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Selected Verse: Job 17:3 - Strong Concordance

Verse	Translation	Text
Job 17:3	Strong Concordance	Lay down [07760] now, put me in a surety [06148] with thee; who is he that will strike [08628] hands [03027] with me?
	King James	Lay down now, put me in a surety with thee; who is he that will strike hands with me?

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Lay down now--namely, a pledge or security; that is, be my surety; do Thou attest my innocence, since my friends only mock me (Job 17:2). Both litigating parties had to lay down a sum as security before the trial. put me in a surety--Provide a surety for me (in the trial) with Thee. A presage of the "surety" (Heb 7:22), or "one Mediator between God and man" (see on Job 16:21). strike hands--"who else (save God Himself) could strike hands with me?" that is, be my security (Psa 119:122). The Hebrew strikes the hand of him for whom he goes security (Pro 6:1).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Lay down now--namely, a pledge or security; that is, be my surety; do Thou attest my innocence, since my friends only mock me (Job 17:2). Both litigating parties had to lay down a sum as security before the trial.

put me in a surety--Provide a surety for me (in the trial) with Thee. A presage of the "surety" (Heb 7:22), or "one Mediator between God and man" (see on Job 16:21).

strike hands--"who else (save God Himself) could strike hands with me?" that is, be my security (Psa 119:122). The Hebrew strikes the hand of him for whom he goes security (Pro 6:1).

Notes on the Bible, by Albert Barnes, [1834]
Lay down now - This is evidently an address to God - a repetition of the wish which he had so often expressed, that he might be permitted to bring his cause directly before him; see Job 13:3. The whole passage here is obscure, because we are in a great measure ignorant of the ancient practices in courts of law, and of the ancient forms of trial. The general sense seems to be, that Job desires the Deity to enter into a judicial investigation, and to give him a "pledge" - or, as we should say, a "bond," or "security" - that he would not avail himself of his almighty power, but would place him on an equality in the trial, and allow him to plead his cause on equal terms; see the notes at Job 13:20-22. The phrase "lay down now" means, lay down a pledge, or something of that kind; and may have referred to some ancient custom of giving security on going to trial, that no advantage would be taken, or that the parties would abide by the decision in the case. Put me in a surety with thee - The word used here (ערבני ‛ârabı̂yn) is from ערב ‛ârab, to mix, mingle; to exchange, to barter and then to become surety for anyone - that is, to "exchange" places with him, or to stand in his place; Gen 43:9; Gen 44:32. Here the idea seems to be, that Job wished the Deity to give him some pledge or security that justice would be done, or that he would not take advantage of his power and majesty to overawe him. Or, as has been remarked, it may refer to some custom of furnishing security on a voluntary trial or arbitration, that the award of the referees would be observed. I think it most probable that this is the idea. The controversy here was to be voluntary. In a voluntary trial, or an arbitration, there is a necessity of some security by the parties that the decision shall be submitted to - a pledge to each other that they will abide by it. Such a pledge Job desired in this case. All this is language taken from courts, and should not be pressed too much, nor should Job be hastily charged with irreverence. Having once suggested the idea of a "trial" of the cause, it was natural for him to use the language which was commonly employed in reference to such trials; and these expressions are to be regarded as thrown in for the sake of "keeping," or verisimilitude. Who is he that will strike hands with me? - Striking hands then, as now, seems to have been one mode of confirming an agreement, or ratifying a compact. The idea here is," Who is there that will be surety to me for thee?" that is, for the faithful observance of right and justice. There is an appearance of irreverence in this language, but it arises from carrying out the ideas pertaining to a form of trial in a court. In entering into "sureties," it was usual to unite hands; see Pro 6:1 : My son, if thou be surety for thy friend, If thou hast stricken thy hand with a stranger. So Pro 17:18 : A man void of understanding striketh hands, And becometh surety in the presence of his friend Compare Pro 11:15; Pro 22:26. The same custom prevailed in the times of Homer and of Virgil. Thus, Homer (Iliad, β b. 341) says: Ποῦ δὴ - - δεξιαὶ ἦς ἐπέπιθμεν - Pou de4 - - dexiai hēs epepithmen - And so Virgil (Aeneid 4:597) says; - en dextra fidesque.

