{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JOB","commentaryId":"jamieson-fausset-brown","name":"Job","commonName":"Job","introduction":"JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.\n\nBut Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of \"Job\" in conjunction with \"Noah and Daniel,\" real persons. St. James (Jam 5:11) also refers to Job as an example of \"patience,\" which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.\n\nWHERE JOB LIVED.--\"Uz,\" according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and Ch1 1:17, Ch1 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, \"a mount of the East,\" answering to \"men of the East\" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that \"Uz is the prevailing name of the country at the mouth of the Euphrates.\" It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from \"the wilderness\" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called \"the greatest of the men of the East\"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.\n\nTHE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title \"Lord of Sabaoth,\" as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated \"a piece of money,\" ought rather be rendered \"a lamb.\" 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.\n\nTHE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, \"whilst he was among the Midianites, about 1520 B.C.\" But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (Co1 3:19) quotes it (Job 5:13) with the formula, \"It is written.\" Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and Pe1 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa (\"Psalms,\" Luk 24:44).\n\nDESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.\n\nThe question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare Pe1 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. \"Via crucis, via salutis\" [\"The way of the cross, the way of deliverance\"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. \"Prosperity,\" says BACON, \"is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes.\" This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the \"three\" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.\n\nPOETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jde 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). \"Desolation and destruction, famine and sword,\" that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age. \n\n\n\nNext: Job Chapter 1\n\n","order":18,"numberOfChapters":42,"sha256":"e28c73d19b068ae7148f623bfa79b3c43dd6e60e7a803672cdd5f8a7d5080b3a","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":1},"lastChapterNumber":42,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/42.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":42},"totalNumberOfVerses":954},"chapter":{"number":6,"content":[{"type":"verse","number":3,"content":["the sand-- (Pro 27:3). \n\nare swallowed up--See Margin [that is, \"I want words to express my grief\"]. But Job plainly is apologizing, not for not having had words enough, but for having spoken too much and too boldly; and the Hebrew is, \"to speak rashly\" [UMBREIT, GESENIUS, ROSENMULLER]. \"Therefore were my words so rash.\"\n\n"]},{"type":"verse","number":4,"content":["arrows . . . within me--have pierced me. A poetic image representing the avenging Almighty armed with bow and arrows (Psa 38:2-3). Here the arrows are poisoned. Peculiarly appropriate, in reference to the burning pains which penetrated, like poison, into the inmost parts--(\"spirit\"; as contrasted with mere surface flesh wounds) of Job's body. \n\nset themselves in array--a military image (Jdg 20:33). All the terrors which the divine wrath can muster are set in array against me (Isa 42:13).\n\n"]},{"type":"verse","number":5,"content":["Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; namely, his pains, which are, as it were, disgusting food, which God feeds him with (end of Job 6:7). But he should have remembered a rational being should evince a better spirit than the brute.\n\n"]},{"type":"verse","number":6,"content":["unsavoury--tasteless, insipid. Salt is a chief necessary of life to an Easterner, whose food is mostly vegetable. \n\nthe white--literally, \"spittle\" (Sa1 21:13), which the white of an egg resembles.\n\n"]},{"type":"verse","number":7,"content":["To \"touch\" is contrasted with \"meat.\" \"My taste refused even to touch it, and yet am I fed with such meat of sickness.\" The second clause literally, is, \"Such is like the sickness of my food.\" The natural taste abhors even to touch insipid food, and such forms my nourishment. For my sickness is like such nauseous food [UMBREIT]. (Psa 42:3; Psa 80:5; Psa 102:9). No wonder, then, I complain.\n\n"]},{"type":"verse","number":8,"content":["To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape troubles, without thought of the hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will.