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Douay-Rheims Bible
Job 9:2
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- CharlesParallel Translations
Yes, I know what you’ve said is true,but how can a person be justified before God?
"Truly I know that it is so, But how can man be just with God?
I know it is so of a truth: but how should man be just with God?
"Truly I know that it is so: But how can a man be in the right before God?
"Yes, I know that this is true, but how can anyone be right in the presence of God?
"Truly, I know that this is so. But how can a human be just before God?
"Yes, I know it is true. But how can a mortal man be right before God?
"In truth I know that this is so; But how can a person be in the right with God?
"Truly I know that it is so, But how can man be just with God?
I knowe verily that it is so: for howe should man compared vnto God, be iustified?
"In truth I know that this is so;But how can a man be in the right before God?
"Yes, I know that it is so, but how can a mortal be righteous before God?
What you say is true. No human is innocent in the sight of God.
"Indeed, I know that this is so; but how can a human win a case against God?
Of a truth I know it is so; but how can man be just with God?
"Of course, I know that this is true. But how can a human being win an argument with God?
Truly, I know that it is so; but how can a man be declared innocent before God?
"Truly I know that it is so, but how can a human being be just before God?
Truly I know it is so; but how can man be just with God?
As for yt I knowe it is so of a treuth, yt a man compared vnto God, can not be iustified.
Of a truth I know that it is so: But how can man be just with God?
Truly, I see that it is so: and how is it possible for a man to get his right before God?
Of a truth I know that it is so; and how can man be just with God?
I know it is so of a trueth: but howe should man be iust with God.
I knowe it is so of a trueth: For how may a man [compared] vnto God be iustified?
I know of a truth that it is so: for how shall a mortal man be just before the Lord?
Of a truth I know that it is so: but how can man be just with God?
and that a man comparisound to God schal not be maad iust.
Of a truth I know that it is so: But how can common man be just with God?
I know [it to be] so of a truth: but how should man be just with God?
"Truly I know it is so, But how can a man be righteous before God?
"Yes, I know all this is true in principle. But how can a person be declared innocent in God's sight?
"Yes, I know this is true. But how can a man be right and good before God?
"Indeed I know that this is so; but how can a mortal be just before God?
Of a truth, I know that so it is, But how can a mortal be just with GOD?
"Truly I know that it is so: But how can a man be just before God?
Truly I have known that [it is] so, And what -- is man righteous with God?
"In truth I know that this is so; But how can a man be in the right before God?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
how: Job 4:17, Job 14:3, Job 14:4, Job 25:4, Job 32:2, Job 33:9, Job 34:5, 1 Kings 8:46, Psalms 130:3, Psalms 143:2, Romans 3:20
with: or, before
Reciprocal: 2 Kings 19:17 - Of a truth Ezra 9:15 - we cannot Job 8:3 - God Job 9:20 - justify Job 9:28 - I know Job 11:4 - I am clean Job 13:18 - I know Job 15:14 - is man Job 25:2 - Dominion Luke 1:6 - righteous Romans 3:19 - that 1 Corinthians 4:4 - yet Galatians 2:16 - that 1 John 1:8 - say
Cross-References
And God blessed them, saying: Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth.
And the Lord God having formed out of the ground all the beasts of the earth, and all the fowls of the air, brought them to Adam to see what he would call them: for whatsoever Adam called any living creature the same is its name.
Saving that flesh with blood you shall not eat.
Thus also said God to Noe, and to his sons with him:
And Noe a husbandman began to till the ground, and planted a vineyard.
Which when Cham the father of Chanaan had seen, to wit, that his father’s nakedness was uncovered, he told it to his two brethren without.
But Sem and Japheth put a cloak upon their shoulders, and going backward, covered the nakedness of their father: and their faces were turned away, and they saw not their father’s nakedness.
And when they were departed, the terror of God fell upon all the cities round about, and they durst not pursue after them as they went away.
I will give peace in your coasts: you shall sleep, and there shall be none to make you afraid. I will take away evil beasts: and the sword shall not pass through your quarters.
And I will send in upon you the beasts of the field, to destroy you and your cattle, and make you few in number: and that your highways may be desolate.
