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Job 33:19 Commentaries: "Man is also chastened with pain on his bed, And with unceasing complaint in his bones;

 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Job 33:19 Commentaries: "Man is also chastened with pain on his bed, And with unceasing complaint in his bones;</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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<a href="/commentaries/benson/job/33.htm" title="Benson Commentary">Benson</a> &#8226; <a href="/commentaries/illustrator/job/33.htm" title="Biblical Illustrator">BI</a> &#8226; <a href="/commentaries/cambridge/job/33.htm" title="Cambridge Bible">Cambridge</a> &#8226; <a href="/commentaries/clarke/job/33.htm" title="Clarke's Commentary">Clarke</a> &#8226; <a href="/commentaries/darby/job/33.htm" title="Darby's Bible Synopsis">Darby</a> &#8226; <a href="/commentaries/ellicott/job/33.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> &#8226; <a href="/commentaries/expositors/job/33.htm" title="Expositor's Bible">Expositor's</a> &#8226; <a href="/commentaries/edt/job/33.htm" title="Expositor's Dictionary">Exp&nbsp;Dct</a> &#8226; <a href="/commentaries/gaebelein/job/33.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> &#8226; <a href="/commentaries/gsb/job/33.htm" title="Geneva Study Bible">GSB</a> &#8226; <a href="/commentaries/gill/job/33.htm" title="Gill's Bible Exposition">Gill</a> &#8226; <a href="/commentaries/gray/job/33.htm" title="Gray's Concise">Gray</a> &#8226; <a href="/commentaries/guzik/job/33.htm" title="Guzik Bible Commentary">Guzik</a> &#8226; <a href="/commentaries/haydock/job/33.htm" title="Haydock Catholic Bible Commentary">Haydock</a> &#8226; <a href="/commentaries/hastings/job/22-21.htm" title="Hastings Great Texts">Hastings</a> &#8226; <a href="/commentaries/homiletics/job/33.htm" title="Pulpit Homiletics">Homiletics</a> &#8226; <a href="/commentaries/jfb/job/33.htm" title="Jamieson-Fausset-Brown">JFB</a> &#8226; <a href="/commentaries/kad/job/33.htm" title="Keil and Delitzsch OT">KD</a> &#8226; <a href="/commentaries/kelly/job/33.htm" title="Kelly Commentary">Kelly</a> &#8226; <a href="/commentaries/king-en/job/33.htm" title="Kingcomments Bible Studies">King</a> &#8226; <a href="/commentaries/lange/job/33.htm" title="Lange Commentary">Lange</a> &#8226; <a href="/commentaries/maclaren/job/33.htm" title="MacLaren Expositions">MacLaren</a> &#8226; <a href="/commentaries/mhc/job/33.htm" title="Matthew Henry Concise">MHC</a> &#8226; <a href="/commentaries/mhcw/job/33.htm" title="Matthew Henry Full">MHCW</a> &#8226; <a href="/commentaries/parker/job/33.htm" title="The People's Bible by Joseph Parker">Parker</a> &#8226; <a href="/commentaries/poole/job/33.htm" title="Matthew Poole">Poole</a> &#8226; <a href="/commentaries/pulpit/job/33.htm" title="Pulpit Commentary">Pulpit</a> &#8226; <a href="/commentaries/sermon/job/33.htm" title="Sermon Bible">Sermon</a> &#8226; <a href="/commentaries/sco/job/33.htm" title="Scofield Reference Notes">SCO</a> &#8226; <a href="/commentaries/ttb/job/33.htm" title="Through The Bible">TTB</a> &#8226; <a href="/commentaries/wes/job/33.htm" title="Wesley's Notes">WES</a> &#8226; <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/job/33.htm">Ellicott's Commentary for English Readers</a></div>(19) <span class= "bld">He is chastened.</span>—This is the second manner in which God speaks—first by dreams, &c., then by afflictions.<p><span class= "bld">And the multitude of his bones with strong pain.</span>—Or, reading it otherwise, we may render, <span class= "ital">And with continual strife in his bones</span>—<span class= "ital">e.g., </span>rheumatism and gout.<p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/job/33.htm">Matthew Henry's Concise Commentary</a></div>33:19-28 Job complained of his diseases, and judged by them that God was angry with him; his friends did so too: but Elihu shows that God often afflicts the body for good to the soul. This thought will be of great use for our getting good from sickness, in and by which God speaks to men. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. When afflictions have done their work, they shall be removed. A ransom or propitiation is found. Jesus Christ is the Messenger and the Ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the Purchaser and the Price, the Priest and the sacrifice. So high was the value of souls, that nothing less would redeem them; and so great the hurt done by sin, that nothing less would atone for it, than the blood of the Son of God, who gave his life a ransom for many. A blessed change follows. Recovery from sickness is a mercy indeed, when it proceeds from the remission of sin. All that truly repent of their sins, shall find mercy with God. The works of darkness are unfruitful works; all the gains of sin will come far short of the damage. We must, with a broken and contrite heart, confess our sins to God, 1Jo 1:9. We must confess the fact of sin; and not try to justify or excuse ourselves. We must confess the fault of sin; I have perverted that which was right. We must confess the folly of sin; So foolish have I been and ignorant. Is there not good reason why we should make such a confession?