Notes on the Bible, by Albert Barnes, [1834]

Lay down now - This is evidently an address to God - a repetition of the wish which he had so often expressed, that he might be permitted to bring his cause directly before him; see Job 13:3. The whole passage here is obscure, because we are in a great measure ignorant of the ancient practices in courts of law, and of the ancient forms of trial. The general sense seems to be, that Job desires the Deity to enter into a judicial investigation, and to give him a "pledge" - or, as we should say, a "bond," or "security" - that he would not avail himself of his almighty power, but would place him on an equality in the trial, and allow him to plead his cause on equal terms; see the notes at Job 13:20-22. The phrase "lay down now" means, lay down a pledge, or something of that kind; and may have referred to some ancient custom of giving security on going to trial, that no advantage would be taken, or that the parties would abide by the decision in the case.

Put me in a surety with thee - The word used here (ערבני ‛ârabı̂yn) is from ערב ‛ârab, to mix, mingle; to exchange, to barter and then to become surety for anyone - that is, to "exchange" places with him, or to stand in his place; Gen 43:9; Gen 44:32. Here the idea seems to be, that Job wished the Deity to give him some pledge or security that justice would be done, or that he would not take advantage of his power and majesty to overawe him. Or, as has been remarked, it may refer to some custom of furnishing security on a voluntary trial or arbitration, that the award of the referees would be observed. I think it most probable that this is the idea. The controversy here was to be voluntary. In a voluntary trial, or an arbitration, there is a necessity of some security by the parties that the decision shall be submitted to - a pledge to each other that they will abide by it. Such a pledge Job desired in this case. All this is language taken from courts, and should not be pressed too much, nor should Job be hastily charged with irreverence. Having once suggested the idea of a "trial" of the cause, it was natural for him to use the language which was commonly employed in reference to such trials; and these expressions are to be regarded as thrown in for the sake of "keeping," or verisimilitude.

Who is he that will strike hands with me? - Striking hands then, as now, seems to have been one mode of confirming an agreement, or ratifying a compact. The idea here is," Who is there that will be surety to me for thee?" that is, for the faithful observance of right and justice. There is an appearance of irreverence in this language, but it arises from carrying out the ideas pertaining to a form of trial in a court. In entering into "sureties," it was usual to unite hands; see Pro 6:1 :

My son, if thou be surety for thy friend,

If thou hast stricken thy hand with a stranger.

So Pro 17:18 :

A man void of understanding striketh hands,

And becometh surety in the presence of his friend

Compare Pro 11:15; Pro 22:26. The same custom prevailed in the times of Homer and of Virgil. Thus, Homer (Iliad, β b. 341) says:

Ποῦ δὴ -

- δεξιαὶ ἦς ἐπέπιθμεν -

Pou de4 -

- dexiai hēs epepithmen -

And so Virgil (Aeneid 4:597) says;

