Job 22:19 — Word Study
WLCיִרְא֣וּ צַדִּיקִ֣ים וְיִשְׂמָ֑חוּ וְ֝נָקִ֗י יִלְעַג־ לָֽמוֹ׃
BSAThe righteoustsaddîyq [just, morally upright] see [it]râʼâh▸ and are gladsâmach▸ [rejoice, filled with joy] ◂the innocentnâqîy [guiltless, morally clean] mocklâʻag▸ [deride, laugh to scorn]
| Greek | English | Parsing |
|---|---|---|
| יִרְא֣וּ | they see [it] | Verb, Qal, imperfect third person masculine plural |
| צַדִּיקִ֣ים | righteous [people] | Adj |
| וְיִשְׂמָ֑חוּ | so they may rejoice | Conjunction, verb qal third person masculine plural |
| וְ֝נָקִ֗י | and [the] innocent | Conjunction |
| יִלְעַג־ | he mocks | Verb, Qal, imperfect third person masculine singular |
| לָֽמוֹ׃ | them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The righteous see it and are glad; the innocent mock them: |
| KJV | The righteous see it, and are glad: and the innocent laugh them to scorn. |
| ASV | The righteous see it, and are glad; And the innocent laugh them to scorn, |
| YLT | See do the righteous and they rejoice, And the innocent mocketh at them, |
| WEB | The righteous see it, and are glad. The innocent ridicule them, |
| BBE | The upright saw it and were glad: and those who had done no wrong made sport of them, |
All translations agree on the essential meaning of the verse, emphasizing the joy of the righteous and the mockery of the innocent.
The structure presents one main thought with a conjunction linking the contrasting actions of the righteous and the innocent.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצַדִּיק
verbרָאָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 22:19
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Justicegenerated
Job 22:19 reflects on the contrasting responses of the righteous and the innocent to the fate of the wicked. Job asserts that the righteous are filled with joy when they see justice served, while the innocent react with mockery towards those who do wrong. This verse is part of a broader discussion on the nature of righteousness and the consequences of wickedness, emphasizing the moral order in the world.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 48:11 | Mount Zion is glad, the daughters of Judah rejoice, on account of Your judgments. |
| 2 | Psalm 58:10 | The righteous will rejoice when they see they are avenged; they will wash their feet in the blood of the wicked. |
| 3 | Psalm 97:8 | Zion hears and rejoices, and the towns of Judah exult because of Your judgments, O LORD. |
| 4 | Psalm 107:42 | The upright see and rejoice, and all iniquity shuts its mouth. |
| 5 | Proverbs 11:10 | When the righteous thrive, the city rejoices, and when the wicked perish, there are shouts of joy. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — צַדִּיקִ֣ים, tza.di.Kimgenerated
The term צַדִּיק (tsaddiyq) describes individuals who are just or morally upright, embodying characteristics of lawful behavior and ethical conduct. This word often refers to those who are in right standing with God, highlighting their integrity and righteousness in both personal and communal contexts.
In this verse, the righteous are depicted as those who perceive the unfolding of justice and respond with gladness. Their joy is rooted in the recognition of moral order, contrasting sharply with the mockery of the innocent towards the wicked, indicating a clear moral dichotomy.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essential meaning of the verse, emphasizing the joy of the righteous and the mockery of the innocent.
Sentence Structuregenerated
The main verb is יִרְא֣וּ, they see, which governs the entire sentence. It is followed by two clauses: the first describes the subject, the righteous, and the second describes the response of the innocent.
The structure emphasizes the contrast between the joy of the righteous and the derision of the innocent, with the finite verb leading the thought and the subjects clearly defined.
Septuagint Backgroundgenerated
The Septuagint translates יִרְא֣וּ as ἰδόντες, which means 'seeing'. This choice aligns with the Hebrew meaning but may suggest a more immediate visual perception rather than a broader understanding.
The use of ἐμυκτήρισεν for יִלְעַג indicates a direct mockery, reinforcing the scornful attitude of the innocent towards the wicked.
In plain words — the whole versegenerated
Job 22:19 shows that the righteous are happy when they see justice, while the innocent laugh at the wicked. This verse highlights the difference in responses to wrongdoing, emphasizing the joy of the just.
Frequently Asked Questionsgenerated
It means that the righteous find joy in witnessing justice and the downfall of the wicked.
The innocent refer to those who are guiltless and morally clean, contrasting with the wicked.
The innocent mock the wicked as a response to their wrongdoing, expressing disdain for their actions.
This verse reflects Job's exploration of justice and the moral order, highlighting the consequences of righteousness versus wickedness.
Reflection Questionsgenerated
- How do I respond when I see injustice in the world around me?
- What does it mean to be righteous in my daily life?
- In what ways can I encourage others to seek justice?
- How can I cultivate a heart that rejoices in the good and stands against wrongdoing?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, discussing the joy of the righteous in seeing justice and the mockery of the innocent towards the wicked.
The righteous shall see it and be glad; and the innocent one shall laugh them to scorn. The righteous when they see the unrighteous erring here cannot be glad for the error of persons ruining themselves.Early Church Fathers on Job 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 22:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe righteous see it, and are glad,.... Not the counsel of the wicked, nor their outward prosperity, but their ruin and destruction, which is sure and certain; though it may sometimes seem to linger,
Read John Gill on Job 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe righteous see it, and are glad: and the innocent laugh them to scorn. Triumph of the pious at the fall of the recent followers of the antediluvian sinners.
