Job 9:28
Parallel Verses
English Standard Version
I become afraid of all my suffering, for I know you will not hold me innocent.

King James Bible
I am afraid of all my sorrows, I know that thou wilt not hold me innocent.

American Standard Version
I am afraid of all my sorrows, I know that thou wilt not hold me innocent.

Douay-Rheims Bible
I feared all my works, knowing that thou didst not spare the offender.

English Revised Version
I am afraid of all my sorrows, I know that thou wilt not hold me innocent.

Webster's Bible Translation
I am afraid of all my sorrows, I know that thou wilt not hold me innocent.

Job 9:28 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

21 Whether I am innocent, I know not myself,

My life is offensive to me.

22 There is one thing-therefore I maintain - :

The innocent and wicked He destroyeth.

23 If the scourge slay suddenly,

He laugheth at the melting away of the innocent.

24 Countries are given into the hand of the wicked;

The countenance of its rulers He veileth -

Is it not so, who else doeth it?

Job 9:21 is usually considered to be an affirmation of innocence on the part of Job, though without effect, and even at the peril of his own destruction: "I am innocent, I boldly say it even with scorn of my life" (Schnurr., Hirz., Ewald, Schlottm.). But although נפשׁי אדע לא may mean: I care nothing for my soul, i.e., my life (comp. Genesis 39:6), its first meaning would be: I know not my soul, i.e., myself; and this sense is also quite in accordance with the context. He is innocent, but the contradiction between his lot and his innocence seems to show that his self-consciousness is deceptive, and makes him a mystery to himself, leads him astray respecting himself; and having thus become a stranger to himself, he abhors this life of seeming contradictions, for which he desires nothing less than its long continuance (vid., Job 7:16). The היא אחת which follows we do not explain: "it is all the same to me whether I live or not," but: it is all one whether man is innocent or not. He himself is a proof of this; therefore he maintains, etc. It is, however, also possible that this expression, which is similar in meaning to Ecclesiastes 9:2 (there is one event, אחד מקרה, to the righteous and to the wicked), and is well translated in the Targ. by היא מכילא חדא (there is one measure of retribution, מכילא equals מדּה, μέτρον, Matthew 7:2), refers to what follows, and that "therefore I maintain" is parenthetical (like אמרתי, Psalm 119:57; אמר לי, Isaiah 45:24), and we have translated it accordingly. There is certainly a kind of suspense, and על־כן d introduces an assertion of Job, which is founded upon the fact of the continuance of his own misfortune, - an assertion which he advances in direct contradiction to the friends, and which is expressly censured by Elihu.

In Job 9:23., by some striking examples, he completes the description of that which seems to be supported by the conflict he is called to endure. שׁוט, a scourge, signifies a judgment which passes over a nation (Isaiah 28:15). It swept off the guiltless as well, and therefore Job concludes that God delights in מסּה, πειρασμός, trial, or perhaps more correctly the melting away (from מסס, as Job 6:14) of the guiltless, i.e., their dissolution in anguish and dismay, their wearing away and despondency. Jerome rightly remarks that in the whole book Job says nihil asperius than what he says in Job 9:23. Another example in favour of his disconsolate היא אחת is that whole lands are given into the hand of the wicked: the monarch is an evil man, and the countenance of their judges He (God) covers, so that they do not distinguish between right and wrong, nor decide in favour of the former rather than of the latter. God himself is the final cause of the whole: if not, i.e., if it is not so, who can it then be that causes it? אפו (four times in the book of Job instead of the usual form אפוא) is, according to the current opinion, placed per hyperbaton in the conditional instead of the interrogative clause; and מי אפו are certainly not, with Hirzel, to be taken together. There is, however, not a proper hyperbaton, but אפו here gives intensity to the question; though not directly as Job 17:15 (Ges. 153, 2), but only indirectly, by giving intensity to that which introduces the question, as Job 24:25 and Genesis 27:37; translate therefore: if it really is not so (comp. the Homeric expression ει ̓ δ ̓ ἄγε). It is indisputable that God, and no one else, is the final cause of this misery, apparently so full of contradiction, which meets us in the history of mankind, and which Job now experiences for himself.

Job 9:28 Parallel Commentaries

Treasury of Scripture Knowledge

afraid

Job 21:6 Even when I remember I am afraid, and trembling takes hold on my flesh.

Psalm 88:15,16 I am afflicted and ready to die from my youth up: while I suffer your terrors I am distracted...

Psalm 119:120 My flesh trembles for fear of you; and I am afraid of your judgments.

I know

Job 9:2,20,21 I know it is so of a truth: but how should man be just with God...

Job 14:16 For now you number my steps: do you not watch over my sin?

Exodus 20:7 You shall not take the name of the LORD your God in vain; for the LORD will not hold him guiltless that takes his name in vain.

Psalm 130:3 If you, LORD, should mark iniquities, O Lord, who shall stand?

Cross References
Job 3:25
For the thing that I fear comes upon me, and what I dread befalls me.

Job 7:21
Why do you not pardon my transgression and take away my iniquity? For now I shall lie in the earth; you will seek me, but I shall not be."

Job 10:14
If I sin, you watch me and do not acquit me of my iniquity.

Job 16:6
"If I speak, my pain is not assuaged, and if I forbear, how much of it leaves me?

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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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