\n\n"]},{"type":"verse","number":9,"content":["destroy--literally, \"grind\" or \"crush\" (Isa 3:15). \n\nlet loose his hand--God had put forth His hand only so far as to wound the surface of Job's flesh (Job 1:12; Job 2:6); he wishes that hand to be let loose, so as to wound deeply and vitally. \n\ncut me off--metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (Isa 38:12).\n\n"]},{"type":"verse","number":10,"content":["I would harden myself in sorrow--rather, \"I would exult in the pain,\" if I knew that that pain would hasten my death [GESENIUS]. UMBREIT translates the Hebrew of \"Let Him not spare,\" as \"unsparing\"; and joins it with \"pain.\" \n\nconcealed--I have not disowned, in word or deed, the commands of the Holy One (Psa 119:46; Act 20:20). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called \"the Holy One,\" to imply man's reciprocal obligation to be holy, as He is holy (Lev 19:2).\n\n"]},{"type":"verse","number":11,"content":["What strength have I, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. \"And what\" but a miserable \"end\" of life is before me, \"that I should\" desire to \"prolong life\"? [UMBREIT]. UMBREIT and ROSENMULLER not so well translate the last words \"to be patient.\"\n\n"]},{"type":"verse","number":12,"content":["Disease had so attacked him that his strength would need to be hard as a stone, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so that the hope of restoration suggested by Eliphaz is vain (see on Job 5:11).\n\n"]},{"type":"verse","number":13,"content":["Is not my help in me?--The interrogation is better omitted. \"There is no help in me!\" For \"wisdom,\" \"deliverance\" is a better rendering. \"And deliverance is driven quite from me.\"\n\n"]},{"type":"verse","number":14,"content":["pity--a proverb. Charity is the love which judges indulgently of our fellow men: it is put on a par with truth in Pro 3:3, for they together form the essence of moral perfection [UMBREIT]. It is the spirit of Christianity (Pe1 4:8; Co1 13:7; Pro 10:12; Pro 17:17). If it ought to be used towards all men, much more towards friends. But he who does not use it forsaketh (renounceth) the fear of the Almighty (Jam 2:13).\n\n"]},{"type":"verse","number":15,"content":["Those whom I regarded as \"my brethren,\" from whom I looked for faithfulness in my adversity, have disappointed me, as the streams failing from drought--wadies of Arabia, filled in the winter, but dry in the summer, which disappoint the caravans expecting to find water there. The fulness and noise of these temporary streams answer to the past large and loud professions of my friends; their dryness in summer, to the failure of the friendship when needed. The Arab proverb says of a treacherous friend, \"I trust not in thy torrent\" (Isa 58:11, Margin). \n\nstream of brooks--rather, \"the brook in the ravines which passes away.\" It has no perpetual spring of water to renew it (unlike \"the fountain of living waters,\" Jer 2:13; Isa 33:16, at the end); and thus it passes away as rapidly as it arose.\n\n"]},{"type":"verse","number":16,"content":["blackish--literally, \"Go as a mourner in black clothing\" (Psa 34:14). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, descending from the mountains into the valley. In the [second] clause, the snow dissolved is, in the poet's view, \"hid\" in the flood [UMBREIT].\n\n"]},{"type":"verse","number":17,"content":["wax warm--rather, \"At the time when.\" (\"But they soon wax\") [UMBREIT]. \"they become narrower (flow in a narrower bed), they are silent (cease to flow noisily); in the heat (of the sun) they are consumed or vanish out of their place. First the stream flows more narrowly--then it becomes silent and still; at length every trace of water disappears by evaporation under the hot sun\" [UMBREIT].\n\n"]},{"type":"verse","number":18,"content":["turned aside--rather, \"caravans\" (Hebrew, \"travellers\") turn aside from their way, by circuitous routes, to obtain water. They had seen the brook in spring full of water: and now in the summer heat, on their weary journey, they turn off their road by a devious route to reach the living waters, which they remembered with such pleasure. But, when \"they go,\" it is \"into a desert\" [NOYES and UMBREIT]. Not as English Version, \"They go to nothing,\" which would be a tame repetition of the drying up of the waters in Job 6:17; instead of waters, they find an \"empty wilderness\"; and, not having strength to regain their road, bitterly disappointed, they \"perish.\" The terse brevity is most expressive.\n\n"]},{"type":"verse","number":19,"content":["the troops--that is, \"caravans.