Read Robert Jamieson on Job 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe righteous see it; whom God oft spares in common calamities, and makes them to survive and see the destruction of the wicked; as Noah, Lot, &c. Are glad; not that they insult over or rejoice in the ruin of any men, but because they delight in the vindication of God’ s honour, and justice, and holiness, which is conjoined with the destruction of his enemies, and which is and ought to be dearer to them than all the interests of men. The innocent laugh them to scorn; they justly deride them, for their vain and yet strong confidences, which are now destroyed; and for their profane contempt of God and of his judgments, which now they feel; and for their deep and crafty counsels, which are now…
Read Matthew Poole on Job 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 22:19 The righteous see [it], and are glad: and the innocent laugh them to scorn.Ver. 19. The righteous see it, and are glad] And as or myself, the counsel of the wicked is far from me: I do therefore abominate their present prosperity, because they shall shortly be for a laughing stock to all good men; the upright shall see it and be glad, and all iniquity shall stop her mouth, as self condemned, and therefore by the saints (swallowed up with a zeal of God’ s glory) rightly derided, Psalms 52:9; Psalms 58:11. And the innocent laugh them to scorn] Not out of ill will, or envy, or other corrupt affection; but, 1. For the glory of God, whose power, justice, and goodness is hereby evinced…
Read John Trapp on Job 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) The righteous see it.—That is, the destruction of the wicked, as in the days of Noah.
Read Charles John Ellicott on Job 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. The righteous see it, and are glad] They see God's judgments on the incorrigibly wicked, and know that the Judge of all the earth does right; hence they rejoice in all the dispensations of his providence.
Read AdamClarke on Job 22 →CambridgeThe Cambridge Bible for Schools and Colleges12–20. Eliphaz, having in Job 22:6-10 suggested what Job’s offences must have been, now suggests under what feeling in regard to God he must have committed them. He thought God so far removed from the world that He did not observe men’s conduct.
Read Cambridge on Job 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThe righteous see it, and are glad - see the destruction of the wicked; compare Revelation 15:3; Revelation 16:7; Revelation 19:1-2.
Read Albert Barnes on Job 22 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The righteous see it and are glad; the innocent mock them:
The righteous see it, and are glad. The innocent ridicule them,
The righteous see it and are glad; the innocent mock them:
The righteous see their destruction and rejoice; the innocent mock them scornfully, saying,
Tyndale line
The righteous see it, and are glad: and the innocent laugh them to scorn.
The righteous see it, and are glad; And the innocent laugh them to scorn,
The righteous see it, and are glad; and the innocent laugh them to scorn:
The righteous see it , and are glad: and the innocent deride them.
The righteous shall see them, and shall reioyce, and the innocent shall laugh them to scorne.
Strictly literal
The righteous see it, and are glad; and the innocent laugh them to scorn:
See do the righteous and they rejoice, And the innocent mocketh at them,
The righteous see and they rejoice, || And the innocent mocks at them:
The righteous will see it, and be glad; and the innocent will laugh them to scorn.
Righteous people see their fate and are glad; innocent people laugh them to scorn.
From the Latin
The just shall see, and shall rejoice, and the innocent shall laugh them to scorn.
Simplified
Those who do right rejoice when they see the destruction of the wicked, and the innocent mock them,
The upright saw it and were glad: and those who had done no wrong made sport of them,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads יִרְא֣וּ צַדִּיקִ֣ים וְיִשְׂמָ֑חוּ וְ֝נָקִ֗י יִלְעַג־ לָֽמוֹ׃. The Septuagint matches five of the six words, indicating a strong agreement between the two texts on the core message.
יִרְא֣וּ צַדִּיקִ֣ים וְיִשְׂמָ֑חוּ וְ֝נָקִ֗י יִלְעַג־ לָֽמוֹ׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 22:19
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
נָקִי (naqiy) is an adjective meaning clean, free from, or exempt. It also conveys innocence, being blameless or guiltless. The word has variations, including נָקִיא (naqiyi), which also means innocent. It appears in contexts related to purity and freedom from obligations or guilt.
נָקִי adj. clean, free from, exempt
base
נָקִיא adj. innocent
base
H5355a נָקִי clean, free from, exempt H5355b נָקִיא innocent
5355 naqiy naw-kee'
or naqiyi (Joel 4 : 19; Jonah 1 : 14), {naw-kee'}; from 5352;
innocent:--blameless, clean, clear, exempted, free,
guiltless, innocent, quit.
see HEBREW for 04
see HEBREW for 019
see HEBREW for 01
see HEBREW for 014
see HEBREW for 05352
נָקִי (na.qi) — innocent.
1) clean, free from, exempt, clear, innocent
1a) free from guilt, clean, innocent
1b) free from punishment
1c) free or exempt from obligations
Also means: na.qi (נָקִיא "innocent" H5355B)
נָקִיא (na.qi) — innocent.
innocent
Another spelling of na.qi (נָקִי "innocent" H5355A)
Conj | Adj — ConjunctionHC/Aamsa
לָעַג (la'ag) is a Hebrew verb meaning to mock or deride. It can also refer to stammering, particularly in the Niphal form, which suggests speaking unintelligibly. The entries indicate that the word conveys ridicule and scorn, with variations in its use across different grammatical forms.
[לָעַג] vb. mock, deride; also (Niph.) stammer, poet.
Qal mock, deride, have in derision
Niph. a people stammering of tongue (i.e. barbarians)
Hiph. mock, deride
base
H3932 [לָעַג] mock, deride; also (Niph.) stammer, poet.
3932 la`ag law-ag'
a primitive root; to deride; by implication (as if imitating
a foreigner) to speak unintelligibly:--have in derision, laugh
(to scorn), mock (on), stammering.
לָעַג (la.ag) — to mock.
1) to mock, deride, ridicule
1a) (Qal) to mock, deride, have in derision
1b) (Niphal) to stammer
1c) (Hiphil) to mock, deride
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp