Job 23:5
I would know the words which he would answer me, and understand what he would say to me.
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EXPOSITORY (ENGLISH BIBLE)
23:1-7 Job appeals from his friends to the just judgement of God. He wants to have his cause tried quickly. Blessed be God, we may know where to find him. He is in Christ, reconciling the world unto himself; and upon a mercy-seat, waiting to be gracious. Thither the sinner may go; and there the believer may order his cause before Him, with arguments taken from his promises, his covenant, and his glory. A patient waiting for death and judgment is our wisdom and duty, and it cannot be without a holy fear and trembling. A passionate wishing for death or judgement is our sin and folly, and ill becomes us, as it did Job.I would know the words which he would answer me - That is, I wish to understand what would be "his" decision in the case - and what would be his judgment in regard to me. That was of infinitely more importance than any opinion which "man" could form, and Job was anxious to have the matter decided by a tribunal which could not err. Why should "we" not desire to know exactly what God thinks of us, and what estimate he has formed of our character? There is no information so valuable to us as that would be; for on "his" estimate hangs our eternal doom, and yet there is nothing which people more instinctively dread than to know what God thinks of their character. It would be well for each one to ask himself, "Why is it so?" 5. he—emphatic: it little matters what man may say of me, if only I know what God judges of me. I long to know what he would say, either to prove me a hypocrite, or to justify his harsh proceedings against me; and if be should discover to me any secret and unknown sins, for which he contendeth with me, I should humble myself before him, and accept of the punishment of mine iniquity. I would know the words which he would answer me,.... Being a God hearing and answering prayer, who always hears, and sooner or later answers the petitions of his people in his own way; and which when he does, they know, take notice, and observe it: or then he should know the reason why the Lord contended with him, and what were his sins and transgressions, which were the cause of his afflictions; things he had desired to know, but as yet had no answer, see Job 10:2;

and understand what he would say unto me; what judgment he would pass upon him, what sentence he would pronounce on him, whether guilty or not, and by which judgment he was content to stand or fall; as for men's judgment, the judgment of his friends, or to be judged by them, he required it not, as he did not understand upon what ground they went, or that it was a good one; but the judgment of God he should pay a deference to, as being always according to truth, and the reason of which, when he should have a hearing before him, and a decisive sentence by him, he should clearly perceive; see 1 Corinthians 4:3.

I would know the words which he would answer me, and understand what he would say unto me.
EXEGETICAL (ORIGINAL LANGUAGES)
5. Job would not only plead his own cause, but he would hear from the Almighty what charges He had to make against him; comp. ch. Job 10:2, Job 13:23. and especially ch. Job 31:35-37.Verse 5. - I would know the words which he would answer me. It would be a satisfaction to Job in his present mood to know exactly how God would answer him, what reply he would make to his "arguments." The tone of thought is too bold for a creature, and would certainly not be becoming in Christians. And understand what he would say unto me. Here we have another of the redundant second clauses, which merely echo the idea contained in the previous clause. השׁפּילוּ refers to דּרכיך; for if it is translated: in case they lower (Schlottm., Renan, and others), the suff. is wanting, and the thought is halting. As השׁפּיל signifies to make low, it can also signify to go down (Jeremiah 13:18), and said of ways, "to lead downwards" (Rosenm., Ew., Hahn). The old expositors go altogether astray in Job 22:29, because they did not discern the exclamative idea of גּוה. The noun גּוה - which is formed from the verb גּוה equals גּאה, as גּאהּ, arrogance, Proverbs 8:13; גּהה, healing, Proverbs 17:22; כּהה, mitigation, Nahum 3:19 (distinct from גּוה, the body, the fem. of גּו), without the necessity of regarding it as syncopated from גּאוה (Olsh. 154, b), as שׁלה, 1 Samuel 1:17, from שׁאלה - does not here signify pride or haughtiness, as in Job 33:17; Jeremiah 13:17, but signifies adverbially sursum (therefore synon. of סלה, which, being formed from סל, elevatio, with He of direction and Dag. forte implic., as פּדּנה, הרה equals paddannah, harrah, - perhaps, however, it is to be read directly סלּה, with He fem., - is accordingly a substantive made directly into an adverb, like גּוה): suppose that (כּי equals ἐάν, as אם equals εἰ) thy ways lead downwards, thou sayest: on high! i.e., thy will being mighty in God, thy confidence derived from the Almighty, will all at once give them another and more favourable direction: God will again place in a condition of prosperity and happiness, - which יושׁע (defectively written; lxx: σώσει; Jer. and Syr., however, reading יוּשׁע: salvabitur), according to its etymon, Arab. 'ws‛, signifies, - him who has downcast eyes (lxx κύφοντα ὀφθαλμοῖς).
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