Job


If God is good, why is there suffering?


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About Job

The Book of Job is a literary and poetic masterpiece. It deals with the question of how an almighty and good God can allow suffering, the so-called problem of theodicy. It is interesting that this question, which people throughout the ages have struggled with, is the theme of what is probably the oldest book in the Bible! Some key verses for understanding, where both the author himself and God say that Job is a good and honest man, are Job 1:1; 1:8. He is not sinless, but does everything he can to live righteously, see Job 42:6. God also says that Job's three friends (Eliphaz, Bildad, and Zophar) are wrong about Job, see Job 42:7. Their responses (Job 4–5; 8; 11; 15; 18; 20; 22; 25) and probably also Elihu's speech (Job 32–37) contain statements that God does not agree with. We must therefore be careful when quoting content from this part of the Book of Job as “God's word,” since it is human thoughts about God. The word for talk (Hebr. milah), which can also be translated as babble, occurs frequently here. The long dialogues that chew over the same topics over and over again make the reader share in Job's frustration that all this human talk never ends. The long-awaited turning point in the book comes in chapter 38!

The Book of Job highlights that there is a spiritual reality and purposes that Job never understands. The entire book is written as a trial. Job demands to hold God accountable for what has happened. All the accusations against Job cause him to complain loudly about God at times. However, there is a difference between accusing and complaining. The majority of the psalms are psalms of Lam. The conclusion of the Book of Job is that once God speaks and the relationship with the creator of the universe is restored, answers to all the whys are no longer needed.

There is another dimension to the Book of Job. Job is in his person a prophecy about the Messiah who suffered innocently, see 1 Pet. 2:22.

Structure:
The book is based on dialogues between different parties. It begins with a dialogue in heaven and continues with a long drawn-out dialogue on earth between Job and his three acquaintances Eliphaz, Bildad, and Zophar. After three rounds with these three acquaintances, a fourth person appears—Elihu. According to Job 35:4, Elihu is not a friend of Job or any of the others. The book ends with the third dialogue, which is between heaven and earth.

1. The prosecutor's two speeches, Job 1–2
2. Talk after talk, Job 3–37
2.1 Round 1 – Eliphaz, Bildad, and Zophar, Job 3–14
2.2 Round 2 – Eliphaz, Bildad, and Zophar, Job 15–21
2.3 Round 3 – Eliphaz and Bildad, Job 22–31
2.4 Elihu's four speeches, Job 32–37
3. God's two speeches, Job 38–42

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Table of Contents

Table of Contents


Persons (18) BETA

Persons in Job


Places (7)

Places in Job


Unique Words (246)

Unique Words in Job



  Written: 2200–1400 BC

Covers the period: 2200–1400 BC Descriptions of wealth in livestock and burnt offerings, in the absence of temples, fit into a patriarchal society in Abraham's time. Job lived 140 years after his trial, see Job 42:16. He was probably 70 years old when he was afflicted, which gives him a lifespan of just over 200 years. Job may have been a contemporary of Abraham's father Terah, who lived to be 205 years old, see Gen. 11:32. Abraham lived to be 175 years old, see Gen. 25:7.

Author: Unknown, according to Jewish tradition Moses. Other suggestions are Job himself or Joseph.

References:
Job's endurance is referred to in James 5:11.
He is mentioned as an example of a righteous man along with Noah and Daniel, see Ezekiel 14:14. Ezekiel was active at the time of the destruction of Jerusalem in 586 BC. Since Job is known at that time, the book must have been written earlier than 600 BC.

Reading time: ca 4 hours.

Total Word Count

8343 words in the book (in the original text).

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Job

Prologue (chapters 1-2)

Job and his family

11
(Job 1:1) Job and his friends - painting from 1869 by Russian artist Ilya Repin.

Job and his friends - painting from 1869 by Russian artist Ilya Repin.

A man lived in the land of Uz (Hebr. Ots) [probably east of Israel, see Lam. 4:21]. His name was Job [Hebr. Ijov, meaning "where is the father?" or "employed"]. He was a good (pure) and honest man (had integrity and wanted to do the right thing), who feared (revered) God and shunned evil. [The words good and honest are used throughout the Bible to mean honesty, fidelity in marriage, treating servants well, being generous to the poor, and not worshipping idols. Job insists that he has done nothing wrong in these areas, see Job 31:1–40. However, Job was not sinless in a theological sense, otherwise he would not have needed to repent, see Job 42:6; Rom. 3:23.] 2He had
    7 sons and
    3 daughters.
 3He had
    7,000 sheep,
    3,000 camels,
    500 pairs of oxen, and
    500 donkeys.

He also had a large number of servants. He was the most powerful [richest and most influential] man among the peoples of the East. [Wealth was considered the reward for wisdom. In Biblical Hebrew, there is no word for "to own"; instead, "to have" is used, describing stewardship.]
4Job's sons used to take turns holding feasts (banquets – Hebr. mishte) at each other's homes on their day [literally "house – a man – his day"]. They also invited their three sisters [with their families] to eat and drink with them. 5After a round of [seven such] festivities, Job sent for them to sanctify them. Early in the morning, he sacrificed a burnt offering [Lev. 1:3] for each of them, for he thought, "My children may have sinned and 'blessed' (Hebr. barach) God (Elohim) in their hearts [rejected and cursed him within themselves]." Job did this every time. [Here the word bless is used, but the meaning seems to be the opposite, see also Job 1:11; 2:5, 9; 1 Kings 21:10, 13. Many translations use the word "curse," but there are Hebrew words for cursing (Job 3:1), so the author seems to be making a point here. Since it was customary to bless each other both when meeting and when parting, bless can also mean "to say goodbye" and here have the meaning "to reject God.". Others interpret it as irony or a euphemism (paraphrase) where the meaning is the opposite. Another explanation may be that a pious scribe who copied the text did not want to write out a curse against God, and instead wrote "bless," but the reader should understand that the opposite is meant.
    The word for feast comes from the verb to drink (Hebr. shatah), which involved wine. The word is used in both positive and negative contexts (1 Sam. 25:36; Est. 1:5, 9; 9:17; Isa. 25:6), see also John 2:3. The fact that the sisters were also invited seems to indicate that these were not "wild parties," but rather some kind of family celebration. The phrase "his day" and the mention of Job's birthday (Job 3:1) suggest that these may have been birthday parties for his sons. Another interpretation is that it is a reference to the seven feasts of the Lord (Lev. 23:4–44), but this is not very likely since the Book of Job takes place long before Moses receives the Torah.
    Job seems to have served as a priest for his family, similar to Abraham. The fact that he sacrifices to sanctify his children may indicate that the children did something that was not good. Sacrificing was not unusual; Cain and Abel sacrificed (Gen. 4:3–4). Noah sacrificed immediately when he came out of the ark (Gen. 8:20). Abraham also sacrificed regularly (Gen. 12:7, 8; 22:2). In surrounding cultures, rituals and sacrifices were part of the culture, see e.g. Lev. 18:21; 1 Kings 11:7; 18:26.]

Birthdays
Ages are important in the Bible and are counted. The celebration of birthdays is neither prohibited nor encouraged. However, the two birthday celebrations mentioned in the Bible are not good examples. They are celebrated by pagan people and both end in death and sorrow: Pharaoh kills a baker (Gen. 40:20) and Herod Antipas demands the head of John the Baptist on a silver platter (Matt. 14:6).

Two biblical figures cursed their birthdays, Job (Job 3:1) and Jeremiah (Jer. 20:14), see also Eccles. 7:1. Paul gives good advice in Rom. 14:5–6; Titus 1:15; 1 Cor. 10:31 regarding the celebration of various holidays.

The Accuser before God's throne

[The perspective now shifts from earth to heaven. There is also an invisible spiritual dimension that is not apparent to Job. The dialogue resembles a court hearing.] 6One day, the sons of God [angels, heavenly beings] came and stood before the Lord (Yahweh, God's personal name). The accuser [Hebr. ha-Satan; transliterated as Satan] was also among them. [The sons of God is an expression for God's created angels who are around his throne, see 1 Kings 22:19; Jer. 23:18, 22; Ps. 89:8. The Hebrew word ha-Satan means the Accuser or Prosecutor and is in the definite form, as indicated by the Hebrew prefix "ha." Satan is the one who accuses believers, see Zech. 3. In Rev 12:9, Satan is identified as the ancient serpent from Gen. 3:1. Now follows a conversation between the Lord and Satan.] 7The Lord (Yahweh) asked the Accuser (Satan), "Where do you come from?"
    The Accuser (Satan) answered the Lord, "I have been here and there, walking back and forth across the earth." [The answer is indirect, similar to saying, "everywhere and nowhere." Satan has been wandering around and observing the inhabitants of the earth. Jesus calls the devil "the prince of this world," see John 14:30. Peter urges vigilance because the devil walks around like a roaring lion, see 1 Pet. 5:8. Paul describes the devil as "the prince of the power of the air," see Eph. 2:2.] 8Then the Lord (Yahweh) said to the Accuser (Satan), "Have you noticed (set your heart on) my servant Job? There is no one on earth as good (pure) and upright (has integrity and wants to do what is right) [same phrase as in Job 1:1], no one who fears (reveres) God and avoids evil." [Note that it is not the Accuser but the Lord who takes the initiative to highlight Job as an example.]
     9The Accuser (Satan) answered the Lord (Yahweh): "Is it for no reason that Job fears (reveres) God (Elohim)? 10Have you not protected him and his house and everything that belongs to him? You have blessed the work of his hands. His herds spread out across the land. 11But still (nevertheless; indicates a sharp contrast – Hebr. olam) – stretch out your hand and touch everything that belongs to him. Then you will see that he will 'bless' [reject/curse, see verse 5] you right to your face."
     12The Lord (Yahweh) said to the Accuser (Satan): "Behold [here he is], all that belongs to him is in your hand, but you must not lay your hand on him himself." Satan left (departed from) the presence of the Lord (Yahweh). [The sentence gives the impression that Satan eagerly leaves, confident that he can break Job. Note that it is not the Lord who lays his hand on Job. Satan has power over Job's earthly circumstances, but not over his life. Satan's power is therefore limited. Satan's intentions are clear throughout the Bible. During the Last Supper, Jesus addresses Peter and says that Satan has asked to shake and sift Peter and the other disciples like wheat. However, Jesus does not stop there but assures them that he has prayed for them so that their faith will not be extinguished, see Luke 22:31–32.]

Job is tested

[The perspective shifts back to earth and Job's seven sons. The family celebrations probably began in the eldest son's house. As the firstborn, he would inherit twice as much as the others, see Deut. 21:17. Job was among the richest in the East, see verse 3, and his sons were also powerful men. Parts of the estate had probably already fallen to the eldest son.

The first misfortune

13One day, Job's [seven] sons and [three] daughters were in the eldest brother's house, eating and drinking wine.] 14Then a messenger [the first of four] came to Job and said, "While the oxen were plowing and the donkeys were grazing nearby, 15the Sabeans [a people from the south; Sheba was a grandson of Abraham who moved eastward, see Gen. 25:3, 6] attacked us, carried off the animals, and killed all your servants (literally, "young men") with the sword. I, the only survivor, escaped to tell you this." [The Sabeans were a tribe from Sheba, present-day Yemen in the southern part of the Arabian Peninsula. They were merchants, see Job 6:19. Later it is mentioned that they were unusually tall, see Isa. 45:14. The Queen of Sheba was also probably from here, see 1 Kings 10:1. The time seems to be late autumn, since the oxen were plowing. In total, Job had 1,000 oxen and 500 female donkeys. All of them were stolen by these pirates, who also killed the servants during the attack. This is the first of four misfortunes that befall Job.]

The second disaster

16While he was speaking, another messenger [the second] came and said, "The fire of God fell from heaven [lightning struck] and consumed the small livestock [the 7,000 sheep] and the servants [who were caring for them]. I, the only survivor, escaped to tell you this."

The third misfortune

17While he was still speaking, another messenger [the third] arrived and said, "The Chaldeans [a people from the northeast] divided their forces into three groups and attacked the camels [3,000 in number] and carried them off. They killed all your servants with the sword. I, the only survivor, escaped to tell you this."

The fourth disaster

18While he was still speaking, another messenger [the fourth] arrived and said, "Your sons and daughters were eating and drinking wine in their eldest brother's house. 19Suddenly a strong wind came from the desert and seized the four corners of the house, and it collapsed on the people, killing them. I, the only survivor, escaped to tell you this." [The first and third disasters were caused by people, while the second and fourth were due to natural disasters. Verses 13 and 18 refer to the same feast at the eldest brother's house, which shows that all this happened within the space of a day. The description of the disasters begins and ends in the same way, by introducing a messenger. The word order in Hebrew reinforces the fact that the messenger barely survived. The same phrase ("While he was still speaking, another messenger came") recurs in verses 16, 17, and 18. That he barely survived was a cunning strategy devised by Satan. The purpose was to overwhelm Job and give him no time to recover.]

In the midst of the storm – Blessed be the name of the Lord

20When Job heard this, he stood up, tore his robe, and shaved his head [ a customat that time to show grief, see Joel 2:13; Jer. 7:29; Mic. 1:16]. Then he threw himself flat on the ground [in reverence for God]. 21and said:
"Naked [without possessions] I was born (I came out of my mother's womb),
    and naked I shall die (return).
The Lord (Yahweh) gave [all possessions]
    and the Lord (Yahweh) took [them away].
Blessed be the name of the Lord (Yahweh)!" [The verse has a beautiful poetic rhythm where the word "naked" ties the first part together with the two verbs, which literally are: "came" and "return". Return can refer to returning to the earth, see Gen. 3:19; Ps. 139:15, but it is important to remember that the entire passage here is poetic in nature and the main meaning is: I was born naked without any possessions, and I die naked without taking any possessions with me. The next part also has a similar contrast between "gave" and "took." In summary, regardless of circumstances, the Lord is the one who is worthy of praise.]
 22Throughout all this [the misfortunes that befell him in verses 13-19], Job did not sin and did not allow himself to accuse (speak foolishly about) God (Elohim). [The unusual Hebrew word tiflah is used for accuse. It means distasteful or repulsive, see Job 6:6; Jer. 23:13.]

The Accuser before God's throne again

[The perspective shifts again from earth to heaven. The passage here in Job 2:1–3 is almost identical to Job 1:6–8. Here in Job 2:1, there is the addition of "to present himself before the Lord" at the end, which is not found in Job 1:6. Since the same heavenly court-like proceedings are repeated a second time, the Bible seems to indicate that this is not a one-time event but something that happens repeatedly. In the Book of Revelation, Satan is described as the accuser of believers, see Rev 12:10.] 21One day, the sons of God [angels, heavenly beings] came and appeared before the Lord (Yahweh) [once again, see Job 1:6]. The accuser [Hebr. ha-Satan; transliterated as Satan] was also among them to appear before the Lord (Yahweh). 2The Lord asked the Accuser, "Where have you come from?"
    The Accuser (Satan) answered the Lord, "I have been here and there, walking back and forth across the earth."
     3Then the Lord (Yahweh) said to the Accuser (Satan), "Have you noticed (studied, literally: 'set your heart on') my servant Job? There is no one on earth who is so good (pure) and upright (has integrity and wants to do what is right) [same phrase as in Job 1:1, 8], no one who fears (reveres) God and avoids evil. He still stands firm and has integrity (is good), even though you drove me (pressured me, made me) to destroy (devour) him without cause." [Satan used the same words "without cause" when he insinuated that Job did not praise God out of pure love and reverence, but only for all the blessings he had received, see Job 1:9.]
     4The accuser (Satan) replied to the Lord: "Skin for skin. Everything one owns is given up to save one's life [one's own skin]. [It is not entirely clear what the proverb "skin for skin" or "flesh for flesh," as it can also be translated, means. A common Jewish explanation takes an example from how we value our different body parts. In danger, we instinctively raise our arm to protect our face from a blow. We are thus willing to sacrifice the skin on our arm to protect the skin on our head. The expression is also similar to 'an eye for an eye, a tooth for a tooth', which refers to making a fair legal assessment in a trial, where the punishment should correspond to the damage caused, see Ex. 21:24. The second part of the verse, "all that one has, one gives to save one's life," is about weighing possessions against life. When a robber says, 'Your money or your life?', the choice is not difficult. Satan's assumption is that Job will willingly give away his wealth to save his life. As long as Job is healthy, he will not curse God, but if he loses his health, he will blaspheme God.] 5
(Job 2:5) Those who suffer from elephantiasis develop elephant-like legs.

Those who suffer from elephantiasis develop elephant-like legs.

But still (nevertheless; indicates a sharp contrast – Hebr. olam) – stretch out your hand and touch his bone and flesh [expression for the whole person, including his mental health, see Prov 14:30]. Then you will see that he will 'bless' [dismiss/curse, see Job 1:5, 11] you right to your face." [Identical to Job 1:11 except for "bones and flesh".]
     6The Lord said to the Accuser (Satan): "Behold [here he is], he is in your hand, but you must preserve (protect) his life." 7Satan left (departed from) the Lord's presence and struck Job with a malignant sore (inflammation), from head to toe (from the soles of his feet to the top of his head—his entire body). 8Job took a piece of broken pottery [from a broken vessel] to scratch himself with as he sat in the ashes [an expression of grief]. [According to the Latin translation, he sat on the rubbish heap outside the city. It is possible that the sores itched and he scratched himself with the piece of pottery, but in connection with the ashes, it may also be an expression of his grief.] [Verse 7 has sores (Hebr. shechin) in the singular. This seems to suggest that it was an inflammation that affected the whole body and especially the skin. The disease required constant attention. The skin was so disfigured that his three acquaintances did not recognize him, see Job 2:12. The affliction affected his body so that it smelled bad and gave him bad breath, see Job 19:17, 20. The sores had worms, opened up and ran, the skin shrivelled, see Job 7:5; 16:8. His skin darkened and he had a fever, see Job 30:30. Job also suffered mentally: his nights were filled with anxiety, worry, and nightmares, see Job 7:4, 14. A diagnosis that matches the symptoms described is filariasis, which is caused by a parasitic worm. The disease is also called elephantiasis or elephant disease, because the feet swell and develop dark skin similar to that of an elephant.] 9His wife said to him, "Are you still holding on to your integrity [will you continue to be good and righteous, the same words as in Job 2:3]? 'Bless' God (Elohim) [reject/curse him, see Job 1:5] and die (fall down dead)!"
[Job's wife was also afflicted with grief. She had lost the ten children she had borne. In addition, the family's wealth and prosperityweregone, and now her husband had also become seriously ill and afflicted.] 10Job replied to her:
"You speak as a foolish (godless) woman would speak.
Shall we accept the good [in life] from God,
    without also accepting the evil [that befalls us]?" [The words for good (Hebr. tóv) and evil (Hebr. ra) do not refer to God's character, but to the circumstances that affect life on earth. The word foolish refers more to being godless than to being without reason. The same word is used for someone who says in his heart that there is no God, see Ps. 14:1. See also Ps. 74:18, 22. Note that Job does not accuse his wife of being ungodly, only that she speaks like someone who is. He also includes her in his answer and uses the word "we." Job responds as if he had read Isa. 45:9 and 2 Cor. 4:17.]
Throughout all this [throughout this trial], Job did not sin with his lips.

Job's three acquaintances

11
(Job 2:11) One of the apps that warns of rocket attacks against Israel has the English name "Tzofar – red alert." Tzofar is the English spelling of the third of Job's acquaintances (Tsofar), whose name means cry/warning. It is not uncommon for biblical names to be used in modern Israeli society.

One of the apps that warns of rocket attacks against Israel has the English name "Tzofar – red alert." Tzofar is the English spelling of the third of Job's acquaintances (Tsofar), whose name means cry/warning. It is not uncommon for biblical names to be used in modern Israeli society.

When three of Job's acquaintances (neighbors – Hebr. rea) heard about all the misfortunes that had befallen him, they agreed to go and show compassion and comfort him. The three were:
Eliphaz – the Temanite [Teman was a city in Edom southeast of the Dead Sea, known for wisdom, see Jer. 49:7] and
Bildad – the Shuhite [Shuh probably means "wealth"] and
Zophar – the Naamathite [Naamah means "beautiful"].
[These were three of Job's acquaintances or neighbors. The eldest and most prominent is always mentioned first in lists, which in this case is Eliphaz. The other two names are unusual and the places are unknown, but Shoa and Naama were probably located somewhere in present-day Jordan. Bildad has a good knowledge of the papyrus plant (Job 8:11) and may have had contact with Egypt. The name Eliphaz means "my God is gold." The etymology of the name Bildad is not entirely clear, but the name consists of two parts: Bel or Baal (lord) followed by the verb jadad (to love). The meaning could be "the Lord is loved" or "Bel has loved." Some see a connection to the god Baal here. The third acquaintance's name is Tsofar, which means trumpet, alarm, or siren.]
 12But when they saw him from a distance and did not recognize him, they burst into tears and tore their cloaks and threw dust into the air above their heads [a custom of the time to show grief]. 13Then they sat with him on the ground for seven days and seven nights, and none of them spoke a word to him, because they saw that his pain was very great. [The three visitors and Job's actions here form the basis of the shiva week, which is still practiced today after a death in Judaism, see also Gen. 50:10; 1 Sam. 31:13. Shiva means seven in Hebrew. The bereaved family stays at home for a week after the funeral, which takes place on the same day as the death. The family sits on low chairs in the home to outwardly show their inner feelings of grief. The expression "feeling low" takes on a concrete physical expression. During this week, friends and acquaintances visit the family and often bring food with them. The visitor sits quietly next to the mourner and says nothing until the mourner is ready to talk. The origin of this custom comes from Job's friends sitting silently for a week and it was Job who initiated the conversation, see Job 3:1.]

Job curses his birthday

Job's first speech

31Then Job opened his mouth and cursed the day he was born. [The prophet Jeremiah also cursed the day he was born, see Jer. 20:14.]
2Then Job spoke (Hebr. anah) and said:
3Let it be blotted out (death upon it; let it wander away – Hebr. avad) [Rev 9:11],
    the day I was born,
    and the night when it was said:
        "A man (healthy boy; warrior – Hebr. gever) is born." [Verse 3 serves as an introduction to what is to come, but also as an inclusio with verses 9-10. In verses 4-6, the day is cursed, and in verses 6-8, the night is cursed.] 4That day—let it be dark,
    may God (Eloha) [Elohim in the singular—the one God] on high not inquire about it,
    let no daylight (Hebr. nehara) shine on it.
 5Let darkness and the shadow of death claim it (take it with the right of a redeemer – Hebr. gaal) for themselves,
    let a dark cloud [Hebr. ananah; unusual feminine form of the most common word for cloud, anan] rest over it.
    Let everything that darkens the day terrify it. 6That night—let darkness seize (snatch away) it,
    let it not rejoice in the days of the year,
    let it not be counted among the months. [Job wishes that the day did not exist in the calendar.] 7Behold, that night is barren (sterile, desolate),
    no one comes with cries of joy. [No one cried, "It's a boy/girl," see verse 3.]
 8Let those who curse days (Hebr. jom) curse it,
    those who are ready to awaken Leviathan. [This refers to sorcerers such as Balaam, see Num. 23:27. The word for day (Hebr. jom) is similar to the word for sea (Hebr. jam), where the sea monster is found, which is also described in detail later, see Job 40:20.] 9Let the morning stars be darkened [let them not announce a new day],
    let it [the day I was born, verse 3a] wait for light, but find none,
    let the rays of dawn (literally: the eyelids of the morning) not be seen.
 10Since it [the night I was born, see verse 3b] did not close the doors of the womb,
    did not hide the misfortune from my eyes.
[Since Job's desire to erase the night he was conceived and his birth could not be fulfilled, he wishes he had been stillborn.] 11Why did I not die in the womb?
    Why did I not stop breathing at birth?
 12Why were there [a father's] knees to receive me,
    and [a mother's] breasts to nurse me?
 13For now, [if that were the case, then] I would lie down and be still
    and would sleep, and it would be a rest (Hebr. noach) for me,
14[in the company of death] with kings and the counselors of the earth,
    who built [funeral monuments, which are now] desolate places for themselves,
15or with [beside the deceased] princes who have gold,
    who fill their houses [palaces] with silver [when they were alive].
 16Or like a hidden miscarriage that does not live,
    like a stillborn child that does not see the light.
 17There [in death] the wicked cease their tumult [the ungodly, whose hunger was never satisfied, see Isa. 57:20–21]
    and there the weary without strength (Hebr. koach) find their rest.
 18Together, the prisoners have peace (Hebr. shaan),
    they do not hear the voice of the slave drivers (Hebr. nagas). [Ex. 3:7]
 19Low (small) and high (great) – they are equal there,
    and the slave (servant – Hebr. eved) is free from his master (Hebr. adón). [Job had previously been one of the great influential men in society, now he was nothing. In the face of death, all are equal and all will die one day, see Eccles. 7:2. Verses 11-19 end with a merism (small/great and slave/master).]
20Why did he give [the light of day] to a tormented (hard pressed – Hebr. amal)
    and life to a bitter soul [Job 7:11; 10:1; 21:25],
21to those who long for death, but it does not come,
    who seek it more than hidden treasures,
22who rejoice, yes, exult (dance),
    and rejoice when they find the grave [finally get to die].
[Since Job's wish to erase his birth has not been fulfilled, he now wishes for death as an adult.] 23To a man (warrior – Hebr. gever) whose path is hidden
    and covered by God (Eloha).
 24Yes, my sighs come to my bread,
    like poured out (melting) water, my roaring.
    [Describes a miserable situation – sighs as bread and flowing tears.]
 25Yes, the terror that I fear (Hebr. pachad pachad) comes upon me,
    and what I dread (worry about – Hebr. jagor) comes to me.
 26I have no security (success, wholeness – Hebr. shalah)
    and I have no peace (Hebr. shaqat)
    and I have no rest (cannot rest),
    and the shaking (earthquake; turmoil – Hebr. rogez) came. [The last phrase may refer to how all misfortune has befallen Job, but also point forward to the misfortune that is now coming, where Job's three acquaintances try to "shake" him and bring him down.]

