TRV
Translation
See on the biblical-era map
In the KJVVerse 13,300 of 31,102
Study This Verse
Commentary on Job 19 verses 1–7
1 ¶ Then Job answered and said,
2 How long will ye vex my soul, and break me in pieces with words?
3 These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me.
4 And be it indeed that I have erred, mine error remaineth with myself.
5 If indeed ye will magnify yourselves against me, and plead against me my reproach:
6 Know now that God hath overthrown me, and hath compassed me with his net.
7 Behold, I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment.
Job's friends had passed a very severe censure upon him as a wicked man because he was so grievously afflicted; now here he tells them how ill he took it to be so censured. Bildad had twice begun with a How long (Job 8:2, Job 18:2), and therefore Job, being now to answer him particularly, begins with a How long too, Job 19:2. What is not liked is commonly thought long; but Job had more reason to think those long who assaulted him than they had to think him long who only vindicated himself. Better cause may be shown for defending ourselves, if we have right on our side, than for offending our brethren, though we have right on our side. Now observe here,
I. How he describes their unkindness to him and what account he gives of it. 1. They vexed his soul, and that is more grievous than the vexation of the bones, Psa 6:2, Psa 6:3. They were his friends; they came to comfort him, pretended to counsel him for the best; but with a great deal of gravity, and affectation of wisdom and piety, they set themselves to rob him of the only comfort he had now left him in a good God, a good conscience, and a good name; and this vexed him to his heart. 2. They broke him in pieces with words, and those were surely hard and very cruel words that would break a man to pieces: they grieved him, and so broke him; and therefore there will be a reckoning hereafter for all the hard speeches spoken against Christ and his people, Jde 1:15. 3. They reproached him, (Job 19:3), gave him a bad character and laid to his charge things that he knew not. To an ingenuous mind reproach is a cutting thing. 4. They made themselves strange to him, were shy of him now that he was in his troubles, and seemed as if they did not know him (Job 2:12), were not free with him as they used to be when he was in his prosperity. Those are governed by the spirit of the world, and not by any principles of true honour or love, who make themselves strange to their friends, or God's friends, when they are in trouble. A friend loves at all times. 5. They not only estranged themselves from him, but magnified themselves against him (Job 19:5), not only looked shy of him, but looked big upon him, and insulted over him, magnifying themselves to depress him. It is a mean thing, it is a base thing, thus to trample upon those that are down. 6. They pleaded against him his reproach, that is, they made use of his affliction as an argument against him to prove him a wicked man. They should have pleaded for him his integrity, and helped him to take the comfort of that under his affliction, and so have pleaded that against his reproach (as St. Paul, Co2 1:12); but, instead of that, they pleaded his reproach against his integrity, which was not only unkind, but very unjust; for where shall we find an honest man if reproach may be admitted for a plea against him?
II. How he aggravates their unkindness. 1. They had thus abused him often (Job 19:3): These ten times you have reproached me, that is, very often, as Gen 31:7; Num 14:22. Five times they had spoken, and every speech was a double reproach. He spoke as if he had kept a particular account of their reproaches, and could tell just how many they were. It is but a peevish and unfriendly thing to do so, and looks like a design of retaliation and revenge. We better befriend our own peace by forgetting injuries and unkindnesses than by remembering them and scoring them up. 2. They continued still to abuse him, and seemed resolved to persist in it: "How long will you do it?" Job 19:2, Job 19:5. "I see you will magnify yourselves against me, notwithstanding all I have said in my own justification." Those that speak too much seldom think they have said enough; and, when the mouth is opened in passion, the ear is shut to reason. 3. They were not ashamed of what they did, Job 19:3. They had reason to be ashamed of their hard-heartedness, so ill becoming men, of their uncharitableness, so ill becoming good men, and of their deceitfulness, so ill becoming friends: but were they ashamed? No, though they were told of it again and again, yet they could not blush.