- en dextra fidesque.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
3 Lay down now, be bondsman for me with Thyself; Who else should furnish surety to me?! 4 For Thou hast closed their heart from understanding, Therefore wilt Thou not give authority to them. 5 He who giveth his friends for spoil, The eyes of his children shall languish. It is unnecessary, with Reiske and Olsh., to read ערבני (pone quaeso arrhabonem meum = pro me) in order that שׂימה may not stand without an object; שׂימה has this meaning included in it, and the ארבני which follows shows that neither לבך (Ralbag) nor ידך (Carey) is to be supplied; accordingly שׂים here, like Arab. wḍ‛ (wâḍ‛), and in the classics both τιθέναι and ponere, signifies alone the laying down of a pledge. Treated by the friends as a criminal justly undergoing punishment, he seeks his refuge in God, who has set the mark of a horrible disease upon him contrary to his desert, as though he were guilty, and implores Him to confirm the reality of his innocence in some way or other by laying down a pledge for him (ὑποθήκη). The further prayer is ערבני, as word of entreaty which occurs also in Hezekiah's psalm, Isa 38:14, and Psa 119:122; ערב seq. acc. signifies, as noted on the latter passage, to furnish surety for any one, and gen. to take the place of a mediator (comp. also on Heb 7:22, where ἔγγυος is a synon. of μεσίτης). Here, however, the significant עמּך is added: furnish security for me with Thyself; elsewhere the form is ל ערב, to furnish security for (Pro 6:1), or לפני before, any one, here with עם of the person by whom the security is to be accepted. The thought already expressed in Job 16:21 receives a still stronger expression here: God is conceived of as two persons, on the one side as a judge who treats Job as one deserving of punishment, on the other side as a bondsman who pledges himself for the innocence of the sufferer before the judge, and stands as it were as surety against the future. In the question, Job 17:3, the representation is again somewhat changed: Job appears here as the one to whom surety is given. נתקע, described by expositors as reciprocal, is rather reflexive: to give one's hand (the only instance of the med. form of כּף תּקע) = to give surety by striking hands, dextera data sponsionem in se recipere (Hlgst.). And לידי is not to be explained after the analogy of the passive, as the usual ל of the agents: who would allow himself to be struck by my hand, i.e., who would accept the surety from me (Wolfson), which is unnatural both in representation and expression; but it is, according to Pro 6:1 (vid., Bertheau), intended of the hand of him who receives the stroke of the hand of him who gives the pledge. This is therefore the meaning of the question: who else (הוּא מי), if not God himself, should strike (his hand) to my hand, i.e., should furnish to me a pledge (viz., of my innocence) by joining hands? There is none but God alone who can intercede for him, as a guarantee of his innocence before himself and others. This negative answer: None but Thou alone, is established in Job 17:4. God has closed the heart of the friends against understanding, prop. concealed, i.e., He has fixed a curtain, a wall of partition, between their hearts and the right understanding of the matter; He has smitten them with blindness, therefore He will not (since they are suffering from a want of perception which He has ordained, and which is consequently known to Him) allow them to be exalted, i.e., to conquer and triumph. "The exaltation of the friends," observes Hirzel rightly, "would be, that God should openly justify their assertion of Job's guilt." Lwenthal translates: therefore art thou not honoured; but it is not pointed תּרמם = תּתרמם, but תּרמם, whether it be that אתם is to be supplied, or that it is equivalent to תּרממם (Ew. 62, a, who, however, prefers to take is as n. Hithpa. like תּקמם in the unimproved signification: improvement, since he maintains this affords no right idea), according to the analogy of similar verb-forms (Job 31:15; Isa 64:6), by a resolving of the two similar consonants which occur together. The hope thus expressed Job establishes (Job 17:5) by a principle from general experience, that he who offers his friends as spoil for distribution will be punished most severely for the same upon his children: he shall not escape the divine retribution which visits him, upon his own children, for the wrong done to his friends. Almost all modern expositors are agreed in this rendering of לחלק as regards Job 17:5; but חלק must not be translated "lot" (Ewald), which it never means; it signifies a share of spoil, as e.g., Num 31:36 (Jerome praedam), or even with a verbal force: plundering (from חלק, Ch2 28:21), or even in antithesis to entering into bond for a friend with all that one possesses (Stick., Schlottm.), a dividing (of one's property) = distraining, as a result of the surrender to the creditor, to which the verb הגּיד is appropriate, which would then denote denouncing before a court of justice, as Jer 20:10, not merely proclaiming openly, as Isa 3:9. We have translated "spoil," which admits of all these modifications and excludes none; the general meaning is certainly: one deserts (instead of shielding as an intercessor) his friends and delivers them up; יגּיד with a general subj., as Job 4:2 (if any one attempts), Job 15:3; Job 27:23. With respect to the other half of the verse, Job 17:5, the optative rendering: may they languish (Vaih.), to the adoption of which the old expositors have been misled by parallels like Psa 109:9., is to be rejected; it is contrary to the character of Job (Job 31:30). We agree with Mercerus: Nequaquam hoc per imprecationem, sed ut consequentis justissimae poenae denunciationem ab Iobo dictum putamus. For v. 5b is also not to be taken as a circumstantial clause: even if the eyes of his children languish (Ew., Hlgst. Stick., Hahn, Schl.). It is not רעהוּ, but רעים; and before supposing here a Synallage num. so liable to be misunderstood, one must try to get over the difficulty without it, which is here easy enough. Hence Job is made, in the intended application of the general principle, to allude to his own children, and Ewald really considers him the father of infant children, which, however, as may be seen from the prologue, is nothing but an invention unsupported by the history. Since it is בניו and not בניהם, we refer the suff. to the subj. of יגיד. The Waw of ועיני Mich. calls Waw consecutivum; it, however, rather combines things that are inseparable (certainly as cause and effect, sin and punishment). And it is יגיד, not הגיד, because the perf. would describe the fact as past, while the fut. places us in the midst of this faithless conduct. Job says God cannot possibly allow these, his three friends, the upper hand. One proclaims his friends as spoil (comp. Job 6:27), and the eyes of his children languish (comp. Job 11:20), i.e., he who so faithlessly disowns the claims of affection, is punished for it on that which he holds most dear. But this uncharitableness which he experiences is also a visitation of God. In the next strophe he refers all that he meets with from man to Him as the final cause, but not without a presage of the purpose for which it is designed.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

3 Lay down now, be bondsman for me with Thyself;

Who else should furnish surety to me?!