Dialogues – much talk (chapters 4-27)

First round (chapters 4-14)

Eliphaz's first speech

[After a week of silence, Job's acquaintances now speak up. Eliphaz's theology is that God punishes evil immediately. If someone suffers, it is because there is sin in that person's life. God makes no mistakes. Since Job has now been punished, he must have deserved it. Eliphaz urges Job to humble himself and confess his secret sin. Similar ways of thinking exist even today. Expressions such as "there is no smoke without fire" or "sin punishes itself" are based on the same theology. The theology of Job's three acquaintances also contains elements of monism. This means that they believe that there is only one power, and that all good and evil comes from God, see Job 4:18. Tendencies toward this view can also be seen in Job himself, see Job 2:10. Job, his family, and the men who have come to visit him are unaware of the dialogue between God and Satan in the first two chapters. Jesus is also clear that there is an enemy, see Matt. 13:38.] 41Then Eliphaz the Temanite [Job 2:11] spoke up and said [answered Job]:
2If anyone dares to say a word to you, does it wear you out (do you become impatient)?
    But who can refrain from talking (Hebr. milah)?
 3Behold, you have disciplined (raised, rebuked) many
    and you have strengthened weak hands.
 4Your speech (your words – Hebr. milah; plural) has sustained those who have fallen,
    and you have strengthened faltering knees.
 5But now it [trouble] has come upon you—and you are weary (exhausted),
    it affects you—and you are terrified.
 6Is not your reverence [fear of God]
    your confidence,
    your hope
and integrity your ways (life choices)?
7Think about it, I beg you, who has ever perished who is innocent?
    Or when has the honest (the upright) disappeared (been wiped out)?
 8For as I have seen, those who plow unrighteousness and sow discord,
    reap what they sow.
 9By the breath of God (Elohas) they perish,
    and by his wrath they are consumed.
 10The lion (Hebr. arjeh) roars, and the wild lion (the roaring lion – Hebr. shachal) raises its voice,
    the teeth of the young lions (Hebr. kefir) are broken.
 11The old lion (Hebr. lajish) perishes for lack of prey,
    and the lioness's (Hebr. lavi) cubs are scattered.
    [In verses 10-11, five different words for lion are used in Hebr.]
[Eliphaz has so far referred to Job's reason and human wisdom. Now a new track follows with a prophetic revelation. It may be a fictional story, or it may be an experience he has had, which he now shares with Job and the other acquaintances who are also listening to what he says.] 12A word (message – Hebr. davar) came to me secretly
    and my ear received its whisper (Hebr. shemets). [The word is only used here and in Job 26:14.]
 13In stormy thoughts (worries – Hebr. saif) from the visions of the night
    when deep sleep falls upon men,
14fear comes upon me and shivers
    and all my bones begin to tremble.
 15Then a spirit (Hebr. roach) passes by (in front of) my face,
    the hair on my body stood up. [That's how scared I was.]
 16It [the spirit, verse 15] stood still, but I could not discern its features,
    a creature was before my eyes,
    I heard a quiet voice:
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 17"Can a mortal man be righteous before God (Eloha)?
    Can a human being be pure before his creator?
 18Behold, he [God] has no confidence in his servants,
    and he accuses his [heavenly] angels (messengers) of folly (error, emptiness – Hebr. toholah). [2 Pet. 2:4]
 19How much more so those who dwell in houses of clay
    [the human body, see Job 33:6; 2 Cor. 5:1; 2 Pet. 1:14]
    whose foundation is in the dust [from which man was formed, see Gen. 2:7; 3:19],
    who are crushed [as easily] as a moth –
20between morning and evening they are scattered,
    they perish [both the moth and man] without anyone noticing.
 21Is not their tent peg (Hebr. jeter) pulled up in them?
    They die, and that without wisdom."
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51Cry out, I beg you, is there anyone who will answer you?
    And to which of the holy ones [to which deity, heavenly being, or angel, see Job 1:6] do you turn (cry out)?
 2For impatience (irritation, inner anger – Hebr. kaas)
    strikes (kills) the babbling fool (Hebr. evil)
and envy (outer anger that shows itself – Hebr. qinah)
    kills the easily led (open, simple – Hebr. pata). [Prov 14:30; 27:4]
 3I have seen the fool take root
    but suddenly his pasture (dwelling – Hebr. navel) is cursed.
 4His sons are taken away from safety (security)
    and they are crushed in the gate without anyone saving them.
 5His harvest is eaten by the hungry
    who even take (seek) from [the hard-to-reach] thorns
    and the thirsty (Hebr. shaaf) swallow his prosperity (Hebr. chajil). [Job 18:9]
 6For does not evil (emptiness, trouble) come from the dust
    and does not misfortune (toil) grow from the ground?
 7No, a man is born to misfortune (toil),
    just as sparks (literally: sons of fire) rise to the heights.
    [Problems and difficulties are like a law of nature, just like sparks in a fire, see also 1 Pet. 4:12; Isa. 43:2.]
8For my part [Eliphaz now advises Job what he should do if he were in the same situation],
    I seek (ask) God (El)
    and to God (Elohim) I entrust my cause (my matter, my question – Hebr. divra).
 9He [God] who does great and unfathomable things (impossible to fully understand),
    more wonders than anyone can count.
10He who gives rain to the earth,
    and sends water to the open fields.
11So that he exalts the lowly [Ps 113],
    and lifts up those who mourn to salvation (rescue).
12He frustrates (breaks down) the plans of the crafty,
    so that their hands cannot accomplish what they have planned. [Here is one of the conclusions of Eliphaz's two-chapter-long speech to Job. He indirectly suggests that Job had crafty plans and that it was God who stopped him.] 13He captures (captures and defeats)
    the wise
        in their own cunning
        and the plans
    of the deceitful (twisted, deliberately contradictory)
are quickly overturned. [Verse 13 forms a chiasm. Quoted by Paul in 1 Cor. 3:19. The next verse also follows a chiastic pattern.] 14By day
    darkness
        comes upon them,
        as at night
    they grope
in the middle of the day.

15So he saves [the innocent] from the sword of their tongues [lies],
    the poor from the hand of the mighty.
 16Then there will be hope for the poor,
    and injustice [personified] must shut its mouth (be silenced).
17See [therefore as a logical consequence],
    very happy (blessed, richly blessed – Hebr. ashre) [Ps. 1:1] is the man whom God (Eloha) rebukes (convinces)
    and the admonition (discipline) of the Almighty (Shaddaj) – do not despise it. [Prov 3:11–12; Heb. 12:5]
 18For he [the pronoun he emphasizes that it is God] causes grief (gives pain, sorrow – Hebr. kaav) but binds up (Hebr. chavash) [also]
    he pierces, but his hand heals (makes whole, mends, repairs) [also]. [Isa. 30:26] [Eliphaz does not have a dualistic view of God; rather, everything comes from him, both good and evil.]
19In six troubles he will deliver you
    and in seven [no matter what happens] no evil shall touch you. [The number six is used here as a large, uncountable number, followed by the number seven, which stands for perfection. This Hebrew idiom, where two numbers are repeated after each other, indicates a repetition. The spelling corresponds to: 1, 2, 3, 4, 5, 6, etc. The number seven represents perfection (corresponding to "etc." in the English example), which reinforces that no matter how many problems arise, God will rescue you from them all. To reinforce this, six examples of hardship follow in verses 20-22.]
20In famine he will redeem you from death
    and in war from the hand of the sword. 21From (in, through) the scourge of the tongue you will be hidden,
    and you will not fear destructionwhen itcomes.
 22You laugh at destruction (devastation) and famine (Hebr. kafan) [Job 30:3],
    and you fear nothing from the living earth.
 23Because your covenant is with the stone of the field
    and the life of the field is your peace (complete harmony; wholeness in all areas – Hebr. shalom).
 24And you shall know (be intimately acquainted with) [be completely sure of] that your tent [your home] is your peace (complete harmony; wholeness in all areas – Hebr. shalom)
    and you shall visit your pasture (dwelling – Hebr. navel) and you shall not lack anything (sin; in its literal meaning, "not hitting the target"). [Nothing in Job's tent shall be lacking and no livestock shall run away.]
 25And you shall know (be intimately acquainted with) that your seed is abundant [you shall have many children]
    and your descendants (offspring – Hebr. tseetsa) are like the grass of the earth.
    [The word tseetsa is only used in Job and Isaiah.]
 26You shall come into power (Hebr. kelach) [Job 30:2] to your grave
    like a rising mound (Hebr. gadish; only occurrence of this word in the Old Testament) in your time.
 27Behold, this we search out, and so it is;
    we listen, and they know it (are intimately acquainted with it).

Job's response

61Then Job answered and said:
2If only my grief (sorrow, anger) could be weighed on a scale for me,
    and all my misfortune placed on the balance!
 3For now the sand of the sea [weighs heavily on the scales, see Prov 27:3],
    heavy upon me, my words drown [there are no words; unusual word Hebr. loa].
 4Because the arrows of the Almighty (Shaddaj) are with me (are in me) like heat (poison)
    my spirit drinks them. God's (Elohas) sudden terror (Hebr. biotim) is prepared for me. [Here and in verses 8, 9, and 13, Elohim is used in the singular—the one God.] 5Does not the wild donkey bray over grass? [When it has plenty and can graze, all is well.]
    Does not the ox low over its fodder (Hebr. belil)?
 6Can [food] that is tasteless (Hebr. tafel) be eaten without salt,
    or is there flavor in egg whites (Hebr. challamot)? [The verse contains some unusual words, but the meaning is clear—food must be salted, and egg whites are tasteless.]
 7I (my soul) refuse to touch them,
    they are like sickness (nausea – Hebr. devaj) my bread.
 8Who will answer my prayer,
    and that God (Eloha) would fulfill my hope!
 9That God (Eloha) would make a decision (would begin to act – Hebr. jaal)
    and crush me,
    reach out his hand and cut off my life!
    [In a similar way to Moses (Num. 11:15), Jonah (Jonah 4:3) and Elijah (1 Kings 19:4) wish for Job's death.] 10Then I would finally find comfort (go from sorrow to comfort; "breathe out" – Hebr. nechama),
    and jump (Hebr. salas) [in joy] despite relentless pain (Hebr. chilah),
    for I have not denied (hidden) the words (speech) of the Holy One. [The first and last lines are clear, but the middle line consists of two words that are only used here. The unusual word for jump is probably figurative for "jumping for joy." There is also a connection to the Arabic word used for a warhorse that stamps its hooves and smiles in fear in the midst of battle, a scenario described in detail in Job 39:23–28.] 11What then is my strength, that I should wait for (eagerly look forward to) [the salvation that Eliphaz has spoken of]?
    What is my end, that I should be patient?
 12Is my strength like the strength of stone,
    my body like bronze?
    [The strength and hardness of Behemoth and Leviathan are described with the same comparison, see Job 40:13; 41:15]
 13Is not my own help (my own resources) nothing,
    every way out (resourcefulness, ability to understand – Hebr. toshijah) is closed to me.
    [Way out has to do with mental ability, see Job 5:12; 11:6]
14To the despairing (the one who "melts inwardly" – Hebr. mas; someone who is under external influence that he cannot influence) [refers to Job himself]
    a friend [should show] mercy (caring love – Hebr. chesed)
    and fear of the Almighty (Shaddaj) – he abandons (leaves) him. [The verse is difficult to translate, but the meaning is clear. Job identifies with the despairing, and "a friend" refers to Job's friends. The only verb in the verse is forsake, and it has to do with the fear of God, but the question is, who is forsaking? Is it Job who does not fear God, or is it his friends?] 15My brothers are unfaithful like streams,
    like streams that dry up. 16They are dark with ice when the snow has fallen
    and hidden in them,
17but when the heat comes, they dry up,
    disappearing from their place in the heat.
 18They change course from their course,
    flowing into nothingness and disappearing.
 19Caravans from Tema
    search for them,
travelers from Sheba (Hebr. Sheva)
    put their hope in them.
 20They are disappointed in their hope,
    when they arrive they are dismayed. 21Now you have come to nothing,
    you see the terrible thing
    and are afraid. 22Have I said, "Give me something,
    buy me with your wealth,
23rescue me from the hand of the enemy,
    redeem me from the extortioners?"
24Teach me, and I will be silent;
    help me understand where I have gone astray.
25How penetrating
    are sincere words!
But what good is
    reprimand from you?
 26Will you mark my words (my speech—Hebr. milah)
    and regard the words of a desperate man (Hebr. emer) as empty?
 27Would you cast lots for an orphan
    and bargain over your friend?
 28But now look at me!
    I will not lie to you straight to your face.
 29Turn back, let no injustice (Hebr. avlah) be done!
    Turn back, my cause is just!
 30Is there injustice (Hebr. avlah) on my tongue?
    Would my palate not taste [the taste of] corruption (evil – Hebr. havah)?
71Is not man's life like a war (military service)
    and his days like the days of a hired [laborer/soldier]? [The verse lacks a verb, but the meaning is clear – life is hard (like a war or a soldier) and the days are long and laborious like a hired laborer. The Hebrew word sachir is used both for hired soldiers and day laborers who work hard for low wages without any share of the victory or profit.] 2Like a servant longs (pines) for shade,
    like a hired [soldier/laborer] who waits (binds himself to – Hebr. qavah) for his wages. 3So I have been set to inherit
    months of emptiness (falsehood, vanity – Hebr. shav)
    and nights of toil (hardship)
have been assigned to me. [The phrase "months of emptiness" suggests the length of Job's suffering. It was probably less than a year, otherwise the unit "years" would have been used here instead of "months."] 4When I lie down, I say (I ask myself): "When shall I arise?"
    For the twilight [sunset, evening, and night] is prolonged [literally: "measured up"; i.e., the night is long and drawn out]
    I am hunted (filled with anxiety; literally: "saturated with flight/retreat"), before dawn. 5My body (flesh) is covered with worms (larvae – Hebr. rima) and dirty sores;
    my skin cracks (hardens) and has festering sores (runs, flows – Hebr. maas).
    [Larvae are mentioned in connection with decay, see Ex. 16:24.]
 6My days pass by, faster than a weaver's spindle [spins],
    they come to an end without hope (thread – Hebr. tiqvah). [Here is a clever play on words that links a weaver's spindle and hope. The word for hope (Hebrew tiqvah) comes from Hebr. qav, which means thread (Josh. 2:18, 21). The same connection exists in the similar word qavah, which means to wait and twist together like a thread. Job's life is coming to an end due to a lack of hope, but also like a thread that has run out, because the weaver has spun and woven so quickly!] 7Remember (consider) that my life is a breath of wind,
    that my eye will no longer [never again] see the good. 8The eye of him who sees me no longer sees me,
    your eyes see through (into) me and I am gone.
 9Like a cloud that dissolves and disappears (goes up in smoke),
    so is the one who has gone down to Sheol (the grave, the underworld—the place of the dead),
    he will not come up again.
 10He will never return to his house again,
    and his place no longer recognizes him. 11Therefore, I will not restrain (hold back) my mouth,
    I will speak out of the distress (distress) of my spirit,
    I reflect (ponder) in the bitterness of my soul. 12Am I a sea or a serpent [Leviathan (Job 3:8) and Rahab (Job 9:13)],
    that you set a watchman over me?
 13Since I say that my bed is my comfort,
    my couch lifts my cares,
14but then you terrify me with dreams,
    and with visions you frighten me.
 15so that you choose to suffocate (Hebr. machanaq) my soul
    – kill my bones.
 16I detest it [life]! Do not let me live forever,
    leave me alone, for my days are vanity (emptiness, a breath of wind – Hebr. hevel).
 17What is a [frail] human being (Hebr. enósh)
    since you make him powerful (great)
    and since you set your heart on him?
 18And you visit him every morning,
    every moment you test (examine) him. [Ps. 7:10]
 19Will you never look away from me,
    will you not leave me alone—let me swallow my spittle?
    [The verse is not entirely easy to translate, but the meaning is that Job wants a respite.]
 20If I have sinned—what have I done to you, O watcher of men (Hebr. adam natsar)? Why have you made me your target (Hebr. mifga) and made me a burden to myself? 21And why do you not lift [away] my sin (Hebr. pesha)
    and remove (pass over) my transgression (Hebr. avon)?
For now I lie down in the dust
    and you search for me (Hebr. shachar; as one searches for dawn)
    but I am no more.

Bildad's first speech

81Then Bildad the Shuhite [Job 2:11] spoke up and said [answered Job]:
2How long will you [Job] speak (flow from your heart – Hebr. malal) like this?
    And the words from your mouth be like a roaring (mighty, loud – Hebr. kabir) wind (breath – Hebr. roach)?
 3Has God (El) perverted (twisted, made crooked) justice (binding legal decisions – Hebr. mishpat)?
    Or has the Almighty (Shaddaj) perverted (twisted, distorted) justice?
    [Bildad's two questions resemble God's two questions in Job 40:8.]
 4If your sons sin (Hebr. chata) against him
    then he sends them into the hand of transgression (Hebr. pesha).
 5If you seek God (El) early (as your highest priority – Hebr. shachar)
    and ask for mercy (undeserved favor – Hebr. chanan) from the Almighty (Shaddaj).
 6If you are pure (morally pure – Hebr. zach) and righteous [Ps. 119:9]
    then he will wake up to you [and come to your rescue]
    and complete (replace; perfect – Hebr. shalem) your rightful dwelling.
 7Your beginning was small (insignificant)
    but your end will grow greatly (multiply greatly – Hebr. saga meód).
    [Job's end was even greater than his beginning (Job 42:10–17), but the reason was not that he listened to Bildad's advice.] 8Ask, I beg you now [dear Job], the previous generation
    and hold fast to what the fathers have discovered (investigated and concluded).
 9For we are of yesterday [newborns—in comparison to the patriarchs, see verse 8] and know nothing,
    for our days are no more than a [fleeting] shadow on the earth.
    [The shadow disappears as soon as one moves, an image of something short-lived, see Job 14:2; 17:7; Ps. 144:4.]
 10Shouldn't they [previous generations] teach you
    and tell you
    and bring forth speech (Hebr. milah) from their hearts? [The negative particle (Hebr. lo) means that the three verbs (teach, tell, and bring forth) are expected to receive an affirmative answer. Yes, they shall teach you (as you requested, see Job 6:24). Yes, they shall say. Yes, they shall bring forth speech and words, which is precisely what follows now in verses 11-19.]
-
 [Educated (and seemingly familiar with Egypt and the process of making paper), Bildad urges Job to learn from the papyrus plant:]
11Can papyrus (Hebr. gome) grow tall where there is no marshland (Hebrew saga)?
    Can reeds (Hebr. acho) grow without water?
 12While it [the papyrus plant] is still green (young – Hebr. ev) [from the same root as aviv, meaning spring, i.e., before it has reached full height and flowered]
    it is not ripe for picking (harvesting, cutting)
and in the sight of all other plants (grass) – it dries up (withered) [quickly, if it does not have access to water].
 13Such are the paths (the well-trodden familiar ways) [it is destiny] for all who forget God (El)
    the hope of the godless (hypocritical – Hebr. chanef) is in vain (perishes).
[Learn that life is fragile:]
14Who breaks off (Hebr. qot) his hip
    and lets a spider's house [be] his security?
 15He shall lean on (trust in) his house but not stand,
    become strong (firm, secure, brave) in him but not be established (confirmed).
 16He is like a lush (green, well-watered plant – Hebr. ratov) in the sun (before the face of the sun)
    and over his garden he brings forth young plants (new shoots).
 17Over a cairn [are] his roots entwined,
    the house of stones sees.
 18If he is swallowed up from his place
    andhe is deceived, they seenothing.
 19Behold, he has his delight in his way
    and from the dust another (more) shall grow up.
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 20Behold, God (El) does not despise an innocent
    [the same adjective God used to describe Job, see Job 1:8; 2:3]
    nor does he support (strengthen, uphold) an evil one,
21until he fills your mouth with laughter
    and your lips with [a loud] shout of joy (shout).
 22Those who hate you will be clothed in shame
    and the tents of the wicked will be no more.