<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/job/33.htm">Barnes' Notes on the Bible</a></div>He is chastened also with pain - As another means of checking and restraining him from the commission of sin. When the warnings of the night fail, and when he is bent on a life of sin, then God lays him on a bed of pain, and he is brought to reflection there. There he has an opportunity to think of his life, and of all the consequences which must follow from a career of iniquity. This involves the main inquiry before the disputants. It was, why people were afflicted. The three friends of Job had said that it was a full proof of wickedness, and that when the professedly pious were afflicted it was demonstrative of insincerity and hypocrisy. Job had called this position in question, and proved that it could not be so, but still was at a loss why it was. Elihu now says, that affliction is a part of a disciplinary government; that it is one of the means which God adopts, when warnings are ineffectual, to restrain people and to bring them to reflection and repentance. This appears to have been a view which was almost entirely new to them.<p>And the multitude of his bones with strong pain - The bones, as has before been remarked, it was supposed might be the seat of the acutest pain; see the notes at <a href="/job/30-17.htm">Job 30:17</a>; compare <a href="/job/20-11.htm">Job 20:11</a>; <a href="/job/7-15.htm">Job 7:15</a>; <a href="/job/30-30.htm">Job 30:30</a>. The meaning here is, that the frame was racked with intense suffering in order to admonish men of sin, to save them from plunging into deeper transgression, and to bring them to repentance. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/job/33.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>19. When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary (Job 36:10); for the good of the godly.<p>multitude&#8212;so the Margin, Hebrew (Keri). Better with the text (Chetib), "And with the perpetual (strong) contest of his bones"; the never-resting fever in his bones (Ps 38:3) [Umbreit].<div class="vheading2"><a href="/commentaries/poole/job/33.htm">Matthew Poole's Commentary</a></div> <span class="bld">With pain, </span> or <span class="ital">grief</span>; with some painful and dangerous diseases, or bodily distempers, which is the second way whereby God instructs men and excites them to repentance; which also was Job’s case. <span class="p"><br /><br /></span><span class="bld">The multitude of his bones with strong pain; </span> the pain pierceth his very bones, even all of them. Or, <span class="ital">even the strong multitude of his bones</span>, i.e. his bones, which are both many and strong. Or, according to another reading, <span class="ital">the contention of his bones</span> (i.e. the pain of his bones, whereby God contends with him) is strong. This also was Job’s case, <span class="bld"><a href="/job/30-17.htm" title="My bones are pierced in me in the night season: and my sinews take no rest.">Job 30:17</a></span>. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/job/33.htm">Gill's Exposition of the Entire Bible</a></div>He is chastened also with pain upon his bed,.... This seems to be another way, in which God, according to his eternal purposes, speaks unto men, as the word "also" intimates; namely, by afflictions, and sometimes painful ones; which have a voice in them, and men of wisdom will hearken to it, <a href="/micah/6-9.htm">Micah 6:9</a>. Pain here signifies not pain of the mind, or a wounded spirit, which is very afflicting, distressing, and intolerable; but pain of the body, as the next clause shows; and this endured on the bed, it being so great as to confine a man to his bed, or is what he felt there, where he might hope for ease and rest; see <a href="/job/7-13.htm">Job 7:13</a>; <p>and the multitude of his bones with strong pain; not with a slight one, but a very strong one, such as those felt who gnawed their tongues for pain, <a href="/revelation/16-10.htm">Revelation 16:10</a>. Jarchi interprets it, the multitude of his bones, which are strong; though they are hardy and strong, yet filled with exquisite pain; and not one, or a few of them, but a multitude of them, as there are a multitude of them in a man's body; even all of them, as Hezekiah