About Job

Job explores the mystery of suffering through the story of a righteous man who lost everything yet maintained his faith in God.

Author: UnknownWritten: c. 2000-1800 BCReading time: ~5 minVerses: 40
SufferingSovereigntyFaithWisdomJusticeRestoration

King James Version

Job 31

40 verses with commentary

Job Continues: I Have Made a Covenant with My Eyes

I made a covenant with mine eyes; why then should I think upon a maid?

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KJV Study Commentary

Job declares: 'I made a covenant with mine eyes; why then should I think upon a maid?' The phrase karati verit le-eynay (כָּרַתִּי בְרִית לְעֵינָי, I made a covenant with mine eyes) uses covenantal language for personal discipline. The verb hitbonen (הִתְבּוֹנֵן, think upon) means to consider or gaze at with desire. Betulah (בְּתוּלָה, maid) refers to a virgin or young woman. Job's covenant with h...
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Ellicott’s Commentary for English Readers

**XXXI.** (1) **I made a covenant with mine eyes.**—Job makes one grand profession of innocence, rehearsing his manner of life from the first; and here he does not content himself with traversing the accusations of his friends, but professes his innocence also of sins less manifest to the observance of others, and affecting the secret conduct and the heart—namely, sensual transgression and idolatr...
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Jamieson-Fausset-Brown Bible Commentary

14. Rather, "if thou wilt put far away the iniquity in thine hand" (as Zaccheus did, Lu 19:8). The apodosis or conclusion is at Job 11:15, "then shalt thou," &c.

For what portion of God is there from above? and what inheritance of the Almighty from on high?

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KJV Study Commentary

Job asks: 'For what portion of God is there from above? and what inheritance of the Almighty from on high?' This questions what the righteous can expect from God. Job probes whether divine inheritance exists for those who serve faithfully.

Ellicott’s Commentary for English Readers

(2) **What portion of God is there from above?**—Comp. the remonstrance of Joseph (Genesis 39:9).

Jamieson-Fausset-Brown Bible Commentary

15. Zophar refers to Job's own words (Job 10:15), "yet will I not lift up my head," even though righteous. Zophar declares, if Job will follow his advice, he may "lift up his face." **spot--**(De 32:5). **steadfast--**literally, "run fast together," like metals which become firm and hard by fusion. The sinner on the contrary is wavering.

Is not destruction to the wicked? and a strange punishment to the workers of iniquity?

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KJV Study Commentary

<strong>Is not destruction to the wicked?</strong> (הֲלֹא־אֵיד לְעַוָּל, halo-ed le'awwal)—<em>Ed</em> (destruction, calamity, disaster) is the expected fate of the <em>awwal</em> (wicked, unrighteous, perverse). Job appeals to the doctrine of retribution that his friends have wielded against him—but he turns it into self-examination rather than self-defense.<br><br><strong>A strange punishment to...
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Ellicott’s Commentary for English Readers

(3) **Is** **not**—*i.e., *Is not this the *portion *of Job 31:2?

Jamieson-Fausset-Brown Bible Commentary

16. Just as when the stream runs dry (Job 6:17), the danger threatened by its wild waves is forgotten (Is 65:16) [Umbreit].

Doth not he see my ways, and count all my steps?

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KJV Study Commentary

Job appeals to divine omniscience: "Doth not he see my ways, and count all my steps?" The verb <em>ra'ah</em> (רָאָה, "see") means comprehensive observation. The verb <em>saphar</em> (סָפַר, "count") means to number or recount—God's knowledge is exhaustive, not general. Job invokes God's all-seeing eye as witness to his integrity. This theological conviction—divine omniscience—undergirds all bibli...
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Ellicott’s Commentary for English Readers

(4) **Doth not he.**—The “He” is emphatic, obviously meaning God. His appeal is to the All-seeing knowledge of God, whom nothing escapes, and who is judge of the hearts and reins (Psalm 7:9; Psalm 44:21; Jeremiah 17:10; Jeremiah 20:12). (Comp. Acts 25:11.)