Job's response

91Then Job answered and said:
2Truly I know that this is so,
    but how can a man (Hebr. enósh) be righteous before (with, in the presence of – Hebr. im) God (El)? [Job 25:4] 3If anyone would compete (measure himself) with him,
    he cannot answer one of a thousand [questions].
 4His [God's] heart is wise, his power is mighty,
    no one can press (defy, be hard against) him and retain his peace (Hebr. shalem).
    [He will not be able to endure, succeed, remain whole.]
5He [God] moves mountains [earthquake] before they know it [it happens suddenly],
    overturns them in his anger.
6He shakes the earth so that it wobbles from its place,
    and its pillars [foundations] tremble (shift, shake).
7He commands the sun, so that it does not shine (rise),
    and seals the stars [so that they are not visible]. [This could be a description of night, when the sun is gone, and day, when the stars are not visible. The text may also describe occasions when the sun is not visible, which in the Bible is sometimes associated with earthquakes, see Joel 2:10; 3:15–16; Isa. 13:10–13. It may also refer to a solar eclipse.] 8Only he [God] can stretch out the heavens (expand the universe),
    and tread upon the waves of the sea. [Here we sense how the Bible suggests that there must be more than the three spatial dimensions. Thanks to modern quantum physics, which speaks of 10 dimensions, it is entirely possible to interpret this verse literally, see also 2 Sam. 22:10; Job 26:7. This verse also contains a messianic hint that Jesus fulfills. Job prophetically says that only God can walk on water. When Jesus walks on water, it is yet another sign and prophetic act that proves he is God, see Matt. 14:25.] 9Who created the Bear, Orion, and the Pleiades, and the chambers of the south [all the constellations we can see in the sky], 10does great things that cannot be explored
    and wonderful things that cannot be counted?
11Behold, he walks with me, and I do not see him;
    he passes by, but I do not notice him.
 12Behold, he withdraws, who can hinder him?
    Who can say to him, "What are you doing?"
 13God (Eloha) will not withdraw his wrath,
    under him Rahav's [Pride's – Leviathan's] helpers bow down (humble themselves). [Rahav means proud and reappears in Job 26:12. The word is used as a symbolic name for Leviathan, see Isa. 51:9; Job 26:12; 41:24–25, but later also for Egypt, see Ps. 87:4; Isa. 30:7. Rahav describes evil and the devil, whom God will one day punish, see Gen. 3:14–15; Ps. 74:13–14; Isa. 27:1. The sea is often a symbol of peoples and nations in chaos and rebellion, see Ps. 46:4; Rev 13:1; 17:15, but God is the one who creates order, see Gen. 1:2; Rev 21:5.] 14How much less shall I answer him
    and choose my words with him?
 15Even if I were righteous, I would not answer.
    I would plead with him who contends with me.
 16If I cried out and he answered me,
    I would not believe (trust) that he would turn his ear to my voice.
 17He who breaks me down with a storm [Job 38:1]
    and multiplies my wounds without cause,
18he does not give mea moment's rest,
    but fills me with bitterness. 19If it is a matter ofstrength (Hebr. koach), he is powerful (Hebr. amits).
    Behold, if it is a matter of justice, who agrees with me?
 20If I am righteous, my own mouth will condemn me.
    If I am pure (innocent, ritually pure like a flawless sacrificial animal – Hebr. tam), he will prove me distorted.
21IfIampure (Hebr. tam), I know that my soul is not,
    I despise my life.
 22It belongs together (literally: 'it is one'), therefore I say:
    Thepure (Hebr. tam) and the wicked he destroys (ruins).
 23If the scourge strikes suddenly (unexpectedly),
    he mocks the misfortune of the innocent.
 24The earth is given into the hands of the wicked.
    He covers the faces of their judges.
    If it is not him, then who is it?
[In Job 7:6, Job compared his days to a weaver's shuttle; now he compares them to a runner, a boat, and an eagle. In Job 7:6 the days were hopeless, here they are joyless.] 25And my days are light, they run away from me [Job 7:7],
    they flee [rush by] and see no good.
 26They pass by like a swift ship,
    like an eagle swooping down on its food [its prey].
 27If I say, "I will forget my complaints,
    I will put on a cheerful face and be in good spirits,
28I am afraid of all my pains.
    I know that you will not hold me innocent.
 29I will be judged,
    so why do I labor in vain?
 30If I wash myself with snow
    and make my hands as clean as possible,
31you will still lower me into the ditch (the grave, the latrine)
    and my own clothes will despise me.
 32For he is not a man like me, that I can answer him,
    that we should come together in judgment.
 33There is no arbiter between us
    who can lay his hand on us both.
 34Let him take away his staff [shorter club for defending the sheep] from me [Ps. 23:4; Job 21:9]
    and let his terror not frighten me,
35then I will speak and not be afraid of him,
    for that is not how I am with myself.
101My soul is weary of (feels disgust for – Hebr. naqat) life [I am living dead],
    I give free rein to my lament (allow myself to express my concerns)
    I will speak in the bitterness (sorrow) of my soul. [Job 7:11]
 2I say to God (Eloha): "Do not find me guilty,
    let me know why you are fighting against me?" [Luke 18:13]
[In three rhetorical questions, Job examines various reasons why his suffering might come from God. All three have a negative answer: Seeing a person suffer does not give God pleasure (verse 3), he does not see in a human way (verse 4), and God is not stressed and does not need to force a confession prematurely (verses 5-7). Verse 5 lacks a verb, which further reinforces that God does not act in this way.] 3Is it good [does it give you pleasure] to oppress,
    since you despise the work of your hands [Gen. 2:7; Ps. 139:15]
    while you shine (shine) upon [and seem to bless] the counsel of the wicked? [Num. 6:25]
4Do you have eyes of flesh [do you see in a human way]?
    Do you see (understand) as humans see (understand)?
    [Job hopes that God will not only see the outward appearance (1 Sam. 16:7) but also the heart and motives.]
5[Are] Your days
    like the days of a [frail] human being (Hebr. enósh)
? [The verse is concise (3 words) and lacks a verb, but is written as a chiasm.]

Is your year [your short life] like the days of a warrior (Hebr. gever), 6because
    you search for (Hebr. baqash)
        my misdeeds (Hebr. avon)
        and my sins (Hebr. chatat)
    you seek (you ask for – Hebr. darash). [After the introductory particle ki (because), four words follow in a chiasm. Central to this are two different words for transgression/sin. Two verbs frame this, the first baqash describing a search that starts from a place of residence, in this case based on the idea that God would be stressed. See also 1 Chron. 16:11 where the same two verbs are used, but in reverse order.]
7[Yet you do this!] Even though you know that I do no evil
    and there is no one who can rescue me from your hand.
    [Job longs for someone to speak on his behalf, see Job 9:33; 16:19, 20; 19:25.]
[In the following passage, Job wants to remind God that he is his creation:] 8Your hands sculpted me (shaped/carved me as an image – Hebr. atsav)
    [uncommon word used only here and in Jer. 44:19]
    and has made (inserted – Hebr. asah) me together [after] all around – and devoured (destroyed) me.
    [The last part is difficult to translate, but the meaning is that since God created him, he is now destroying Job!]
 9Remember, I beg you, for I am made (inserted) like clay
    and to dust I shall return. [Gen. 3:19]
 10Have you not poured me out (let me flow) like milk
    and let me curdle (coagulate) like cheese?
    [Here Job describes how he was a child and a fetus ever since conception, see also Eccles. 11:5.]
 11You clothed me with skin and flesh, and with bones
    and sinews you wove me together (braided me together; covered me – Hebr. sachach). [Ps. 139:13] [The original meaning of the verb sachach is to weave, wrap, and braid together to form a protective covering. The meaning therefore also becomes to surround, enclose, shield, enclose, cover, and protect.] 12Life (Hebr. chajim) [plural] and grace (caring love – Hebr. chesed) you have bestowed (literally: done with) me
    and your care (provision, accounting – Hebr. peqodah) has preserved (kept, guarded, protected – Hebr. shamar) my spirit.
    [Ever since the womb, see verses 10-11.]
 13And you hide this in your heart,
    I know (am intimately familiar with) because it is with you.
 14If I sin (miss the mark), then you watch over (Hebr. shamar)
    [in verse 12 the word is used positively, here more in an undesirable watchfulness],
    and you do not let me be free from my transgression.
 15If I do evil (am guilty) – woe to me (Hebr. allaj)! [A strong expression of sorrow, used only here and in Mic. 7:1.]
    Even if I am righteous (innocent), I cannot lift up my head [in pride or as an innocent person, see Ps. 3:3],
    I am full of shame (disgrace)
        and fully aware (seeing I see – Hebr. raeh) of my suffering [my own shortcomings].
 16And he lifts himself up [Job is probably speaking of himself in the third person: If I hold my head high—am proud]
    you chase me like a [roaring] lion (Hebr. shachal)
    and again [like a lion returning to its prey] you show your power over me.
 17You renew your testimony against me [increase – bring in new witnesses against me]
    and you multiply your anger toward me,
    changes (guard changes) and armies come against me.
    [The three acquaintances are likened to an army that takes turns attacking and breaking down.]
 18[Job wishes for death in the last section:] And to what from the womb did you let me breathe, and your eye does not see me? 19Then it would have been as if I had never existed (as I do not live),
    from my mother's womb [directly] to the grave I would have been carried.
 20Are not my few days almost over (end)
    leave me alone, so that I may have a moment of joy,
21before I walk away and do not return
    to the darkness of the earth (Hebr. choshech) and the shadow of death (Hebr. tsalmavet).
 22The darkness of the earth (a land cut off from light; in deep darkness – Hebr. erets ejfa)
    is like the darkness of the shadow of death (Hebr. ofel)
    and without order (Hebr. seder) [plural – complete chaos]
    and [where even the rays of light] are like darkness (Hebr. ofel).

Zophar's first speech

[Zophar is from Naamah, an unknown place. Naamah is a female relative of Cain, see Gen. 4:22. Of the three acquaintances, he is the most impatient, immediately beginning to accuse Job in his first speech.] 111Then Tsofar – the Naamite [Job 2:11] – spoke up and said:
2Should the multitude of words not be answered?
    Can a man of lips [a loudmouth] berighteous?
3Will your empty talk force people (a small group – Hebr. mat) [us] into silence?
    Will you mock and not rebuke anyone?
    [Zophar is probably referring to himself together with Eliphaz and Bildad here.]
4And you say, "My teaching (doctrine) is pure (morally pure – Hebr. zach)
    and I have been bright (pure, spotless, radiant – Hebr. bar) in your eyes."
    [Job has never claimed to be without sin, cf. Job 7:21; 9:2.]
 5But nevertheless (a sharp emphasis and contrast between something that has been and something that is – Hebr. olam),
    if only God (Eloha) would speak
    and open his lips to you?
 6And tell you the secrets of wisdom [hidden treasures]
    because [wisdom] is double (layer upon layer) in insight (ingenuity, ability to understand – Hebr. toshijah)
    so that you would understand that God has forgiven part of your transgression?
    [The verse is difficult to translate, but "double" can be understood as wisdom having many layers.]
7Do you think you can fathom (penetrate) the depths of God (Elohas)?
    Can you understand the perfection of Hos?
 8Higher than the heavens [is God's wisdom, see verse 6]
    – what can you do (how would you act – Hebr. mah paal)?
Deeper than Sheol (the grave, the underworld – the place of the dead)
    – what can you understand (do you have intimate knowledge of – Hebr. mah jada)?
9Longer than the earth
    is its measure
wider than the sea.
[Verses 8-9 consist of short phrases where height/depth is contrasted with length/width, see also Isa. 55:9; Eph 3:18.]
10If he passes by (goes past) and imprisons (captures – Hebr. sagar)
    and gathers [a court] – who can stop him?
 11For he [the pronoun he emphasizes that it is God],
    he knows the emptiness (falsehood, vanity – Hebr. shav) of people (a small group – Hebr. mat – plural)
    and sees evil (emptiness, misfortune – Hebr. aven) – would he not understand it?
 12And a man who is hollow (empty; a fool – Hebr. navav) can capture the heart (become wise – Hebr. lavav)
    when a wild donkey's foal is born as a human being. [Zophar's proverbial expression can be interpreted as something that is impossible. Just as a wild donkey's foal cannot be born and become human, so a fool cannot change and fill his emptiness and gain a heart. The verse begins with and (Hebr. vav), which often connects with the preceding verses, suggesting that God can change. The following verses also deal with Zophar urging Job to repent. In Jesus' conversation with Nicodemus, a similar topic is discussed, where God can do what is humanly impossible, see John 3:3–4.]
13If you, too [Job], prepare your heart [repent; purify your heart; sincerely turn to God]
    and stretch out your hands to him [in prayer and thanksgiving, see Ps. 88:10; 146:6; 1 Tim 2:8].
[In verse 13, Zophar gave Job two exhortations to do something; now follow two more to "not" allow sin and evil. The verse is constructed as a chiasm, with evil/injustice framing the expression. The words are similar in sound. Hand is personal and tent has to do with family. Central are the two verbs that emphasize Tsofar's exhortation that Job must do something.] 14If evil (emptiness, misfortune – Hebr. aven)
    is in your hand
        you remove (stay away from).
        And does not allow to dwell
    in your tent
injustice (Hebr. avlah).
[Zophar now lists ten benefits (verses 15-20) that Job would receive if he followed his advice:]
15For then you would lift up your face without blemish [shame; Job 10:15]
    and be poured out [stand firm; like metal that has been poured into a mold and solidified]
    and not fear (be afraid).
 16Then you, too [Job], would forget your trouble,
    like water that has flowed by [quickly disappeared], you remember.
    [Water that has flowed by refers to how quickly rainwater evaporates or rushes away in the Middle East.]
 17And life (your existence; world) will become brighter than (rise above)
    midday [when the sun shines most strongly; the peak of your former prosperity],
if it were to become dark (shadows come),
    it will be like morning [when the light breaks through].
    [See also Prov 4:18; Est. 8:16. The opposite of Job 10:22.]
 18And you can be confident (trust – Hebr. batach),
    for there is hope
    and you shall dig (Hebr. chafar) [wells, see Gen. 21:30; the word also means "look around and explore"]
    and lie down in safety.
[The double meaning of digging/exploring – indicates both a secure water supply, expansion, and hope for the future!]
 19And you shall lie down [in secure rest]
    and no one will frighten you (make you tremble with fear) [no more raids, see Job 1:15, 17; Lev. 26:6]
    and many will seek your favor (literally: stroke your face many times).
[In conclusion, Zophar now presents what will happen if Job does not follow his advice, then he will join the wicked:]
20But the eyes of the wicked perish [their vision fades away]
    their refuge (way out) disappears from them
    and their [only] hope is to give up the ghost (Hebr. mapach) [death].

Job's response (chapters 12-14)

121Then Job answered and said:
2Quite certainly (yes, indeed, that is so – Hebr. omnam) – you are the people (Hebr. am),
    and with you wisdom dies. [The first line is unclear in Hebr., but falls into place with the help of the second line. The verse could be expressed as: "Yes, that's how it is – you are the only wise people in the whole world, and when you die, wisdom dies too." It is a sarcastic expression on Job's part that all the wisdom of the earth should be found in these three acquaintances, as if they had a monopoly on all wisdom and their views were the only ones that prevailed.] 3I too have a heart, just like you, I am not inferior to you,
    and who does not know these things?
    [Implied – this is common knowledge, you are not telling us anything new!]
4I have become a laughingstock (a joke – Hebr. sechoq) to my neighbor (acquaintance – Hebr. rea)
    I who cry out to God (Eloha) that he should answer me –
to ridicule (Hebr. sechoq) – a righteous [and] pure (ritually pure like a sacrificial animal – Hebr. tamim).
5The unfortunate ("torch") is worthy of contempt
    – that is the opinion (the arrogant thought) of the confident (the one without problems),
    that blowing out (extinguishing) [the torch] causes the feet to stumble (lose their footing). [The verse has several unusual words. The first looks like "torch" (Hebr. lappid), but if you divide it with a preposition (le) and a noun (pid), it becomes "to/for misfortune." The entire verse has a dual meaning that Job is afflicted by misfortune, but implicitly also by a torch.] 6The tents of robbers [nomads who ravage and plunder, see Job 1:15; Job 1:17] have security (success, prosperity – Hebr. shalah)
    and those who provoke God (El) are completely secure (Hebr. battochot; plural of batach)
    – those who make their own hand God (Eloha). [Acting as if they themselves are God.]
[Job continues to respond to the third "friend," Zophar, who questioned whether Job might have some secret sin that caused the misfortune that befell him.] 7Ask the animals—they will teach you,
    ask the birds of the sky—they will tell you.
 8Speak (in a reflective, contemplative way) to the earth—it will teach you,
    the fish in the sea—they will explain to you. [What truth can all of nature testify to? Well, sickness and misfortune can befall even the good. Job's friends' theology was that happiness and material abundance were automatically signs of God's blessing, while sickness and poverty were God's punishment.] 9Is there anyone among them who does not know [or who is so blind that he cannot see]
    that it is the hand of the Lord (Yahweh) that has done this [mixed good and evil in nature and human life]? [This is the only time in the dialogues in chapters 3-37 that the Lord's personal name JHVH is used.] 10In his hand is the soul of every living thing
    and the spirit of all human beings (the spirit of man).
11Is it not the task of the ear to test speech (Hebr. milah),
    just as the mouth tests the taste of food?
[In an instant, one can tell the difference between sweet and sour, just as one can instantly distinguish between foolish and wise speech, between human wisdom and God's wisdom.]
 12Is wisdom [only] found in the aged (frail – Hebr. jashish)?
Is understanding [only] found in those who live a long life? [Literally "among the old – wisdom, long life – understanding." This could be a statement or a question. Based on the context, it seems that Job questions his friends' claim, see Job 15:10, and then goes on to say that only God has all wisdom and knowledge.]
13With God [and only with him] is [perfect] wisdom and power (strength),
    with him is counsel and understanding (insight).
 14Behold, the [house, wall, city, or castle] he tears down cannot be rebuilt,
    the man he imprisons [sees Job 11:10; Lam. 3:53; Jer. 38:6] cannot be released. 15Behold, he holds back the waters [1 Kings 17:1, 7]—and they [springs, rivers, lakes] dry up
    and he sends them out [in torrents]—and they overturn (destroy) the land.
    [The verse describes the two extremes of drought and flood.]
16Hos. With him is strength (boldness) and insight (resourcefulness, ability to understand – Hebr. toshijah),
    [both] to the one who goes astray (Hebr. shagag)
        and those who lead astray (cause others to go astray – Hebr. shagah). [The repetition goes astray and leads astray becomes a merism – all of humanity.]
17He leads away [royal] advisors barefoot (stripped naked in captivity; in shame – Hebr. sholal)
    and judges he makes fools. 18He loosens the rebuke of kings (admonitions – Hebr. mosar) [dissolves their power that binds the people],
    and binds the belt around their hips [imprisons them].
 19The priests are made to walk barefoot (stripped naked in captivity; in shame – Hebr. sholal)
    and he overturns dynasties (the well-established; those who are always in power; literally: "always flowing" – Hebr. ejtan).
[Job may be alluding to the three acquaintances as advisors, judges, kings, priests, and those who have always been in positions of power for generations.] 20He takes away (removes)
    the ability to speak (literally: the lips) from the secure (steady – Hebr. aman) [the eloquent],
    and the taste (judgment; the ability to think rationally) of the old
is taken away [they become imbecilic]. [The verse is written as a chiasmus with the verbs at the beginning and end. There are also two similar themes of shame surrounding this verse. Verses 17-19 deal with advisors, kings, and priests being led away barefoot, and verses 21-25 bring shame upon princes and the heads of the people.] 21He pours out shame on princes (those who give – Hebr. nadiv)
    and loosens the belt of the rivers (canals – Hebr. afiq).
 22He reveals the depths from darkness [Gen. 1:3] and brings light into the shadow of death (deepest darkness – Hebr. tsalmavet). 23He makes the nations grow – and destroys them,
    he expands the nations [the borders/influence of great powers] – and leads them.
 24He removes the heart [understanding] from the heads of the people (leaders – Hebr. rosh)
    and lets them wander away (Hebr. taah) in the desert (barren – Hebr. tóho) [Gen. 1:2],
    where there is no way.
25They grope in the dark without light
    and wander away (Hebr. taah) like a drunkard.
131Yes, my eye has seen it all,
    my ear has heard and understood it. 2The knowledge you have, I also know –
    I am not inferior to you.
    [The first line is similar to the first line in Job 12:3, the second line is identical to the second line in Job 12:3.]
 3But nevertheless (a sharp emphasis and contrast between something that has been and something that is – Hebr. olam),
    I want (personally) to speak to the Almighty (Shaddaj),
    I want to defend myself before God (El).
 4But still (Hebr. olam),
    you smear lies [on me],
    utterly useless doctors (healers) is what you all are!
 5If only you could be silent
    – that would be your wisdom!
    [For a week, the three friends had been silent (Job 2:13). That was the wisest thing they had done, see Prov 17:28.]
6Now hear my argument (rebuke; my defense),
    listen to the words of my lips.
 7Do you want to speak injustice to God (El)
    and speak dishonestly for his cause?
 8Do you show partiality to him (lift up his face),
    is it God's (El's) cause you defend?
 9Would it not go well [if the roles were reversed] if he tested you?
    Can you deceive (humiliate) him, as one deceives (betrays) a frail human being?
    [Hebrew talal is used twice and describes how to build up and destroy someone's hope.]
 10He will surely bring you to justice,
    if you are biased (lift up his face) in secret.
    [This happens in the end, God turns in anger against Eliphaz, Bildad, and Zophar, see Job 42:7.]
 11Shall not his majesty frighten you [as it frightened Job, see Job 31:23],
    and shall not fear of him fall upon you?
 12Your words of remembrance (chronicles) [Est. 6:1] are proverbs in ashes [emptiness],
    your defensive walls (defense and "argumentation") are like a clay shard [easily broken]. [Here Job could pick up a handful of ashes and let them sift through his hands. Then perhaps he picked up a clay shard and broke it, see Job 2:8.]
13Be silent—away [from me], let me speak,
    then whatever may come upon me (happen to me).
    [For the second time in this chapter, Job asks his friends to be silent, see verse 5.]
 14Why should I take my flesh in my teeth [like a wild animal taking its prey]
    and take my soul (my life) in my hand [to protect it]?
    [It is not entirely clear what these expressions mean, but they refer to exposing oneself to unnecessary danger.]
 15Perhaps he [God] will kill me—I expect nothing else,
    yet I will defend my way (my choices) before him. [The first line can be read either negatively or positively. The Core Bible follows the written Hebrew text (kehiv), which has lo (no). The oral tradition (qere), on the other hand, has le (if only), which gives the meaning "even if he kills me, I have my hope in him." The Greek translation Septuagint corresponds to the latter interpretation.] 16It would even be my salvation,
    for before him no godless person could approach.
17[For the third time in this chapter, Job asks his friends to be quiet, see verses 5 and 13.]
Hear, hear [the word is repeated and emphasized—really listen to] my words (Hebr. milah),
    let my explanation penetrate your ears. 18See, I beg you, I present (list) my case,
    I know that I will be vindicated (am righteous).
 19Who is there to accuse me?
    Yes, then I would be silent and perish (take my last breath – die).
20[God!] I desire two things from you,
    so that I may not hide myself from your face (your presence) [Several imperatives that follow can be summarized in two main points. Remove the suffering (verse 21) and explain the reason for all the suffering (verses 22-23).]
21Take yourhand awayfrom me,
    and do not let fear of you terrify (torment) me.
 22Call me and I will answer (Hebr. anah),
    or I will speak and you will respond (Hebr. shov) to me. 23What are (how great are) my transgressions (Hebr. avon) and sins (Hebr. chatat),
    my transgression (Hebr. pesha) and sin (Hebr. chatat).
    [The words are plural in the first line and singular in the second, where Job specifically wants to know about one event.]
24Why do you hide your face,
    and count me as your enemy?
 25Will you chase (frighten) a whirling leaf [that is already carried away by the wind]
    and pursue a [already] withered straw?
 26You write down [a judgment] against me—bitter gall (snake venom) [you give me a harsh punishment]
    and let me inherit [the punishment] for the sins of my youth [Ps. 25:7].
 27And you put my feet in shackles (stocks)
    you guard my paths of life (Hebr. orach)
    around the roots of my feet you set markers.
    [Perhaps to leave footprints that can be easily followed?] 28[Job now speaks of himself in the third person.]
And he, like something rotten that crumbles away,
    like a garment eaten by moths.
    [Matt. 6:19–20; Luke 12:33; James 5:2]
141Man—born of woman,
    lives a few short days filled (saturated) with anxiety.
2Like a flower, she grows up and withers (dries up; falls down) [James 1:10; Psalm 37:2; 90:5–6],
    she flees like a shadow and is no longer there (does not remain). [By using days instead of years, the fleeting nature of human existence is emphasized in the larger perspective. The shadow is constantly "chasing" away, disappearing completely in the Middle East at midday when the sun is at its zenith. But it can also refer to the onset of night when the sun goes down and the shadows grow longer, only to disappear completely in the darkness. Job's other friend, Bildad, also likened life to a shadow, see Job 8:9. See also 1 Chron. 29:15; Ps. 102:11; 144:4; Lam. 4:20] 3Do you open your eye [God – scrutinize] toward such a [fragile creature as I]?
    Yes, do you bring me to judgment before you? [Ps. 143:2]
 4Who can bring forth (do, produce) anything pure from anything impure?
    [May refer generally to any object (vessel, etc.) or specifically to man, see Ps. 51:5; Isa. 6:5; Gen. 6:5.]
    No, no one! [Bildad takes up a similar topic later, see Job 25:4.]
 5Since her [human] days are determined (engraved – Hebr. charats),
    the number of her months is with you
    and you have set her limit that she cannot exceed,
6so turn away (cease) your gaze from her
    and let her rest, as the hired worker [Job 7:1] enjoys his day.
[As in verse 1, the unit of measurement used is not years, but days (and here also months) to show the fleeting nature of life, see also Eccles. 3:1–2, 11. Days, months, and limits are parallel expressions in verse 5.]
7For a tree, there is hope even if it is cut down,
    it will sprout again and new shoots will not be lacking. 8Even if its roots grow old in the ground,
    and the stump dies (decays) in the dust,
9when it smells the scent of water, it sprouts
    and shoots up like a young plant!
    [The tree is personified with a sense of smell, which reinforces the comparison with humans.]
 10But if a warrior (a man in his prime, full of strength and power – Hebr. gever) dies
    and lies defeated,
if a human being (Hebr. adam)
    perishes (takes his last breath – dies),
        where is she then? [Yes, dead – gone!]
 11As water disappears from a lake (an ocean),
    and a river dries up and runs dry,
12so man (Hebr. ish) lies down
    and does not rise again,
not until the heavens are no more [Isa. 51:6]
    he awakens and rises from his sleep. [Job 10:21; 16:22; Eccles. 5:15]
13[Job speaks directly to God in verses 13-22 and asks several questions.]
If you still wanted to hide me in Sheol (the grave, the underworld—the place of the dead) [the realm of death]
    and keep me hidden until your anger had passed,
    set a time limit, but then remember me (save me).
 14When a warrior (Hebr. gever) dies, is there life after death?
    If so, then all my days [here on earth], which are like hard military service,
    I will wait for (eagerly look forward to) my changing of the guard (when I change my clothes, when I shoot new shots and grow).
 15Then you would call me [at the resurrection of the dead, see John 5:28]—and I would answer you. You have a strong desire (passion) to see the work of your hands (your creation, man) again. 16Yes, you would count my steps,
    you would not pay attention to my sin (Hebr. chatat).
 17My transgression (Hebr. pesha) would be in a sealed pouch,
    and you would cover my iniquity (Hebr. avon).
    [The same three words for sin used in Job 13:23 reappear here in verses 16-17.]
18But nevertheless (a sharp emphasis and contrast between something that has been and something that is – Hebr. olam),
    as the mountain falls [cracks and breaks apart] and crumbles away,
    as the rock is moved from its place,
19as water wears away [grinds down] stones,
    as its streams wash away the dust [erode the earth],
    so you make the hope of a fragile human being (Hebr. enósh) come to nothing.
 20You overpower her forever (once and for all)
    and she passes away,
you change her appearance (face) [may refer to death throes, see Dan. 5:9]
    and send her away.
 21If her [the dead woman's] sons are honored,
    she does not know it,
if they become insignificant,
    she does not see it.
22She [the dead] feels only the pain of her own body,
    and she mourns only her own soul (life). [The bonds to the living are broken (verse 21), the dead are unaware of everything that happens, good and bad, see also Eccles. 9:5–6.]