III. How he answers their harsh censures, by showing them that what they condemned was capable of excuse, which they ought to have considered. 1. The errors of his judgment were excusable (Job 19:4): "Be it indeed that I have erred, that I am in the wrong through ignorance or mistake," which may well be supposed concerning men, concerning good men. Humanum est errare - Error cleaves to humanity; and we must be willing to suppose it concerning ourselves. It is folly to think ourselves infallible. "But be it so," said Job, "my error remaineth with myself," that is, "I speak according to the best of my judgment, with all sincerity, and not from a spirit of contradiction." Or, "If I be in an error, I keep it to myself, and do not impose it upon others as you do. I only prove myself and my own work by it. I meddle not with other people, either to teach them or to judge them." Men's errors are the more excusable if they keep them to themselves, and do not disturb others with them. Hast thou faith? Have it to thyself. Some give this sense of these words: "If I be in an error, it is I that must smart for it; and therefore you need not concern yourselves: nay, it is I that do smart, and smart severely, for it; and therefore you need not add to my misery by your reproaches." 2. The breakings out of his passion, though not justifiable, yet were excusable, considering the vastness of his grief and the extremity of his misery. "If you will go on to cavil at every complaining word I speak, will make the worst of it and improve it against me, yet take the cause of the complaint along with you, and weigh that, before you pass a judgment upon the complaint, and turn it to my reproach: Know then that God has overthrown me," Job 19:6. Three things he would have them consider: - (1.) That his trouble was very great. He was overthrown, and could not help himself, enclosed as in a net, and could not get out. (2.) That God was the author of it, and that, in it, he fought against him: "It was his hand that overthrew me; it is in his net that I am enclosed; and therefore you need not appear against me thus. I have enough to do to grapple with God's displeasure; let me not have yours also. Let God's controversy with me be ended before you begin yours." It is barbarous to persecute him whom God hath smitten and to talk to the grief of one whom he hath wounded, Psa 69:26. (3.) That he could not obtain any hope of the redress of his grievances, Job 19:7. He complained of his pain, but got no ease - begged to know the cause of his affliction, but could not discover it - appealed to God's tribunal for the clearing of his innocency, but could not obtain a hearing, much less a judgment, upon his appeal: I cry out of wrong, but I am not heard. 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. Woe unto us if God be against us!
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
Copy as
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 14.29
The sayings of the holy man, as we have already often said, are to be understood as spoken sometimes in his own person, as sometimes in the voice of the Head and sometimes as a prefigurement of the universal church. Now the soul of the righteous is deeply distressed when people launch severe sentences against the good; they have not learned to lead good lives. By their words they claim righteousness for themselves, while in their actions they prove to be its enemies. To the friends of blessed Job, who bear the type of heretics, he rightly answers, “How long will you torment me and break me in pieces with words?” For good people are “broken into pieces” by the words of the wicked. They come out against them with words of the lips while they lie low either in a corrupt faith or in bad habits.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Job 19:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 19:2 powerfully articulates the patriarch Job's profound anguish and exasperation, not solely from his physical suffering and immense losses, but primarily from the relentless, misguided, and accusatory words of his three friends, Eliphaz, Bildad, and Zophar. This verse serves as a poignant cry from a soul tormented by false accusations and a desperate plea for an end to the verbal assault that felt as destructive as physical violence, highlighting the devastating power of uncompassionate and judgmental speech.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 19:2 is rich with powerful literary devices that effectively convey the depth of Job's suffering and the destructive nature of his friends' speech. The phrase "vex my soul" employs Metaphor to describe the emotional and spiritual torment as a physical assault or persistent irritation, suggesting a deep, nagging pain that penetrates beyond the surface. The more potent Metaphor of "break me in pieces" vividly portrays the devastating power of words, equating verbal abuse with physical dismemberment or shattering. This is further amplified by Hyperbole, as Job exaggerates the literal effect of their words to emphasize the extreme pain, despair, and fragmentation he feels; while their words do not literally break him into pieces, they feel as if they are dismantling his very being. The rhetorical question, "How long will ye vex my soul," serves as a direct address to his friends, an example of Apostrophe, and also functions powerfully as a Lament, expressing his intense suffering and desperate plea for relief. The use of such strong, visceral imagery underscores the profound impact of their uncompassionate and judgmental speech on his psychological and spiritual state.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 19:2 profoundly illustrates the theological truth that human words carry immense power, capable of inflicting deep spiritual and emotional wounds, even when spoken with ostensibly good intentions. It challenges the simplistic notion that suffering is always a direct result of sin, forcing a confrontation with the mystery of innocent suffering and the inadequacy of human wisdom in the face of divine sovereignty. The verse also implicitly highlights the critical importance of compassionate presence and empathetic listening over judgmental pronouncements, echoing a broader biblical theme of the proper and edifying use of the tongue. It serves as a stark reminder that our theological frameworks, if rigidly applied without grace, humility, and genuine love, can become instruments of harm rather than comfort, revealing a distorted and incomplete view of God's justice and mercy.
