Job 9:18

9:14-21 Job is still righteous in his own eyes, ch. 32:1, and this answer, though it sets forth the power and majesty of God, implies that the question between the afflicted and the Lord of providence, is a question of might, and not of right; and we begin to discover the evil fruits of pride and of a self-righteous spirit. Job begins to manifest a disposition to condemn God, that he may justify himself, for which he is afterwards reproved. Still Job knew so much of himself, that he durst not stand a trial. If we say, We have no sin, we not only deceive ourselves, but we affront God; for we sin in saying so, and give the lie to the Scripture. But Job reflected on God's goodness and justice in saying his affliction was without cause.

He will not suffer me to take my breath,.... Which some think refers to Job's disease, which was either an asthma, or a quinsy in his throat, which occasioned great difficulty in breathing: I should rather think the allusion is to the hot burning winds in those countries before mentioned, which sometimes blew so strongly as almost to take away a man's breath; so the above traveller (u) reports, that between Suez and Cairo (in Egypt) they had for a day's time and more so hot a wind, that they were forced to turn their backs to it, to take a little breath. The design of Job is to show, that his afflictions were continued, and were without any intervals; they were repeated so fast, and came so thick upon him, one after another, that he had no breathing time; the import of the phrase is the same with that in Job 7:19 , but filleth me with bitterness; to the full, to satiety, to loathing, as a man may be with a bitter potion, with wormwood drink, and water of gall, with bitter afflictions comparable to such, whereby Job's life was embittered to him, see Jeremiah 9:15. (u) Travels. par. 1. B. 2. c. 34. p. 177.

(18) Take my breath. —The action being that of breathing again after complete exhaustion—recovering breath and the power to breathe, &c. “If I say I am perfect, it also shall prove me perverse by the very act of saying so; because for man to maintain his righteousness before God is at once to proclaim his iniquity. The finite cannot come into competition with the Infinite, nor measure itself therewith.”

Job 9:18 . He will not suffer me to take my breath — My pains and miseries are continual, and I have not so much as a breathing time free from them; but filleth me with bitterness — My afflictions are not only long and uninterrupted, but also exceeding sharp and violent, contrary to the common course of God’s providence. Houbigant’s version of this and the two preceding verses shows their connection admirably well, and, according to Bishop Lowth, gives us the true sense of the passage. “But, if I should call that he might answer me, I could not easily believe that he would hear my voice; since he hath broken me with a tempest, and inflicted many wounds upon me without cause; nor hath given me space to take my breath, so hath he filled me with bitterness.”

Verse 18. - He will not suffer me to take my breath . "He gives me no breathing-space," that is, "no time of relaxation or refreshment. My existence is one continual. misery." (comp. Job 7:3-6, 13-19 ). But filleth me with bitterness; literally, with bitter things or bitterness (Hebrew, מַמְּר ורִים ). Job 9:18

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.