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JPS Old Testament
Job 9:22
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It is all the same. Therefore I say,“He destroys both the blameless and the wicked.”
"It is all the same. Therefore I say, He destroys the blameless and the wicked.
This is one thing, therefore I said it, He destroyeth the perfect and the wicked.
It is all one; therefore I say, ‘He destroys both the blameless and the wicked.'
It is all the same. That is why I say, ‘God destroys both the innocent and the guilty.'
"It is all one! That is why I say, ‘He destroys the blameless and the guilty.'
"It is all one; therefore I say, 'He destroys [both] the blameless and the wicked.'
"It is all one; therefore I say, 'He destroys the guiltless and the wicked.'
"It is all the same. Therefore I say, He destroys the blameless and the wicked.
This is one point: therefore I said, Hee destroyeth the perfite and the wicked.
It is all one; therefore I say,‘He consumes the blameless and the wicked.'
It is all the same, and so I say, 'He destroys both the blameless and the wicked.'
What difference does it make? God destroys the innocent along with the guilty.
So I say it's all the same — he destroys innocent and wicked alike.
It is all one; therefore I said, he destroyeth the perfect and the wicked.
So I say, ‘Does it make any difference? God destroys the innocent as well as the guilty.'
It is all the same; therefore I say, He destroys both the righteous and the wicked.
It is all one; therefore I say, ‘He destroys both the blameless and the wicked.'
It is One; so then I said, He is consuming the perfect and the wicked.
This one thige wil I saye: He destroyeth both the rightuous & vngodly.
It is all one; therefore I say, He destroyeth the perfect and the wicked.
It is all the same to me; so I say, He puts an end to the sinner and to him who has done no wrong together.
This is one thing, therefore I said it; he destroyeth the perfect and the wicked.
This is one poynt, and therefore I sayd, He destroyeth both the perfect and vngodly.
Wherefore I said, Wrath slays the great and mighty man.
It is all one; therefore I say, He destroyeth the perfect and the wicked.
O thing is, which Y spak, he schal waste `bi deth also the innocent and wickid man.
It is all one; therefore I say, He destroys the perfect and the wicked.
This [is] one [thing], therefore I said [it], he destroyeth the perfect and the wicked.
It is all one thing; Therefore I say, "He destroys the blameless and the wicked.'
Innocent or wicked, it is all the same to God. That's why I say, ‘He destroys both the blameless and the wicked.'
It is all the same, so I say, ‘He destroys both those who are without blame and the sinful.'
It is all one; therefore I say, he destroys both the blameless and the wicked.
One thing, there is, for which cause, I have said it, The blameless and the lawless, he bringeth to an end.
One thing there is that I have spoken, both the innocent and the wicked he consumeth.
It is all one; therefore I say, he destroys both the blameless and the wicked.
It is the same thing, therefore I said, `The perfect and the wicked He is consuming.'
"It is all one; therefore I say, 'He destroys the guiltless and the wicked.'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
He destroyeth: Ecclesiastes 9:1-3, Ezekiel 21:3, Ezekiel 21:4, Luke 13:2-4
Reciprocal: Genesis 18:25 - that the Job 1:8 - a perfect Job 4:7 - who ever Job 8:20 - God Job 9:29 - General Job 15:5 - uttereth Job 34:9 - It Job 35:3 - what advantage Ecclesiastes 7:15 - there is a just Ecclesiastes 8:14 - there be just
Cross-References
And God said: 'This is the token of the covenant which I make between Me and you and every living creature that is with you, for perpetual generations:
I have set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth.
that I will remember My covenant, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.
And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.'
These three were the sons of Noah, and of these was the whole earth overspread.
And Noah the husbandman began, and planted a vineyard.
And he drank of the wine, and was drunken; and he was uncovered within his tent.
And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren.
And the sons of Ham: Cush, and Mizraim, and Put, and Canaan.
The sons of Ham: Cush, and Mizraim, Put, and Canaan.