Jamieson-Fausset-Brown Bible Commentary

**17. age--**days of life. **the noon-day--**namely, of thy former prosperity; which, in the poet's image, had gone on increasing, until it reached its height, as the sun rises higher and higher until it reaches the meridian (Pr 4:18). **shine forth--**rather, "though now in darkness, thou shall be as the morning"; or, "thy darkness (if any dark shade should arise on thee, it) shall be as the ...
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If I have walked with vanity, or if my foot hath hasted to deceit;

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KJV Study Commentary

<strong>If I have walked with vanity</strong> (אִם־הָלַכְתִּי עִם־שָׁוְא, im-halachti im-shav)—<em>Halach</em> (walked) with <em>shav</em> (vanity, emptiness, falsehood) describes a lifestyle characterized by worthless pursuits or deceptive dealings. <em>Shav</em> appears in the Third Commandment: 'Thou shalt not take the name of the LORD thy God in vain [lashav]' (Exodus 20:7). Job claims his con...
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Jamieson-Fausset-Brown Bible Commentary

18. The experience of thy life will teach thee there is hope for man in every trial. **dig--**namely, wells; the chief necessity in the East. Better, "though now ashamed (Ro 5:5, opposed to the previous 'hope'), thou shalt then rest safely" [Gesenius];

Let me be weighed in an even balance, that God may know mine integrity. Let: Heb. Let him weigh me in balances of justice

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KJV Study Commentary

Job requests: 'Let me be weighed in an even balance, that God may know mine integrity.' The phrase mo'znei-tsedeq (מֹאזְנֵי־צֶדֶק, even balance) refers to honest, accurate scales. Shakal (שָׁקַל, weighed) means to weigh out or measure. Job invites divine assessment, confident in his innocence. The phrase 'that God may know' uses yada (יָדַע, know), not implying God lacks knowledge but expressing c...
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Jamieson-Fausset-Brown Bible Commentary

19. (Psa 4:8; Pr 3:24; Is 14:30); oriental images of prosperity. **make suit--**literally, "stroke thy face," "caress thee" (Pr 19:6).

If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands;

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KJV Study Commentary

<strong>If my step hath turned out of the way</strong> (אִם תִּטֶּה אַשֻּׁרִי מִנִּי הַדָּרֶךְ, im titteh ashuri minni haderech)—<em>Natah</em> (turned aside, declined) with <em>ashur</em> (step, walk) from <em>derech</em> (the way, the path) describes moral deviation from God's prescribed course. Deuteronomy repeatedly warns against turning 'to the right hand or to the left' (Deuteronomy 5:32).<b...
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Ellicott’s Commentary for English Readers

(7) If my **step hath turned out **of **the way**—The form of the expression is very emphatic: the narrow way of strict integrity and righteousness. (Compare the expression applied to the first believers, Acts 9:2—*men of the way.*)

Jamieson-Fausset-Brown Bible Commentary

20. A warning to Job, if he would not turn to God. **The wicked--**that is, obdurate sinners. **eyes ... fail--**that is, in vain look for relief (De 28:65). Zophar implies Job's only hope of relief is in a change of heart. **they shall not escape--**literally, "every refuge shall vanish from them." **giving up of the ghost--**Their hope shall leave them as the breath does the body (Pr 11:...
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Then let me sow, and let another eat; yea, let my offspring be rooted out.

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KJV Study Commentary

<strong>Then let me sow, and let another eat</strong> (אֶזְרְעָה וְאַחֵר יֹאכֵל, ezre'ah ve'acher yochel)—This self-imprecation invokes the covenant curse of Leviticus 26:16: 'ye shall sow your seed in vain, for your enemies shall eat it.' <em>Zara</em> (sow) without reaping was the ultimate agricultural futility. Job invites this judgment if his hands bear moral 'blot' (v. 7).<br><br><strong>Yea,...
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If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door;

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KJV Study Commentary

<strong>The princes refrained talking</strong> (<em>sarim</em> שָׂרִים, princes/leaders; <em>atsar</em> עָצַר, to restrain/stop)—Job's presence silenced even the ruling class. These <em>sarim</em> were nobility, regional governors, or tribal chieftains whose voices normally dominated public discourse. Their voluntary silence acknowledged Job's superior wisdom and authority. <strong>And laid their ...
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Then let my wife grind unto another, and let others bow down upon her.

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KJV Study Commentary

<strong>Then let my wife grind unto another</strong>—Job invokes the lex talionis (law of retaliation) upon himself if guilty of adultery. The Hebrew <em>tiṭḥan</em> (תִּטְחַן, grind) refers to grinding grain, a task of slaves and concubines. <strong>Let others bow down upon her</strong> uses the verb <em>yikra'un</em> (יִכְרָעוּן), meaning to kneel or crouch—a euphemism for sexual violation. Job ...
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Ellicott’s Commentary for English Readers

(10) **Then let my wife grind**—*i.e.*, perform all menial offices, like a slave.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 12 FIRST SERIES. Job 12:1-14:22. Job's Reply to Zophar **2. wisdom shall die with you--**Ironical, as if all the wisdom in the world was concentrated in them and would expire when they expired. Wisdom makes "a people:" a foolish nation is "not a people" (Ro 10:19).

