King James Version
Job 11
20 verses with commentary
Zophar's First Speech: Can You Fathom the Mysteries of God?
Then answered Zophar the Naamathite, and said,
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KJV Study Commentary
Zophar the Naamathite now speaks, the third and harshest of Job's comforters. His name (צוֹפַר, Tsophar) may derive from 'bird' or 'chirper,' while Naamathite indicates his origin from Naamah. Zophar represents the dogmatic certainty that suffering always results from sin. Unlike Eliphaz's mystical visions or Bildad's traditional wisdom, Zophar will rely on theological assertions delivered with bi...
Read full commentary →Ellicott’s Commentary for English Readers
**XI.**
(1) **Zophar, **the third of Job’s friends, has a clearly defined character, distinct from that of the others; he is the ordinary and common-place moral man, who expresses the thoughts and instincts of the many. Eliphaz was the poet and spiritual man, who sees visions and dreams; Bildad was the man who rested on authority and appealed to tradition; Zophar is the man of worldly wisdom and c...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-43. at the dedication of the wall of Jerusalem--**This ceremony of consecrating the wall and gates of the city was an act of piety on the part of Nehemiah, not merely to thank God in a general way for having been enabled to bring the building to a happy completion, but especially because that city was the place which He had chosen. It also contained the temple which was hallowed by the manife...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 11
The distribution of the people.
--In all ages, men have preferred their own ease and advantage to the public good. Even the professors of religion too commonly seek their own, and not the things of Christ. Few have had such attachment to holy things and holy places, as to renounce pleasure for their sake. Yet surely, our souls should delight to dwell where holy persons and opportu...
Read full commentary →Should not the multitude of words be answered? and should a man full of talk be justified? full: Heb. of lips
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KJV Study Commentary
Zophar attacks Job's defense: 'Should not the multitude of words be answered? and should a man full of talk be justified?' This rhetorical question dismisses Job's lament as mere verbosity. Zophar represents those who mistake words for wisdom and confuse suffering with sin.
Jamieson-Fausset-Brown Bible Commentary
**27-43. at the dedication of the wall of Jerusalem--**This ceremony of consecrating the wall and gates of the city was an act of piety on the part of Nehemiah, not merely to thank God in a general way for having been enabled to bring the building to a happy completion, but especially because that city was the place which He had chosen. It also contained the temple which was hallowed by the manife...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 11
The distribution of the people.
--In all ages, men have preferred their own ease and advantage to the public good. Even the professors of religion too commonly seek their own, and not the things of Christ. Few have had such attachment to holy things and holy places, as to renounce pleasure for their sake. Yet surely, our souls should delight to dwell where holy persons and opportu...
Read full commentary →Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed? lies: or, devices
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KJV Study Commentary
Zophar accuses Job of 'lies' (בַּדִּים, baddim—empty talk, boasting) and 'mocking' (לַעַג, la'ag). This represents a serious escalation—Eliphaz suggested Job might have sinned, Bildad implied it, but Zophar directly accuses Job of lying and mockery. The rhetorical questions demand that someone shame Job into silence. This violates the biblical principle that 'faithful are the wounds of a friend' (...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**44. portions of the law--**that is, "prescribed by the law."
**for Judah rejoiced for the priests and ... Levites that waited--**The cause of this general satisfaction was either the full restoration of the temple service and the reorganized provision for the permanent support of the ministry, or it was the pious character and eminent gifts of the guardians of religion.
Matthew Henry’s Concise Commentary
Chapter 11
The distribution of the people.
--In all ages, men have preferred their own ease and advantage to the public good. Even the professors of religion too commonly seek their own, and not the things of Christ. Few have had such attachment to holy things and holy places, as to renounce pleasure for their sake. Yet surely, our souls should delight to dwell where holy persons and opportu...
Read full commentary →For thou hast said, My doctrine is pure, and I am clean in thine eyes.