4 For Thou hast closed their heart from understanding,

Therefore wilt Thou not give authority to them.

5 He who giveth his friends for spoil,

The eyes of his children shall languish.

It is unnecessary, with Reiske and Olsh., to read ערבני (pone quaeso arrhabonem meum = pro me) in order that שׂימה may not stand without an object; שׂימה has this meaning included in it, and the ארבני which follows shows that neither לבך (Ralbag) nor ידך (Carey) is to be supplied; accordingly שׂים here, like Arab. wḍ‛ (wâḍ‛), and in the classics both τιθέναι and ponere, signifies alone the laying down of a pledge. Treated by the friends as a criminal justly undergoing punishment, he seeks his refuge in God, who has set the mark of a horrible disease upon him contrary to his desert, as though he were guilty, and implores Him to confirm the reality of his innocence in some way or other by laying down a pledge for him (ὑποθήκη). The further prayer is ערבני, as word of entreaty which occurs also in Hezekiah's psalm, Isa 38:14, and Psa 119:122; ערב seq. acc. signifies, as noted on the latter passage, to furnish surety for any one, and gen. to take the place of a mediator (comp. also on Heb 7:22, where ἔγγυος is a synon. of μεσίτης). Here, however, the significant עמּך is added: furnish security for me with Thyself; elsewhere the form is ל ערב, to furnish security for (Pro 6:1), or לפני before, any one, here with עם of the person by whom the security is to be accepted. The thought already expressed in Job 16:21 receives a still stronger expression here: God is conceived of as two persons, on the one side as a judge who treats Job as one deserving of punishment, on the other side as a bondsman who pledges himself for the innocence of the sufferer before the judge, and stands as it were as surety against the future. In the question, Job 17:3, the representation is again somewhat changed: Job appears here as the one to whom surety is given. נתקע, described by expositors as reciprocal, is rather reflexive: to give one's hand (the only instance of the med. form of כּף תּקע) = to give surety by striking hands, dextera data sponsionem in se recipere (Hlgst.). And לידי is not to be explained after the analogy of the passive, as the usual ל of the agents: who would allow himself to be struck by my hand, i.e., who would accept the surety from me (Wolfson), which is unnatural both in representation and expression; but it is, according to Pro 6:1 (vid., Bertheau), intended of the hand of him who receives the stroke of the hand of him who gives the pledge. This is therefore the meaning of the question: who else (הוּא מי), if not God himself, should strike (his hand) to my hand, i.e., should furnish to me a pledge (viz., of my innocence) by joining hands? There is none but God alone who can intercede for him, as a guarantee of his innocence before himself and others. This negative answer: None but Thou alone, is established in Job 17:4. God has closed the heart of the friends against understanding, prop. concealed, i.e., He has fixed a curtain, a wall of partition, between their hearts and the right understanding of the matter; He has smitten them with blindness, therefore He will not (since they are suffering from a want of perception which He has ordained, and which is consequently known to Him) allow them to be exalted, i.e., to conquer and triumph. "The exaltation of the friends," observes Hirzel rightly, "would be, that God should openly justify their assertion of Job's guilt." Lwenthal translates: therefore art thou not honoured; but it is not pointed תּרמם = תּתרמם, but תּרמם, whether it be that אתם is to be supplied, or that it is equivalent to תּרממם (Ew. 62, a, who, however, prefers to take is as n. Hithpa. like תּקמם in the unimproved signification: improvement, since he maintains this affords no right idea), according to the analogy of similar verb-forms (Job 31:15; Isa 64:6), by a resolving of the two similar consonants which occur together.