Second round (chapters 15-21)

Eliphaz's second speech

151Then Eliphaz the Temanite [Job 2:11] spoke up and said [answered Job]:
2Should a wise [man like you, Job] respond with "fickle" (fleeting – Hebr. roach) knowledge
    and fill his breast with [the hot, consuming] east wind (Hebr. qadim)? [Eliphaz seems to take the bait of Job's statement in Job 6:26.]
 3Should he discuss talk (Hebr. milah) without gain (words that are of no use)
    and with words that cannot do him good?
 4Yes, you make godliness meaningless
    and hinder reflection before God (El).
 5Because your iniquity (Hebr. avon) teaches your mouth
    and you choose cunning for your tongue. [Eliphaz accuses Job of speaking from sin, not wisdom. The same word used for the serpent's "cunning" (Hebr. arom in Gen. 3:1) is used here.]
 6Your own mouth condemns you, not me;
    your own lips testify against you.
7Are you the first man (Hebr. adam) to be born,
    or were you brought forth before the heights?
 8Have you listened to God's (Elohas) counsel?
    Have you kept wisdom to yourself?
 9What do you know that we do not know?
    What do you understand that is not in us?
 10Among us are both the gray-haired and the aged (the frail – Hebr. jashish),
    men with far more days [higher age] than your father [and thus wiser].
 11Are God's (El's) counsel too small for you
    and are the words gentle with you?
 12Why does your heart carry you away?
    And why do your eyes blink?
 13Because you turn your spirit [storms like the wind – in anger] against God (El)
    and let such talk come out of your mouth.
     14What is a man,
    that he should be pure,
and he who is born of a woman,
    that he should be righteous?
 15Behold, in his holy ones he has no confidence,
    the heavens are not pure in his sight.
 16How much less the one who is detestable and unclean (morally corrupt, ruled and stinking – Hebr. alach),
    a man who drinks injustice (evil – Hebr. avlah) like water.
17I will show you, listen to me,
    and I will tell you what I have seen. 18What wise man has told of it
    and not hidden it from his father?
 19To them, only (only) to them, is the land given
    and no stranger passes among them.
 20All his days the wicked man is tormented with pain
    and the number of years reserved for (alternative translation: hidden from) the oppressor.
 21A voice of terror is in his ears,
    and success will come upon the destroyer. 22He does not believe when he returns from darkness
    that the sword awaits him.
 23He wanders here and there for bread. Where? (Where is it?)
    He knows that his dark days are in his hand. 24Fear and distress overwhelm him,
    it overpowers him like a king ready for war,
25because he has stretched out his hand against God (El)
    and against the Almighty (Shaddaj) in his strength. 26He [the wicked] runs toward him [God] defiantly (with a stiff neck)
    with his thick, strong (arched, rounded) shields (Hebr. belly).
27For he has covered his face with fat (obesity, abundance)
    and made his hips overweight.
 28And he lives in deserted cities,
    houses that no one wants to live in,
    which are ready to become piles of stones.
 29He shall not be rich, his possessions shall not endure,
    and his yield shall not extend to Mark. 30He shall not leave darkness, the flame shall dry up his branches
    and the breath of his mouth shall be taken away.
 31Let him not trust in emptiness (falsehood, vanity – Hebr. shav)
    for emptiness (falsehood, vanity – Hebr. shav) shall be his reward.
 32His day shall not be full
    and his branch shall be without leaves.
 33He shall shake off the unripe grapes
    like the vine and cast off the flowers like the olive tree.
 34The assembly of the wicked shall be desolate,
    and fire shall consume the tents of the deceivers. 35They will conceive miscarriages
    and give birth to sin, and their wombs will prepare deceit.

Job's response

161Then Job answered and said:
2I have heard all this before,
    you are all miserable comforters (comforters who add to the burden instead of lightening it).
    [Eliphaz has spoken last, but has not said anything new, see Job 15:18]
 3When will the wind's words come to an end? [Eliphaz began his speech by comparing Job's words to the hot east wind, see Job 15:2]
    Or what makes you sick (provokes, oppresses you – Hebr. marats) so that you respond?
 4I too could speak (Hebr. davar) [verbose and elegant] like you,
    if the roles were reversed (literally: if your souls were in my soul's place),
then I would pile up (unite, bind together) talk (words – Hebr. milah) against (over) you
    and I would shake my head at (over) you [in mockery, see Ps. 22:8; Isa. 37:22; Matt. 27:39].
 5I would [like you] strengthen you with my mouth [with words, but without heart]
    and the movement of my lips (comfort – Hebr. nid) would dampen [your sorrow].
    [The word nid is only used here; it shares its root with words meaning wailing and impurity, and it may be an ironic choice of words.]
6If I speak (Hebr. davar),
    my pain (sorrow – Hebr. keev) is not alleviated (eased),
and if I cease [to speak] – what [part of the pain] goes away from me? [Whether Job spoke or was silent, the pain was there.]
 7But now I am weary (exhausted)
    you have destroyed my entire congregation (Hebr. edah) [everyone around me – my entire family].
 8And you seize me with force (take effect; wrinkle my skin – Hebr. qamat) [unusual word, see Job 22:16]
    and [my suffering] has become a witness,
my nakedness (smoothness; lie – Hebr. kachash) rises up within me
    and answers me straight to my face.
 [Job now speaks of God in the third person in strong terms as a wild beast:]
9His nose tears (tears to pieces)
    and I hate the grinding of his teeth against me,
    my enemy sharpens his eyes at me. [Sharpen (Hebr. latash) is used in Ps. 7:13 to refer to sharpening swords; here the meaning is to stare intensely, like a predator that has set its sights on prey. The verse describes how Job feels hunted by God.]
10In shame, their mouths open wide over me [they mock],
    my jaw is struck (with a deadly blow),
    they mobilize [become full-strength – Hebr. male] together against me. [In Jer. 4:5, Hebr. male is used as a military term.]
 11God (El) has shut me up with the ungodly (those who do not do what is right – Hebr. avil)
    and evil [plural] is cast (Hebr. rata) upon my hand. 12I was doing well (safe, prosperous, and healthy – Hebr. shalev), but I was destroyed
    and seized by the neck and beaten to pieces.
Hemade me a target,
     13his archers (men with arrows; Hebr. rav) surround (are upon) me,
[God's arrows] pierce my kidneys and do not spare me,
    my gall (Hebr. merera) is poured out (poured) onto the ground.
 14He breaks me down with stripes upon stripes across my face,
    he runs over me like a mighty one (Hebr. gibbor) [a violent warrior].
15I have sewn sackcloth over my skin,
    and I lower (Hebr. alal) my horn into the dust.
    [The horn is a symbol of strength.]
 16My face turns red ("like red wine" – Hebr. chamar) from my weeping,
    and the shadow of death is over my eyelids.
    [Hebr. chamar shares its root with a slightly more unusual word for wine (Hebr. chemer) used to refer to red, unmixed pure wine.]
 17Even though there is no violence in my hand
    and my prayer is pure (morally pure – Hebr. zach).
    [The verse lacks a verb, reinforcing that Job has not "done" anything, see also Ps. 24:4.]
18Earth, do not cover my blood!
    And do not let my cry (cry of despair – Hebr. zeaqa) have a place [to rest].
 19Even now, behold ,my witnessis in heaven ,
    and my advocate (Hebr. sahed) is on high [plural].
 20The mockers (who despise me) are my acquaintances (Hebr. rea)
    to God (Eloha) my eyes weep (drops),
21and to a man's (warrior—a man in his prime—full of his own strength and power) reproaches with God (Eloha)
    and a man's son to his acquaintance (neighbor—Hebr. rea),
22because the number of years is coming
    and I shall walk well-trodden paths with no return.
171My spirit (vitality) is broken (destroyed),
    my days are extinguished (Hebr. zaach) [the word is only used here]
    the graves [the graveyard] are ready for me.
 2Yes, truly (in truth), the mockers surround me
    my eye constantly sees their rebellion (defiance – Hebr. marah).
    [By mockers, Job refers to Eliphaz, Bildad, and Zophar.]
[In three verses, Job now addresses God:]
3Cease [stop], I beg you, vouch for me,
    who else can give me their handshake [their approval]? [Prov 6:1]
 4You have closed their hearts to understanding,
    so do not let them triumph.
 5He who tells on (gossips about, betrays) friends for reward (a share, inheritance),
    his children's eyes shall fail.
6He has made me a proverb (Hebr. mashal).
    I am one whom people spit in the face [openly mock].
[Job's trial has given rise to several proverbs, including "Job's patience" in James 5:11.] 7Darkened by indignation (inner anger – Hebr. kaas),
    my eye [singular].
    My formed body (my limbs, every part of my body)
is [thin, insubstantial] like a shadow. [The verse is a chiasm in which the eye and the formed (Hebr. yatsor) are central. The description of the eyes becoming dim is often used in reference to aging, but here the eye is singular (Hebr. ayin), which, in addition to physical sight, can also describe how Job's entire worldview is darkened. The verb yatsar is used to describe shaping something, which here refers to all parts of the body, which have become empty and hollow like a thin shadow. The words darken and shadow frame the entire verse and reinforce the darkness Job feels he is in.]
8The upright are astonished at this,
    the innocent are outraged at the wicked. 9Yet the righteous hold fast to their way (path, life choices),
    and those with clean hands grow stronger and stronger.
[Here is a verse that breathes hope.]
10But still (nevertheless; indicates a sharp contrast – Hebr. olam)
    come back, I beg you – come,
    I still find no wise among you. 11My days are over [I am about to die],
    my evil plans (wickedness – Hebr. zimah) are crushed,
    the desires of my heart. [The word zimah is used, apart from here, 28 times in the Old Testament, and always in a negative sense of planning evil. Job probably uses the word here in a sarcastic tone, implying that all his plans seem to have been seen as evil.]

 12They [Eliphaz, Bildad, and Zophar] want to turn night into day,
    and when darkness falls, they say, "The light is near."
 13If I must expect Sheol (the grave, the underworld—the place of the dead)
    as my dwelling place, spread my bed in the darkness,
14say to decay, "You are my father,"
    and to the worms (Hebr. rima): "My mother, my sister."
[Decay and worms are associated with death and the grave. Through this macabre analogy, decay and corpse worms become his closest family.] 15Where then is
    my hope?
    My hope [what I hope to see],
who will see it [come true]?
[The two questions are posed in a chiastic pattern.]
16Will they [my hopes] go down to the bars of Sheol (the underworld) gates? [Matt. 16:18]
    Will we [my hope and I] sink down together into the dust?

Bildad's second speech

181Then Bildad the Shuhite [Job 2:11] spoke up and said [answered Job]:
2How long will you [plural] chase (cast nets) after babble (talk – Hebr. milah)?
    Understand (decide), then we can talk. [So far, Eliphaz, Bildad, and Zophar have always addressed Job in the singular. Here Bildad asks, "How long will you?" As the second speaker, Bildad may be losing patience, not only with Job, but also with Eliphaz, who always speaks before him and often gives long speeches. In the next verse (verse 3), Bildad uses the form "we" (including himself and his two companions), so it is most likely that the plural form here in verse 2 refers to Job and perhaps his family, or Job and other "miserable people" in similar situations in a broader perspective. The shift from singular to plural further distances Bildad from Job. It is no longer one person with a name, but a broader group that he is railing against.] 3Why should we [I, Eliphaz, and Zophar] be counted as cattle [Job 12:7; 17:4, 10],
    considered foolish (unclean – Hebr. tamah) in your [plural] eyes.
[This verse is difficult to translate. The word tamah is only used here and may have the root meaning unclean, but based on the parallelism, there is another root meaning foolish, which also fits here. TheGreek translation renders it as, "Why have we been silent before you like cattle?"] [Bildad now addresses Job directly:]
4He who tears his soul (himself – Hebr. nefesh) in anger [Job 5:2]
    would the earth become uninhabited for your sake
    or the rock be moved from its place?

 5Even (furthermore, indeed), the light of the wicked shall be extinguished (disappear – Hebr. daach)
    and the flame of his fire shall cease to shine.
     6The light in his tent shall be darkened
and the lamp shall be extinguished (disappear – Hebr. daach) for him. [Darkness is associated with death, see Job 3:5; 10:21; 17:13. The lamp often signifies physical and spiritual life, see Job 21:17; Prov 13:9; 20:20; 24:20; Ps. 18:29. David is called "the light of Israel," see 2 Sam. 21:17. In the temple, the light of the seven-branched candlestick shone all night, see Ex. 25:37.] 7His mighty (spry) steps will be shortened,
    his own counsel will bring him down.
    [Describes a physical limitation, but also figuratively how the deeds of the wicked are hindered.] 8[Six different words for trap/snare are used in verses 8-11]
His feet lead him into the net (Hebr. reshet; feminine) [Prov 28:9],
    he walks toward the snare (braided trap – Hebr. sevachah; feminine).
 9The snare (Hebr. pach; masculine) catches his heel,
    the trap (snare; robber – Hebr. tsamim; masculine) [Job 5:5] holds him fast.
 10A rope is hidden on the ground,
    a trap (Hebr. malkodet; feminine) lies on the path (the trodden walkway) [his usual route].
11Fear (terrible thoughts, terror – Hebr. ballahah) frightens him from all sides,
    chasing (scattering) him step by step (close behind).
 12Misfortune hungers for him (his strength fails him),
    haunting stands ready to strike him down.
 13It eats (devours) every part of [branch/vein/muscle under] his skin,
    it eats (devours) his body parts ("branches") – the firstborn of death. [Both lines begin in the same way with the verb to eat/devour (Hebr. achal) followed by the word for a tree branch (Hebr. bad). In the first line, the word is combined with "skin," which could describe the veins that branch out in the body like a tree. It could also refer to the muscles or skeleton covered by skin. The firstborn of death could be a description of the worst kind of death. In the Jewish commentary Targum, the expression is linked to the destroyer/angel of death (Ex. 12:23). See also Rev 6:8; 1 Cor. 10:10. Some interpret it as when someone dies prematurely. The expression is probably related to "the king of terrors" in verse 14.] 14He is torn away from the safety of his tent,
    he is taken away to the king of terrors (a terrible death).
 15What does not belong to him dwells in his tent,
    sulfur is sprinkled over his dwelling. [Job 1:16; Gen. 19:24]
 16The roots beneath him wither away
    and the crown (the fruit, the branches) above him withers away.
[The expression "the roots beneath" and "the branches above" is a so-called merism – Bildad describes the complete eradication of the wicked from the earth. His fruit often refers to children and descendants.] 17His memory is wiped from the earth,
    his name is not mentioned in the land ["outside" – in the fields, squares, streets].
    [No one talks about him anymore, he disappears from people's conversations.]
18He is pushed out (driven/cast out)
    from light into darkness [to death, see verses 5-6]
    and from the world (the inhabited part of the earth – Hebr. tevel)
he is chased away.
19He is left without children and descendants among his people,
    no survivor remains in his house.
[Dying childless was a great misfortune, see Gen. 11:30; Judges 13:2; 1 Sam. 1:2. All of Job's ten children were dead, something Bildad already mentioned in his first speech, see Job 8:4.] 20Those who live in the west (come after – Hebr. acharon) are astonished at his day,
    those in the east tremble with fear (shiver).
    ["His day" refers to the day when he perishes/is punished.]
21Yes, such is the fate of the dwelling place (Hebr. miskan) of the unrighteous,
    this is the place (the position; the direction it is heading) for those who do not know God (El).

Job's response

191Then Job answered and said:
2How long will you torment me (my soul)
    and crush me with your chatter (talk – Hebr. milah)?
 3Ten times [again and again] you have mocked me
    and insulted me without blushing (being ashamed). [The number ten is used for something that happens often, see Gen. 31:7. This is Job's fifth response, and in the five speeches so far by Eliphaz (2), Bildad (2), and Zophar (1), there are countless occasions when they have mocked and insulted Job.] 4It is true (stands firm – Hebr. omnam)
    that I have truly gone astray (am wrong – Hebr. shagah) [Job 6:24],
    then I must live with the consequences of my own confusion (misstep – Hebr. meshoga). [The Hebrew word lon has been translated as "live with the consequences". The literal meaning is "to stay overnight" and is related here to a proverb that says you have to take your lumps and put up with an uncomfortable guest overnight. It is somewhat similar to the English expression: "you reap what you sow."] 5It is true (Hebr. omnam)
    and yet you exalt yourselves against me
    and use my humiliation against me,
6know that God has wronged me
    and surrounded (ensnared) me with his net (his siege – Hebr. matsod).
    [Refers to Bildad's words in Job 18:8.]
7Behold, I cry aloud (loud cry for help – Hebr. tsaaq): "Violence (terror – Hebr. chamas)"
    But I get no answer (I am not answered).
I cry out in pain (Hebr. shava),
    but there is no justice. 8He has blocked my path (way of life – Hebr. orach) (fenced in; built a wall) and I cannot pass [Lam. 3:7],
    and before (over/on) my paths (trodden paths – Hebr. netivah) he has laid darkness.
 9He has stripped me of my honor [reputation]
    and taken the crown [my dignity] from my head. [Job 12:17]
 10He breaks me down on every side until I perish.
    He uproots (lifts away) my hope like a tree.
    [Not even the stump remains, all hope is gone, see Job 14:7; 18:16.]
 11He [God] has kindled his wrathful fire against me
    and counts me as his enemy.
12His troops (gangs of robbers – Hebr. gedol) come together (united in a single raid)
    and build a siege ramp (prepare their attack) against me,
    they encamp around my tent. [In Job's world, he experienced God's wrath against him (verse 11), but in reality, God's wrath was against Eliphaz, Bildad, and Zophar, see Job 42:7. The passage in verses 7-12 consists of well-balanced verses with two lines, but ends in verse 12 with a tricolon (a verse with three lines) where enemies gather, build, and encamp. Perhaps a hint that Job saw the three companions as hostile armies that had set up their weapons of attack to attack him.]
13He [God] has taken my brothers [close relatives; countrymen] far away from me [Job 6:15; 42:11],
    all I know have become strangers to me. 14My closest [relatives] have left,
    my friends have forgotten me.
 15Those who live temporarily in my house [guests on a journey; male servants]
    and my maidservants see me as a stranger (Hebr. zor),
    an unknown (foreign – Hebr. nochri) I am in their eyes.
 16When I call my servant,
    he does not answer, even though I plead with my own mouth.
    [In verse 15, the maids did not recognize him; here, even his servants do not answer him.] 17My breath (spirit; me as a person – Hebr. roach)
    is repulsive (foreign, unknown – Hebr. zor) to my wife,
    I am repulsive to my brothers (literally: the sons of my womb).
    [The latter expression often refers to one's own children, but since they are dead, the meaning here is his brothers and sisters.]
 18Even little children despise me;
    when I rise, they talk [derisively, mockingly] about me.
    [Normally, the younger would show respect for the older, see Job 32:4–6.]
 19To the small group of people (Hebr. mat – plural) with whom I consult, I am detestable,
    those I loved have turned their backs on me. 20My bones protrude through my skin and flesh,
    I have escaped [alive], only my gums remain.
21Be merciful, be merciful to me, my acquaintances (Hebr. rea),
    for the hand of God (Elohas) has struck me.
 22Why do you persecute me as God (El) does?
    Will you never be satisfied with my flesh?
23Who [could see to it] that my words (my words – Hebr. milah) were written down?
    Who [could see to it] that they were engraved on a scroll [papyrus or bronze],
24yes, with a pen of iron and lead
    – engraved forever in the rock!
 25But I – I know [I for my part am and have been intimately acquainted with] that my Redeemer (Hebr. gaal) [who defends and speaks for me] lives,
    and in the end (last) he will rise (stand) above [all] dust [the earthly].
[A redeemer (Hebr. gaal) was a close relative who had extra legal responsibility for his family members. Among his responsibilities were to secure and preserve the lineage of his deceased relative (by marrying his widow, i.e., entering into a levirate marriage), redeem land, and avenge, see Ruth 2:20. Job may have been referring to a relative who would come to his rescue, but here we sense the Savior himself, he who is our living Redeemer, Defender, Deliverer, and Redeemer! See also Acts 20:28; Eph. 1:7; 2:13; Col 1:20; 1 Pet. 1:18–19; Rev 1:5; 5:9. Dust (Hebr. afar) is a general term for anything found on the ground. Man is created from dust (Gen. 2:7) and it is used in the Book of Job about dust and ashes (Job 42:6) but also in a broader sense of what is on the ground, see Job 41:24.] 26Then, when my skin is gone,
    I will see God (Eloha) from my flesh. [The verse is difficult to translate; it can mean "without my flesh" (i.e., after death and resurrection) or "in/with my flesh" (i.e., in this life).]
 27I myself will behold (Hebr. chazah) him,
    I will see (Hebr. raah) him with my own eyes,
    not with anyone else's.
My innermost being (conscience, literally "my kidneys," the seat of emotions and hidden motives) longs within me. [The kidneys represent the most sensitive and vital function within.]
[Job's advice to those who accuse him:]
28But you say, "How shall we persecute him?"
    You have found the root of misfortune in me. 29Fear the sword,
    for wrath is one of the sins punished by the sword.
Therefore, know
    that judgment is coming.
    [Eventually, God shows wrath toward Eliphaz, Bildad, and Zophar, see Job 42:7–9.]

Zophar's second speech

201Then Zophar the Naamathite [Job 2:11; 11:1] spoke up and said:
2My stormy thoughts (worries – Hebr. saif) bring me back (force me to respond to this),
    I am so upset (my thoughts move quickly – Hebr. chosh). 3I must hear offensive rebukes,
    but the spirit of my understanding (Hebr. roach binah) gives me answers. [Zophar describes how his thoughts and understanding drive him to re-enter the discussion. In Job's last speech, he accused the three of insulting him (Job 19:3). Now Tsofar cannot remain silent; now he is the one who feels insulted. This is Tsofar's second reply to Job, the sixth argument against Job in total.]
4Don't you know that it has always been this way,
    ever since man (Hebr. adam) was placed on earth,
5that the rejoicing [triumphant cries of joy] of the wicked (Hebr. rasha) is short-lived (near) [the godless are quick to laugh but also quick to cry],
    and the joy of the wicked (the hypocritical, the deceitful – Hebr. chanef) lasts but a moment?

