TRV
Translation
King James Version
These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me.
Complete Jewish Bible
You've insulted me ten times already; aren't you ashamed to treat me so badly?
American Standard Version
These ten times have ye reproached me: Ye are not ashamed that ye deal hardly with me.
World English Bible Messianic
You have reproached me ten times. You aren’t ashamed that you attack me.
Geneva Bible (1599)
Ye haue now ten times reproched me, and are not ashamed: ye are impudent toward mee.
Young's Literal Translation
These ten times ye put me to shame, ye blush not. Ye make yourselves strange to me--
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In the KJVVerse 13,301 of 31,102
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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.
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John ChrysostomAD 407
COMMENTARY ON JOB 19:3A
“Only know that the Lord has dealt with me thus.… You speak against me; you do not feel for me but bear hard upon me.… May the dignity of him who punishes me make you change your mind,” he says. We do not have to trample underfoot the people who are punished by God, but we must shed tears and grieve over their fate. Above all, we must not rejoice over the death of anybody, because such an action will not be left unpunished. Who would have not respected Job’s misfortune, at least because of the dignity of him who chastised him?
Gregory the DialogistAD 604
30. On enumerating the successive times of the speeches of Job’s friends, we learn that as yet they had spoken but five times. But for this reason, that he had five times heard rebukes from them, and five times himself replied to their rebukes, he says that he had been ten times confounded; because both herein, viz. that he had been causelessly reproached, he suffered deeply, and in this, that he uttered words of instruction to those that gave no ear, he underwent confusion. And so, while in hearing he held his peace, and in speaking was not heard, that person had trouble put upon him, who both in holding his peace submissively, and in speaking to them fruitlessly, experienced pain within his heart; and hence he says above, What shall I do? If I speak, my grief is not assuaged; and though I forbear, it will not depart from me.
But if we make these words refer to a type of Holy Church, it is well known that it is her great delight to keep the precepts of the Ten Commandments; and the wicked ‘confound her ten times,’ in that by all that they do wrong in their wicked principles, they forsake the precepts of the Ten Commandments, and cause confusion to the good as often as they set themselves against the words of God in their doings, It goes on;
And ye are not ashamed that ye oppress me.
31. There are some persons, whom bad principle suddenly springing up invites to the commission of wickedness, yet respect for their fellow-creatures recalls again. And very often from this, viz. that they are made ashamed outwardly, they are brought back into their own interior heart, and pass an inward judgment upon themselves; in that if they are afraid to do what is evil on man’s account, how much more ought they not even to have longed after what is evil, on God’s account, Who sees all things? And in the case of these persons it is brought to pass, that they correct greater evil by inferior good, i.e. interior sin by exterior shame. Again, there are some, who, when once they have brought themselves to contemn God in their hearts, despise the judgments of their fellow-creatures much more, and all the evil that they long after, they do not blush to execute boldly, which persons secret wickedness invites to the commission of sin, and outward shame holds not back; as it is said also of a certain wicked judge, Which feared not God, neither regarded man. [Luke 18, 2] Hence too it is said of certain persons sinning with shameless effrontery; And they have declared their sin as Sodom. [Is. 3, 9] Thus very often there are such persons enemies of Holy Church, persons who are not withheld from committing wicked things, either by the fear of God, or regard of man; and it is well said to these by blessed Job, And ye are not ashamed that ye oppress me; seeing that though it was wrong to have wished bad things, it is worse not to be ashamed of things wrongly desired.
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.