Gill's Notes on the Bible
This [is] one [thing],.... Or "one thing [there] is" x in the world, as Jarchi adds; or "one measure", as the Targum, to good and bad men; one event alike to the righteous, and to the wicked, Ecclesiastes 9:2; so that, as others render it, "it is all one" y, whether a man righteous and perfect, or whether he is not, he is equally liable to be afflicted and distressed: and "this is one thing, [very] singular" z, amazing and astonishing, and very unaccountable; but so it is, and which he differed from his three friends about; as to the justice of God, he agreed with them in that; yea, he believed he was righteous in whatever he did, and even in this, which was so strange and surprising, though he could not account for it: and "this is uniform", as Mr. Broughton translates it; either God acts uniformly in what he does, treating all men alike, good and bad men; or Job was uniform in his sentiments, he was all of a piece, steady and constant, retaining the same sense of things, from which he had not departed, nor could he depart:
therefore I said [it]; with the greatest confidence and assurance, because he believed it, and would say it again, seeing no reason at all to alter his judgment; the thing was quite clear to him, of which he had, at least as he thought, unquestionable evidence; and the thing he has respect to is as follows:
he destroyeth the perfect and the wicked; this is thought by some to be a very bad expression, bordering on blasphemy, and contrary to the nature and perfections of God, and to the methods of his providence,
Genesis 18:23; and that Job speaks in the person of one destitute of the grace of God: but nothing is more certain than that this was the real sentiment of his mind, his firm belief, nor could he be persuaded to the contrary; indeed it may be understood in a good sense: by a "perfect" man we are to understand a truly good man, one that has received the grace of God in truth, and is perfectly justified and pardoned through the blood and righteousness of Christ; and by a "wicked" man one that is under the influence of his lusts, is abandoned to them, and never easy but while he is serving them, which he is continually doing. Now the destruction of these is not to be interpreted of everlasting destruction; this indeed will be the case of wicked men, but not of perfect and good men: God by his grace has made a difference between them in this world, and so he will in the next; the one will go into everlasting punishment, the other into everlasting life, and will never come together in the same place or state; nor will the perfect man be destroyed at all in such sense; the grace of God within him, and the righteousness of Christ upon him, will eternally secure him from everlasting wrath and ruin: but it is meant of temporal destruction; sometimes indeed a remarkable distinction is made between the one and the other in a time of general calamity, as Noah, a perfect man, was saved, when the world of the ungodly were destroyed by water, Genesis 7:23; and Lot, a righteous man, when Sodom and Gomorrah were consumed by fire, Genesis 19:29; but frequently they fall together in the same common distress; good and bad men, among the Jews were alike carried captive into Babylon, signified by Jeremiah's good and bad figs, Jeremiah 24:2; of good men, Ezekiel, Daniel, Shadrach, Meshech, and Abednego, are instances; though indeed it is on different accounts, and with different views, that the one and the other are destroyed with a temporal destruction, in their persons, their health, their families, or in their estates; such calamities upon good men are not as punishments for their sins, as on the wicked; but as fatherly chastisements, and for the trial of their graces, for their spiritual and eternal good, and that they might not be condemned with the world. Job's view in saying this is to observe, that a man's state God-ward is not to be judged of by his outward circumstances, whether he is a good man or a bad man, since they may both be in the same afflictions and distress, and which he opposes to the sentiments and sayings of Eliphaz and Bildad, Job 4:7.
x ××ת ××× "unum est", Munster, Mercerus, Schmidt. y "Perinde est", Cocceius. z "Singulare enimvero id!", Schultens.
Barnes' Notes on the Bible
This is one thing, therefore I said it - This may mean, âit is all the same thing. It makes no difference whether a man be righteous or wicked. God treats them substantially alike; he has one and the same rule on the subject. Nothing can be argued certainly about the character of a man from the divine dealings with him here.â This was the point in dispute, this the position that Job maintained - that God did not deal with people here in strict accordance with their character, but that the righteous and the wicked in this world were afflicted alike.
He destroyeth the perfect and the wicked - He makes no distinction among them. That Job was right in this his main position there can be no doubt; and the wonder is, that his friends did not all see it. But it required a long time in the course of events, and much observation and discussion, before this important point was made clear. With our full views of the state of retribution in the future world, we can have no doubt on the subject. Heavy and sudden judgments do not necessarily prove that they who are cut off are especially guilty, and long prosperity is no evidence that a man is holy. Calamity, by fire and flood, on a steamboat, or in the pestilence, does not demonstrate the unusual and eminent wickedness of those who suffer (compare Luke 13:1-5), nor should those who escape from such calamities infer that of necessity they are the objects of the divine favor.
Clarke's Notes on the Bible
Verse Job 9:22. This is one thing] My own observation shows, that in the course of providence the righteous and the wicked have an equal lot; for when any sudden calamity comes, the innocent and the guilty fall alike. There may be a few exceptions, but they are very extraordinary, and very rare.