complains, which must be very excruciating indeed, <a href="/isaiah/38-13.htm">Isaiah 38:13</a>; and which was Job's case; not only his flesh was in pain, through the sores and ulcers upon him, but his bones were pierced in him, and his sinews had no rest, and he was full of tossings to and fro, <a href="/job/7-3.htm">Job 7:3</a>; and in this way he was, as other good men are, reproved and chastened by the Lord; and in which way he had spoke to him, as he does to others, and which should be attended to; and since such painful afflictions are but fatherly chastisements, they should be patiently endured, and the voice of God in them listened to, and before long there will be no more pain: the "Cetib", or textual writing, is, "the contention of his bones is strong"; through pain, or with which God contends with men; we follow the marginal reading. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/job/33.htm">Geneva Study Bible</a></div><span class="cverse2">He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/cambridge/job/33.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">19</span>. <span class="ital">multitude of his Bones with strong pain</span>] Rather, <span class="bld">and with a continual strife In his bones</span>—the word “strife” meaning “conflict of pain.” This is the reading of the Heb. text. The A. V. has adopted the Heb. margin; but if this be taken the sense must be: <span class="ital">while the multitude of his bones is strong</span>, in his freshness and youth. Besides putting a doubtful meaning on some of the words, this sense is less to the purpose here.<span class="p"><br /><br /></span><span class="bld">19–28</span>. These verses may describe another instance of God’s dealing with man, or a further discipline of the same person (<span class="ital"><a href="/context/job/33-15.htm" title="In a dream, in a vision of the night, when deep sleep falls on men, in slumberings on the bed;...">Job 33:15-18</a></span>), the result stated <span class="ital"><a href="/job/33-18.htm" title="He keeps back his soul from the pit, and his life from perishing by the sword.">Job 33:18</a></span> not having been attained. The passage has four steps:<span class="p"><br /><br /></span>(1) The affliction, graphically presented, <span class="ital"><a href="/context/job/33-19.htm" title="He is chastened also with pain on his bed, and the multitude of his bones with strong pain:...">Job 33:19-22</a></span>.<span class="p"><br /><br /></span>(2) The intervention of the Divine messenger, who interprets to the sufferer what it becomes him to do; and God’s gracious pardon of him, <span class="ital"><a href="/context/job/33-23.htm" title="If there be a messenger with him, an interpreter, one among a thousand, to show to man his uprightness:...">Job 33:23-24</a></span>.<span class="p"><br /><br /></span>(3) The restoration to prosperity and righteousness of him who was afflicted, <span class="ital"><a href="/context/job/33-25.htm" title="His flesh shall be fresher than a child's: he shall return to the days of his youth:...">Job 33:25-26</a></span>.<span class="p"><br /><br /></span>(4) His thankfulness, publicly shewn among men, <span class="ital"><a href="/context/job/33-27.htm" title="He looks on men, and if any say, I have sinned, and perverted that which was right, and it profited me not;...">Job 33:27-28</a></span>.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/job/33.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 19.</span> - <span class="cmt_word">He is chastened also with pain upon his bed</span>. God also speaks to men, secretly and silently, in another way, viz. through chastisements. He afflicts the strong man with a grievous sickness, causes him to take to his bed, racks him with pain there, and wrings the multitude of his bones with strong pain. But here again his purpose is kind and loving. Job 33:19<a name="kad" id="kad"></a><div class="vheading2"><a href="/commentaries/kad/job/33.htm">Keil and Delitzsch Biblical Commentary on the Old Testament</a></div>19 He is chastened also with pain upon his bed,<p>And with the unceasing conflict of his limbs;<p>20 And his life causeth him to loathe bread,<p>And his soul dainty meat.<p>21 His flesh consumeth away to uncomeliness,<p>And his deranged limbs are scarcely to be seen.<p>22 Then his soul draweth near to the grave,<p>And his life to the destroyers.