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KJV Study Commentary
Zophar misrepresents Job's claims. Job never said his 'doctrine' (לֶקַח, leqach—teaching, instruction) was pure or that he was 'clean' (בַּר, bar—pure, innocent) in God's eyes. Job acknowledged human sinfulness (7:21, 9:2-3) while maintaining he hadn't committed sins warranting his suffering. This is classic straw-man argumentation—Zophar attacks a position Job never held. The verse warns against ...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **Clean in thine eyes **is variously referred to God, to mortal men (Job 11:3), and to Job himself (Job 32:1). The first seems most to be preferred, for at all events Job had hypothetically spoken of himself as righteous before God (Job 10:15). (Comp. Job 9:30. &c.) Zophar, therefore, who professes superior wisdom, desires that God would show Job how far short he falls of it: that He would sho...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**45. the singers and the porters kept ... the ward of the purification--**that is, took care that no unclean person was allowed to enter within the precincts of the sacred building. This was the official duty of the porters (2Ch 23:19), with whom, owing to the pressure of circumstances, it was deemed expedient that the singers should be associated as assistants.
Matthew Henry’s Concise Commentary
Chapter 11
The distribution of the people.
--In all ages, men have preferred their own ease and advantage to the public good. Even the professors of religion too commonly seek their own, and not the things of Christ. Few have had such attachment to holy things and holy places, as to renounce pleasure for their sake. Yet surely, our souls should delight to dwell where holy persons and opportu...
Read full commentary →But oh that God would speak, and open his lips against thee;
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KJV Study Commentary
Zophar wishes God 'would speak, and open his lips against thee' - ironically, God will speak (chapters 38-41) but to rebuke Zophar and his friends, not Job. This dramatic irony shows how confident theological systems can blind us to spiritual reality.
Matthew Henry’s Concise Commentary
Chapter 11
The distribution of the people.
--In all ages, men have preferred their own ease and advantage to the public good. Even the professors of religion too commonly seek their own, and not the things of Christ. Few have had such attachment to holy things and holy places, as to renounce pleasure for their sake. Yet surely, our souls should delight to dwell where holy persons and opportu...
Read full commentary →And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
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KJV Study Commentary
Zophar claims God 'exacteth of thee less than thine iniquity deserveth' - a brutal accusation that Job's suffering is merciful compared to deserved punishment. This theology of hyper-retribution (you deserve worse) adds theological cruelty to physical suffering.
Ellicott’s Commentary for English Readers
(6) **They are double to that which is**!—This translation conveys no sense, and is not a translation; see the last Note.
Jamieson-Fausset-Brown Bible Commentary
**47. all Israel ... sanctified holy things unto the Levites,--**&c. The people, selecting the tithes and first-fruits, devoted them to the use of the Levites, to whom they belonged by appointment of the law. The Levites acted in the same way with the tithes due from them to the priests. Thus all classes of the people displayed a conscientious fidelity in paying the dues to the temple and the ...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 11
The distribution of the people.
--In all ages, men have preferred their own ease and advantage to the public good. Even the professors of religion too commonly seek their own, and not the things of Christ. Few have had such attachment to holy things and holy places, as to renounce pleasure for their sake. Yet surely, our souls should delight to dwell where holy persons and opportu...
Read full commentary →Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
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KJV Study Commentary
Zophar asks: 'Canst thou by searching find out God? canst thou find out the Almighty unto perfection?' The verb chaqar (חָקַר, searching) means to investigate, examine, or explore deeply. Matsa (מָצָא, find out) means to discover or attain. Takhlit (תַּכְלִית, perfection) refers to completeness or ultimate extent. Zophar correctly asserts God's incomprehensibility—finite minds cannot fully grasp i...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **Canst thou by searching find out God? **Literally, *Canst thou attain to the searching out of God?*
Matthew Henry’s Concise Commentary
**Verses 7-12**
Zophar speaks well concerning God and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. God sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and...
Read full commentary →It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? as high: Heb. the heights of heaven
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KJV Study Commentary
This verse extends the incomprehensibility theme from verse 7. 'Heaven' (שָׁמַיִם, shamayim) and 'hell' (שְׁאוֹל, she'ol—the grave, the depths) form a merism expressing totality—God's understanding encompasses all reality from highest to lowest. 'What canst thou do? what canst thou know?' emphasizes human limitation. The theology is sound: God's wisdom infinitely exceeds ours (Isaiah 55:8-9, Roman...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **It is as high as heaven.**—Literally, *The heights of heaven; what canst thou do? it is deeper than the grave; what canst thou know?*
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 13 Ne 13:1-9. Upon the Reading of the Law Separation Is Made from the Mixed Multitude.
**1. On that day--**This was not immediately consequent on the dedication of the city wall and gates, but after Nehemiah's return from the Persian court to Jerusalem, his absence having extended over a considerable period. The transaction here described probably took place on one of the periodical occas...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 7-12**
Zophar speaks well concerning God and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. God sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and...
Read full commentary →The measure thereof is longer than the earth, and broader than the sea.
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KJV Study Commentary
The 'measure' (מִדָּה, middah) of divine understanding exceeds earth's length and sea's breadth—another merism expressing infinity. Zophar describes God's wisdom using spatial metaphors because human language cannot directly capture divine attributes. This echoes Psalm 139:7-12 and Ephesians 3:18-19 (knowing the love that surpasses knowledge). Ironically, while asserting God's immeasurable wisdom,...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 7-12**
Zophar speaks well concerning God and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. God sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and...
Read full commentary →If he cut off, and shut up, or gather together, then who can hinder him? cut: or, make a change hinder: Heb. turn him away?
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KJV Study Commentary
<strong>If he cut off, and shut up, or gather together, then who can hinder him?</strong><br><br>Zophar the Naamathite speaks these words, articulating God's absolute sovereignty and irresistible power. The Hebrew <em>chalaph</em> ("cut off") means to pass by, sweep away, or replace, suggesting divine judgment that removes the wicked. <em>Sagar</em> ("shut up") means to close, imprison, or confine...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **If he cut off.**—It is the same word as “a spirit passed before me” (Job 4:15); and as Job himself used (Job 9:11): “he passeth on, but I perceive him not.” “If, then,” says Zophar, “God acteth thus, or if He delivers up a man into the hands of his enemies, or if He calls together a multitude against him—alluding apparently to Job 9:11-12; Job 10:17, where the word rendered *changes *is a d...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 7-12**
Zophar speaks well concerning God and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. God sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and...
Read full commentary →For he knoweth vain men: he seeth wickedness also; will he not then consider it?
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KJV Study Commentary
Zophar asserts 'For he knoweth vain men: he seeth wickedness also; will he not then consider it?' This rhetorical question assumes God's knowledge automatically results in immediate judgment. But the book demonstrates that divine knowledge includes patience, mystery, and purposes beyond simple retribution.
Ellicott’s Commentary for English Readers
(11) **He knoweth vain men.**—Though he regardeth it not: that is, seemeth not to see it.
Jamieson-Fausset-Brown Bible Commentary
**4-5. before this--**The practice of these mixed marriages, in open neglect or violation of the law, had become so common, that even the pontifical house, which ought to have set a better example, was polluted by such an impure mixture.
**Eliashib the priest ... was allied unto Tobiah--**This person was the high priest (Ne 13:28; also Ne 3:1), who, by virtue of his dignified office, had the sup...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 7-12**
Zophar speaks well concerning God and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. God sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and...
Read full commentary →For vain man would be wise, though man be born like a wild ass's colt. vain: Heb. empty
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KJV Study Commentary
The Hebrew נָבוּב (nabub, 'vain, empty') describes hollow, worthless man who 'would be wise' (יִתְלַבָּב, yitlabeb). The comparison to a 'wild ass's colt' (עַיִר פֶּרֶא, ayir pere) emphasizes untamed, unteachable nature. Wild donkeys were proverbially stubborn and foolish. Zophar's point: humans are born ignorant and remain unteachable, yet presume wisdom. The doctrine of total depravity affirms t...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **For vain man would be wise,** &c., is extremely difficult, because it is hard to distinguish subject and predicate. Literally, it runs, *And hollow man is instructed, and the wild ass’s colt is born a man. *Whether it means that if God did not thus conceal His observation of human actions, the very fool and the most obstinate would become instructed and disciplined, whereas now they are all...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**4-5. before this--**The practice of these mixed marriages, in open neglect or violation of the law, had become so common, that even the pontifical house, which ought to have set a better example, was polluted by such an impure mixture.
**Eliashib the priest ... was allied unto Tobiah--**This person was the high priest (Ne 13:28; also Ne 3:1), who, by virtue of his dignified office, had the sup...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 7-12**
Zophar speaks well concerning God and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. God sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and...
Read full commentary →If thou prepare thine heart, and stretch out thine hands toward him;
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KJV Study Commentary
Zophar counsels: 'If thou prepare thine heart, and stretch out thine hands toward him.' The verb kun (כּוּן, prepare) means to establish, make ready, or set in order. Paras (פָּרַשׂ, stretch out) describes spreading hands in prayer—a posture of supplication. Zophar assumes Job hasn't properly repented, urging preparation of heart and prayer. The counsel is good in appropriate contexts but misappli...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-9. But in all this was not I at Jerusalem--**Eliashib (concluding that, as Nehemiah had departed from Jerusalem, and, on the expiry of his allotted term of absence, had resigned his government, he had gone not to return) began to use great liberties, and, there being none left whose authority or frown he dreaded, allowed himself to do things most unworthy of his sacred office, and which, thoug...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 13-20**
Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror an...
Read full commentary →If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.
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KJV Study Commentary
Zophar's counsel: 'If iniquity (אָוֶן, aven—wickedness, trouble) be in thine hand, put it far away' assumes Job's suffering results from specific sins in his possession or household ('tabernacles'—אֹהָלֶיךָ, ohalekha). The imperative 'put far away' (הַרְחֵק, harcheq) and 'let not dwell' (אַל־תַּשְׁכֵּן, al-tashken) demand active renunciation. This reflects the biblical call to repentance and holin...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-9. But in all this was not I at Jerusalem--**Eliashib (concluding that, as Nehemiah had departed from Jerusalem, and, on the expiry of his allotted term of absence, had resigned his government, he had gone not to return) began to use great liberties, and, there being none left whose authority or frown he dreaded, allowed himself to do things most unworthy of his sacred office, and which, thoug...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 13-20**
Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror an...
Read full commentary →For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
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KJV Study Commentary
Zophar promises that if Job repents, he'll 'lift up [his] face without spot' (מוּם, mum—blemish, defect), be 'stedfast' (יָצַק, yatsaq—poured out, solid, secure), and fearless. This describes the confidence of a clear conscience (1 John 3:21, Hebrews 10:22). The theology isn't false—confession does bring peace (Psalm 32:1-5, 1 John 1:9). The error is the assumption that Job's suffering proves he l...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-9. But in all this was not I at Jerusalem--**Eliashib (concluding that, as Nehemiah had departed from Jerusalem, and, on the expiry of his allotted term of absence, had resigned his government, he had gone not to return) began to use great liberties, and, there being none left whose authority or frown he dreaded, allowed himself to do things most unworthy of his sacred office, and which, thoug...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 13-20**
Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror an...
Read full commentary →Because thou shalt forget thy misery, and remember it as waters that pass away:
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KJV Study Commentary
Zophar promises Job will 'forget' (תִּשְׁכַּח, tishkach) his misery (עָמָל, amal—toil, trouble), remembering it only 'as waters that pass away' (מַיִם עָבְרוּ, mayim avru). The imagery suggests suffering becoming like floodwaters that recede, leaving only a memory. This contains truth—God does heal and restore (Revelation 21:4, Isaiah 65:17). However, Zophar's timeline is wrong; he promises immedi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-9. But in all this was not I at Jerusalem--**Eliashib (concluding that, as Nehemiah had departed from Jerusalem, and, on the expiry of his allotted term of absence, had resigned his government, he had gone not to return) began to use great liberties, and, there being none left whose authority or frown he dreaded, allowed himself to do things most unworthy of his sacred office, and which, thoug...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 13-20**
Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror an...
Read full commentary →And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning. be clearer: Heb. shall arise above the noon-day
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KJV Study Commentary
Zophar's promises escalate: Job's 'age' (חֶלֶד, cheled—life, world) shall be 'clearer than noonday' (מִצָּהֳרַיִם, mi-tsahorayim), he shall 'shine forth' (תָּעֻפָה, ta'ufah—fly up, shine), becoming 'as the morning' (כַּבֹּקֶר, kaboqer). The imagery moves from darkness to increasing light—noonday clarity, shining, dawn's brightness. This echoes biblical promises of restoration (Psalm 37:6, Proverbs...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **Thine age shall be clearer than the noonday.**—Rather, *there shall arise for thee a lifetime brighter than the noonday; thou shalt soar on high; thou shalt be like the morning, *which is conceived of as having wings (Psalm 139:9). (Comp. Malachi 4:2, of the Sun of Righteousness.) This is how we understand the word rendered *thou shalt shine forth. *Many take it as a substantive, meaning *d...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Ne 13:10-14. Nehemiah Reforms the Officers in the House of God.
