Job 9:19
Parallel Verses
English Standard Version
If it is a contest of strength, behold, he is mighty! If it is a matter of justice, who can summon him?

King James Bible
If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?

American Standard Version
If we speak of strength, lo, he is mighty! And if of justice, Who,'saith he , will summon me?

Douay-Rheims Bible
If strength be demanded, he is most strong: if equity of judgment, no man dare bear witness for me.

English Revised Version
If we speak of the strength of the mighty, lo, he is there! and if of judgment, who will appoint me a time?

Webster's Bible Translation
If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?

Job 9:19 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

11 Behold, He goeth by me and I see not,

And passeth by and I perceive Him not.

12 Behold, He taketh away, who will hold Him back?

Who will say to Him: What doest Thou?

13 Eloah restraineth not His anger,

The helpers of Rahab stoop under Him -

14 How much less that I should address Him,

That I should choose the right words in answer to Him;

15 Because, though I were right, I could not answer, -

To Him as my Judge I must make supplication.

God works among men, as He works in nature, with a supreme control over all, invisibly, irresistibly, and is not responsible to any being (Isaiah 45:9). He does not turn or restrain His anger without having accomplished His purpose. This is a proposition which, thus broadly expressed, is only partially true, as is evident from Psalm 78:38. The helpers of Rahab must bow themselves under Him. It is not feasible to understand this in a general sense, as meaning those who are ready with boastful arrogance to yield succour to any against God. The form of expression which follows in Job 9:14, "much less I," supports the assumption that רהב עזרי refers to some well-known extraordinary example of wicked enterprise which had been frustrated, notwithstanding the gigantic strength by which it was supported; and שׁחהוּ may be translated by the present tense, since a familiar fact is used as synonymous with the expression of an universal truth. Elsewhere Rahab as a proper name denotes Egypt (Psalm 87:4), but it cannot be so understood here, because direct references to events in the history of Israel are contrary to the character of the book, which, with remarkable consistency, avoids everything that is at all Israelitish. But how has Egypt obtained the name of Rahab? It is evident from Isaiah 30:7 that it bears this name with reference to its deeds of prowess; but from Psalm 89:11; Isaiah 51:9, it is evident that Rahab properly denotes a sea-monster, which has become the symbol of Egypt, like tannn and leviathan elsewhere. This signification of the word is also supported by Job 26:12, where the lxx actually translate κητος, as here with remarkable freedom, ὑπ ̓ ἀυτοῦ ἐκάμφθησαν κήτη τὰ ὑπ ̓ οὐρανόν. It is not clear whether these "sea-monsters" denote rebels cast down into the sea beneath the sky, or chained upon the sky; but at any rate the consciousness of a distinct mythological meaning in רהב עזרי is expressed by this translation (as also in the still freer translation of Jerome, et sub quo curvantur qui portant orbem); probably a myth connected with such names of the constellations as Κῆτος and Πρίστις (Ewald, Hirz., Schlottm.). The poesy of the book of Job even in other places does not spurn mythological allusions; and the phrase before us reminds one of the Hindu myth of Indras' victory over the dark demon Vritras, who tries to delay the descent of rain, and over his helpers. In Vritras, as in רהב, there is the idea of hostile resistance.

Job compares himself, the feeble one, to these mythical titanic powers in Job 9:14. כּי אף (properly: even that), or even אף alone (Job 4:19), signifies, according as the connection introduces a climax or anti-climax, either quanto magis or quanto minus, as here: how much less can I, the feeble one, dispute with Him! אשׁר, Job 9:15, is best taken, as in Job 5:5, in the signification quoniam. The part. Poel משׁפטי we should more correctly translate "my disputant" than "my judge;" it is Poel which Ewald appropriately styles the conjugation of attack: שׁופט, judicando vel litigando aliquem petere; comp. Ges. 55, 1. The part. Kal denotes a judge, the part. Poel one who is accuser and judge at the same time. On such Poel-forms from strong roots, vid., on Psalm 109:10, where wedorschu is to be read, and therefore it is written ודרשׁוּ in correct Codices.

Job 9:19 Parallel Commentaries

Treasury of Scripture Knowledge

he is strong. See on

Job 9:4 He is wise in heart, and mighty in strength: who has hardened himself against him, and has prospered?

Job 36:17-19 But you have fulfilled the judgment of the wicked: judgment and justice take hold on you...

Job 40:9,10 Have you an arm like God? or can you thunder with a voice like him...

Psalm 62:11 God has spoken once; twice have I heard this; that power belongs to God.

Matthew 6:13 And lead us not into temptation, but deliver us from evil: For your is the kingdom, and the power, and the glory, for ever. Amen.

1 Corinthians 1:25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

1 Corinthians 10:22 Do we provoke the Lord to jealousy? are we stronger than he?

who shall

Job 9:32,33 For he is not a man, as I am, that I should answer him, and we should come together in judgment...

Job 31:35 Oh that one would hear me! behold, my desire is, that the Almighty would answer me, and that my adversary had written a book.

Job 33:5-7 If you can answer me, set your words in order before me, stand up...

Cross References
Job 9:4
He is wise in heart and mighty in strength--who has hardened himself against him, and succeeded?--

Job 9:33
There is no arbiter between us, who might lay his hand on us both.

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