<p>Another and severer lesson which God teaches man is by painful sickness: he is chastened with pain (&#1489;&#1468; of the means) on his bed, he and the vigorous number of his limbs, i.e., he with this hitherto vigorous (Raschi), or: while the multitude of his limbs is still vigorous (Ew). Thus is the Keri &#1493;&#1512;&#1489; to be understood, for the interpretation: and the multitude of his limbs with unceasing pain (Arnh. after Aben-Ezra), is unnatural. But the Chethib is far more commendable: and with a constant tumult of his limbs (Hirz. and others). <a href="/job/33-19.htm">Job 33:19</a> might also be taken as a substantival clause: and the tumult of his limbs is unceasing (Umbr., Welte); but that taking over of &#1489;&#1468; from &#1489;&#1502;&#1499;&#1488;&#1493;&#1489; is simpler and more pleasing. &#1512;&#1497;&#1489; (opposite of &#1513;&#1473;&#1500;&#1493;&#1501;, e.g., <a href="/psalms/38-4.htm">Psalm 38:4</a>) is an excellent description of disease which consists in a disturbance of the equilibrium of the powers, in the dissolution of their harmony, in the excitement of one against another (Psychol. S. 287). &#1488;&#1514;&#1503; for &#1488;&#1497;&#1514;&#1503; belongs to the many defective forms of writing of this section. In <a href="/job/33-20.htm">Job 33:20</a> we again meet a Hebraeo-Arabic hapaxlegomenon. &#1494;&#1492;&#1501; from &#1494;&#1492;&#1501;. In Arab. zahuma signifies to stink, like the Aram. &#1494;&#1492;&#1501; (whence &#1494;&#1493;&#1468;&#1492;&#1501;, dirt and stench), zahama to thrust back, restrain, after which Abu Suleiman Dad Alfsi, in his Arabic Lexicon of the Hebrew, interprets: "his soul thrusts back (&#1514;&#1494;&#1492;&#1501; &#1504;&#1508;&#1505;&#1492;) food and every means of life," <p>(Note: Vid., Pinsker's Likkute Kadmoniot, p. &#1511;&#1502;&#1490;.)<p>beside which the suff. of &#1493;&#1494;&#1492;&#1502;&#1514;&#1468;&#1493;&#1468; is taken as an anticipation of the following object (vid., on <a href="/job/29-3.htm">Job 29:3</a>): his life feels disgust at it, at bread, and his soul at dainty meat. The Piel has then only the intensive signification of Kal (synon. &#1514;&#1468;&#1506;&#1489;, <a href="/psalms/107-18.htm">Psalm 107:18</a>), according to which it is translated by Hahn with many before him. But if the poet had wished to be so understood, he would have made use of a less ambiguous arrangement of the words, &#1493;&#1494;&#1492;&#1502;&#1514;&#1493; &#1500;&#1495;&#1501; &#1495;&#1497;&#1514;&#1493;. We take &#1494;&#1492;&#1501; with Ew. 122, b, as causative of Kal, in which signification the Piel, it is true, occurs but rarely, yet it does sometimes, instead of Hiph.; but without translating, with Hirz., &#1495;&#1497;&#1492; by hunger and &#1504;&#1508;&#1513;&#1473; by appetite, which gives a confused thought. Schlottm. appropriately remarks: "It is very clearly expressed, as the proper vital power, the proper &#x3c8;&#x3c5;&#x3c7;&#x3b7;&#769;, when it is inwardly consumed by disease, gives one a loathing for that which it otherwise likes as being a necessary condition of its own existence." Thus it is: health produces an appetite, sickness causes nausea; the soul that is in an uninjured normal state longs for food, that which is severely weakened by sickness turns the desire for dainties into loathing and aversion.<div class="vheading2">Links</div><a href="/interlinear/job/33-19.htm">Job 33:19 Interlinear</a><br /><a href="/texts/job/33-19.htm">Job 33:19 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/job/33-19.htm">Job 33:19 NIV</a><br /><a href="/nlt/job/33-19.htm">Job 33:19 NLT</a><br /><a href="/esv/job/33-19.htm">Job 33:19 ESV</a><br /><a href="/nasb/job/33-19.htm">Job 33:19 NASB</a><br /><a href="/kjv/job/33-19.htm">Job 33:19 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/job/33-19.htm">Job 33:19 Bible Apps</a><br /><a href="/job/33-19.htm">Job 33:19 Parallel</a><br /><a href="http://bibliaparalela.com/job/33-19.htm">Job 33:19 Biblia Paralela</a><br /><a href="http://holybible.com.cn/job/33-19.htm">Job 33:19 Chinese Bible</a><br /><a href="http://saintebible.com/job/33-19.htm">Job 33:19 French Bible</a><br /><a href="http://bibeltext.com/job/33-19.htm">Job 33:19 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br /> <!-- /1078254/BH-728x90-ATF --> <div id='div-gpt-ad-1529103594582-2'> </div><br /><br /> <!-- /1078254/BH-300x250-ATF --> <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br /> <!-- /1078254/BH-728x90-BTF --> <div id='div-gpt-ad-1529103594582-3'> </div><br /><br /> <!-- /1078254/BH-300x250-BTF --> <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br /> <!-- /1078254/BH-728x90-BTF2 --> <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../job/33-18.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Job 33:18"><img src="/left.png" name="lft" border="0" alt="Job 33:18" /></a></div><div id="right"><a href="../job/33-20.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Job 33:20"><img src="/right.png" name="rght" border="0" alt="Job 33:20" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>

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