The hope thus expressed Job establishes (Job 17:5) by a principle from general experience, that he who offers his friends as spoil for distribution will be punished most severely for the same upon his children: he shall not escape the divine retribution which visits him, upon his own children, for the wrong done to his friends. Almost all modern expositors are agreed in this rendering of לחלק as regards Job 17:5; but חלק must not be translated "lot" (Ewald), which it never means; it signifies a share of spoil, as e.g., Num 31:36 (Jerome praedam), or even with a verbal force: plundering (from חלק, Ch2 28:21), or even in antithesis to entering into bond for a friend with all that one possesses (Stick., Schlottm.), a dividing (of one's property) = distraining, as a result of the surrender to the creditor, to which the verb הגּיד is appropriate, which would then denote denouncing before a court of justice, as Jer 20:10, not merely proclaiming openly, as Isa 3:9. We have translated "spoil," which admits of all these modifications and excludes none; the general meaning is certainly: one deserts (instead of shielding as an intercessor) his friends and delivers them up; יגּיד with a general subj., as Job 4:2 (if any one attempts), Job 15:3; Job 27:23. With respect to the other half of the verse, Job 17:5, the optative rendering: may they languish (Vaih.), to the adoption of which the old expositors have been misled by parallels like Psa 109:9., is to be rejected; it is contrary to the character of Job (Job 31:30). We agree with Mercerus: Nequaquam hoc per imprecationem, sed ut consequentis justissimae poenae denunciationem ab Iobo dictum putamus. For v. 5b is also not to be taken as a circumstantial clause: even if the eyes of his children languish (Ew., Hlgst. Stick., Hahn, Schl.). It is not רעהוּ, but רעים; and before supposing here a Synallage num. so liable to be misunderstood, one must try to get over the difficulty without it, which is here easy enough. Hence Job is made, in the intended application of the general principle, to allude to his own children, and Ewald really considers him the father of infant children, which, however, as may be seen from the prologue, is nothing but an invention unsupported by the history. Since it is בניו and not בניהם, we refer the suff. to the subj. of יגיד. The Waw of ועיני Mich. calls Waw consecutivum; it, however, rather combines things that are inseparable (certainly as cause and effect, sin and punishment). And it is יגיד, not הגיד, because the perf. would describe the fact as past, while the fut. places us in the midst of this faithless conduct. Job says God cannot possibly allow these, his three friends, the upper hand. One proclaims his friends as spoil (comp. Job 6:27), and the eyes of his children languish (comp. Job 11:20), i.e., he who so faithlessly disowns the claims of affection, is punished for it on that which he holds most dear. But this uncharitableness which he experiences is also a visitation of God. In the next strophe he refers all that he meets with from man to Him as the final cause, but not without a presage of the purpose for which it is designed.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Surety - These words contain, an humble desire to God that he would be his surety, or appoint him a surety who should maintain his righteous cause against his opposers. Strike hands - Be surety to me; whereof that was the usual gesture.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Lay down now - Deposit a pledge; stake your conduct against mine, and your life and soul on the issue; let the cause come before God, let him try it; and see whether any of you shall be justified by him, while I am condemned.

Top

¹ My son [01121], if thou be surety [06148] for thy friend [07453], if thou hast stricken [08628] thy hand [03709] with a stranger [02114],

¹²² Be surety [06148] for thy servant [05650] for good [02896]: let not the proud [02086] oppress [06231] me.

²¹ O that one might plead [03198] for a man [01397] with God [0433], as a man [0120] pleadeth for his neighbour [01121] [07453]!

²² By [2596] so much [5118] was [1096] Jesus [2424] made [1096] a surety [1450] of a better [2909] testament [1242].

² Are there not mockers [02049] with me? and doth not mine eye [05869] continue [03885] in their provocation [04784]?

²⁶ Be not thou one of them that strike [08628] hands [03709], or of them that are sureties [06148] for debts [04859].

¹⁵ He that is surety [06148] for a stranger [02114] shall smart [07321] [07451] for it: and he that hateth [08130] suretiship [08628] is sure [0982].

¹⁸ A man [0120] void [02638] of understanding [03820] striketh [08628] hands [03709], and becometh [06148] surety [06161] in the presence [06440] of his friend [07453].

¹ My son [01121], if thou be surety [06148] for thy friend [07453], if thou hast stricken [08628] thy hand [03709] with a stranger [02114],

³² For thy servant [05650] became surety [06148] for the lad [05288] unto [05973] my father [01], saying [0559], If I bring [0935] him not unto thee, then I shall bear the blame [02398] to my father [01] for ever [03117].