For this is an heinous crime; yea, it is an iniquity to be punished by the judges.

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KJV Study Commentary

<strong>This is an heinous crime</strong> (כִּי־הִיא זִמָּה, <em>ki-hi zimmah</em>)—the word <em>zimmah</em> denotes premeditated lewdness or a wicked scheme, not mere impulse. It's used in Leviticus 18-20 for sexual abominations worthy of death. <strong>An iniquity to be punished by the judges</strong> (<em>avon peliylim</em>, עָוֺן פְּלִילִים) identifies adultery as a civil crime requiring judic...
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Jamieson-Fausset-Brown Bible Commentary

**3. not inferior--**not vanquished in argument and "wisdom" (Job 13:2). **such things as these--**such commonplace maxims as you so pompously adduce.

For it is a fire that consumeth to destruction, and would root out all mine increase.

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KJV Study Commentary

<strong>It is a fire that consumeth to destruction</strong> (כִּי־אֵשׁ הִיא עַד־אֲבַדּוֹן תֹּאכֵל, <em>ki-esh hi ad-abaddon tokhel</em>)—adultery is compared to <em>esh</em> (אֵשׁ, fire) that devours until <em>abaddon</em> (אֲבַדּוֹן, destruction/the grave). The term <em>abaddon</em> appears six times in Job, always denoting the realm of death or the abyss (Proverbs 15:11, 27:20). <strong>Would ro...
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Jamieson-Fausset-Brown Bible Commentary

4. The unfounded accusations of Job's friends were a "mockery" of him. He alludes to Zophar's word, "mockest" (Job 11:3). **neighbour, who calleth, &amp;c.--**rather, "I who call upon God that he may answer me favorably" [Umbreit].

If I did despise the cause of my manservant or of my maidservant, when they contended with me;

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KJV Study Commentary

Job defends his treatment of servants: 'If I did despise the cause of my manservant or of my maidservant, when they contended with me; What then shall I do when God riseth up?' Job's recognition of servants' rights and divine judgment reveals remarkable social conscience for his era.

Ellicott’s Commentary for English Readers

(13) **If I did despise.**—In Job 22:8, Eliphaz had insinuated that Job had favoured the rich and powerful, but had oppressed and ground down the weak. He now meets this accusation, and affirms that he had regarded his own servants even as brethren, because partakers of a common humanity.

Jamieson-Fausset-Brown Bible Commentary

5. Rather, "a torch" (lamp) is an object of contempt in the thoughts of him who rests securely (is at ease), though it was prepared for the falterings of the feet [Umbreit] (Pr 25:19). "Thoughts" and "feet" are in contrast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the dar...
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What then shall I do when God riseth up? and when he visiteth, what shall I answer him?

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KJV Study Commentary

<strong>What then shall I do when God riseth up?</strong> (וּמָה אֶעֱשֶׂה כִּי־יָקוּם אֵל, <em>u-mah e'eseh ki-yaqum El</em>)—the verb <em>yaqum</em> (יָקוּם, riseth up) portrays God arising as judge, echoing Psalm 82:8: "Arise, O God, judge the earth." <strong>When he visiteth</strong> (<em>yifqod</em>, יִפְקֹד) means to inspect, number, or hold accountable—the same term used for divine visitatio...
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Jamieson-Fausset-Brown Bible Commentary

6. Job shows that the matter of fact opposes Zophar's theory (Job 11:14, 19, 20) that wickedness causes insecurity in men's "tabernacles." On the contrary, they who rob the "tabernacles" ("dwellings") of others "prosper securely" in their own. **into whose hand, &amp;c.--**rather, "who make a god of their own hand," that is, who regard their might as their only ruling principle [Umbreit].

Did not he that made me in the womb make him? and did not one fashion us in the womb? did not one: or, did he not fashion us in one womb?

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KJV Study Commentary

<strong>Did not he that made me in the womb make him?</strong> (הֲלֹא בַבֶּטֶן עֹשֵׂנִי עָשָׂהוּ, <em>halo ba-beten oseini asahu</em>)—the doubled verb <em>asah</em> (עָשָׂה, make/fashion) emphasizes the Creator's universal work. <strong>Did not one fashion us in the womb?</strong> (<em>vay-khuneinu be-reḥem eḥad</em>, וַיְכֻנֶנּוּ בָּרֶחֶם אֶחָד) uses <em>kun</em> (כּוּן, establish/fashion) and <...
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Ellicott’s Commentary for English Readers

(15) **Did not he that made me in the womb make him?**—He here meets the charges of Eliphaz (Job 22:6-7; Job 22:9).