**10-13. And I perceived that the portions of the Levites had not been given them--**The people, disgusted with the malversations of Eliashib, or the lax and irregular performance of the sacred rites, withheld the tithes, so that the ministers of religion were compelled for their livelihood to withdraw to their patrimonial possession...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 13-20**
Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror an...
Read full commentary →And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.
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KJV Study Commentary
The promise continues: 'thou shalt be secure' (וּבָטַחְתָּ, u-vatachta), 'there is hope' (תִקְוָה, tiqvah), you'll 'dig about' (חָפַרְתָּ, chafarta—search, explore), and 'rest in safety' (שָׁכַבְתָּ לָבֶטַח, shakhavta labetach). The verbs describe active confidence—searching territory, resting securely. The Hebrew word for hope (tiqvah) appears throughout Scripture as confident expectation based o...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **Thou shalt dig about thee.**—Rather, *thou shalt look around or search about thee, and see that thou canst lie down in safety. *(Comp. Joshua 2:2, and Job 39:29.) The same word means, indeed, to *dig *and to *blush; *but both meanings are incongruous and inadmissible here.
Jamieson-Fausset-Brown Bible Commentary
Ne 13:10-14. Nehemiah Reforms the Officers in the House of God.
**10-13. And I perceived that the portions of the Levites had not been given them--**The people, disgusted with the malversations of Eliashib, or the lax and irregular performance of the sacred rites, withheld the tithes, so that the ministers of religion were compelled for their livelihood to withdraw to their patrimonial possession...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 13-20**
Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror an...
Read full commentary →Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee. make suit: Heb. intreat thy face
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KJV Study Commentary
'Thou shalt lie down, and none shall make thee afraid' echoes covenant blessings (Leviticus 26:6, Psalm 4:8). 'Many shall make suit unto thee' (חִלּוּ פָנֶיךָ, chillu fanekha—entreat your face, seek your favor) promises restored honor and influence. Zophar offers comprehensive restoration: safety, honor, influence. These are legitimate biblical promises for God's people collectively and eschatolog...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Ne 13:10-14. Nehemiah Reforms the Officers in the House of God.
**10-13. And I perceived that the portions of the Levites had not been given them--**The people, disgusted with the malversations of Eliashib, or the lax and irregular performance of the sacred rites, withheld the tithes, so that the ministers of religion were compelled for their livelihood to withdraw to their patrimonial possession...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 13-20**
Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror an...
Read full commentary →But the eyes of the wicked shall fail, and they shall not escape , and their hope shall be as the giving up of the ghost. they shall: Heb. flight shall perish from them the giving: or, a puff of breath
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KJV Study Commentary
Zophar concludes with warning: 'the eyes of the wicked shall fail' (תִּכְלֶינָה, tikhlenah—be consumed, perish), 'they shall not escape' (אָבַד מָנוֹס, avad manos—refuge perishes), and 'their hope shall be as the giving up of the ghost' (מַפַּח־נָפֶשׁ, mapach-nefesh—breathing out of soul, death). This orthodox warning echoes Psalm 112:10 and Proverbs 10:28. The 'giving up of the ghost' is a stark ...
Read full commentary →Ellicott’s Commentary for English Readers
(20) **As the giving up of the ghost.**—Omit the *as *of comparison; or do so, and take the margin. Thus ends the first part of this mighty argument, the first fytte of this grand poem.
Ellicott's Commentary for English Readers
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Jamieson-Fausset-Brown Bible Commentary
Ne 13:10-14. Nehemiah Reforms the Officers in the House of God.
**10-13. And I perceived that the portions of the Levites had not been given them--**The people, disgusted with the malversations of Eliashib, or the lax and irregular performance of the sacred rites, withheld the tithes, so that the ministers of religion were compelled for their livelihood to withdraw to their patrimonial possession...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 13-20**
Zophar exhorts Job to repentance, and gives him encouragement, yet mixed with hard thoughts of him. He thought that worldly prosperity was always the lot of the righteous, and that Job was to be deemed a hypocrite unless his prosperity was restored. Then shalt thou lift up thy face without spot; that is, thou mayst come boldly to the throne of grace, and not with the terror an...
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