 6Even if he rises
    towards heaven
        in his height (pride, arrogance).
        And his head
    touches (reaches) the clouds. [The verse is a well-structured chiasm in three levels.] 7he will perish forever like his own dung (feces).
    Those who saw him will ask, "Where is he?"
 8Like a dream, he flies away and no one finds him,
    he is chased away like a vision in the night.
 9The eye that saw him will never see him again,
    his place will not see him again.
 10His sons give mercy to the poor
    and his strength returns to his hand.
 11His legs were full of youth [youthful vigor],
    but they shall lie in the dust with him. [He dies prematurely.]
12[In several verses, Tsofar likens evil to something sweet but deadly.]
Even though evil is sweet (pleasing) in his mouth [cf. verse 17]
    and he hides it under his tongue,
13even though he cherishes it
    and does not want to lose it but keeps it in his mouth,
14his food is transformed within him
    and becomes snake venom inside him.
 15The wealth he has swallowed (consumed)
    he must vomit up
    from his stomach God (El) drives it out. 16He shall suck in the venom of the cobra (the strong/slithering snake – Hebr. peten),
    the tongue of the venomous snake (the hissing snake – Hebr. efeh) shall kill him. 17He shall not see (rejoice in seeing babbling) brooks,
    no flow of honey and butter (thick milk, curd, cheese).
 18He must return his toil,
    he shall not swallow (enjoy) the wealth he has gained,
    nor rejoice in it. 19because he struck and abandoned the poor,
    he plundered houses he did not build. 20He feels no peace in his stomach (Hebr. beten) [emotions affect the stomach],
    he cannot save himself through his possessions. 21Nothing is left for him to eat (his desires),
    that is why his success does not last.
 22At the height of his abundance ("when the applause rings out and celebrates his abundance")
    he will suffer hardship,
    suffering of all kinds will befall him.
[To abound (Hebr. male) in combination with the unusual word sefeq can mean to applaud.]
 23When he fills his belly (belly),
    he will send the heat of his wrath upon him,
    and it will strike him like rain in his bowels. 24If he flees from weapons [general term for military equipment] of iron,
    he shall be pierced by [the arrow from] the bronze bow.
 25He pulls [out the arrow], and it comes out of his back
    and the flashing [sword/spear that reflects the light] from his gall [verse 14].
Then deathly anguish strikes him,
     26deep darkness awaits (is stored for) his possessions.
A fire that no one fans will consume him,
    it will destroy what remains in his tent. 27The heavens reveal (expose; send into exile – Hebr. galah) his misdeeds (sin – Hebr. avon)
    and the earth rises up against him.
[Heavens and earth are a merism that reinforces that the guilt of the guilty will be visible to all – God in heaven and everyone on earth.] 28The harvest [store of crops] in his house is washed away,
    like rushing water in the day of wrath. 29This is what the godless man (Hebr. adam) receives from God (Elohim),
    the lot that God (El) has determined.

Job's response

211Then Job answered and said:

 2Listen carefully to my words (Hebr. milah)
    and let them be your comfort. 3Accept that I speak, and after I have spoken, continue to mock. 4For my part, is my lam to a human being?
    And if so, why should I not be impatient?
 5Turn your face toward me (look at me)
    and be horrified, and put your hand over your mouth,
6when I remember that I tremble
    and terror seizes my flesh.
7Why do the wicked live,
    grow old and grow strong?
 8Their seed (their children) is established (remains) before their face
    and their offspring before their eyes.
 9Their houses are secure, without fear,
    and the rod of God (Elohas) [a short club used to defend sheep] is not upon them. [Ps. 23:4; Job 9:34]
 10Their bulls (cattle – Hebr. shor) mate and do not fail,
    their cows calve and do not miscarry. [Hebr. shor is a general term for cattle and can also refer to cows (Lev. 22:28). However, the meaning here is probably bull, so that the verse describes how both fertilization and birth are easy. The wealth and prosperity of the wicked grow.]
 11They send forth their little ones like a flock, and their children dance (jump, skip, play). 12They sing with tambourines and harps
    and rejoice to the sound of the flute (sound).
 13They complete their good days
    and suddenly (in an instant) they sink down into Sheol (the grave, the underworld – the place of the dead) [the realm of death].
 14And they say to God (El):
    "Leave us, for we do not desire knowledge of your ways. 15What is the Almighty (Shaddaj) that we should serve him?
    And what benefit would we have from praying to him?"
 16Behold, good is not in their hands.
    The counsel of the wicked is far from me.
17How often has the lamp of the wicked been extinguished,
    so that their misfortune comes upon them,
    so that he gives pain in his wrath?
 18They are like straw in the wind
    and like chaff that the storm sweeps away.
 19God (Eloha) hides (protects) his sons' sin.
    Let him keep it for himself and become familiar with it. 20Let his eyes see his destruction
    and let him drink the wrath of the Almighty (Shaddaj).
 21What joy does he have in his house after him (when he dies),
    when he sees his months becoming fewer (life is coming to an end)?
 22Can anyone teach knowledge to God (El)?
    It is He who judges the exalted (can mean both being lifted up and exalting oneself in pride).
23One dies in the full strength of his body (in good health)
    and becomes completely still and silent. 24His trough is full of milk
    and the marrow in his bones is moist.
 25Another dies in the bitterness of his soul
    and has never tasted the good. 26They lie down in the same way in the dust
    and the maggots cover them.
 27Behold, I know your thoughts
    and the counsel you wrongly imagine against me.
 28For you say, "Where is the house of the prince?
    And where are the tents in which the wicked dwell?"
 29Have you not asked those who pass by on the road,
    have you not observed their signs?
 30Since a wicked man is preserved for the day of evil
    and they are carried forth [as a gift] to the day of wrath?
 31Who will tell of his ways, his deeds?
    Who will reward him for what he has done?
 32He is carried away to the graves
    and one watches over the grave mound (Hebr. gadish).
 33The earthen cakes of the valley are sweet (satisfying) to him,
    all people are drawn (attracted) after him and to his face an innumerable number. 34How then can you comfort me in vain?
    All that remains of your answers is deceit.

Third round (chapters 22-27)

Eliphaz's third speech

221Then Eliphaz the Temanite [Job 2:11] spoke up and said [answered Job]:
2Can a warrior (a man in his prime—full of his own strength and power) be of use (Hebr. sachan) to God (El),
    can even a wise ("useful"—Hebr. sachal) man be of use (Hebr. sachan) to him?
 3Does the Almighty (Shaddaj) derive satisfaction (benefit, joy) from your righteousness,
    or does he gain anything from your perfection? [God rejoices in righteousness (Ps. 45:8), but does not depend on it for his joy. Eliphaz also does not know about the conversation between God and Satan in Job 1:7–12; 2:2–6, where Job's righteousness will prove Satan wrong.]
4Is it because of your fear [reverence for God and faith in him, see Job 1:1] that he punishes you,
    that he goes to judgment with you?
 5Is not your wickedness great
    and your sin (Hebr. avon) without end?
 6Because you have taken bribes from your brother without cause
    and stripped the naked of their clothes. [Ex. 22:26; Deut. 24:6, 17; Ezek. 18:13]
 7You have not given water to the thirsty to drink
    and you have withheld bread from the hungry.
    [Job denies these accusations in Job 29:12–16; 31:13, 16–17, 21.]
 8Even though you were a powerful man [literally: "a man with an arm," i.e., strength] with land,
    an honored man [one to whom people lift up their faces], who lives there.
    [Eliphaz accuses Job of having acquired land and property unjustly, see also Job 20:19.]
 9You have sent widows away empty-handed
    and the arms of the fatherless are broken. [Ex. 22:22; Deut. 10:17–18]
 10Therefore, you are surrounded by traps (snares—dangers),
    and suddenly you fear terror,
11or darkness so you cannot see,
    and mighty waters cover you.
12Does not God (Eloha) dwell on high in the heavens?
    And look at the highest (literally: the head among) stars, how high [up] are they?
 13And you say, "What can God (El) know?
    Can he judge through this thick darkness?
 14The clouds form a veil so that he does not see [us humans]
    as he wanders [back and forth – uninterested] across the vault of heaven."
    [Once again, Eliphaz puts words in Job's mouth that God is limited, something Job never said]
15Do you want to stick to the old way well-known beaten path) [before the flood, see Gen. 6:5],
    where the men of destruction (Hebr. mat) walked,
16those who were swept away (Hebr. qamat) prematurely (literally: it was not their time) when the river rushed over their foundation? [Can also be translated as: "when their foundation was swept away by the river."] 17They said to God (El):
    "Leave us alone! What can the Almighty (Shaddaj) do?"
 18But it was he [God] who filled their houses with prosperity (good – Hebr. tóv).
    The counsel of the wicked is far from me.
19The righteous see it and rejoice,
    the innocent mock them:
20"Yes, our adversaries (Hebr. qim) are destroyed,
    and their possessions have been consumed by fire."
21Become acquainted with (make yourself useful to – Hebr. sachan) him [God] and seek peace (Hebr. shalam),
    and good (prosperity – Hebr. tovah) will come to you.
 22Receive instruction (Hebr. Torah) from his mouth,
    and keep his words in your heart. 23If you return to the Almighty (Shaddaj), you will be restored,
    if you remove injustice from your tent,
24then you shall put your gold in the dust [not value it so highly],
    and [the gold from] Ophir among the stones of the brook [cf. 2 Chron. 9:27],
25then the Almighty (Shaddaj) will be your gold [your true wealth],
    he will be your most precious (high, exalted – most impressive) silver.
 26Yes, then you shall rejoice in the Almighty (Shaddaj)
    and lift up your face to God (Eloha).
 27When you pray to him, he will hear you,
    and you will fulfill your promises.
 28Everything you decide will go well for you,
    and light will shine on your paths (life choices – Hebr. derech).
 29When they bring you down, say, "Up!"
    Then he will save those who lower their gaze.
 30He saves those who are not [innocent – Hebr. i],
    and saves you because your hands are clean. [God is expected to save the innocent, but here Eliphaz writes the opposite – that God saves those who are not innocent! This may be ironic to show how absurd it is to believe that God would save Job. The small Hebrew word i also means island or coastal countries. The Hebrew phrase i naqi can also be translated as "the island of the innocent." The meaning then becomes that God saves not only the innocent, but also everyone on the same island. The word island in the Bible often refers to a country or region, i.e., people who are in the same place. Cf. Sodom and Gomorrah, see Gen. 18:16–33.]

Job's response

231Then Job answered and said:
2Even today, rebellion is my concern,
    my hand is heavy with sighing (groaning).
 3If only I knew how to find him,
    how to come to his dwelling place!
 4I would present my case (legal case – Hebr. mishpat) before him,
    fill my mouth with arguments (rebuke; my defense).
 5I know the words (talk – Hebr. milah) he would answer me,
    and understand what he would say to me.
 6Would he dispute with (oppose – Hebr. riv) me with great force,
    no, he only needs to receive [listen to] me. 7A righteous man would then be his counterpart,
    I would be acquitted forever by my judge.
[Job speaks of himself as righteous.]
8Behold, if I go forward (towards the east – Hebr. qedem) [towards the rising sun], he is not there;
    if I go backward (towards the west – Hebr. achor), I do not find him. 9If he does something to the left [north if standing facing east], I do not see him;
    if he turns to the right [south], I do not see him. 10But he knows my way (my path, my life choices – Hebr. derech),
    when he has tested me, I will come forth as gold. [Even though Job himself cannot find God, he is certain that God knows him and can find him. God knows the way of the righteous (Ps. 1:6) and the wicked, whom he overthrows, see Ps. 146:9. Job's faith is shown here in three points: He trusted that God knew his situation, he trusted that God was testing him, and that he would come through the test a better man.] 11My foot has held fast to his steps (in his footsteps),
    I have followed his way (Hebr. derech) without turning aside.
 12I have not forsaken the commandment of his lips,
    the words of his mouth is more precious to me than my daily bread.
13But he is the only one [unchanging, steadfast], who can stand against him?
    What he (his soul – Hebr. nefesh) wants, he does.
 14Yes, he fulfills (replaces – Hebr. shalem) my portion,
    and as these many [plans] with him. [The verse is difficult to interpret.]
 15Therefore I tremble before his face,
    when I think about it, I am afraid of him.
 16God (El) has made my heart faint (I lose courage),
    the Almighty (Shaddaj) has made me tremble,
17for I was not destroyed before darkness came,
    he did not hide the black night from my face. [Job 22:11]
241Why does the Almighty (Shaddaj) have no times [for court hearings] in store?
    Why can't those he knows see his days?
2Boundaries are moved [Deut. 19:14; Prov 22:28; 23:10],
    they rob flocks and lead them away.
3The donkey of the fatherless
    they take away,
    they take as a pledge
the widow's cow.
[In this chiastically structured verse, the victims are described as helpless without fathers/husbands . Now theyare deprived of their livestock and means of income.]
4They push the poor off the road (Hebr. derech),
    all the humble (oppressed) in the land must hide. 5[The life of the poor is hard:] Look at the wild donkeys in the desert [Job 11:12],
    they go out early to work and seek food
    the wilderness provides bread for their young. 6In the field they harvest [the early harvest in spring] fodder that is not their own
    and gather late (after-harvest/cleaning – Hebr. laqash) [remaining grapes] from the vineyard of the wicked [in autumn].
 7Naked they spend the night (they lie down at night – Hebr. lon), without clothes,
    they have nothing to cover themselves with in the cold [in winter].
 8They are completely soaked by torrential rain from the mountains,
    and for lack of shelter, they press themselves against (embrace/hug) the rock.
 9They [the wicked] tear the fatherless from their mother's breast,
    and take a pledge from the poor.
    [In verse 3, their animals were taken; here, the wickedness goes further – their children are taken.]
 10They walk naked, without clothes [the nouns are identical to verse 7a],
    hungry, they carry sheaves.
 11Between their walls they press oil,
    thirsty they tread the winepress.
    [Surrounded by grain, olives, and grapes, the oppressed hunger and thirst.]
 12A small group of people (Hebr. mat) outside the city lament,
    from beaten souls a cry of pain rises,
    yet God (Eloha) accuses no one of wrongdoing (does not hear their prayers).
13Others have become enemies of the light,
    they do not know its ways (choices in life – Hebr. derech)
    and do not walk in its paths (trodden paths – Hebr. netivah).
 14At the light (at dawn), the murderer rises,
    to slay the oppressed (employees) and the poor,
    and at night he becomes like a thief.
    [The same man who steals at night murders at dawn so as not to be caught.]
15The adulterer's [masculine] eye watches for dusk,
    he says (thinks): "No eye shall see me"
    and hides (covers) his face.
 16At nightfall they break in (dig – Hebr. chatar) [through the wall] into houses,
    during the day they lock themselves in.
They do not know the light,
     17for all of them, the morning is like deep darkness (the shadow of death – Hebr. tsalmavet) to them,
    they are well acquainted (are friends) with deep darkness (Hebr. tsalmavet).
18They are skum (quick/light – Hebr. qal) on the surface of the water [they do not last, see Job 7:6; 9:25],
    cursed (light, fleeting – Hebr. qalal) is their land in the country,
    he no longer goes to the vineyards. 19As drought and heat devour snow water,
    so Sheol (the grave, the underworld – the place of the dead) [the realm of death] devours those who have sinned (missed the mark – Hebr. chata).
 20The womb [which is his home at the beginning of life] forgets him,
    the maggots [at the end of life] feast (enjoy the sweetness of his body),
he is no longer remembered.
    The wicked are broken like a tree.
 21He feeds on (eats; feasts on) the barren woman, who cannot bear children,
    and is not kind to the widow. 22Yes, yet he [God] snatches away the strong by his power;
    when he intervenes, they cannot be sure of their lives.
 23He gives them security and rest,
    but his eyes watch over their ways (life choices – Hebr. derech).
 24They are exalted for a short time,
    then they are gone,
they are cut down and harvested like everyone else,
    they wither like the tops of the ears of corn.
25If this is not so, who can prove that I am lying
    and make my talk (Hebr. milah) meaningless?

Bildad's third speech

251Then Bildad the Shuhite [Job 2:11] spoke up and said [answered Job]:
2Power and respect are with him,
    he creates peace (complete harmony; wholeness – Hebr. shalom) in his high places.
    [He is initially unspecified, but refers to God, see verse 4.]
 3No one can count his army (literally: "is there a number to his troops")? [Job 19:12] His light shines on everyone (literally: "and over whom does his light not rise")?
[From focusing on God's greatness, Bildad now shifts to speaking of humanity's smallness.] 4How can a man (Hebr. enósh) be righteous before (with, in the presence of – Hebr. im) God (El)? [Job 9:2]
    And who can be [morally] pure (Hebr. zacha) who is born of a woman?
    [Unusual word for purity, see also Job 15:14.]
 5Behold, even the moon has no light of its own
    and the stars are not pure in his sight.
    [The moonlight we see is a reflection of sunlight from the moon's surface.]
 6How much less a man—[who is insignificant as] amaggot (Hebr. rimah) [is broken down]
    and a son of man—[who is only like] a worm (kermes bug—Hebr. toleah) [is crushed].
    [Two different words for insect/worm are used. The maggot brings to mind decay and how man is broken down. The worm (Kermes ilicis) was crushed to extract the scarlet dye, see Ps. 22:7.]

Job's response

261Then Job answered and said:
2What has it helped the one without strength (vigour – Hebr. koach)?
    How has it saved the arm without strength (Hebr. oz)?
 3How has he given advice without (to no) wisdom
    and insight (ingenuity, understanding – Hebr. toshijah) to much knowledge (intimate understanding)?
 4Who has told you all this talk (Hebr. milah)
    and whose breath goes out from there?
5The shadows (the dead – Hebr. rafaim) are seized with anguish,
    the waters of the deep and those who dwell therein. 6Sheol (the realm of the dead, the place of the dead) lies exposed before him,
    Abaddon (the abyss, the place of destruction – Hebr. avaddon) [Prov 27:20; Rev 9:11] has no covering (is ugly, without clothing). [God has power and control even over death.] 7He expands (stretches) the north over the void,
    he hangs the earth on nothing.
    [Here is an example of how the Bible speaks of things that only modern physics can explain.]
 8He binds up the waters in his clouds (dark rain clouds – Hebr. av)
    and does not let the sky break (split, break apart) underneath (at/on the bottom).
 9From the grip [something he hides in his hand] on the face of his throne
    he expands (spreads out) his clouds.
 10A predetermined (literally "thing engraved") boundary (Hebr. chog) over the face of the waters [the horizon]
    until completion (perfection) – light with darkness.
    [The horizon serves as a dividing line between what can be seen (light) and what cannot be seen (darkness).]
 11The pillars of the heavens tremble (Hebr. rafaf; the only time this word is used) and are astonished (Hebr. tama) by his rebuke (Hebr. geara). 12In his vigor (strength – Hebr. koach) he stirs up the sea [nations, peoples]
    and in his understanding (Hebr. tevona) he pierces Rahav [Pride – Leviathan, see Job 9:13].
 13In (through) his Spirit (breath) the heavens are clear.
    His hand has slain (pierced) the fleeing (Hebr. bariach) serpent.
 14Behold, this is [only] the outer edge of his way [we see only a glimpse of his work]
    and only a whisper [so little] do we hear of him!
    Who can understand his [full] strength in thunder (lightning – Hebr. raam)? [The verse is difficult to translate. The word for whisper (Hebr. shemets) is unusual and is only used here and in Job 4:12. It can also mean "little," which in that case would be a parallel to the outer edge. Whispering is often associated with evil, which is also reinforced by the fact that the word both begins and ends with the hissing s-sound of the serpent. The Aramaic translation reads "what evil words have not been whispered about him" and takes whispering to mean evil rumors spread about God.]

Job's closing speech

271[Job's opening words in chapter 27 break the normal cycle of speech and response found in the previous eight dialogues. Based on previous patterns (Eliphaz, Bildad, and Zophar), it would have been time for the third speaker, Zophar, to speak here. He seems to be silent, and instead Job continues his speech. The more unusual Hebrew word mashal, which describes proverbs and sayings, is used here.]
2As surely as God (El) lives, who has denied me my rights,
    the Almighty (Shaddaj) who has embittered my soul
3– as long as I have the breath of life in me [Gen. 2:7]
    and the Spirit of God (Elohas) (Hebr. roach) in my nostrils –
4never shall my lips speak injustice
    or my tongue speak deceit.
 5Far be it from me to give you justice!
    Until my death, I maintain my innocence.
 6I hold fast to my righteousness and will not let it go,
    my heart does not reproach (blame) me for any of my days.
 7Let my enemy be found guilty,
    my adversary unjust.
8For where is the hope of the godless (hypocrite) when he is cut off (Hebr. batsa),
    when God (Eloha) takes away his life (soul – Hebr. nefesh)?
 9Will God (El) hear his cry
    when distress overtakes him?
 10Can he rejoice in the Almighty (Shaddai)?
    Can he constantly call upon God (Eloha)? [The rhetorical questions in verses 8-10 are all expected to receive negative answers.]
11I want to teach you about the hand of God (El),
    I will not hide the thoughts of the Almighty (Shaddaj).
 12Behold, you yourselves have all seen (considered) it,
    so why do you bring up this empty (meaningless, fleeting, vain) talk? [The verse ends with the noun followed by the verb for emptiness (Hebr. hevel havel). Literally, something like "emptiness that becomes/makes/creates emptiness" and describes the vain talk of friends that quickly disappears like smoke or steam.]
[The following paragraph begins in the same way that Zophar ended (Job 20:29). Job reflects on the teachings that his acquaintances have directed at him and shows how his suffering is not the suffering that an evil person reaps for his evil lifestyle.] 13This is the lot of the evil person with Hos (El),
    the inheritance that the ruthless (violent) person receives from the Almighty (Shaddaj).
 14If his children become many – [it is] for the sword,
    his descendants will not be satisfied with bread.
    [All three of Job's companions linked the fate of the children to Job's sin, see Job 5:4; 8:4; 18:19.]
 15Those who survive him are laid in the grave by death [terminal illness]
    and their widows do not weep for them.
    [Those who survived war and famine (verse 14) died of the plague, see Job 18:13; Jer. 15:2; Rev 6:8.]
16If he gathers silver like dust
    and piles up clothes (Hebr. kon) like clay. [Zech. 9:3]
     17Established (determined – Hebr. kon) and righteous, he will be clothed
and silver will be distributed innocently. [Verses 16-17 form a chiasm in which several words are repeated. The wicked may accumulate money and clothing (which were investments in those days), but they will come to the righteous in due time.]
18He builds his house like Mal.,
    like a sunshade (temporary shelter – Hebr. sukkah) that the watchman makes for himself. [Isa. 1:8; 4:6; Jonah 4:5]
 19He goes to bed rich – and does not gather [any more],
    when he opens his eyes, everything is gone. [Even though the verb gather (Hebr. asaf) needs a little more explanation, the message is quite clear: wealth can disappear overnight!]
20Like water [the power of the waves or a torrential flood], terror seizes him,
    the night snatches him away like a storm.
21The east wind lifts him up and he is gone,
    it sweeps him away from his place.
 22It rushes at him without mercy,
    he tries to flee from its power.
 23It claps (Hebr. safaq) its hands against him
    and whistles (Hebr. sharaq) at him from his place.