Jamieson-Fausset-Brown Bible Commentary

7-8. Beasts, birds, fishes, and plants, reasons Job, teach that the violent live the most securely (Job 12:6). The vulture lives more securely than the dove, the lion than the ox, the shark than the dolphin, the rose than the thorn which tears it.

If I have withheld the poor from their desire, or have caused the eyes of the widow to fail;

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KJV Study Commentary

Job defends his character: "If I have withheld the poor from their desire, or have caused the eyes of the widow to fail." The verb <em>mana</em> (מָנַע, "withheld") means to keep back or deny. The noun <em>chephets</em> (חֵפֶץ, "desire") refers to what they need or request. The phrase "caused the eyes of the widow to fail" means disappointing her expectations, making her hope in vain. Job claims h...
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Jamieson-Fausset-Brown Bible Commentary

7-8. Beasts, birds, fishes, and plants, reasons Job, teach that the violent live the most securely (Job 12:6). The vulture lives more securely than the dove, the lion than the ox, the shark than the dolphin, the rose than the thorn which tears it.

Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;

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KJV Study Commentary

<strong>Or have eaten my morsel myself alone</strong> (וְאֹכַל פִּתִּי לְבַדִּי, <em>ve-okhal pitti le-vaddi</em>)—<em>pat</em> (פַּת) means a morsel or piece of bread, basic sustenance. <strong>The fatherless hath not eaten thereof</strong> (וְלֹא־אָכַל יָתוֹם מִמֶּנָּה, <em>ve-lo akhal yatom mimennah</em>)—<em>yatom</em> (יָתוֹם, fatherless) appears 42 times in Scripture, always representing the...
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Jamieson-Fausset-Brown Bible Commentary

9. In all these cases, says Job, the agency must be referred to Jehovah, though they may seem to man to imply imperfection (Job 12:6; 9:24). This is the only undisputed passage of the poetical part in which the name "Jehovah" occurs; in the historical parts it occurs frequently.

(For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb;) her: that is, the widow

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KJV Study Commentary

<strong>From my youth he was brought up with me, as with a father</strong> (כִּי מִנְּעוּרַי גְּדֵלַנִי כְאָב, <em>ki min-ne'urai gedelani ke-av</em>)—<em>ne'urim</em> (נְעוּרִים, youth) indicates Job's lifelong pattern. <strong>I have guided her from my mother's womb</strong> (וּמִבֶּטֶן אִמִּי אַנְחֶנָּה, <em>u-mi-beten immi anḥennah</em>) uses <em>naḥah</em> (נָחָה, guide/lead), the same verb f...
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Ellicott’s Commentary for English Readers

(18) **For from my youth he.**—The pronouns refer to the fatherless of Job 31:17 and to the widow of Job 31:16.

Jamieson-Fausset-Brown Bible Commentary

**10. the soul--**that is, the animal life. Man, reasons Job, is subjected to the same laws as the lower animals.

If I have seen any perish for want of clothing, or any poor without covering;

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KJV Study Commentary

<strong>If I have seen any perish for want of clothing</strong> (אִם־אֶרְאֶה אוֹבֵד מִבְּלִי לְבוּשׁ, <em>im-er'eh oved mib-bli levush</em>)—<em>oved</em> (אוֹבֵד, perish) is a participle indicating ongoing suffering. <strong>Any poor without covering</strong> (וְאֵין כְּסוּת לָאֶבְיוֹן, <em>ve-ein kesut la-evyon</em>)—<em>evyon</em> (אֶבְיוֹן, poor/needy) appears 61 times in Scripture, denoting t...
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Ellicott’s Commentary for English Readers

(19) **If I have seen any perish for want of.**—Or, *any wanderer without.*

Jamieson-Fausset-Brown Bible Commentary

11. As the mouth by tasting meats selects what pleases it, so the ear tries the words of others and retains what is convincing. Each chooses according to his taste. The connection with Job 12:12 is in reference to Bildad's appeal to the "ancients" (Job 8:8). You are right in appealing to them, since "with them was wisdom," &amp;c. But you select such proverbs of theirs as suit your views; so I may...
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If his loins have not blessed me, and if he were not warmed with the fleece of my sheep;

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KJV Study Commentary

<strong>If his loins have not blessed me</strong> (אִם־לֹא בֵרְכוּנִי חֲלָצָיו, <em>im-lo berekuni ḥalatsav</em>)—<em>ḥalatsayim</em> (חֲלָצַיִם, loins) metonymically represents the whole person, emphasizing physical warming. The verb <em>barak</em> (בָּרַךְ, bless) shows gratitude expressed by those warmed. <strong>Warmed with the fleece of my sheep</strong> (וּמִגֵּז כְּבָשַׂי יִתְחַמָּם, <em>u-...
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Jamieson-Fausset-Brown Bible Commentary