REFLECTION AND APPLICATION
Job's agonizing cry in Job 19:2 serves as a timeless and poignant reminder of the profound and lasting impact our words have on others, especially those who are in distress or experiencing deep suffering. In a world often quick to judge, offer unsolicited advice, or simplify complex suffering with easy answers, Job's experience compels us to cultivate a posture of humility, empathy, and genuine compassion. It challenges us to examine our own hearts and motives when we approach those who are hurting, asking whether our words are truly building up, comforting, and healing, or inadvertently "breaking them in pieces" through judgment, misunderstanding, or rigid theological pronouncements. The verse calls us to move beyond simplistic frameworks that may offer intellectual satisfaction but fail to provide true solace, urging us instead to sit with the uncomfortable realities of suffering and to offer the ministry of presence, active listening, and grace. Ultimately, it is a profound call to wield our tongues with wisdom, grace, and love, recognizing their immense capacity for both profound destruction and transformative restoration.
Questions for Reflection
FAQ
Why were Job's friends so persistent in their accusations despite his pleas of innocence?
Answer: Job's friends were deeply entrenched in the prevailing ancient Near Eastern theological framework, often referred to as the "doctrine of retribution." This belief system posited a direct, discernible correlation between one's righteousness and their prosperity, and conversely, between one's sin and their suffering. From their perspective, Job's unprecedented calamities could only be explained by hidden sin, as God, being just, would not afflict a righteous person in such a manner. Their persistence stemmed from a desire to defend God's justice (as they understood it) and to compel Job to confess, believing that confession was the only path to restoration. They genuinely believed they were helping him by urging him to repent, even as their words caused him immense pain, as seen in Job 19:2. They lacked the theological flexibility to consider the possibility of innocent suffering or the mysterious ways of God's sovereignty, which the Book of Job ultimately explores.
What does "vex my soul" imply beyond simple annoyance?
Answer: The phrase "vex my soul" (from the Hebrew yâgâh') goes far beyond simple annoyance or irritation. It implies a deep, profound wounding of Job's innermost being, his spirit, and his emotional core. It suggests that his friends' words are causing him immense grief, sorrow, and distress that penetrates to the very essence of who he is. It's an attack on his integrity, his identity, and his relationship with God, leaving him feeling deeply burdened and oppressed. This emotional and spiritual torment, inflicted by those who should have been his comforters, is portrayed as being as devastating as his physical ailments, highlighting the holistic nature of human suffering.
How does Job's experience relate to modern concepts of verbal abuse or emotional manipulation?
Answer: Job's lament in Job 19:2 resonates strongly with modern understandings of verbal abuse and emotional manipulation, even though the context is ancient. His friends' relentless accusations, gaslighting (making him doubt his own reality and innocence), and the imposition of their flawed theological framework caused him profound psychological distress. Their words were designed to control his narrative, force a confession, and undermine his self-worth, rather than to genuinely comfort or understand. Job's feeling of being "broken in pieces with words" powerfully articulates the devastating impact of such speech, which can erode one's sense of self, create self-doubt, and inflict deep emotional scars, mirroring the effects of contemporary forms of emotional and verbal abuse. It underscores the timeless truth that words, even without physical violence, can be profoundly destructive.
CHRIST-CENTERED FULFILLMENT
Job's agonizing cry in Job 19:2 profoundly foreshadows the ultimate suffering of Christ, who was not only physically tortured but also "vexed" and "broken in pieces with words" by those who misunderstood and falsely accused Him. Like Job, Jesus, the perfectly innocent one, endured relentless verbal assaults from religious leaders, the crowds, and even the moments of misunderstanding from His own disciples. He was unjustly accused of blasphemy (Matthew 26:65), demon possession (Matthew 9:34), and sedition against Caesar (Luke 23:2). The piercing words of scorn, mockery, and false witness at His trial and on the cross (Matthew 27:39-44) were a profound spiritual and emotional torment, akin to being "broken in pieces." Yet, unlike Job who cried out for relief from human tormentors, Jesus, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant" (Philippians 2:6-7), enduring the ultimate verbal abuse and physical agony without complaint, for our sake. His suffering, including the deep torment inflicted by words, culminated in His cry from the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46), a spiritual anguish far deeper than Job's, demonstrating His complete identification with human suffering. Through His endurance of such verbal and emotional torment, Jesus became the empathetic High Priest who truly understands our every pain, including the pain inflicted by words, offering us true comfort and healing where human words often fail (Hebrews 4:15).