Wisdom

[This chapter, which is a poem about wisdom, comes as an interruption from all the dialogues. Some see it as a continuation of Job's (or Bildad's) speech, but literarily it serves as a bridge between the dialogues and Job's closing words.] 281Yes, there is
    for silver
        a mine (exit, outflow – Hebr. motsa),
        and a place (home)
    for gold
where it is refined. [The passage opens with a simple chiastic pattern where mine/place is central and framed by silver/gold. The verse describes the basic steps for extracting metals. First it must be mined, then it must be refined. It is very rare to find pure metals; most of the time they are mixed with worthless rock. Wisdom is not mentioned until verse 12, but there are many analogies with mining. Wisdom is as valuable as silver and needs to be refined like gold. It is demanding work, but it brings great rewards.] 2Iron is extracted from the earth,
    stones are smelted into copper. 3He [man] sets limits on darkness (Hebr. choshech) [when torches provide light in mine tunnels]
    and explores the deepest depths,
    where the rock is darkness (Hebr. ofel) and the shadow of death (Hebr. tsalmavet).
    [Three different words for darkness are used here.]
 4They blast shafts far from human dwellings,
    forgotten by the foot (remote places where no one goes),
    lowered deep [into the shafts] and swaying (rocking, swaying), far from people. [Mines, such as Timnah in southern Israel, were inaccessible, far from civilization.]
 5From the earth comes bread [above ground, crops sprout and grow],
    but down there it is transformed as if by fire. [Underground, the metal "grows" through fire setting, the old method of heating the rock with fire, which created cracks that facilitated mining.] 6The sapphire has its place among her stones,
    and in the dust (material) there is gold for him [the miner].
 7The path there is not known to birds of prey,
    the eye of the hawk has not discovered it. 8The pride of sons (Hebr. ben shachats) has not trodden on it,
    nor has the roaring lion (Hebr. shachal) passed over it. [Hebr. shachats is used only here and in Job 41:25. There is a duality in referring to both animals and humans; here, based on the parallelism, it is "proud lions" (the king of beasts) that are referred to, but that does not exclude proud humans. Hebrew shachal is one of nearly ten different words for lion. This word has its origin in the verb for roaring, Hebr. sheagah. These men who work in the mines do not fear wild animals.] 9They lay their hands on the hard rock
    and dig out the mountains from the ground.
 10They cut channels [to drain water – passages] in the rocks,
    and the eye sees wonderful things. 11They stop the weeping of the water veins,
    they bring secrets [hidden treasures] to light.
-
12But wisdom—where is she?
    Where does understanding dwell?
[Almost the same phrase recurs in verse 20.]
-
 13No, her value (price) is not known to frail man.
    No, she cannot be found in the land of the living.
 14The deep says, "She is not in me,"
    the sea says, "She is not with me."
 15No, she cannot be obtained for the most precious gold (enclosed; refined gold – Hebr. segor),
    her price (Hebr. mechir) cannot be weighed with silver.
 16No, she cannot be paid for with gold from Ophir
    or with precious onyx and sapphire.
 17No, she cannot be compared to gold (Hebr. zahav) and glass (crystal),
    not given in exchange for vessels of pure gold (Hebr. paz),
18corals ["high things"; red coral, Ezek. 27:16] and crystal should not be mentioned. The price (purse – Hebr. meshech) of wisdom is more than pearls. 19No, topaz from Kush [Ethiopia] cannot be lined up beside her,
    she cannot be weighed against the purest gold.
    [Topaz is an olive-green yellowish stone; the second stone in the breastplate, see Ex. 28:17.]
-
20But wisdom—where does she come from?
    Where does understanding dwell?
[Exactly the same content as verse 12, except for the verbs are/comes.]
-
 21She is hidden from the eyes of all living,
    she is concealed from the birds of heaven. [Cf. verses 7-8]
 22Abaddon (the abyss, the place of destruction) [Prov 27:20; Job 26:6; Rev 9:11] and death say:
    "We have heard a rumor (in our ears we have heard) about her."
    [A rumor about where to find wisdom.]
 23God (Elohim), he knows the way to her,
    he knows where she dwells,
24for he looks to the ends of the earth,
    he sees everything under the heavens.
 25When he measured the weight of the wind
    and weighed the waters by measure [during the creation of the world, see Gen. 1:2],
26when he made a covenant (law – Hebr. choq) [natural law] for the rain
    and a path for the lightning,
27then he saw her and revealed (literally: counted) her,
    he prepared her and explored her. [Prov 8:22–29]
 28And to man (Hebr. adam) he said:
    "Behold, to fear (revere) the Lord (Adonai) [some manuscripts have JHVH – Yahweh], that is wisdom,
    and to flee from evil is understanding." [The Hebrew source text literally says "the fear of the Lord." A healthy and proper fear of God is the first step to wisdom, see also Prov 1:7; 9:10.]

Job's concluding monologue (chapters 29-31)

Summary of Job's suffering

291Once again, Job took up his saying (he began to speak in images and proverbs, often with many layers of meaning; sometimes even prophetically – Hebr. mashal) and said:
[Job once again wishes to return to how things were before he was afflicted, see Job 6:8; 11:5; 14:13; 19:23:] 2If only it were like in previous months,
    like in the days when God gave his protection,
3when his lamp shone upon my head [giving direction and clarity, see Job 22:28; Ex. 10:23],
    and in his light I walked through the darkness!
 4When I was in the days of my "best season" [literally: the days of winter; when the harvest was gathered in; the sowing was done; it is cool and pleasant],
    when the goodness of God (Elohas) rested upon my tent,
5when the Almighty (Shaddaj) was still with me
    and my children were around me,
6when my feet bathed in cream [image from a pastoral society; cattle milking in abundance]
    and streams of oil flowed from the rock [the carved winepress] for me. [Deut. 32:13; Job 24:11]
7When I went to the gate of the city
    and took my place in the square,
8when they saw me, the young men withdrew
    and the elders (the infirm – Hebr. jashish) rose and stood. 9The chiefs (leaders – Hebr. sar) held back their talk (Hebr. milah)
    and put their hands over their mouths. [Something Job asked the three acquaintances to do, see Job 21:5.]
 10The voice of princes (Hebr. nagid) disappeared (was withdrawn),
    their tongues stuck to the roof of their mouths.
    [Job probably also belonged to this class of leaders; chief/prince is probably used synonymously here.]
 11When an ear heard, it praised me as fortunate,
    and when an eye saw me, it praised me.
 12because I saved the poor who cried out
    and the fatherless who had no helper.
 13The dying blessed me,
    and I made the widow's heart rejoice.
 14I clothed myself in righteousness, and it was my garment,
    justice was my cloak and headdress.
 15I was eyes to the blind
    and feet to the lame.
    [Both eyes and feet are in the dual form, i.e., two eyes and two feet.]
 16I was a father to the needy (poor – Hebr. evion)
    and I investigated (sorted out) the case of the unknown. [I sought out people who suffered in silence and gave them justice.]
 17And I crushed [with emphasis] the fangs of the wicked (predator's fangs – Hebr. metalah)
    and snatched the prey from his teeth (Hebr. shen).
 18I thought then: "In my own nest (dwelling – Hebr. qen) I shall die,
    my days will be as numerous as the sand.
    [A positive image of the family gathered together like in a "bird's nest" in close community.] 19My root [beneath me]
    is open to the water [has access to water sources],
    and the dew of the night rests in
my branches [above me]. [The verse is a merism (an expression with contrasts that form a whole) in which Job describes the root beneath him and the branches above his head. For those who live in a desert climate, access to water is important, cf. Job 18:16. Water from both roots and branches is a symbol of God's grace and favor, see Ps. 1:3; Jer. 17:18.] 20My glory is ever new [this is Job's desire, see Job 19:9],
    and my bow [my arm] is renewed in my hand."
    [A bow is often parallel to strong arms, see Gen. 49:24; 1 Sam. 2:4.]
[In verses 21-25, Job now looks back on the time when he was respected, see verses 7-10. Eliphaz has also mentioned his former reputation for wisdom, see Job 4:3–4.] 21They listened to me and waited,
    they were silent before my counsel.
 22After my word [my speach], no one contradicted me (Hebr. shanah),
    and my speech dripped [like a fine, gentle rain].
    [The image is of those who listened being watered in a gentle and fine manner, see Amos 7:16; Deut. 32:2; Song 4:11.] 23They waited for me as for rain,
    they opened their mouths wide as after late rain (spring rain).
    [The last rains before the grain harvest, which nourish the fruit.]
 24Ismiled at them—they did not believe it,
    and they received the light of my face [my favor].
 25I chose a path (Hebr. derech) for them and sat as head (the highest leaders – Hebr. rosh),
    I sat enthroned as a king (Hebr. melech) among his army (troops),
    as one who comforts (Hebr. nacham) the mourners.
[Job is a shadow image of the Messiah who comforts those who mourn, see Isa. 61:2–3. There are also similarities in his suffering, see Isa. 50:4; Heb. 2:18. In the Heb. word order, nachum is the last word. Jesus chose to work from Capernaum (Isa. 9:1; Matt. 4:13), which in Hebrew is Kfar Nachum. It is the same name as the prophet Nahum. The meaning is "Nahum's village" or more literally "the village of comfort"!]
301And now those younger than me have mocked me,
    those whose fathers I would have despised
    and placed with my sheepdogs (herding dogs).
 2What good is the strength of their hands to me?
    Men whose mature age has been lost?
 3They are thin from want and famine,
    they gnaw on the dry ground, in the gloom of the desolate wilderness.
 4They gather saltbushes with wormwood among the thickets ,
    and the rootsof broom are their food (bread).
 5From the midst (literally: the back) [the center of the body, society] they are driven out,
    they cry out over them like a thief.
 6They must dwell in the clefts of the valley,
    in the holes in the ground and in the rocks. 7In the thickets they cry out,
    under the nettles they huddle together (gather).
 8They are the sons of fools, even the sons of shame,
    they are driven out of the land.
9And now I have become their taunt (Hebr. negina),
    I am a proverb (Hebr. milah) to them.
 10They detest me, they flee far from me
    and do not spare me from being spat upon. 11Because he has loosened my tent cord (Hebr. jeter) [the main cord that held up the tent, see Job 4:21]
    and tormented me
    and they have thrown away the reins before me.
 12Above my right [side—to accuse, see Zech. 3:1; Ps. 109:6] young riffraff (Hebr. pirchach) rise up,
    they ensnare my feet
    and they build their destructive paths [siege ramps, see Job 19:12] against me.
 13They dig up my path (trodden path – Hebr. netivah),
    they worsen my misfortune,
    they who themselves have no help. [The expression can be interpreted as meaning that they did it themselves without help, but it is more likely to be a proverbial expression for such wretched people that no one wants to associate with. No servant wants to work for them.]
 14Like a great gap (a breach, a break in a wall) they arrive,
    like a storm they roll over me. 15Fear has turned against me,
    they chase away my honor like the wind
    and like a cloud, my prosperity disappears.
16And now my soul is poured out within me,
    the days of suffering have taken hold of me. 17At night my bones are pierced
    and fall away from me, and my muscles find no rest.
 18With great force my clothes are torn,
    they bind me like the collar of my cloak. 19He has thrown me into the dust
    and I have become like dust and ashes.
 20I cry out to you, but you do not answer me.
    I stand up, and you look at me.
 21You have turned to be cruel to me,
    with your mighty hand you hate me. 22You lift me up to the wind,
    you make me ride on it
    and you melt (dissolve) my being (literally: the substances that I am made of, my body). [The word for melt signifies a change that cannot be resisted. Job trembles with fear and cannot do anything about the situation.] 23I know that you want to bring me to death
    and to the chosen house for all living things.
24Surely, would he [a broken man – Job] not stretch out his hand from the rubble,
    in his misfortune send out a cry for help (Hebr. shoa) to them [feminine plural – may refer to mourners]?
 25Have I not wept on the day of misfortune?
    My soul has mourned for the poor.
 26When I looked for good,
    evil came,
and when I waited for light,
    darkness came.
 27My heart is boiling and does not rest,
    the days of suffering have come upon me.
 28I walk mourning without warmth.
    I stand up in the crowd and cry for help.
 29I have become a brother to jackals
    and a companion to ostriches.
 30My skin blackens and falls away from me,
    and my bones burn with heat. 31Therefore, my harp has turned to mourning
    and my flute to a weeping voice.

Job's oath – I am not guilty

[Now follows a series of "if I had done this" (19 times – verses 5, 7, 9, 13, 16-17, 19, 21, 24-26, 29, 31, 33, 38-39) followed by "then," see verses 8, 10, 22, and 40. Depending on how you count, there are about 16 different sinful acts that Job mentions. The format is not unfamiliar. In the Egyptian Book of the Dead, which is an occult instruction manual for the afterlife, there are similar lists. In chapter 125, which deals with the fate of a deceased soul, 42 sins are listed that the person did not commit. The oldest version is from 1500 BC, but the stories are older and the style of writing was known in Job's time.] 311I made a covenant (contract) with my eyes,
    how then could I think about (look at, let my thoughts wander, fantasize about) a virgin (young woman)? [This is not only about actions (verses 9-12) but also about thoughts, see Prov 6:25; Matt. 5:28.]
 2And what is God's (Elohim's) portion from above
    and the inheritance of the Almighty (Shaddaj) from on high?
 3Is it not misfortune for the perverter
    and disaster for the one who does falsehood (literally emptiness, that which is nothing)?
 4Has he not seen my ways
    and counted my steps?
5If I have walked with vanity
    and my foot has hastened to deceit –
6let me be weighed on the scales of justice,
    and God (Elohim) knows (is intimately acquainted with) my innocence. [Job 23:10; 27:5, 6]
 7If my steps
    have turned away from the path
and my heart wanders
    after my eyes [Ezek. 6:9],
and if any stain clings
    to my hands,
8then let me be found guilty and let someone else eat,
    yes, let the fruit of my field be uprooted. [Lev. 26:16]
9If my heart has been enticed to a woman
    and I have lain in wait at my neighbor's door,
10then let my wife grind for another
    and let others bow over her [Jer. 8:10].
 11Since it is a detestable crime,
    it is a sin that must be punished by the judge.
 12Because it is a fire that consumes even to Abaddon (the abyss, the place of destruction) [Prov 27:20; Job 26:6; Rev 9:11]
    and would destroy all my growth.
13If I were to despise the cause of my servant or my maid
    when they dispute with me [Deut. 24:14, 15],
14what would I do when God (Elohim) rises up?
    And when he remembers, what shall I answer him?
 15Did not he who created me in the womb create him?
    And did not the One create us in the womb?
[In response to Eliphaz's accusations in Job 22:7–9 that he had oppressed the poor, Job now says:]
16If I have withheld anything that the poor desire,
    and if my eyes have caused the widow to fail [Job 29:12],
17or have eaten my morsel (food, no matter how small) myself (alone)
    and the fatherless have not eaten of it—
18for from my youth he grew up with me as a father
    and I have been her guide from my mother's womb (uterus).
 19If I have seen any wanderer in need of clothing
    or that a needy person has nothing to cover himself with,
20if his lands have not blessed me
    and if he has not been warmed by the wool of my sheep,
21if I have lifted up my hand against the fatherless,
    because I saw my help in the gate,
22then let my shoulders fall from my shoulder blades
    and my arms break away from my bones.
 23Misfortune from God (Elohim) was a terror to me,
    and because of his majesty I can do nothing.
24If I have put my hope in gold
    and have said to fine gold, "You are my security,"
25if I rejoiced because my wealth was great (Hebr. rav)
    and because my hand had gained much (great volume – Hebr. kabir),
26if I saw the sun when it shone
    or the moon walking in brightness,
27and my heart was secretly enticed
    and my mouth kissed my hand,
28even this is a sin that will be punished by the judge [cf. verse 11],
    because I have then denied (deceived, lied to) God (Elohim) who is above (from above). [God is higher than the sun and moon, which people are tempted to worship.]
29If I rejoice when he who hates me is destroyed,
    or rejoice when evil is found in him—
 30and do not restrain my mouth from sinning
    by uttering a curse upon his soul (life).
 31If the adults in my tent do not say:
    Who can find anyone who has not been satisfied with his flesh?
 32The stranger does not dwell in the street,
    I have opened my doors to the street.
 33If I have concealed my transgressions in the manner of men
    by hiding them in my bosom,
34because I feared the crowds
    and the most despised families frightened me,
    so that I kept silent and did not go out the door.
35Who gives to me, listens to me, sees my mark (imprint, signature, autograph).
    Let the Almighty (Shaddaj) answer (see, pay attention to) me.
    And prove in writing a man, my opponent.
36If I cannot carry it on my shoulder,
    I will bind it to me like a crown. 37I will tell him the number of my steps,
    as a prince I will walk close to him.
38If my land cries out to me
    and its plow furrows weep together,
39if I have eaten its fruit (strength – Hebr. koach) without silver [paying]
    and have made its owners (masters) dissatisfied (literally: 'extinguished their soul'),
40let thistles grow instead of wheat
    and harmful reeds instead of barley.

The words of Job are ended.

Eliho steps forward

[Now follow four speeches by a new person – Eliho. He is younger than the other three acquaintances who have spoken to Job, see verse 4. He has been listening to the conversations (Job 33:8). He is the only person in the Book of Job who has a family tree, see verse 2. His tribe was from Boz, which is the name of two men (Gen. 22:21; 1 Chron. 5:14) and a place. In Jer. 25:23, Boz is mentioned together with Dedan and Tema (Job 6:19). Eliho, like the other three, had roots in the desert landscape east of Israel.] 321The three [frail] men [Eliphaz, Bildad, and Zophar] now stopped answering Job, because he was righteous in his own eyes. 2This angered Eliho, the son of Barachel, a Bozit, of the family of Ram.
    He was angry with Job because he claimed to be right against God (Elohim),
3and he was upset with his three friends
    because they could not find an answer and yet judged Job guilty. 4Eliho had waited (Hebr. chachah) to address Job
    because the others were older (Hebr. zaqen) than he was. 5But when Eliho saw that there was no answer in the mouths of these three [frail] men (Hebr. enósh),
    he became burning with anger.

Eliho's speech to the three acquaintances

6Then Eliho, the son of Barachel, the Bozite, spoke up. He said:

I am young in age,
    and you are old (frail – Hebr. jashish).
    [Here, a less common word for old is used than in verse 4.]
Therefore, I was afraid
    and did not dare to present my opinion to you. 7I said (thought to myself): "Days [age, see Job 15:10] shall speak
    and the many years teach (be familiar with) wisdom." [Job 12:12] 8But it depends on the spirit in man (Hebr. enósh),
    the Almighty's (Shaddaj's) breath of life (Hebr. neshamah) [Gen. 2:7] gives him understanding.
 9No, it is not many [days/years] that give wisdom
    or only the old who understand what is right.
 10Therefore I say: Listen to me!
    I want to present my opinion, too.
 11Behold, I waited for your prov,
    I listened for your insights
as you sought to find the right words,
     12and I watched you closely (followed you attentively).
But, behold, none of you could convince Job,
    none could answer his words.
13Now do not say, "We were met with wisdom!
    [Only] God (El) can defeat him, not humans (Hebr. ish)."
 14His [Job's] words were not directed at (lined up – Hebr. arach) [lined up like an army ready to attack] me,
    and I will not respond to him with your statements (arguments – Hebr. emer).
[Eliho now turns away from the three acquaintances and addresses Job. The text shifts from second person to third person, a shift that is common in rebuke, see Job 18:3–4.] 15They are dismayed and do not respond further,
    the talk (babble – Hebr. milah) has left them.
 16Should I wait when they do not speak,
    when they still stand there without an answer?
[The answer to the rhetorical question in the previous verse is no. Eliho can hardly wait to speak, he is about to explode. The verb "to answer" comes first in the Hebrew word order, which emphasizes that he really wants to answer! The phrase "I too" also appears twice. The expression forms a frame for two nouns that have the verb "present" at their core!] 17I will answer –

I too
    my part
        I want to present (introduce)
    my opinion (Hebr. dea)
I too!
18for I am filled with talk (Hebr. milah),
    the spirit within me presses (motivates; compels) me. 19Yes, my stomach is like wine that has not been opened [it ferments and bubbles],
    like new wineskins, it wants to burst.
20Let me speak!
    Give me relief (give me room to breathe)!
    Let me open my lips
and respond.
[In a chiastic expression, Eliho expresses that he must vent his feelings.]
21No, I will not be partial to anyone (man – Hebr. ish)
    and will not flatter any human being (Hebr. adam).
 22For I do not know how to flatter [it is not my habit to speak that way],
    if I did, my Creator would quickly tear me away [from the earth, see Ps. 102:24].
    [The title my Creator is used mostly in wisdom literature, see Job 4:17; Prov 14:31; 17:5.]

Eliho's speech to Job

331Elihu spoke up and said:

And yet, Job, I beg you, listen to my words (Hebr. milah)
    and all my words (Hebr. davar).
 2Behold, I beg you, I have opened my mouth,
    my tongue has spoken in my palate.
 3In the sincerity (honesty, straightforwardness – Hebr. josher) of my heart, I say,
    and what my lips know (are intimately familiar with)
    they shall speak (flow forth from the heart – Hebr. malal) clearly (purely, truthfully, distinctly).
    [Unusual word for speaking from the heart, see also Job 8:2.]
 4The Spirit of God (El) has created me
    and the breath of the Almighty (Shaddai) has given me life. 5If you can answer me,
    prepare yourself before me
    and present your case.
 6Behold, I am, like your mouth (we are alike), before God (El),
    from clay I am formed, I too.
 7Behold, my terror shall not frighten you,
    my pressure shall not be heavy upon you.
8But you [Job] said in my ears,
    so I heard the babble (talk – Hebr. milah) I heard:
 9"I am pure (morally pure – Hebr. zach) and without sin,
    I am washed clean (Hebr. chaf) and without guilt. 10But behold, he [God] is distancing himself (hindering and holding back – Hebr. tenoa) from me,
    he counts me as his enemy.
 11He puts my feet in stocks (sticks),
    he guards my paths of life (Hebr. orach)"
    [Eliho surely had Job's words from Job 13:27 in mind; the verse is identical except for you/he.]

Eliho's response to Job

12Behold, in this you are not right [Job]—this is my answer to you,
    for God (Eloha) is greater than a [frail] man (Hebr. enósh).
 13Why (for what reason) do you dispute with (oppose – Hebr. riv) him,
    because he does not give a single word in reply?
    [One of the answers to why God does not always explain himself to humans is found in Isa. 55:8–9.]
 14For God (El)sometimesspeaksin one way,
    sometimes in another, without anyone seeing (caring about) it. [Now follow two ways in which Eliho says God speaks: dreams (verses 15-18) and suffering (verses 19-22).]
15In dreams, in visions at night,
    when deep sleep falls on people
    and they slumber in their beds,
16then he uncovers people's ears
    and confirms their admonitions (Hebr. mosar),
17to keep man (Hebr. adam) from doing wrong
    and to keep pride away from a warrior (a man in his prime, full of his own strength and power – Hebr. gever).
 18He preserves her life (soul) from the grave
    and her life from being pierced by weapons ("something thrown" – Hebr. shelach).
[Eliho continues to share his thoughts. If no one listens to God's warnings during the night, God will punish (Job 36:10) to get attention.] 19He is chastened with pain on his sickbed
    and with constant pain in his legs.
 20So he loses his appetite for bread (food),
    he detests the food he loved.
 21His flesh is consumed until nothing remains,
    his bones are exposed (like a bare hill) that were not visible before.
 22His life (soul) approaches the grave,
    his life the messenger of death (literally: "to death" – Hebr. le mot).
23[Eliho now mentions two exceptions: An angel can intervene (verses 23-25) and man can pray to God (verses 26-28).]
But if there is an angel watching over him,
    a mediator, one among a thousand, and this one tells the person about their sincerity (righteousness, integrity – Hebr. josher),
24then he [God] will have mercy on him and say:
    "Redeem (rescue) him from going down to the grave,
    I have found a ransom for him."
 25Then his body will regain its youthful vigor,
    he will be renewed as in the days of his youth.
26He prays to God (Eloha) and he shows mercy (Hebr. ratsah) toward him,
    he sees his [God's] face with joy.
    And he [God] restores man's righteousness.
 27He then sings [restored] before the people:
    "I sinned and distorted what was right,
    but I did not get what I deserved. 28He redeemed my life (my soul – Hebr. nefesh) from perishing,
    and my life shall see the light."
29Behold, God (El) does all this [speaking through dreams and afflictions, verses 15-22]
    both twice and thrice with a warrior (Hebr. gever).
 30to restore his life (soul) from the grave
    and let the light of life shine upon him. [Verses 29 and 14 form an inclusio with the phrase "one and two," and here "two and three." This frames the entire section (verses 12-30) in which Eliho answers Job.]

Elihu's challenge to Job

31Listen, Job! Hear me!
    Be quiet, so I can speak. 32If you have any babble (Hebr. milah) to respond to me with (give back to me),
    speak, for I would like to prove you right. 33If not, then listen to me.
    Be quiet, I will teach you wisdom. [Elihu leaves Job with only two options—be quiet or repent. Job chooses silence, for no response comes between chapters 33 and 34. There is a tone of youthful arrogance (Job 32:6) throughout Elihu's speech. It should be noted that neither here nor at any point later in Elihu's long speech, even up to chapter 37, does Job respond to him even once.]