**12. ancient--**aged (Job 15:10).

If I have lifted up my hand against the fatherless, when I saw my help in the gate:

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KJV Study Commentary

<strong>If I have lifted up my hand against the fatherless</strong> (אִם־הֲנִיפוֹתִי עַל־יָתוֹם יָדִי, <em>im-hanifoti al-yatom yadi</em>)—<em>nuf</em> (נוּף, lift up/wave) suggests threatening gestures or violence. <strong>When I saw my help in the gate</strong> (כִּי־אֶרְאֶה בַשַּׁעַר עֶזְרָתִי, <em>ki-er'eh va-sha'ar ezrati</em>)—<em>sha'ar</em> (שַׁעַר, gate) was where legal proceedings occurr...
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Jamieson-Fausset-Brown Bible Commentary

13. In contrast to, "with the ancient is wisdom" (Job 12:12), Job quotes a saying of the ancients which suits his argument, "with Him (God) is (the true) wisdom" (Pr 8:14); and by that "wisdom and strength" "He breaketh down," &amp;c., as an absolute Sovereign, not allowing man to penetrate His mysteries; man's part is to bow to His unchangeable decrees (Job 1:21). The Mohammedan saying is, "if Go...
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Then let mine arm fall from my shoulder blade, and mine arm be broken from the bone. bone: or, chanelbone

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KJV Study Commentary

<strong>Then let mine arm fall from my shoulder blade</strong> (כְּתֵפִי מִשִּׁכְמָה תִפּוֹל, <em>ketefi mi-shikmah tippol</em>)—<em>katef</em> (כָּתֵף, shoulder) and <em>shekhem</em> (שְׁכֶם, shoulder blade/neck) emphasize the arm's connection point. <strong>Mine arm be broken from the bone</strong> (וְאֶזְרֹעִי מִקָּנָה תִּשָּׁבֵר, <em>ve-ezro'i mi-qanah tishshaver</em>)—<em>qaneh</em> (קָנֶה, b...
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Jamieson-Fausset-Brown Bible Commentary

**14. shutteth up--**(Is 22:22). Job refers to Zophar's "shut up" (Job 11:10).

For destruction from God was a terror to me, and by reason of his highness I could not endure.

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KJV Study Commentary

<strong>For destruction from God was a terror to me</strong> (כִּי פַחַד אֵלַי אֵיד אֵל, <em>ki faḥad elay eid El</em>)—<em>faḥad</em> (פַּחַד, terror/dread) and <em>eid</em> (אֵיד, calamity/destruction) are stacked for emphasis. <strong>By reason of his highness I could not endure</strong> (וּמִשְּׂאֵתוֹ לֹא אוּכָל, <em>u-mi-se'eto lo ukhal</em>)—<em>se'et</em> (שְׂאֵת, majesty/exaltation) emphas...
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Ellicott’s Commentary for English Readers

(23) **I could not endure.**—Rather, *I was unable to act thus.*

Jamieson-Fausset-Brown Bible Commentary

15. Probably alluding to the flood.

If I have made gold my hope, or have said to the fine gold, Thou art my confidence;

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KJV Study Commentary

Job denies trusting in wealth: 'If I have made gold my hope, or have said to the fine gold, Thou art my confidence.' This oath distances Job from idolatry of wealth. Material blessing didn't become spiritual substitute for God.

Ellicott’s Commentary for English Readers

(24) **If I have made gold my hope.**—He here refers to the admonition of Eliphaz (Job 22:23-24), and declares that such had not been his practice.

Jamieson-Fausset-Brown Bible Commentary

16. (Eze 14:9).

If I rejoiced because my wealth was great, and because mine hand had gotten much; gotten: Heb. found much

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KJV Study Commentary

<strong>If I rejoiced because my wealth was great</strong> (שָׂמַחְתִּי כִּי־רַב חֵילִי, samachti ki-rab cheili)—Job denies the sin of rejoicing <em>in</em> wealth rather than <em>in</em> God who gave it. The verb <em>samach</em> (שָׂמַח) means to rejoice or exult, while <em>chayil</em> (חַיִל) refers to wealth, resources, or power. The phrase <strong>because mine hand had gotten much</strong> use...
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If I beheld the sun when it shined, or the moon walking in brightness; sun: Heb. light in: Heb. bright

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KJV Study Commentary

Job continues his oath of innocence: "If I beheld the sun when it shined, or the moon walking in brightness." The verb <em>ra'ah</em> (רָאָה, "beheld") means to look upon with approval or worship. The verb <em>halak</em> (הָלַךְ, "walking") describes the moon's progress across the sky. Job denies solar or lunar worship—explicitly forbidden in the Mosaic law (Deuteronomy 4:19, 17:3). Celestial wors...
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Ellicott’s Commentary for English Readers

(26) **If I beheld the sun.**—It is remarkable that the kind of idolatry repudiated by Job is that only of sun and moon worship. He seems to have been ignorant of the more material and degraded kinds.

