth not; but he is to be understood in the same sense as the church is, when she says, see Lamentations 3:9; "he hath made my path crooked"; where the same word is used as here; and both she and Job mean that God had brought them into cross, crooked, and afflictive dispensations:

and hath compassed me with his net; and which also designs affliction, which is God's net, which he has made, ordained, and makes use of; which he lays for his people, and takes them in, and draws them to himself, and prevents them committing sin, and causes to issue in their good; see Lamentations 1:13.

(l) "pervertit me", Montanus, Mercerus; so Vatablus, Drusius, Schultens.

Know now that God hath {c} overthrown me, and hath compassed me with his net.

(c) He breaks out again into his passions and declares still that his affliction comes from God though he is not able to feel the cause in himself.

6. Know now] Or, as we say, know then. The word God is emphatic.

overthrown me] More probably, perverted my right (Job 19:7); this, not his guilt, is the explanation of his afflictions. By his reference to the “net” of God Job repudiates the statements of Bildad, ch. Job 18:8 seq.; it was not his own feet that led him into the net, God had thrown it about him.

Verse 6. - Know now that God hath overthrown me; or, perverted me - "subverted me in my cause" (see Lamentations 3:6). And hath compassed me with his net. Professor Lee thinks that the net, or rather noose, intended by the rare word מצוּד is the lasso' which was certainly employed in war (Herod., 7:85), and probably also in hunting, from ancient times in the East. Bildad had insinuated that Job had fallen into his own snare (Job 18:7-9); Job replies that the snare in which he is taken is from God. Job 19:6 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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