Elihu's second speech to the three friends

341And Elihu answered and said [repeating a similar phrase directed directly at Job in Job 32:1]:
2Hear (listen), you wise men, my words (my speech – Hebr. milah)
    and you experienced [men], give me your ear (give me your attention)!
3For the ear tests speech (words – Hebr. milah),
    as the palate tastes food. 4Let us judge for ourselves what is right,
    let us know with our eyes what is good,
5for Job has said, "I am righteous,
    and God (El) has taken away my rights.
6despite my righteousness, I am considered a liar,
    my wound is incurable,
    I am without transgression."
 7What man (warrior—a man in his prime—full of his own strength and power) is like Job
    who drinks contempt like water?
 8Who walks with the sinner
    and goes with an evil man?
 9Because he says, "It profits a man (warrior – a man in his prime – full of his own strength and power)
    nothing to be in agreement with God (Elohim)."
10Therefore, men of heart, listen to me:
    Far be it from God (El) to do evil
    and from the Almighty (Shaddaj) to commit transgression.
 11For a man's work he will reward him,
    and a man will find a well-trodden path.
 12Surely God (El) will not do evil,
    and the Almighty (Shaddaj) will not pervert justice. 13Who gave him command over the earth?
    Or who has arranged the whole world?
 14If he should set his heart upon him
    and gather together his spirit and his breath of life (breath).
 15All flesh shall perish together [Ps. 104:29] and man shall return (become) to the earth. [Gen. 3:19] 16And if you have understood, hear this,
    turn your ear to the voice of my speech (my words – Hebr. milah ani).
 17Shall he who hates justice (Hebr. mishpat) bind (wrap around – Hebr. chavash) [heal or rule]?
    Shall you condemn him who is righteous and powerful (Hebr. kabir)? [Can be interpreted as binding (a wound) and thus gently healing, or binding and ruling with authority. The word is commonly used to refer to "saddling" an animal or wrapping a headdress.] 18Is it appropriate to say to a king, "You are worthless?"
    Or to a nobleman (prince), "You are evil?"
 19It is not for princes to show favor to the rich more than to the poor,
    for they are all the work of his hands. 20In a moment they die, at midnight,
    the people shake and pass away
    and the mighty are taken away without a hand. 21For his eyes are on the ways of man
    and he sees all his walk.
 22There is no darkness, no shadow of death
    where the workers of iniquity can hide.
 23For he has appointed a time for everyman,
    when he shall go to God (El) in judgment.
 24He crushes the mighty (Hebr. kabir) without inquiry (interrogation, examination) [Proverbs 18:17] and sets up others in their place. 25Therefore, he examines their work
    and overturns them at night
    so that they are crushed.
 26He strikes the wicked (morally corrupt)
    in a public place where everyone can see.
 27Because they turned away from following him
    and did not take note of any of his ways,
28so that the cry of the poor came up to him,
    and he hears the cry of the afflicted. 29And he gives rest, and who can condemn?
    And he hides his face, and who can see him?
    And over a people and over a man alike (in the same way),
30so that a godless man may not reign
    and become a snare to the people.
31Suppose someone says to God (El):
    "I have borne punishment without insulting you,
32without seeing that you have taught me,
    if I have sinned, I will not do so again." [Eliho makes the hypothetical assumption that Job confesses that he has sinned.]
 33Will you reject his reward?
    For you are unwilling and must choose
    and not I, therefore speak what you know.
34The men of the heart shall say to me
    and every wise man (warrior—a man in his prime—full of his own strength and power) who listens to me:
 35Job speaks without knowledge
    and his words are without reflection.
 36Is it the desire to test Job to the end,
    when he answers like a foolish man,
37for he adds rebellion to his transgression,
    he claps his hands among us and multiplies his words against God (El).

Eliho's second speech to Job

351Eliho spoke up and said:
2Do you think you are right [when] you say:
    "My righteousness—from God (El)" [Job 6:29],
3because you say:
    "What benefit does it [my righteousness] bring you [God]?
    What can I gain [from living righteously, more than] from my sin [not sinning]?" [Eliho begins his speech here in verses 2-3 by questioning the logic of Job's argument. The second part of verse 2 is concise and can be interpreted as Eliho believing that Job has said that "his righteousness is from God" or that he compared himself to God and considered himself to be more righteous than God himself. Verse 3 is also concise, but switches pronouns from you to I. This is based on Job's statements in Job 7:20; 9:29–31; 34:9.]

Eliho's response to Job's arguments

4I will respond to your babbling (Hebr. milah)
    and [also] to your acquaintances [Eliphaz, Bildad, and Zophar] with you.
    [I am repeated in Hebr., which reinforces how Eliho now confronts everyone who has spoken before.]
 5Look up at the heavens and see [Job],
    take note of the clouds high above you. [Eliho wants to remind us that God is above the earth. God exists in the spiritual world, see also Ps. 8:4–5. In the theology he now presents, God is so high above the earth that he is not affected by, or even cares about, what people do here on earth. Neither sin nor righteousness matters, according to Eliho.] 6If you sin (miss the mark – Hebr. chata), what do you do (work – Hebr. paal) for him?
    If your transgressions are many, what does that shape (Hebr. asah) for him?
 7If you are righteous, what do you give (Hebr. natan) him,
    what can he take (Hebr. laqach) from your hand?
[Verses 6-7 form a merism (contrast) between sin and righteousness. None of this affects God, according to Eliho.]
8Your wickedness affects a man (Hebr. ish) like you [your fellow man, not God],
    your righteousness a human child (Hebr. ben adam).
9In the abundance
    of oppression
        one cries out for help (Hebr. zaaq).
        Cries out in pain (Hebr. shava)
    from the arm of
the mighty (great).
[The verse is formed as a chiasmus, where the two verbs for crying out are central and reinforced.]
10But no one asks, "Where is God (Eloha) who made (formed; inserted – Hebr. asah) me,
    he who gives songs in the night [times of trouble, see Ps. 42:9; 77:6; Acts 16:25],
11teaches (instructs – Hebr. alaf) us
    from the animals of the earth
    and from the birds of the heavens
that give wisdom (Hebr. chacham)." [The two verbs are placed first and last, forming an inclusio. Central to this is a call to study creation, which is described in several opposites, from all the animals of the earth to a single bird in an upward movement from the earthly to the heavenly. Throughout the Bible, there are many lessons to be learned from animals (especially four-footed animals and livestock, which behemah often refers to), e.g., the relationship between the sheep and the shepherd in Ps. 23. Jesus urges us to look at the birds, see Matt. 6:26.]
12When one cries out loudly (Hebr. tsaaq), but he does not answer,
    because of the pride of the wicked. [Some interpret this as crying out because of the wicked, but in context, it seems that Elihu means that God does not answer because those who cry out are not righteous. This interpretation is also in line with Elihu's conclusion as to why Job's prayers are not answered. The word for crying out loudly may derive from "to thunder" in Arabic. It is a loud and sonorous cry for help. The word is used in Deut. 22:24 where a woman is to "cry out" if someone assaults her. In Job 28:7, the vulture (Hebr. aja) is mentioned. This is the only time (apart from the classification of clean/unclean birds in the Books of Moses) that this bird, which shares its root with a word meaning "the one who cries out," is mentioned. There may be a connection to the bird (singular) just mentioned in verse 11.]
13With certainty—emptiness, God (El) does not hear it,
    the Almighty (Shaddaj) sees such things. 14For sure, even if you say you don't see him, your case is before him,
    and you should wait for him.
 15and now [since you say], that he does not punish in anger
    and does not care so much about sin?
16[Eliho now turns away from Job, and speaks about him to those standing around:] So Job opens his mouth [speaks] to emptiness,
    without knowledge, babble (talk, chatter – Hebr. milah) piles up (flows).
361And Eliho continued [his fourth speech] and said:
2Be patient with me and I will show you,
    for there is still more talk (more words – Hebr. milah) to God (Eloha).
 3I will fetch my knowledge from afar
    and will attribute righteousness to my Creator.
 4Truly, my talk (Hebr. milah) is not a lie.
    He who is perfect in knowledge is with you.
 5Behold, God (El) is mighty (great – Hebr. kabir), he despises no one,
    he is mighty (Hebr. kabir), a heart with strength (full vigor – Hebr. koach).
 6He does not preserve the life of the wicked
    but gives the poor their rights.
 7He does not take his eyes off the righteous,
    but he sets them as kings on the throne and exalts them.
 8And if they are chained in the yoke,
    caught in the ropes of suffering,
9then he tells (explains) them about their deeds
    and their rebellion, because they have been insolent (arrogant).
 10And he opens their ears to admonition
    and tells them to turn from sin.
 11If they listen and serve him,
    they shall spend their days in prosperity
    and their years in satisfaction.
12But if they do not listen,
    they shall perish by the sword (they shall be struck down; Hebr. shelach)
    and they shall die without knowledge. 13But those who are wicked at heart gather wrath,
    they do not cry for help when he binds them. 14Their soul dies young,
    and their life ends like male temple prostitutes (Hebr. qadesh).
 15He saves (draws out) the afflicted from their affliction
    and opens their ears in oppression.
 16And he draws you from the mouth of distress,
    to a spacious place without confinement,
    with your table full of rich ashes (Hebr. deshen) [The word is used for the rich ashes that remain on the altar after a sacrifice (Lev. 1:6; 6:10). Here it is used as a figurative expression for the finest food that God can give us.] 17And you are full of judgment against the wicked,
    judgment and justice take hold of them.
 18For otherwise wrath (Hebr. chema) will lure them to punishment,
    and wealth will become a bribe that does not last. 19Prepare your cry for help (Hebr. shoa), not gold
    and all strength (Hebr. maamats) and vigor (Hebr. koach).
 20Do not long for the night
    when people rise (leave, disappear) from their places.
 21Keep (guard, protect, preserve) yourself from turning your face to sin,
    for this you have chosen over sorrow.
 22Behold, God (El) is exalted in his strength (Hebr. koach),
    who is a teacher (rain – Hebr. moreh) like him? [The Hebrew word for rain is moreh and can mean both autumn rain and teacher. The reason for the double meaning lies in the root of the word, jarah, which has to do with "shooting something out." A cloud "shoots out" raindrops toward the ground, and a teacher "shoots out words" to his students. Just as rain waters the earth, the teacher waters the soil of the listener's heart, compare Jesus' teaching about the sower in Matt. 13:3–10. Paul gives the example of how Apollos was a teacher who "watered," but God is responsible for the growth, see 1 Cor. 3:6.]
 23Who has taught him his ways?
    And who has said, "You have done wrong (what is evil/wrong)?"
 24Remember that you multiply his deeds (work – Hebr. paal)
    which men sing about.
 25All people see it,
    men observe it from afar.
 26Behold, God (El) is great and impossible to know (become intimately acquainted with) the number of his years (his age)
    cannot be counted (we cannot know how old God is).
 27He scrapes off the water droplets,
    to filter rain into mist,
28which flows (Hebr. nazal) from the sky (Hebr. shachaq)
    and drips on the multitudes of people.
 29Can anyone understand the spread of the clouds,
    the cries from his dwelling place (literally, tabernacle, sukkah). [The tabernacle may refer to God's dwelling place in heaven, and the cries could be the sound of thunder, but the usual words for this are not found here.] 30Behold, he spreads his light over it
    and he covers the depths of the seas.
 31for in this he judges the peoples,
    he gives food in abundance. 32He covers his hands with light
    and commands it to meet (collide with) Mark.
 33The sound of it (the thunder) tells of his presence,
    as do the cattle that rise up.
[Perhaps the clouds have already gathered in the storm and tempest where God finally speaks to Job, see Job 38:1.] 371Yes, in the face of such [storms], my heart trembles
    and beats wildly in my chest.
 2Hear, hear (listen and obey carefully—Hebr. shama shama) the thunder of his voice,
    and the rumbling that comes from his mouth.
 3He sends it out over all the heavens,
    his lightning to the ends of the earth.
 4After [the lightning] a roaring voice is heard,
    he thunders with his mighty voice,
    he does not hold back ("close behind," closely following – Hebr. aqav) the lightning when he makes his voice heard.
 5God (El) thunders wonderfully (amazingly) with his voice,
    he does great and incomprehensible things.
    [The word voice, Hebr. qol, is used four times in verses 4-5.]
6For to the snow he says, "Fall upon the earth!"
    and [similarly to] the rain and the showers: "Rain in showers!"
[The phrase "rain and showers" (Hebr. geshem matar) is repeated twice. In the second repetition, matar is in the plural (mitrot), which probably describes how the rain intensifies and comes in several showers.] 7The hands of all people (Hebr. adam) become sealed [the rain causes all work in the fields to cease],
    so that all [frail] people (Hebr. enósh) may understand his works (deeds).
 8All living creatures move into their dens (shelters – Hebr. erev),
    they remain in their dwellings (Hebr. meonah).
    [Here, two unusual words (den and dwellings) are used, which also appear in reverse order in Job 39:2.]
 9From the chamber (the innermost, most private room) comes the storm wind,
    and with the north wind comes the cold. 10with its breath (Hebr. neshamah) [Gen. 2:7] God (El) sends frost,
    and the vast waters freeze.
 11He also loads the clouds with moisture (Hebr. ri),
    spreads (casts) out his cloud of light (Hebr. anan or) [his thundercloud].
 12They [the thunderclouds] rush about in all directions under his control
    and carry out all his commands over the entire surface of the earth.
 13He sends them as punishment,
    to help his land or show his goodness.
14Listen [with emphasis] carefully to this, Job!
    Stop and consider the wonders of God (El). [Ps. 111:2]
 15Do you understand how God controls them
    and causes lightning to flash from his cloud?
 16Do you understand the equilibrium (balance) in the clouds [Job 26:8],
    a work of him [God himself] who is perfect in knowledge [Job 36:4]?
[This verse can be linked to the previous one in a question of how Job can understand how his clothes become warm, but perhaps more likely it is an introduction to verse 18, which has an image of how God stretches out the clouds like a garment.] 17You, whose clothes become warm
    when the earth becomes still under [the warm] south wind:
18Can you, like him [God], expand (spread out) the clouds (universe),
    which are stronger than a cast metal mirror? [Here, the Hebrew word raqia is used, which means to expand, make larger, hammer out like a sheet of metal. This hints at how the universe expands, see also 2 Sam. 22:10; Job 9:8.] 19Teach us what we should say to him,
    in our darkness we have nothing to present (no arguments we can list – Hebr. arach).
 20Should it be counted to him that I want to speak?
    If a man says anything, he will be consumed!
    [No one can see God and live, Ex. 19:21; 33:20; Judges 6:22.]
 21But now, no one can look at the light [the sun or the light of God's glory] that shines (Hebr. bahir) in the clouds
    when the wind has passed and scattered them?
    [Again, reference is made to the storm that is visible throughout this dialogue.]
 22From the north (Hebr. tsafon) comes a glow of gold,
    a terrifying majesty surrounds God (Eloha). [In just a few verses, God will appear "glorious and terrifying" in the storm wind. The usual word for north, tsafon, is used here. Tsafon is identified in Ugaritic and other Canaanite myths as the dwelling place of the storm god Baal-Tsafon and was also considered a gathering place for other gods. The place is identified as Mount Jebel Aqra on the border between modern Syria and Turkey at the mouth of the Orontes River, a few miles north of Ugarit. This may not be what Eliho is referring to; it may also be that the north wind with rain often cleared the air and provided clear visibility, see Prov 25:23. Others see a reference to the northern lights, but this is not very likely.] 23The Almighty (Shaddaj) – we cannot find (understand) him,
    he is great in strength
    and justice and overflowing in righteousness, he does not torment. 24Therefore [frail] people (Hebr. enósh) fear him.
    He does not see all those who are wise in heart. [The last line can be interpreted in at least two ways. As a question, would God not see and take care of those who are wise in heart? Another way is a statement that God does not look upon those who consider themselves wise in their own hearts. It is almost ironic that the last two Hebrew words in Elihu's 6-chapter monologue (Job 34–37) do not end in an unambiguous way in Hebrew. At this point, the reader of the book begins to feel Job's frustration at not getting any clear answers. But everything will change in the next verse when God himself appears!]

The Lord speaks

The Lord's first response to Job

[For the first time in the entire book of Job, God speaks to Job. There have been 37 chapters of silence from God, during which Job has asked for an answer, the last one being in Job 31:35 where Job said, "Let the Almighty answer me!" Since chapter 5, Job's friends have tried to speak for God, but have failed. The Hebrew word for storm is different from the word for "strong storm" in Job 1:19, which caused Job and his wife to lose their ten children. Nevertheless, the choice of words suggests a connection between the storm and man's understanding of who God is.] 381The Lord (Jahveh) answered Job from the whirlwind (Hebr. searah) and said:
2Who is it that obscures (hides, conceals) my plans (thoughts, purposes)
    with his talk (chatter – Hebr. milah)without knowledge (understanding)?
 3Be a man, now prepare yourself (arm yourself – Hebr. azar) [for a difficult task that awaits].
    I will ask you, and you shall answer me. [The verb azar means "to rearrange one's garments," which describes how someone takes a long garment and fastens it at the waist so that the legs have freer movement. There are several examples in the Bible where this expression is used to prepare for work, a difficult task, battle, or running, see Jer. 1:17; Isa. 5:27; 1 Kings 18:46. Now follows a series of questions that follow the order of creation in Genesis. There are two main areas: creation and wild animals. First come some questions on eight areas of creation concerning cosmology, oceanology, meteorology, and astronomy. Then come some questions concerning eight wild animals: lions, rock goats, wild donkeys, etc. There are elements of humor and irony when God points out Job's ignorance. The two answers God gives in chapters 38-41 probably contain a total of 77 questions. However, the number depends somewhat on how the sentences are divided. In the Core Bible translation, there are 49 questions in the first answer and 28 in the second.]

1) Creation

4Where were you when I laid the foundations of the earth?
    Tell me, if you know so much (have such great insight).
 5Who measured the earth (determined its dimensions)?
    You know that!
Who stretched the measuring line across it?
     6Where were the pillars of the earth set (where did they sink in and become fixed)?
Who laid the cornerstone of the earth,
     7while the morning stars [symbolic of the angels or all of creation] sang (enthusiastically raised shrill triumphant shouts) together,
    and all the sons of God [all the angels, see Job 1:6; 2:1] shouted for joy?

2) The sea

8Who confined the sea with gates,
    when it burst forth from the womb,
 9when I clothed it with clouds,
    and wrapped it in mist,
10when I set its boundary,
    and closed it with doors and bars,
11when I said, "This far and no farther may you come,
    here your proud waves must stop"?

3) The sunrise

12Have you ever in your life commanded the morning to come,
    or informed where the morning should dawn,
     13so that it would seize the corners of the earth [the horizon],
    and shake the wicked from there? [A poetic image where darkness is likened to a veil covering the earth that is lifted away. Light reveals darkness, see Eph. 5:10–13.] 14At dawn, the shape of the earth changes as clay is formed by a seal [the contours of the earth emerge],
    it [mountains and valleys] appears as a [colorful] festive garment.
15The wicked are deprived of their light [which is darkness],
    the arm raised [for murder and other crimes] is broken.

4) The depths

16Have you descended to the sources of the sea
    or walked on the bottom of the deep?
17Have the gates of death (the realm of death) been opened (revealed) to you,
    have you seen the gates of the deepest darkness (the gates of the shadow of death)? [Job 10:21; Job 26:6]
 18Do you understand how great the earth is? [Which God does, see Job 28:24]

Tell [me], if you know so much (have such great insight).

5) Light and darkness

[By personifying light and darkness, God now asks where they live. The real question being asked may be—where is heaven and where is the realm of death? Whether literal or figurative, Job does not know the answer. The verse is a merism (contrast between light and darkness) and a chiasm.] 19Where does the way to
    the dwelling place of light go,
    and darkness,
where does it dwell?

20Can you bring them [light or darkness] to their boundary
    Do you know the paths (trodden paths – Hebr. netivah) to their dwelling (house)?

 21You know it, you were born then,
    you who have lived so long (the number of your days is great)! [Based on Job 42:16, Job was probably in his 70s. Even though he was among the elders of his generation, it cannot be compared to God's time. Job was many generations removed from the first man, see Job 15:7. It is impossible to ignore God's ironic tone in this statement.]

6) Weather

22Have you entered the storehouses of the snow?
Have you seen the storehouses of hail [weapons],
     23which I save for times of trouble,
    for the day of war and battle?
24Where (along which path) does the light divide [so that it spreads over the whole earth],
    and where is the east wind scattered (is the wind thrown out) that blows over the earth?
 25Who cuts out channels (makes gutters) for the flow of rain [has created weather patterns],
    and gives the thunderstorm its course,
26so that it rains
    in places where no one lives,
        and over deserts, where no one is,
27to satisfy the parched land,
    and make the grass sprout?
28Does the rain have a father?
Who gave birth to the drops of dew?
 29Who is the mother of ice?
Who has given birth to frost from the sky,
     30when the waters are hidden [lakes and springs freeze] and become [hard] as stone,
    when the surface of the depths is captured [solidifies into ice].

7) The stars

31Can you tie together the Seven Stars [the star cluster also known as the Pleiades],
    or loosen Orion's belt?
32Do you cause the constellations [perhaps a special group of stars – Hebr. mazzeroth] to rise at the right time,
    do you guide the bear [the Great Bear] and her cubs?
33Do you know the laws of heaven,
    can you establish them (make them apply) on earth? [The laws of heaven may refer to God's moral laws, but more likely it has to do with the physical laws that govern the movements of the heavenly bodies and the changing seasons on earth, see Gen. 8:22. The Pleiades are associated with spring and Orion with winter.]

8) The clouds

34Can you call [give an order] to the clouds,
    so that a flood of water covers you?
35Can you send for lightning,
    which answers you, "Here we are"?
36Who has put wisdom in the closed [inner, hidden, may refer to the clouds],
    and who gave understanding to the phenomena [cloud formations].
[This verse is difficult to translate because the two main words are unusual. The word for "inner" is only used here and in Ps. 51:8 and has the meaning of covering and hiding. The Hebrew word translated here as "phenomena" is sechvi and is only used here. The root of the word means "to behold, to see," hence the translation phenomena. Other interpretations of these two words are mind and heart, but this contradicts the context, which is about nature. Based on the context, the best commentary is probably a similar passage from Elihu's speech in the previous chapter, where the clouds are described, see Job 37:10–12.]
37Who has the wisdom to count the clouds?
Who can empty the water reservoirs (skin bags) of the heavens,
     38when the earth begins to harden [from the heat of the sun] and clump together? [The headings below summarize the main question inherent in each section.]

1) Do you provide food for the lions and ravens?

39Are you the one who hunts prey for the lioness,
    and satisfies the hunger of the young lions [Ps. 104:21],
40when they crouch in their dens (Hebr. meonah),
    or lie in wait in the thicket (hiding place – Hebr. erev)?

2) Have you seen a stone goat give birth?

391Do you know the time when the wild goats (stone goats) give birth?
Do you watch over the wild does when they calve?
 2Do you count the months they are pregnant?
Do you know the time when they will give birth? [Both terms, "mountain goats" and "does," probably refer to the same species, with the second word being the more general term for female goats. The stone goat, or Cabra Ibex, which is the Latin name for the species, is pregnant for 5-6 months and gives birth to its young in March. Now follows a comment on these four questions, where the life cycle is completed when the young leave their parents.] 3They bend down,
    give birth to their young and
    quickly get rid of their birth pains.
4Their young grow strong (put on weight),
    grow up in the desert (in the wild)
    and set off and do not return [to their parents].

3) Who gave the wild ass her freedom?

5Who gave the wild donkey her freedom,
    who loosened her bonds?
6I gave her the desert [the dry steppe] as her home,
    and the salt desert as her dwelling place. 7She smiles at the noise of the city,
    she hears no driver's cry.
8She looks up at the hills for pasture,
    she searches for everything that is green [in these barren regions].

4) Can you tame the wild ox?

9Would the wild ox (buffalo) want to be your servant?
Does he [willingly] stay next to the stable (by the manger) overnight?
10Can you force the wild ox to walk in the furrow with a yoke,
    so that it plows your valleys [where the fertile land is in the Middle East]
    and follows you?
 11Can you trust him, for his strength is great?
    Can you entrust the work to him?
 12Do you dare entrust him with bringing home your grain,
    and gathering it at the threshing floor?