Gill's Notes on the Bible
I know [it is] so of a truth,.... That is, that God is just, and does not pervert justice and judgment, as Bildad had observed, Job 8:3; Job was a man of great natural parts and capacity; he had a large share of knowledge of things, natural, civil, and moral; and he was a good man, in whom the true light of grace shined; and being, enlightened by the spirit of wisdom and revelation, in the knowledge of divine things, he knew much of God, of his being and perfections, and of the methods of his grace, especially in the justification of men, as appears by various passages in this chapter; he knew that God was just and holy in all his ways and works, whether of providence or grace; and this he kept in sight amidst all his afflictions, and was ready to acknowledge it: he knew this "of a truth"; that is, most certainly; for there are some truths that are so plain and evident that a man may be assured of, and this was such an one with Job; he had no need to be instructed in this article; he was as knowing in this point, as well as in others, as Bildad or any of his friends; nor did he need to be sent to the ancients to inquire of them, or to prepare himself for the search of the fathers, in order to acquire the knowledge of this, to which Bildad had advised; yet, though this was so clear a point, about which there was no room for further contest; but then the matter is,
how should man be just with God? if not angels, if not man in his best estate, in which he was vanity when compared with God; then much less frail, feeble, mortal, sinful men, even the best of men, considered in themselves, and with respect to their own righteousness: for, to "be just" is not to be so through an infusion of righteousness and holiness into men, which in the best of men is their sanctification and not their justification; but this is a legal term, and stands opposed to condemnation, and signifies a man's being condemned and pronounced righteous in a judiciary way; so a man cannot be adjudged, reckoned, or accounted by God upon the foot of works of righteousness done by him; since his best works are imperfect, not answerable to the law, but very defective, and so not justifying; are opposite to the grace of God, by which, in an evangelic sense, men are justified; these would encourage boasting, which is excluded in God's way of justifying sinners; and could justification be by them, the death of Christ would be in vain, and there would have been no need of him and his justifying righteousness: especially, it is a certain thing, that a man can never be "just", or "justified with God", in such a way, or through any righteousness wrought out by him; that is, either he is not and cannot be just in comparison of God; for, if the inhabitants of the heavens are not pure in his sight, the holy angels; and if man, at his best estate, was altogether vanity when compared with him, what must sinful mortals be? or not be just at his bar; should he mark their iniquities, enter into judgment with them, or an action against them, summon them before him to answer to charges he has to exhibit; they could not stand before him, or go off acquitted or discharged: or in his account; for his judgment is according to truth; he can never reckon that a perfect righteousness which is an imperfect one: or in his sight; for, though men may be just in comparison of others, or at an human bar, in an human court of judicature, and in the account of men, and in their sight, to whom they may appear outwardly righteous, as well as in their own sight; yet not in the sight of God, who sees all things, the heart and all in it, every action, and the spring of it; see Psalms 143:2 Romans 3:20; in this sense, a man can only be just with God through the imputation of the righteousness of Christ, accounting that to him, putting it upon him, and clothing him with it, and so reckoning and pronouncing him righteous through it; and which is entirely consistent with the justice of God, since by it the law is fulfilled, magnified, and made honourable, and justice satisfied; so that God is just, while he is the justifier of him that believes in Jesus, Romans 3:26.
Barnes' Notes on the Bible
I know it is so of a truth - Job here refers, undoubtedly, to something that had been said before; but whether it is to the general strain of remark, or to some particular expression, may be doubted. Rosenmuller supposes that he refers to what was said by Eliphaz in Job 4:17; but it seems more probable that it is to the general position which had been laid down and defended, that God was just and holy, and that his proceedings were marked with equity. Job admits this, and proceeds to show that it was a truth quite as familiar to him as it was to them. The object of his dwelling on it seems to be to show them that it was no new thing to him, and that he had some views on that important subject which were well worthy of attention.
But how should man be just with God? - Margin, âbefore.â The meaning is, that he could not be regarded as perfectly holy in the sight of God; or that so holy and pure a being as God must see that man was a sinner, and regard him as such; see the sentiment explained in the notes at Job 4:17. The question here asked is, in itself, the most important ever propounded by man - âHow shall sinful man be regarded and treated as righteous by his Maker?â This has been the great inquiry which has always been before the human mind. Man is conscious that he is a sinner. He feels that he must be regarded as such by God. Yet his happiness here and hereafter, his peace and all his hope, depend on his being treated as if he were righteous, or regarded as just before God. This inquiry has led to all forms of religion among people; to all the penances and sacrifices of different systems; to all the efforts which have been made to devise some system that shall make it proper for God to treat people as righteous.
The question has never been satisfactorily answered except in the Christian revelation, where a plan is disclosed by which God âmay be just, and yet the justifier of him that believeth.â Through the infinite merits of the Redeemer, man, though conscious that he is personally a sinner, may be treated as if he had never sinned; though feeling that he is guilty, he may consistently be forever treated as if he were just. The question asked by Job implies that such is the evidence and the extent of human guilt, that man can never justify himself. This is clear and indisputable. Man cannot justify himself by the deeds of the law. Justification, as a work of law, is this: A man is charged, for example, with the crime of murder. He sets up in defense that he did not kill, or that if he tools life it was in self-defense, and that he had a right to do it. Unless the fact of killing be proved, and it be shown that he had no right to do in the case as he has done, he cannot be condemned, and the law acquits him. It has no charge against him, and he is just or justified in the sight of the law. But in this sense man can never be just before God. He can neither show that the things charged on him by his Maker were not done, or that being done, he had a right to do them; and being unable to do this, he must be held to be guilty. He can never be justified therefore by the law, and it is only by that system which God has revealed in the gospel, where a conscious sinner may be treated as if he were righteous through the merits of another, that a man can ever be regarded as just before God; see Romans 1:17, note; Romans 3:24-25, note.
Clarke's Notes on the Bible
Verse Job 9:2. I know it is so of a truth — I acknowledge the general truth of the maxims you have advanced. God will not ultimately punish a righteous person, nor shall the wicked finally triumph; and though righteous before man, and truly sincere in my piety, yet I know, when compared with the immaculate holiness of God, all my righteousness is nothing.