Jamieson-Fausset-Brown Bible Commentary

**18. He looseth the bond of kings--**He looseth the authority of kings--the "bond" with which they bind their subjects (Is 45:1; Ge 14:4; Da 2:21). **a girdle--**the cord, with which they are bound as captives, instead of the royal "girdle" they once wore (Is 22:21), and the bond they once bound others with. So "gird"--put on one the bonds of a prisoner instead of the ordinary girdle (Joh 21:18...
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And my heart hath been secretly enticed, or my mouth hath kissed my hand: my mouth: Heb. my hand hath kissed my mouth

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KJV Study Commentary

<strong>My heart hath been secretly enticed</strong> (וַיִּפְתְּ בַּסֵּתֶר לִבִּי, vayift baseter libi)—the verb <em>patah</em> (פָּתָה) means to be deceived, seduced, or enticed. The phrase <em>baseter</em> (בַּסֵּתֶר, secretly) indicates hidden, inward sin—the heart drawn away from God in ways others couldn't see. <strong>My mouth hath kissed my hand</strong> describes a gesture of worship towar...
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Jamieson-Fausset-Brown Bible Commentary

**19. princes--**rather, "priests," as the Hebrew is rendered (Psa 99:6). Even the sacred ministers of religion are not exempt from reverses and captivity. **the mighty--**rather, "the firm-rooted in power"; the Arabic root expresses ever-flowing water [Umbreit].

This also were an iniquity to be punished by the judge: for I should have denied the God that is above.

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KJV Study Commentary

<strong>This also were an iniquity to be punished by the judge</strong> (גַּם־הוּא עָוֺן פְּלִילִי, gam-hu avon pelili)—<em>avon</em> (עָוֺן) means iniquity or guilt, while <em>pelili</em> (פְּלִילִי) refers to judicial punishment by a judge. Job recognizes that idolatry is a legal offense deserving punishment. <strong>For I should have denied the God that is above</strong> (כִּי־כִחַשְׁתִּי לָאֵל...
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Ellicott’s Commentary for English Readers

(28) **By the judge.**—Rather, perhaps, *by my judge, i.e., *God; unless, indeed, there be any reference to the Mosaic law (Deuteronomy 17:2-7), which does not seem likely.

Jamieson-Fausset-Brown Bible Commentary

**20. the trusty--**rather, "those secure in their eloquence"; for example, the speakers in the gate (Is 3:3) [Beza]. **understanding--**literally, "taste," that is, insight or spiritual discernment, which experience gives the aged. The same Hebrew word is applied to Daniel's wisdom in interpretation (Da 2:14).

If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:

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KJV Study Commentary

<strong>If I rejoiced at the destruction of him that hated me</strong> (אִם־אֶשְׂמַח בְּפִיד מְשַׂנְאִי, im-esmach bepid mesanai)—<em>samach</em> (שָׂמַח) means to rejoice, while <em>pid</em> (פִּיד) means destruction or calamity. <em>Sane</em> (שָׂנֵא, hated) indicates one who hates, an enemy. <strong>Or lifted up myself when evil found him</strong> (וְהִתְעֹרַרְתִּי כִּי־מְצָאוֹ רָע, vehitorerar...
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Ellicott’s Commentary for English Readers

(29) **If I rejoiced at the destruction.**—He now proceeds to the realm of the wishes and thoughts, and is, therefore, far more thorough and searching with his own case than his friends had been.

Jamieson-Fausset-Brown Bible Commentary

21. Psa 107:40 quotes, in its first clause, this verse and, in its second, Job 12:24. **weakeneth the strength--**literally, "looseth the girdle"; Orientals wear flowing garments; when active strength is to be put forth, they gird up their garments with a girdle. Hence here--"He destroyeth their power" in the eyes of the people.