5) Why is the ostrich fast but without wisdom?

13
(Job 39:13)

The ostriches ("songbirds" – Hebr. renanim) flap their wings happily (proudly),
    but do her wings and feathers show the tenderness of the stork [towards its offspring]? [The last three words in the sentence are in Hebr. – wing tip, stork, feather. The Hebrew word for stork is the same word as for faithful, caring love chasida. The point is that the ostrich lacks parental instinct, while the stork is characterized by it and is a symbol of a parent's care and protection. Both birds are referred to by their descriptive poetic names rather than their common species names. The ostrich is known for its poor parenting, see Lam. 4:3.] 14
(Job 39:14) Several females lay eggs in the same ostrich nest, and the dominant female pecks out the others' eggs.

Several females lay eggs in the same ostrich nest, and the dominant female pecks out the others' eggs.

©David Bygott

It leaves its eggs on the ground,
    allowing them to be warmed by the sand.
15She forgets (does not think about) that a foot can crush them,
    that some animal might accidentally step on them.
16She is harsh (cruel) to her children,
    as if they were not her own.
That her labor may be in vain
    does not concern her in the least,
17for God (Eloha) has made her forget (left her underprivileged in terms of) wisdom,
    and has not given her understanding (intelligence).
18But when she gets up [to run],
    she laughs at both horse and rider! [The ostrich cannot fly but runs all the faster, up to 70 km/h. It is the largest living bird, weighing 100-150 kg, but it has an extremely small brain weighing only 40 grams, which is smaller than its eye. Several females use the same nest, and the last female, who is often the dominant one, rolls away previous eggs from the nest. Both the female and male take turns incubating the eggs, but do not care for the eggs on the side. They often leave the nest and are careless. When the eggs hatch, it is the male who takes care of the young, and only 15% of the young survive to adulthood.]

6) Have you given the horse its strength?

19Have you given the horse its strength?
Have you clothed its neck with a flowing mane? [The Hebrew word for "flowing mane" is rama and is only used here in the entire Bible. The root word is raam, which means thunder and to shake. The word probably describes how the horse's neck shakes and its mane flutters when it gallops.] 20Did you teach it to leap like a locust [when it gallops forward like a swarm of locusts]?
Its proud snorting causes terror. 21They [the warhorses] scrape [restlessly, eagerly] with their hooves in the valley [where the armies clashed in battle],
    rejoicing in their strength and rushing forward toward armed multitudes. 22He smiles at fear and feels no dread,
    he does not shrink from swords. 23Around him there is the clatter of kettles,
    the flashing (flames) of spears and lances
 24In excitement and impatience he takes the field,
    he cannot stand still when the shofar (trumpet) has sounded.
25With every blast of the shofar, he snorts loudly [says "haha"; the Hebrew word heach, which imitates the snorting and neighing of a horse],
    even from a distance he senses battle, the command cries (thunder) and battle cries of the leaders. [The commanders' shouts (Hebr. ra-am) frame the passage with the introduction that described the horse's "fluttering mane," Hebr. rama in verse 22.]

7) Have you taught the migratory birds to navigate?

26Is it your wisdom that causes the hawk (falcon – Hebr. nets) to fly
    and with outstretched wings steer southward? [The word nets shares its root with words meaning to flourish and to fly. It most often describes a hawk (the species sparrowhawk and Balkan hawk are found in Israel). The expression "spread wings" may refer to one of the larger birds of prey, in which case the red falcon. It is a smaller falcon that breeds in the Middle East but spends the winter in Africa south of the Sahara. Exactly how birds orient themselves is not yet fully understood, but we know that birds use several methods, such as the Earth's magnetic field, constellations, the sun and moon, polarized light, and visual memory of geographical landmarks such as coastlines.]

8) Does the eagle soar at your command?

27Is it at your command that the eagle soars high in the sky and builds its nest so high?
28On the cliff he has his abode where he spends the night,
    the top of the cliff (literally "tooth") is his fortress (Hebr. matsodah, which is also the name of Herod's fortress "Masada" by the Dead Sea).
 29From there he searches for food,
    he spots it from a long distance.
30His young feast on blood (tearing pieces).
Where the carcass is, there you will find him. [The last three verses begin by describing the eagle's high position on the cliff, how it searches for prey, and how it feeds its young. Both the hawk and the eagle hunt and eat carcasses, which is what the last proverb describes. Jesus uses the expression that where the carcass is, there you will find the eagle, see Matt. 24:28; Luke 17:37. The theme of birds hunting prey frames the part of God's answer that began with the question, "Do you hunt prey for the lioness?" See Job 39:1. It is interesting that Jesus quotes both from the beginning—how God feeds the raven, see verse 3—and the end of this passage—how God feeds the eagle!]
41Who provides food for the raven,
    when its young cry out to God (El)
    and wander about for lack of food? [The psalmist and Jesus also refer to how God feeds the ravens, see Ps. 147:9; Luke 12:24]

Concluding question

401The Lord answered Job and said:
2Will you, who argue with the Almighty (Shaddaj), rebuke him?
    Let the one who accuses God (Eloha) [Elohim in the singular – the one God] answer this.

Job answers the Lord

[Job's response to God has a completely different tone than his previous speeches when he answered his friends, see Job 6; 9; 12; 16; 19; 21; 23; 26. Job is much more humble. He now avoids the grand words about how he would act before God, see Job 23:3–7. However, it is only after the Lord's second speech that Job feels sorrow and repents, see Job 42:5–6.] 3Job answered the Lord and said:
4See (that is indeed so), I am not worthy (I am small),
    I cannot answer you, so I put my hand over my mouth [indicating that he will say no more].
5I have spoken once, but I will say no more;
    I have spoken twice, but I will do so no more. [It is psychologically interesting to follow the dialogue. God never insults Job by saying, "You don't understand," but instead asks questions, and then Job comes to realize this and becomes humble. God's answer began with questions about everything from how the universe was created, water and rain, the king of animals, and finally the king of the air. What answer can Job give to this? It is interesting that despite all the science and research, the underlying mechanisms behind most of these questions remain unanswered. Who can answer these questions?]

The Lord's second answer to Job

6
(Job 40:6) God challenges Job to rule the universe with justice. Before Job can criticize God for how he does his job, Job must show that he would do a better job himself!

God challenges Job to rule the universe with justice. Before Job can criticize God for how he does his job, Job must show that he would do a better job himself!

The Lord answered Job from the whirlwind and said:
7Be a man, now prepare yourself (literally "remake your lands," i.e., untie your garment). I will ask you, and you shall answer me. [Same expression as in Job 38:3.]
8Are you going to cancel (revoke) my justice? [Am I unjust?]
Are you judging me guilty
    in order to justify yourself?
9Do you have an arm [are you as strong] as God (El),
    and does your voice thunder like his? [Now follow four verses with imperatives. Job had complained that God did not see the crime on earth and did nothing about it, see Job 12:6; 24:1–12. Now God asks in verses 6-8 if Job can humble all the proud with a glance.] 10Then adorn yourself with majesty and dignity.
Clothe yourself with majesty (greatness) and splendor.
11Unleash (cast out, give free rein to) your anger [over all injustice on earth].
With one glance, humble all the lofty (all the proud).
 12With one glance, subdue all the lofty (press down all the proud).
Strike down the wicked on the spot.
13Hide [bury] them in the ground.
Bind (imprison) their faces in darkness (the hidden, concealed) [the grave].
14Then I will praise you [proclaim that you are right],
    because your right hand can [you can by your own power] save (redeem) you.
[The passage is framed by the expressions "arm" and "hand," which represent strength and power, see verses 4 and 9. No man can save himself, see Acts 4:12; 1 Tim 2:5–6.]

Behemoth – the wild beast on land

15
(Job 40:15) The elephant is the largest land mammal, weighing 2-6 tons.

The elephant is the largest land mammal, weighing 2-6 tons.

See Behemoth (the great beast) that I have created like you. [The Hebrew behemoth is the plural form of behemah, which is a general word for animals. Since the rest of the verbs here in verse 15 and onwards are in the singular, the plural form is used to emphasize that it is a majestic animal—the great beast! Based on the description, it appears to be a large herbivorous animal. Of the animals alive today, it most closely resembles an elephant, which is the largest land mammal. The hippopotamus has also been mentioned as a candidate. It could also describe a sauropod—a four-legged herbivorous dinosaur.
    In Jewish mythology, Behemoth is the great land beast and Leviathan is the sea beast. In a rabbinical legend, these two meet in battle in the end times, which may be alluded to in Rev 12, where a land beast and a sea beast are described. It feeds on grass like an ox.] 16See what strength it has in its hips,
    and power in its abdominal muscles!
17He takes delight in (is fond of, swings, raises – Hebr. chafats) his tail, like a cedar tree,
    his tendons in his thighs are intertwined [twisted, like a rope].
[The word "delights in" means to be fond of someone. It is the most emotionally charged Hebrew word expressing pleasure, see Gen. 34:19; Est. 2:14; 1 Sam. 18:22. The Greek translation Septuagint translates it as "rises up." The reason may be that similar words in Arabic describe movement and lowering. The tail is likened to a Lebanese cedar tree. The tree belongs to the pine family and is often used in the Bible as an image of strength and long life, see Isa. 2:13; Ps. 92:13. The usage here is not obvious, but the verse seems to describe how Behemoth does something with its tail that it enjoys and takes pleasure in, in the same way that the cedar tree is proud, strong, and large.] 18
(Job 40:18) Several of the descriptions of Behemoth (the great beast) fit a dinosaur.

Several of the descriptions of Behemoth (the great beast) fit a dinosaur.

His bones are like copper tubes,
    his legs are like iron bars.
19He is ranked as the greatest (first) of God's (El's) ways (creation),
    the one who made him has given him his sword. [The verse may mean that Behemoth is the first or the greatest animal. This may be a reference to Gen. 1:24, where livestock (Hebr. behemah) is the first group of animals mentioned. The last part of the verse is difficult to translate. The three Hebrew words literally mean "He who formed him – approach – his sword." There are two main interpretations. The first is more figurative, that only God can draw his sword against him. This harmonizes with the rhetorical question in verse 19: "Who can catch him?" The second interpretation is that Behemoth has been given a sword by God. The sword is singular and describes something that may resemble a rhinoceros horn or a powerful tail. In verse 12, the tail is likened to a cedar tree and the sinews in the thighs are described as braided. This structure is typical of dinosaurs, where the sinews helped to keep the tail straight.] 20The mountains [the vegetation in the valleys] provide it with food,
    where all the wild animals play [around it without fear of being attacked].
21Under the lotus plants (lotus trees or lotus flowers) he lies,
    protected (hidden) by reeds and rushes.
22The lotus plants give him shade (protection),
    the willow trees by the river surround him. [The Hebrew word translated as lotus plants is tzeelim. The word is only used in these two verses in the entire Bible and is not fully defined. The root word means "narrow" and can refer to a lotus tree. These trees, or rather thorny bushes, grow to a height of 2-5 meters and grow in dry areas. Since the context describes a wetland around a river, it seems to refer to an aquatic plant, perhaps a lotus flower from the water lily family. The word shadow can also mean protection and describes how the great Behemoth can hide in the water around water lilies with long, narrow stems.] 23See, even if the river overflows (rises rapidly), he is not worried,
    he is safe even if the Jordan [Jordan River] rushes toward his mouth.
24Can anyone catch him when he is on guard,
    or put a snare in his nose?[The first part of the sentence has only two words – eyes catch. It can be translated as no one can catch it, or more literally that one cannot harm its eye.]

Leviathan – the wild beast of the sea

(Job 41:1) Crocodile-like sea creatures are mentioned in all cultures. The picture is from the entrance to an Asian temple.

Crocodile-like sea creatures are mentioned in all cultures. The picture is from the entrance to an Asian temple.

[The second large animal described is Leviathan. The root word means to twist and turn, and it seems to describe a sea monster with reptilian features. Leviathan has been mentioned in passing earlier in the Book of Job, see Job 3:8. Among the species that exist today, it most closely resembles a crocodile, but it could also describe a now extinct species of dinosaur. It is also worth noting that most cultures have legends of fire-breathing dragons, and the description here in Job fits such a beast.
    In texts found in the city of Ugarit, along the northern Syrian coast, the sea monster Lotan is mentioned. It is a mythical ancient monster that represents chaos and evil. Isaiah uses these mythological images when he describes God's ultimate victory over evil. One day, the Lord will punish Leviathan, the serpent and the dragon in the sea, see Isa. 27:1. The Psalms also mention Leviathan and how God will break all his heads, see Ps. 74:14; 104:26. The last book of the Bible also describes a sea monster with seven heads that is clearly identified with the ancient serpent—Satan, see Rev 12:3; 13:1–2.
    The description of Leviathan here in Job seems to give a double image. It can be seen that Satan, who was visible in the first two chapters, reappears here at the end of the book in the form of a beast. The descriptions in these chapters often have several layers of meaning. While the story recounts the characteristics of a real animal, it also describes evil and Satan. In the last sentence, Leviathan is described as someone who is proud and is like a prince over this world, see Job 41:25. This is an image that the New Testament also uses about the devil, see Job 41:25; Eph. 2:1–2; 1 John 5:19.] 411Can you capture (pull up) Leviathan with a hook,
    and bind his tongue [and jaws]?
 2Can you bring a rope (reed) into his nose,
    or pierce his jaws with a hook (thorn)?
[If you catch it?]
3Would it come with many prayers,
    or speak (appeal) to you with soft words?
 4Would it write a contract,
    so that it would be your slave forever?
 5Can you play with it like a bird [tame it to be a pet],
    and keep it in chains for your maidservants (maids)?
6Do fishing teams negotiate the division,
    and buyers haggle over it?
7Can you fill his skin with harpoons
    and his head with fish spears?
8If you attack it (lay your hand on it),
    it will be a battle you will not soon forget,
    and you will never do it again [if you even survive]!
9Behold, [he who thinks he can attack Leviathan] his hopes will come to nothing,
    does not the mere sight of him cause him to fall (be hurled, thrown) to the ground [in terror]?
10No one is so foolish (cruel to himself) that he provokes it [Leviathan]. [If man cannot master Leviathan, how can he think he could control God, the creator of this beast?]
Who then dares to stand up against me?
11Who has given me anything that I should repay?
Everything under heaven belongs to me!
(Job 41:12) Reconstruction of a spinosaurus in a swimming position. This 15-meter-long dinosaur had dorsal fins and hunted both on land and in water.

Reconstruction of a spinosaurus in a swimming position. This 15-meter-long dinosaur had dorsal fins and hunted both on land and in water.

©Wikimedia Kumiko

[After the interruption in verses 1-2 with the main point of why Leviathan is mentioned, the story now returns to describing the size and strength of the beast:] 12I will not keep silent about his legs,
    his strength (manner)
    and his well-formed shape (structure).
13Who can strip off his outer covering (outer or front armor)?
Who dares to approach his double bridle [rows of teeth, jaws, breastplate]?
14Who can open the gates of his mouth [literally "doors of his face"]?
    Filled with terrifying teeth on all sides!
[Three verses now describe Leviathan's thick skin:]
15It has rows of shields (scales) that are his pride (on his back)
    closely joined and sealed (like a seal).
[The Hebrew has "pride," while the Greek translation has "back." Back fits better with a purely physical description of Leviathan as an animal, while pride gives more undertones of his attitude.]
 16One close to the other,
    no air can penetrate between them. 17They stick together [literally "like a man with his brother"],
    they hook into each other and are inseparable.
(Job 41:18) The bombardier beetle has a clever defense mechanism whereby it can spray toxic, burning hot steam at its attackers.

The bombardier beetle has a clever defense mechanism whereby it can spray toxic, burning hot steam at its attackers.

[Four verses now describe the smoke from Leviathan's nose and mouth:]
18When he snorts (sneezes, snorts, blows out), light flashes (sparks),
    his eyes are [red, peering through a narrow slit] like the rays of the morning sun.
19From his mouth come flames of fire,
    sparks of fire burst forth.
 20Smoke rises from his nostrils,
    like from a boiling pot on [a fire with] reeds [that crackle and smoke heavily].
 21His breath can ignite coal,
    flames come out of his mouth. [Exactly what is described here is not entirely clear. There are several examples of strange phenomena in the animal world. Electric eels can generate voltages of up to 900 volts. Fireflies and glow worms emit light. The bombardier beetle is a species that actually shoots fire. The small beetle has two chambers in its rear end. When in danger, it empties the liquid from the inner chamber into the outer chamber. A chemical reaction between the substances creates a powerful heat that shoots the nearly 100-degree toxic mixture at the attacker. The leviathan may have had some kind of mechanism like this, or it may be a more poetic explanation where water vapor is described as looking like fire. The leviathan moved in water, see verses 22 and 23. If the animal sprayed water vapor through its nostrils and opened its red mouth and fluttered its red tongue, it could be described as smoke and fire.]
22
(Job 41:22) Olive press in the biblical garden at Yad Hashmona.

Olive press in the biblical garden at Yad Hashmona.

©Tore Jungerstam

Strength dwells in his neck,
    terror (fear, dread) dances before him.
23His folds (overhangs) are fastened together,
    as if cast upon him, unshakeable.
24His heart is hard as stone [he is cruel],
    [unshakeable] like the bottom millstone.
25When he rises [to attack or defend himself], the gods (the mighty ones – Hebr. el) tremble,
    broken (crushed) they retreat. [This verse is difficult to translate. The first part has Hebr. el-im, gods in plural. It may be an allusion to the mythological sea monster that fights against various gods. If Leviathan refers to Satan, it may be describing the battle between God's and Satan's angels, see Rev 12:7–9. If Leviathan is just an animal, "gods" must be translated as "the mighty ones" and then refers to warriors who try to attack the beast. The second part is also difficult to interpret. In Hebrew, it consists of two words, seber and chata. The first means "fracture, something being broken, crushed, and destroyed," and the second means "sin, missing the target, retreating, or getting lost." The meaning seems to be that those who challenge Leviathan are crushed mentally and forced to flee.] [Three verses describe how ordinary weapons have no effect on Leviathan:]
26The sword drawn against him has no effect (cannot stand),
    nor can the spear, arrow, or lance (breastplate – shirjah) [The word is only used here in the entire Old Testament and may refer to some kind of spear/weapon or breastplate. In that case, the point is that even if you have a breastplate for your defense, it is of no use].
27He regards iron as straw,
    and copper as rotten wood. [The weapons break apart.]
 28Arrows do not frighten him,
    stones thrown at him are like chaff [blown away by the wind].
29He regards battle clubs as straw,
    he laughs at the clatter (rumble) of spears.
30[The following three verses describe how Leviathan moves both on land and in water.]
His underside is like sharp (sharp) clay shards,
    he makes tracks in the sand like a threshing sledge. 31He makes the depths boil like a pot,
    the water foams as when boiling salve.
32A shining streak follows him,
    the depths [the water] seem to turn white-haired. [When Leviathan swims, the water foam in his wake resembles the long gray hair of an elderly person.]
[The following two verses conclude the description of Leviathan:]
33Nothing else on earth (the land) resembles him
    – a creature completely without fear.
34He looks down on everything that is exalted,
    he is king over the sons of pride (all who are proud). [The phrase "sons of pride" may include people who rebel against God. In Job 28:8, a similar phrase is used about the proud lions. Throughout, there is this duality where Leviathan is described as an animal, but also reflects Satan and his works.]

Job answers the Lord

421Then Job answered the Lord (Yahweh) and said:
2I know that you can do everything, no plans (thoughts, decisions, purposes) come to nothing (cannot be hindered). [The word "plans" is used both positively and negatively. It is used positively in Job 17:11. Negatively in the sense of "evil plans" in Job 21:27; Ps. 10:2. The ambiguous meaning of the word reinforces that in Job's limited knowledge, God's plan could appear evil, while from God's infinite perspective it was good, see James 1:13, 17.] 3You asked:
"Who is it that obscures (hides, conceals) my plans (thoughts, purposes)
    without knowledge?" [Job 38:2]
But I told (reported) about what I did not understand,
    things that were too wonderful (difficult) for me to comprehend. [Ps. 139:6]

 [You said:]
4"Listen now,
    and I will speak.
I will ask questions,
    and you shall answer me." [Job 38:3; 40:7]
5My ears have heard of you before,
    but now I have seen you with my own eyes!
6I detest [what I have said, done, how I have reacted toward you, God]!
I feel sorrow (repent, convert) in dust and ashes.
[An outward sign of an inner conversion and change of heart, see Ps. 51:17.]

EPILOGUE

God rebukes Job's three friends

7After the Lord (Yahweh) had spoken this to Job, he said to Eliphaz the Temanite [the eldest of Job's three friends, who initiated the dialogue and spoke first, see Job 4:1]:
"My wrath is kindled against you and your two friends [Bildad and Zophar]. You have not spoken what is right (true) about me, as my servant Job has done. 8Now take seven young bulls and seven rams and go to my servant Job and offer them as a burnt offering for yourselves [Deut. 1:1–7]. My servant Job will then pray [offer a vicarious prayer] for you. I will listen to his prayer. I will not treat (act against) you based on your ignorance (shamelessness). You have not spoken the truth about me as my servant Job has done." [The problem with the theology of Eliphaz, Bildad, and Zophar was that they said that God immediately judges sin and rewards goodness. If something bad happens, the person affected must have committed some sin. Eliho, who spoke last (Job 32–37), does not receive God's criticism, nor does he receive praise.]
 9Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite did as the Lord (Yahweh) had told them, and the Lord (Yahweh) accepted Job's prayer (lifted his face toward Job in favor).
10When Job prayed for his acquaintances, the Lord (Yahweh) restored him (literally: 'the Lord gave back what had been stolen'). The Lord (Yahweh) gave Job twice as much as he had had before. 11Job's brothers and sisters, along with all who had known him before, came [Job 19:13–15; 29:8–10; 21–25] and ate bread with him in his house [shared fellowship over a meal]. They showed compassion and comforted him after all the misfortune that the Lord (Yahweh) had brought upon him. Each one gave Job a silver coin (Hebr. qesitah) and a gold ring. [Gold rings were worn in the nose and ears, see Gen. 35:4; Isaiah 3:21. The value of the silver coin qesitah is unknown but probably corresponds to a shekel; the Greek translation Septuagint translates the word as lamb, which was sold for a shekel. A piece of land in Hebron is sold for 100 qesitah, see Gen. 33:19; Josh. 24:32.]

The Lord blesses Job

12The Lord blessed the latter part of Job's life more than the former. He received
    14,000 sheep,
    6,000 camels,
    1,000 pairs of oxen, and
    1,000 female donkeys.
13He had
    7 sons and
    3 daughters. [God doubled Job's possessions in terms of sheep, camels, oxen, and donkeys, see Job 1:2–3. For example, he receives 6,000 camels when he previously had 3,000. However, his family did not double in size; he did not have 14 sons and 6 daughters. It can be suggested that, from an eternal perspective, the ten previous children remained. There is also something in the number seven, which stands for perfection, and three, which stands for wholeness and divine favor.] 14He named his first daughter Jemima ["little dove" or "daylight" in contrast to the darkness he had experienced], the second Kesia [cassia, cinnamon] and the third Keren-Happuk [cosmetic box, literally "horn/bottle with eye shadow", the hollow horns from e.g. rams were used as bottles]. 15There were no women in the whole country as beautiful as Job's daughters. Their father gave them inheritance rights along with their brothers. [Two details are noteworthy. The first is that the daughters are mentioned by name, while none of the sons' names are mentioned. The author does not explain the meaning of the names, but it seems that the choice of names reinforces how valuable and appreciated they were in the eyes of Job and his wife. The second is that the daughters also inherit from Job, which was unusual in this patriarchal era when daughters only inherited if there were no sons, see Num. 27:8.]
16Job lived another 140 years and saw his children and grandchildren in four generations. 17Then Job died old (of old age) and satisfied (content) with life. [If Job was about 70 years old when he suffered his trial and then lived another 140 years, he was just over 200 years old. In the same way that his possessions doubled, Job also received 2 x 70 extra years. Since the Flood, life expectancy has gradually decreased from 900 years to a maximum of 120 years, see Gen. 6:3. In terms of time, considering human lifespan, Job may have been a contemporary of Abraham's father Terah, who lived to be 205 years old. Abraham lived to be 175 years old, see Gen. 11:32; 25:7.]




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