Job 19:3

These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

19:1-7 Job's friends blamed him as a wicked man, because he was so afflicted; here he describes their unkindness, showing that what they condemned was capable of excuse. Harsh language from friends, greatly adds to the weight of afflictions: yet it is best not to lay it to heart, lest we harbour resentment. Rather let us look to Him who endured the contradiction of sinners against himself, and was treated with far more cruelty than Job was, or we can be.

Barnes' Notes on the Bible

These ten times - Many times; the word "ten" being used as we often say, "ten a dozen" or "twenty," to denote many; see Genesis 31:7, "And your father hath changed my wages "ten times." Leviticus 26:26, "and when I have broken your staff of bread, "ten women" shall bake your bread, in one oven;" compare Numbers 14:22; Nehemiah 4:6.

You are not ashamed that you make yourselves strange to me - Margin, "harden yourselves strange to me." Margin, "harden yourselves against me." Gesenius, and after him Noyes, renders this, "Shameless ye stun me." Wemyss, "Are ye not ashamed to treat me thus cruelly? The word used here (הכר hâkar) occurs no no where else, and hence, it is difficult to determine its meaning. The Vulgate renders it, "oppressing me." The Septuagint, "and you are not ashamed to press upon me." - ἐπίκεισθέ υοι epikeisthe moi. Schultens has gone into an extended examination of its meaning, and supposes that the primary idea is that of being "stiff," or "rigid." The word in Arabic, he says, means to be "stupid with wonder." It is applied, he supposes, to those who are "stiff or rigid" with stupor; and then to those who have a stony heart and an iron an iron fore-head - and who can look on the suffering without feeling or compassion. This sense accords well with the connection here. Gesenius, however, supposes that the primary idea is that of beating or pounding; and hence, of stunning by repeated blows. In either case the sense would be substantially the same - that of "stunning." The idea given by our translators of making themselves "strange" was derived from the supposition that the word might be formed from נכר nâkar - to be strange, foreign; to estrange, alienate, etc. For a more full examination of the word, the reader may consult Schultens, or Rosenmuller "in loco."

Jamieson-Fausset-Brown Bible Commentary

3. These—prefixed emphatically to numbers (Ge 27:36).

ten—that is, often (Ge 31:7).

make yourselves strange—rather, "stun me" [Gesenius]. (See Margin for a different meaning [that is, "harden yourselves against me"]).

Matthew Poole's Commentary

These ten times, i.e. many times. A certain number for an uncertain. So this phrase is oft used, as Genesis 31:7 Numbers 14:22, &c.

That ye make yourselves strange to me; that you carry yourselves like strangers to me, and are not concerned nor affected with my calamities, and condemn me as if you had never known my former piety and integrity.

Gill's Exposition of the Entire Bible

These ten times have ye reproached me,.... Referring not to ten sections or paragraphs, in which they had done it, as Jarchi; or to the five speeches his friends, in which their reproaches were doubled; or to Job's words, and their answer, as Saadiah; for it does not denote an exact number of their reproaches, which Job was not so careful to count; but it signifies that he had been many times reproached by them; so Aben Ezra, and in which sense the phrase is often used, see Genesis 31:7; it is the lot of good men in all ages to be reproached by carnal and profane sinners, on account of religion, and for righteousness' sake, as Christians are for the sake of Christ and his Gospel; and which Moses esteemed greater riches than all the treasures of Egypt; but to be reproached by friends, and that as an hypocrite and a wicked man, as Job was, must be very cutting; and this being often repeated, as it was an aggravation of the sin of his friends, so likewise of his affliction and patience:

ye are not ashamed, so that ye make yourselves strange to me; they looked shy at him; would not be free and friendly with him, but carried it strange to him, and seemed to have their affections alienated from him. There should not be a strangeness in good men one to another, since they are not aliens from the commonwealth of Israel, and strangers to the covenants of promise, to the grace of God, and communion with him; since they are fellow citizens, and of the household of God; belong to the same city, share in the same privileges, are of the same family, children of the same father, and brethren one of another, members of the same body, heirs of the same grace and glory, and are to dwell together in heaven to all eternity; wherefore they should not make themselves strange to each other, but should speak often, kindly, and affectionately, one to another, and freely converse together about spiritual things; should pray with one another, and build up each other on their most holy faith, and by love serve one another, and do all good offices mutually that lie in their power, and bear one another's burdens, and so fulfil the law Christ: but, instead of this, Job's friends would scarcely look at him, much less speak one kind word to him; yea, they "hardened themselves against" him, as some (e) render the word; had no compassion on him or pity for him in his distressed circumstances, which their relation to him obliged unto, and was due unto him on the score of friendship; nay, they "mocked" at him, which is the sense of the word, according to Ben Gersom (f); and of this he had complained before, Job 12:4; and with some (g) it has the signification of impudence and audaciousness, from the sense of the word in the Arabic language, see Isaiah 3:9; as if they behaved towards him in a very impudent manner: or, though they "knew" him, as the Targum paraphrases it, yet they were "not ashamed" to reproach him; though they knew that he was a man that feared God; they knew his character and conversation before his all afflictions came on, and yet traduced him as an hypocrite and a wicked man. Whatever is sinful, men should be ashamed of, and will be sooner or later; not to be ashamed thereof is an argument of great hardness and impenitence; and among other things it becomes saints to be ashamed of their making themselves strange to one another. Some render it interrogatively (h), "are ye not ashamed?" &c. you may well be ashamed, if you are not; this is put in order to make them ashamed.