⁹ I will be surety [06148] for him; of my hand [03027] shalt thou require [01245] him: if [0518] I bring [0935] him not [0518] unto thee, and set [03322] him before thee [06440], then let me bear the blame [02398] for ever [03117]:

²⁰ Only do [06213] not two [08147] things unto me: then will I not hide [05641] myself from thee [06440].
²¹ Withdraw [07368] thine hand [03709] far [07368] from me: and let not thy dread [0367] make me afraid [01204].
²² Then call [07121] thou, and I will answer [06030]: or let me speak [01696], and answer [07725] thou me.

³ Surely [0199] I would speak [01696] to the Almighty [07706], and I desire [02654] to reason [03198] with God [0410].

²⁰ But the eyes [05869] of the wicked [07563] shall fail [03615], and they shall not escape [06] [04498], and their hope [08615] shall be as the giving up [04646] of the ghost [05315].

²⁷ Yea, ye overwhelm [05307] the fatherless [03490], and ye dig [03738] a pit for your friend [07453].

³⁰ Neither have I suffered [05414] my mouth [02441] to sin [02398] by wishing [07592] a curse [0423] to his soul [05315].

⁹ Let his children [01121] be fatherless [03490], and his wife [0802] a widow [0490].

⁵ He that speaketh [05046] flattery [02506] to his friends [07453], even the eyes [05869] of his children [01121] shall fail [03615].

²³ Men shall clap [05606] their hands [03709] at him, and shall hiss [08319] him out of his place [04725].

³ Should he reason [03198] with unprofitable [05532] talk [01697]? or with speeches [04405] wherewith he can do no good [03276]?

² If we assay [05254] to commune [01697] with thee, wilt thou be grieved [03811]? but who can [03201] withhold [06113] himself from speaking [04405]?

⁹ The shew [01971] of their countenance [06440] doth witness against them [06030]; and they declare [05046] their sin [02403] as Sodom [05467], they hide [03582] it not. Woe [0188] unto their soul [05315]! for they have rewarded [01580] evil [07451] unto themselves.

¹⁰ For I heard [08085] the defaming [01681] of many [07227], fear [04032] on every side [05439]. Report [05046], say they, and we will report [05046] it. All my familiars [0582] [07965] watched [08104] for my halting [06763] [06761], saying, Peradventure he will be enticed [06601], and we shall prevail [03201] against him, and we shall take [03947] our revenge [05360] on him.

²¹ For Ahaz [0271] took away a portion [02505] out of the house [01004] of the LORD [03068], and out of the house [01004] of the king [04428], and of the princes [08269], and gave [05414] it unto the king [04428] of Assyria [0804]: but he helped [05833] him not.

³⁶ And the half [04275], which was the portion [02506] of them that went out [03318] to war [06635], was in number [04557] three [07969] hundred [03967] thousand [0505] and seven [07651] and thirty [07970] thousand [0505] and five [02568] hundred [03967] sheep [06629]:

⁵ He that speaketh [05046] flattery [02506] to his friends [07453], even the eyes [05869] of his children [01121] shall fail [03615].

⁶ But we are all as an unclean [02931] thing, and all our righteousnesses [06666] are as filthy [05708] rags [0899]; and we all do fade [05034] [01101] as a leaf [05929]; and our iniquities [05771], like the wind [07307], have taken us away [05375].

¹⁵ Did not he that made [06213] me in the womb [0990] make [06213] him? and did not one [0259] fashion [03559] us in the womb [07358]?

⁴ For thou hast hid [06845] their heart [03820] from understanding [07922]: therefore shalt thou not exalt [07311] them.

¹ My son [01121], if thou be surety [06148] for thy friend [07453], if thou hast stricken [08628] thy hand [03709] with a stranger [02114],

³ Lay down [07760] now, put me in a surety [06148] with thee; who is he that will strike [08628] hands [03027] with me?

²¹ O that one might plead [03198] for a man [01397] with God [0433], as a man [0120] pleadeth for his neighbour [01121] [07453]!

¹ My son [01121], if thou be surety [06148] for thy friend [07453], if thou hast stricken [08628] thy hand [03709] with a stranger [02114],

²² By [2596] so much [5118] was [1096] Jesus [2424] made [1096] a surety [1450] of a better [2909] testament [1242].

¹²² Be surety [06148] for thy servant [05650] for good [02896]: let not the proud [02086] oppress [06231] me.

¹⁴ Like a crane [05483] or a swallow [05693], so did I chatter [06850]: I did mourn [01897] as a dove [03123]: mine eyes [05869] fail [01809] with looking upward [04791]: O LORD [03068], I am oppressed [06234]; undertake [06148] for me.