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SUMMARY
Job 19:3 powerfully articulates Job's profound anguish and sense of betrayal at the hands of his three friends, Eliphaz, Bildad, and Zophar. After enduring unimaginable loss and suffering, Job faces a relentless barrage of accusations, which he perceives not merely as disagreement but as a deliberate and shameful act of alienation. This verse highlights the psychological torment inflicted by their unyielding insistence on his guilt, transforming those who should have been sources of comfort into instruments of further pain and deep estrangement.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices. Hyperbole is evident in "these ten times," an idiom emphasizing the overwhelming frequency and intensity of the friends' reproaches rather than a literal count. This exaggeration underscores Job's profound emotional distress and the relentless nature of their verbal assault. Irony is powerfully present; those who initially came to comfort Job have become his tormentors, turning empathy into alienation. The friends, by their actions, become "strange" to Job, a stark contrast to their expected role as compassionate companions. This creates a deeply poignant pathos, effectively evoking sympathy for Job's profound sense of betrayal and isolation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 19:3 profoundly illustrates the destructive power of misapplied theology and the pain of human judgment. It challenges a simplistic understanding of divine retribution, forcing readers to grapple with the mystery of suffering and the inadequacy of human wisdom to fully comprehend God's ways. The friends' actions expose a profound failure of empathy, prioritizing rigid doctrine over compassionate presence, a theme echoed throughout the wisdom literature. This verse serves as a stark reminder that even well-intentioned counsel can inflict deep wounds when devoid of true understanding, humility, and genuine compassion for the sufferer.
REFLECTION AND APPLICATION
Job 19:3 offers a timeless lesson on the critical importance of empathy, humility, and the careful use of words, especially when ministering to those in distress. It serves as a powerful caution against presumptive judgment, reminding us that not all suffering is a direct consequence of sin, and attributing it as such can inflict deeper wounds than the original affliction. True comfort often lies not in offering quick theological explanations or solutions, but in empathetic listening, patient presence, and a willingness to sit with another's pain without attempting to "fix" it or assign blame. Job longed for understanding and compassion, not accusation and alienation. This verse challenges us to consider how our words and actions might either build up or tear down, and to prioritize bearing one another's burdens over imposing our own theological frameworks, remembering that a compassionate heart often speaks more powerfully than a thousand well-reasoned arguments.
Questions for Reflection
FAQ
What does "ten times" mean in this verse?
Answer: In biblical Hebrew, the phrase "ten times" (עֶשֶׂר פְּעָמִים, ‘eser pə‘āmîm) is an idiomatic expression signifying "many times" or "repeatedly," rather than a literal count of exactly ten occurrences. It emphasizes the relentless and overwhelming frequency of the accusations Job has endured from his friends. This idiom is also found in other biblical texts, such as Genesis 31:7, where Laban changed Jacob's wages "ten times," meaning numerous times. Job uses it here to convey the sheer volume and persistence of their reproaches, highlighting his profound weariness and sense of being constantly under verbal assault.
Why does Job say his friends "make yourselves strange" to him?
Answer: This phrase, translated from the Hebrew root נכר (nākar), specifically from the Hiphil form of H1970 hâkar, means "to act as a stranger" or "to alienate oneself." Job is expressing his profound sense of betrayal and isolation. His friends, who should have been his closest allies and sources of comfort, have deliberately chosen to treat him as an outsider, an enemy, or someone they no longer recognize. They have refused to acknowledge his innocence or his genuine suffering, instead imposing their rigid theological framework upon him. This deliberate act of estrangement deepens Job's pain, as those who were once intimate companions have now become distant and judgmental, as he laments in Job 16:2.
CHRIST-CENTERED FULFILLMENT
Job 19:3, with its portrayal of the righteous sufferer enduring relentless reproach and alienation from his closest companions, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Like Job, Jesus was a righteous sufferer, though perfectly so, who endured not only physical torment but also the psychological anguish of being reviled and misunderstood by those He came to save. He was "reproached" by the religious leaders, mocked by the crowds, and ultimately abandoned by His disciples, even His closest friends, as recounted in Matthew 26:56. The ultimate act of "making themselves strange" to Him occurred when humanity, in its sin, rejected the very Son of God, leading to His crucifixion. Yet, unlike Job, whose suffering was a mystery, Christ's suffering was a deliberate, redemptive act—He became "strange" to God (bearing the sin of the world) so that we might be reconciled and made "near" to God. His cry on the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46), echoes Job's alienation, but with the divine purpose of atoning for our sins, demonstrating that the innocent suffering depicted in Job ultimately points to the infinitely greater, salvific suffering of the Lamb of God, who took upon Himself the reproach and estrangement meant for us, so that we might find true comfort and belonging in Him.