(e) "indurastis facies vestras contra me", Vatablus; so Broughton. (f) "Erubescitis subsannare me", Pagninus. (g) Drusius; so Schultens. (h) So Junius & Tremellius, Piscator.

Geneva Study Bible

These {a} ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me.

(a) That is, many times, as in Ne 4:12.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

3. Job 19:23-27. Hopeless in the present he turns his eye to the future. He desires that his protest of innocence might find indelible record in the rock, that the generations to come might read it. Yet how small a thing that would be to him, whose chief sorrow lay in the alienation of God from his spirit. He shall have more. He knows that God shall yet appear to vindicate him, and that he shall see Him with his eyes—in peace.

Third, Job 19:28-29. Finally he adds a brief threat to his friends.

3. Ten times is a round number for often, Genesis 31:7; Numbers 14:22.

make yourselves strange to me] An expression of uncertain meaning, as the word does not occur again, unless, as some suppose, it be found in Isaiah 3:9. The meaning may be, ye wrong me, the root having some resemblance to an Arabic verb rendered by Lane “to wrong,” also “to be persistent in contention.” Ew., ye are unfeeling towards me.

Pulpit Commentary

Verse 3. - These ten times have ye reproached me. (For the use of the expression "ten times" for "many times." "frequently." see Genesis 31:7, 41; Numbers 14:22; Nehemiah 4:12; Daniel 1:20, etc.) Ye are not ashamed that ye make yourselves strange to me; rather, that ye deal hardly with me (see the Revised Version). The verb used does not occur elsewhere, but seems to have the meaning of "ill use" or "ill treat" (see Professor Lee's "Commentary on the Book of Job" p. 328). Job 19:3

Keil and Delitzsch Biblical Commentary on the Old Testament

1 Then began Job, and said:

2 How long will ye vex my soul,

And crush me with your words?

3 These ten times have ye reproached me;

Without being ashamed ye astound me.

4 And if I have really erred,

My error rests with myself.

5 If ye will really magnify yourselves against me,

And prove my reproach to me:

6 Know then that Eloah hath wronged me,

And hath compassed me with His net.

This controversy is torture to Job's spirit; enduring in himself unutterable agony, both bodily and spiritually, and in addition stretched upon the rack by the three friends with their united strength, he begins his answer with a well-justified quousque tandem. תּגיוּן (Norzi: תּוגיוּן) is fut. energicum from הוּגה (יגה), with the retention of the third radical., Ges. 75, rem. 16. And in וּתדכּאוּנני (Norzi: וּתדכּוּנני with quiescent Aleph) the suff. is attached to the n of the fut. energicum, Ges. 60, rem. 3; the connecting vowel is a, and the suff. is ani, without epenthesis, not anni or aneni, Ges. 58, 5. In Job 19:3 Job establishes his How long? Ten times is not to be taken strictly (Saad.), but it is a round number; ten, from being the number of the fingers on the human hand, is the number of human possibility, and from its position at the end of the row of numbers (in the decimal system) is the number of that which is perfected (vid., Genesis, S. 640f.); as not only the Sanskrit daan is traceable to the radical notion "to seize, embrace," but also the Semitic עשר is traceable to the radical notion "to bind, gather together" (cogn. קשׁר). They have already exhausted what is possible in reproaches, they have done their utmost. Renan, in accordance with the Hebr. expression, transl.: Voil (זה, as e.g., Genesis 27:36) la dixime fois que vous m'insultez. The ἅπ. γεγρ. תּהכּרוּ is connected by the Targ. with הכּיר (of respect of persons equals partiality), by the Syr. with כּרא (to pain, of crvecoeur), by Raschi and Parchon with נכּר (to mistake) or התנכּר (to alienate one's self), by Saadia (vid., Ewald's Beitr. S. 99) with עכר (to dim, grieve);

(Note: Reiske interprets according to the Arabic ‛kr, denso et turbido agmine cum impetu ruitis in me.)

he, however, compares the Arab. hkr, stupere (which he erroneously regards as differing only in sound from Arab. qhr, to overpower, oppress); and Abulwalid (vid., Rdiger in Thes. p. 84 suppl.) explains Arab. thkrûn mn-nı̂, ye gaze at me, since at the same time he mentions as possible that הכר may be equals Arab. khr, to treat indignantly, insultingly (which is only a different shade in sound of Arab. hkr,

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