Job 9:22
Parallel Verses
English Standard Version
It is all one; therefore I say, ‘He destroys both the blameless and the wicked.’

King James Bible
This is one thing, therefore I said it, He destroyeth the perfect and the wicked.

American Standard Version
It is all one; therefore I say, He destroyeth the perfect and the wicked.

Douay-Rheims Bible
One thing there is that I have spoken, both the innocent and the wicked he consumeth.

English Revised Version
It is all one; therefore I say, He destroyeth the perfect and the wicked.

Webster's Bible Translation
This is one thing, therefore I said it, he destroyeth the perfect and the wicked.

Job 9:22 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

16 If when I called He really answered,

I could not believe that He would hearken to me;

17 He would rather crush me in a tempest,

And only multiply my wounds without cause;

18 He would not suffer me to take my breath,

But would fill me with bitter things.

19 If it is a question of the strength of the strong - : "Behold here!"

And if of right - : "Who will challenge me?"

20 Where I in the right, my mouth must condemn me;

Were I innocent, He would declare me guilty.

The answer of God when called upon, i.e., summoned, is represented in Job 9:16 as an actual result (praet. followed by fut. consec.), therefore Job 9:16 cannot be intended to express: I could not believe that He answers me, but: I could not believe that He, the answerer, would hearken to me; His infinite exaltation would not permit such condescension. The אשׁר which follows, Job 9:17, signifies either quippe qui or quoniam; both shades of meaning are after all blended, as in Job 9:15. The question arises here whether שׁוף signifies conterere, or as cognate form with שׁאף, inhiare, - a question also of importance in the exposition of the Protevangelium. There are in all only three passages in which it occurs: here, Genesis 3:15, and Psalm 139:11. In Psalm 139:11 the meaning conterere is unsuitable, but even the signification inhiare can only be adopted for want of a better: perhaps it may be explained by comparison with צעף, in the sense of obvelare, or as a denominative from נשׁף (the verb of which, נשׁף, is kindred to נשׁב, נשׁם, flare) in the signification obtenebrare. In Genesis 3:15, if regarded superficially, the meaning inhiare and conterere are alike suitable, but the meaning inhiare deprives that utterance of God of its prophetic character, which has been recognised from the beginning; and the meaning conterere, contundere, is strongly supported by the translations. We decide in favour of this meaning also in the present passage, with the ancient translations (lxx ἐκτρίψῃ, Targ. מדקדּק, comminuens). Moreover, it is the meaning most generally supported by a comparison with the dialects, whereas the signification inhiare can only be sustained by comparison with שׁאף and the Arabic sâfa (to sniff, track by scent, to smell); besides, "to assail angrily" (Hirz., Ewald) is an inadmissible contortion of inhiare, which signifies in a hostile sense "to seize abruptly" (Schlottm.), properly to snatch, to desire to seize.

Translate therefore: He would crush me in a tempest and multiply (multiplicaret), etc., would not let me take breath (respirare), but (כּי, Ges. 155, 1, e. a.) fill me (ישׂבּיענּי, with Pathach with Rebia mugrasch) with bitter things (ממּררים, with Dag. dirimens, which gives the word a more pathetic expression). The meaning of Job 9:19 is that God stifles the attempt to maintain one's right in the very beginning by His being superior to the creature in strength, and not entering into a dispute with him concerning the right. הנּה (for הנּני as איּה, Job 15:23, for איּו): see, here I am, ready for the contest, is the word of God, similar to quis citare possit me (in Jeremiah 49:19; Jeremiah 50:44), which sounds as an echo of this passage. The creature must always be in the wrong, - a thought true in itself, in connection with which Job forgets that God's right in opposition to the creature is also always the true objective right. פּי, with suffix, accented to indicate its logical connection, as Job 15:6 : my own mouth.

(Note: Olshausen's conjecture, פּיו, lessens the difficulty in Isaiah 34:16, but here it destroys the strong expression of the violence done to the moral consciousness.)

In ויּעקשׁני the Chirek of the Hiphil is shortened to a Sheva, as 1 Samuel 17:25; vid., Ges. 53, rem. 4. The subject is God, not "my mouth" (Schlottm.): supposing that I were innocent, He would put me down as one morally wrong and to be rejected.

Job 9:22 Parallel Commentaries

Treasury of Scripture Knowledge

He destroyeth

Ecclesiastes 9:1-3 For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works...

Ezekiel 21:3,4 And say to the land of Israel, Thus said the LORD; Behold, I am against you, and will draw forth my sword out of his sheath...

Luke 13:2-4 And Jesus answering said to them, Suppose you that these Galilaeans were sinners above all the Galilaeans...

Cross References
Job 10:3
Does it seem good to you to oppress, to despise the work of your hands and favor the designs of the wicked?

Job 10:7
although you know that I am not guilty, and there is none to deliver out of your hand?

Job 10:8
Your hands fashioned and made me, and now you have destroyed me altogether.

Job 30:23
For I know that you will bring me to death and to the house appointed for all living.

Job 34:15
all flesh would perish together, and man would return to dust.

Ecclesiastes 9:2
It is the same for all, since the same event happens to the righteous and the wicked, to the good and the evil, to the clean and the unclean, to him who sacrifices and him who does not sacrifice. As the good one is, so is the sinner, and he who swears is as he who shuns an oath.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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