\" \n\nTema--north of Arabia-Deserta, near the Syrian desert; called from Tema son of Ishmael (Gen 25:15; Isa 21:14; Jer 25:23), still so called by the Arabs. Job 6:19-20 give another picture of the mortification of disappointed hopes, namely, those of the caravans on the direct road, anxiously awaiting the return of their companions from the distant valley. The mention of the locality whence the caravans came gives living reality to the picture. \n\nSheba--refers here not to the marauders in North Arabia-Deserta (Job 1:15), but to the merchants (Eze 27:22) in the south, in Arabia-Felix or Yemen, \"afar off\" (Jer 6:20; Mat 12:42; Gen 10:28). Caravans are first mentioned in Gen 37:25; men needed to travel thus in companies across the desert, for defense against the roving robbers and for mutual accommodation. \n\nThe companies . . . waited for them--cannot refer to the caravans who had gone in quest of the waters; for Job 6:18 describes their utter destruction.\n\n"]},{"type":"verse","number":20,"content":["literally, \"each had hoped\"; namely, that their companions would find water. The greater had been their hopes the more bitter now their disappointment; \n\nthey came thither--to the place. \n\nand were ashamed--literally, \"their countenances burn,\" an Oriental phrase for the shame and consternation of deceived expectation; so \"ashamed\" as to disappointment (Rom 5:5).\n\n"]},{"type":"verse","number":21,"content":["As the dried-up brook is to the caravan, so are ye to me, namely, a nothing; ye might as well not be in existence [UMBREIT]. The Margin \"like to them,\" or \"to it\" (namely, the waters of the brook), is not so good a reading. \n\nye see, and are afraid--Ye are struck aghast at the sight of my misery, and ye lose presence of mind. Job puts this mild construction on their failing to relieve him with affectionate consolation.\n\n"]},{"type":"verse","number":22,"content":["And yet I did not ask you to \"bring me\" a gift; or to \"pay for me out of your substance a reward\" (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment.\n\n"]},{"type":"verse","number":23,"content":["the mighty--the oppressor, or creditor, in whose power the debtor was [UMBREIT].\n\n"]},{"type":"verse","number":24,"content":["Irony. If you can \"teach me\" the right view, I am willing to be set right, and \"hold my tongue\"; and to be made to see my error. But then if your words be really the right words, how is it that they are so feeble? \"Yet how feeble are the words of what you call the right view.\" So the Hebrew is used (in Mic 2:10; Mic 1:9). The English Version, \"How powerful,\" &c., does not agree so well with the last clause of the verse.\n\n"]},{"type":"verse","number":25,"content":["And what will your arguings reprove?--literally, \"the reproofs which proceed from you\"; the emphasis is on you; you may find fault, who are not in my situation [UMBREIT].\n\n"]},{"type":"verse","number":26,"content":["Do you imagine--or, \"mean.\" \n\nto reprove words and (to reprove) the speeches of one desperate, (which are) as wind?--mere nothings, not to be so narrowly taken to task? UMBREIT not so well takes the Hebrew for \"as wind,\" as \"sentiments\"; making formal \"sentiments\" antithetical to mere \"speeches,\" and supplying, not the word \"reprove,\" but \"would you regard,\" from the first clause.\n\n"]},{"type":"verse","number":27,"content":["literally, \"ye cause\" (supply, \"your anger\") [UMBREIT], a net, namely, of sophistry [NOYES and SCHUTTENS], to fall upon the desolate (one bereft of help, like the fatherless orphan); \n\nand ye dig (a pit) for your friend--that is, try to ensnare him, to catch him in the use of unguarded language [NOYES]. (Psa 57:6); metaphor from hunters catching wild beasts in a pit covered with brushwood to conceal it. UMBREIT from the Syriac, and answering to his interpretation of the first clause, has, \"Would you be indignant against your friend?\" The Hebrew in Job 41:6, means to \"feast upon.\" As the first clause asks, \"Would you catch him in a net?\" so this follows up the image, \"And would you next feast upon him, and his miseries?\" So the Septuagint.\n\n"]},{"type":"verse","number":28,"content":["be content--rather, \"be pleased to\"--look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.\n\n"]},{"type":"verse","number":29,"content":["Return--rather, \"retract\" your charges: \n\nlet it not be iniquity--that is, (retract) that injustice may not be done me. Yea retract, \"my righteousness is in it\"; that is, my right is involved in this matter.\n\n"]},{"type":"verse","number":30,"content":["Will you say that my guilt lies in the organ of speech, and will you call it to account? or, Is it that my taste (palate) or discernment is not capable to form a judgment of perverse things? Is it thus you will explain the fact of my having no consciousness of guilt? [UMBREIT].\n\n\n\n\nNext: Job Chapter 7\n\n"]}],"introduction":"REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)\n\nthroughly weighed--Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter \"outweigh in the balance\" the former.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JOB/6.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":6},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/7.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":7},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/5.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":5},"numberOfVerses":28}