Neither have I suffered my mouth to sin by wishing a curse to his soul. mouth: Heb. palate

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KJV Study Commentary

<strong>Neither have I suffered my mouth to sin</strong> (וְלֹא־נָתַתִּי אֶת־חִכִּי לַחֲטֹא, velo-natati et-chiki lachato)—<em>natan</em> (נָתַן) means to give or allow, <em>chek</em> (חֵךְ) literally means palate but represents speech, and <em>chata</em> (חָטָא) means to sin. <strong>By wishing a curse to his soul</strong> (לִשְׁאֹל בְּאָלָה נַפְשׁוֹ, lish'ol be'alah nafsho)—<em>sha'al</em> (שָׁא...
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Jamieson-Fausset-Brown Bible Commentary

22. (Da 2:22).

If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.

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KJV Study Commentary

<strong>If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied</strong> (אִם־לֹא אָמְרוּ מְתֵי אָהֳלִי מִי־יִתֵּן מִבְּשָׂרוֹ לֹא נִשְׂבָּע, im-lo amru metei oholi mi-yiten mibesaro lo nisba)—<em>ohel</em> (אֹהֶל, tabernacle) refers to Job's household or tent. The phrase <em>mi-yiten</em> (מִי־יִתֵּן) is an idiom meaning 'Oh that we had' or 'Who will give us?' <e...
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Ellicott’s Commentary for English Readers

(31) **Oh that** **we had of his flesh!**—We should never be satisfied therewith. (Comp. the similar expression, Job 19:22.)

Jamieson-Fausset-Brown Bible Commentary

23. Is 9:3; Psa 107:38, 39, which Psalm quotes this chapter elsewhere. (See on Job 12:21). **straiteneth--**literally, "leadeth in," that is, "reduces."

The stranger did not lodge in the street: but I opened my doors to the traveller. traveller: or, way

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KJV Study Commentary

<strong>The stranger did not lodge in the street: but I opened my doors to the traveller</strong> (בַּחוּץ לֹא־יָלִין גֵּר דְּלָתַי לָאֹרַח אֶפְתָּח, bachutz lo-yalin ger delatai la'orach eftach)—<em>ger</em> (גֵּר) means stranger or sojourner, <em>lin</em> (לִין) means to lodge or spend the night, <em>delet</em> (דֶּלֶת) means door, and <em>orach</em> (אֹרַח) means traveler or wayfarer. The verb ...
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Ellicott’s Commentary for English Readers

(32) **I opened my doors to the traveller.**—The manners of Genesis 19:2-3, Judges 19:20-21, if not the incidents there recorded, are here implied. “The traveller” is literally *the road *or *way: i.e., *the wayfarer.

Jamieson-Fausset-Brown Bible Commentary

**24. heart--**intelligence. **wander in a wilderness--**figurative; not referring to any actual fact. This cannot be quoted to prove Job lived after Israel's wanderings in the desert. Psa 107:4, 40 quotes this passage.

If I covered my transgressions as Adam, by hiding mine iniquity in my bosom: as Adam: or, after the manner of men

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KJV Study Commentary

<strong>If I covered my transgressions as Adam</strong> (אִם־כִּסִּיתִי כְאָדָם פְּשָׁעָי, im-kisiti ke'adam pesha'ai)—<em>kasah</em> (כָּסָה) means to cover or conceal, <em>ke'adam</em> (כְאָדָם) means 'as Adam' or 'like mankind,' and <em>pesha</em> (פֶּשַׁע) means transgression or rebellion. <strong>By hiding mine iniquity in my bosom</strong> (לִטְמוֹן בְּחֻבִּי עֲוֺנִי, litmon bechubbi avoni)—...
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Ellicott’s Commentary for English Readers

(33) **As Adam.**—Or, *as man, i.e., *commonly does. There may or may not be here some indication of acquaintance with the narrative of Genesis. (See the margin.)

Jamieson-Fausset-Brown Bible Commentary

25. De 28:29; Psa 107:27 again quote Job, but in a different connection.

Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door?

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KJV Study Commentary

<strong>Did I fear a great multitude, or did the contempt of families terrify me</strong> (אֶעֱרוֹץ הָמוֹן רַבָּה וּבוּז־מִשְׁפָּחוֹת יְחִתֵּנִי, e'erotz hamon rabbah uvuz-mishpachot yechiteni)—<em>aratz</em> (עָרַץ) means to fear or dread, <em>hamon</em> (הָמוֹן) means multitude or crowd, <em>buz</em> (בּוּז) means contempt or scorn, and <em>chatat</em> (חָתַת) means to terrify or dismay. <strong...
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Job's Final Plea

Oh that one would hear me! behold, my desire is, that the Almighty would answer me, and that mine adversary had written a book. my: or, my sign is that the Almighty will

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KJV Study Commentary

Job cries: 'Oh that one would hear me! behold, my desire is, that the Almighty would answer me, and that mine adversary had written a book.' The exclamation mi yitten-li shomea li (מִי יִתֶּן־לִי שֹׁמֵעַ לִי, Oh that one would hear me) expresses deep longing. Job desires direct encounter with God rather than mediation through friends' faulty theology. The phrase 'my desire' (tavi, תָּוִי) may mean...
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Ellicott’s Commentary for English Readers

(35) O**h that one would hear me**!—The rendering noticed in the margin is probably the right one—*Oh that I had one to hear me! Lo, here is my mark! i.e., *my signature, my declaration, which I am ready to subscribe; and oh that mine adversary had written a book! More correctly, perhaps, “That I had the book or indictment that my adversary hath written; would that I had it in black and white befo...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 13 Job 13:1-28. Job's Reply to Zophar Continued. **1. all this--**as to the dealings of Providence (Job 12:3).

Surely I would take it upon my shoulder, and bind it as a crown to me.

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KJV Study Commentary

<strong>Surely I would take it upon my shoulder, and bind it as a crown to me</strong> (עַל־שִׁכְמִי אֶשָּׂאֶנּוּ אֶעֱנְדֶנּוּ עֲטָרוֹת לִי, al-shikhmi essa'ennu e'endenu atarot li)—<em>shekem</em> (שְׁכֶם) means shoulder, <em>nasa</em> (נָשָׂא) means to carry or bear, <em>anad</em> (עָנַד) means to bind or tie, and <em>atarah</em> (עֲטָרָה) means crown or wreath. Job responds to his wish (v. 35) ...
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I would declare unto him the number of my steps; as a prince would I go near unto him.

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KJV Study Commentary

<strong>I would declare unto him the number of my steps</strong> (מִסְפַּר צְעָדַי אַגִּידֶנּוּ, mispar tse'aday 'aggidenu)—Job concludes his oath of innocence by asserting he would approach God with complete transparency. The phrase 'number of my steps' uses <em>mispar</em> (count, accounting) and <em>tse'ad</em> (steps, paces), indicating a detailed record of his entire life path. <strong>As a p...
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Ellicott’s Commentary for English Readers

(37) **I would declare**—*i.e.*, “I would readily give an account of all my actions, and meet him with alacrity and perfect confidence.” Others suppose the meaning to be, “I would meet him as I would meet a prince, with the utmost deference and respect, not at all as an enemy, but as one worthy of all honour and regard.” The actual meaning is uncertain. On the other hand, he has been spoken of by ...
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Jamieson-Fausset-Brown Bible Commentary

3. Job wishes to plead his cause before God (Job 9:34, 35), as he is more and more convinced of the valueless character of his would-be "physicians" (Job 16:2).

If my land cry against me, or that the furrows likewise thereof complain; complain: Heb. weep

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KJV Study Commentary

<strong>If my land cry against me</strong> (אִם־עָלַי אַדְמָתִי תִזְעָק, 'im-'alay 'admati tiz'aq)—Job invokes the land itself as witness to his conduct. The verb <em>za'aq</em> (cry out) is the same used of Abel's blood crying from the ground (Genesis 4:10) and Israel crying under Egyptian bondage (Exodus 3:7). The land 'crying' against someone implies violent injustice that Creation itself prote...
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Ellicott’s Commentary for English Readers

(38) **Or that the furrows likewise thereof complain.**—Rather, *Or if the furrows thereof weep together*—a strong impersonation to express the consequence of oppression and wrong-doing. It is to be observed that throughout this defence Job has far more than traversed the indictment of his friends. He has shown that he has not only not broken the moral law, as they insinuated, but, much more, has ...
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Jamieson-Fausset-Brown Bible Commentary

**4. forgers of lies--**literally, "artful twisters of vain speeches" [Umbreit].

If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life: fruits: Heb. strength the owners: Heb. the soul of the owners thereof to expire, or, breathe out

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KJV Study Commentary

<strong>If I have eaten the fruits thereof without money</strong> (אִם־כֹּחָהּ אָכַלְתִּי בְלִי־כָסֶף, 'im-kochah 'akhalti veli-khasef)—<em>koach</em> literally means strength or produce; eating the land's strength without <em>kesef</em> (silver, payment) means consuming resources without just compensation. This addresses theft or exploitation of land and labor. <strong>Or have caused the owners t...
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Jamieson-Fausset-Brown Bible Commentary

5. (Pr 17:28). The Arabs say, "The wise are dumb; silence is wisdom."

Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended. cockle: or, noisome weeds

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KJV Study Commentary

Job concludes his defense: 'Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended.' This conditional curse invokes divine judgment if he's lied. Job stakes everything on his integrity - let his fields bear weeds if he's guilty.

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