[BACK TO 9:2–3] Job does not believe he is sinless (see note on 1:1 ), but he wishes to have his day in court so he can prove he is innocent of the kind of sin that deserves the suffering he endures. In his despair he voices awful complaints against God (see vv. 16–20 , 22–24 , 29–35 ; 10:1–7 , 13–17 ). Yet he does not abandon God or curse him (see 10:2 , 8–12 ; see also Introduction: Theological Theme and Message ), as Satan said he would (see 1:11 and note; 2:5 ; cf. 2:9 ). Ch. 42 implies that Job persevered, but chs. 9–10 show that he did so with impatience (see 4:2 ; 6:11 ; 21:4 ). Cf. Jas 5:11 , which speaks of Job’s perseverance, not (as traditionally) his patience.

[BACK TO 9:3] dispute. See v. 14 . Job’s speech is filled with the imagery of the courtroom: “answer him” (vv. 3 , 15 , 32 ), “argue with him” (v. 14 ), “innocent … plead … Judge” (v. 15 ), “summoned” (v. 16 ), “pronounce me guilty” (v. 20 ), “judges” (v. 24 ), “court” (v. 32 ), “charges … against me” ( 10:2 ), “witnesses” ( 10:17 ). Job argues his innocence, but he feels that because God is so great there is no use in contending with him (v. 14 ). Job’s innocence does him no good (v. 15 ).

[BACK TO 9:5–10] A beautiful hymn about God’s greatness. But Job is not blessed by it, for he does not see that God’s power is controlled by goodness and justice.

[BACK TO 9:6] For the metaphor of the earth resting on a foundation, see 38:6 ; 1Sa 2:8 and note; Ps 24:2 and note; 75:3 ; 104:5 .

[BACK TO 9:8] stretches out the heavens. Either (1) creates the heavens (see Isa 44:24 ), or perhaps (2) causes the dawn to spread, like someone stretching out a tent (see Ps 104:2 ). treads on the waves. Canaanite texts describe the goddess Asherah as walking on the sea (or sea-god) to subdue it. Similarly, God “treads on the waves” to control the raging sea.

[BACK TO 9:9] Bear … Orion … Pleiades. These three constellations are mentioned again in 38:31–32 , and the last two are mentioned in Am 5:8 (see note there). Despite their limited knowledge of astronomy, the ancient Israelites were awed by the fact that God had created the constellations.

[BACK TO 9:10] The same words are spoken by Eliphaz in 5:9 .

[BACK TO 9:12] who can stop him? Job argues that God has an unchallengeable, sovereign freedom that works to accomplish everything he pleases.

[BACK TO 9:13] Rahab. A mythical sea monster (see 26:12 ), elsewhere used as symbolic of Egypt (see Isa 30:7 and note). See 3:8 ; 7:12 and notes. The name Rahab in Jos 2 is from a different Hebrew root.

[BACK TO 9:15] Job believes that his only recourse before the lofty majesty of God is to throw himself on God’s mercy.

[BACK TO 9:17] Job does not know that God has allowed Satan to crush him for a high purpose.

[BACK TO 9:20] my mouth would condemn me. See 15:6 .

[BACK TO 9:21] I despise my own life. See 7:16 ; words of despairing resignation that would be partially echoed in Job’s final outpouring of repentance (see 42:6 and note).

[BACK TO 9:22–24] God has become Job’s great enigma. Job describes a phantom God—one who does not exist, except in Job’s mind. The God of the Bible is not morally indifferent (cf. God’s words in 38:2 ; 40:2 and Job’s response in 42:3 ).

[BACK TO 9:24] blindfolds its judges. Statues of Lady Justice are blindfolded, implying that she will judge impartially. But Job’s accusation against God is that he has blindfolded the judges so that they see neither guilt nor innocence.

[BACK TO 9:26] boats of papyrus. See note on Ex 2:3 .

[BACK TO 9:28] you will not hold me innocent. Job wants to stand before God as an innocent man—not sinless, but innocent of any sin commensurate with his suffering.

[BACK TO 9:29] already found guilty. As appears from the bitter suffering he is enduring.

[BACK TO 9:30] cleansing powder. A vegetable alkali used as a cleansing agent (see Jer 2:22 ). The Hebrew underlying this word is translated “soap” in Mal 3:2 .

[BACK TO 9:33] someone to mediate between us. See note on 5:1 . God is so immense that Job feels he needs someone who can help him, someone who can argue his case in court. Job’s call is not directly predicting the mediatorship of Christ, for Job is not looking for one to forgive him but for one who can testify to his innocence (see 16:18–21 ; 19:25–26 and notes).

[BACK TO 9:34] See 13:21 . God’s rod. Symbolic of divine judgment and wrath (see, e.g., Ps 89:30–37 ; La 3:1 and notes).

[BACK TO 10:1] I loathe my very life. See note on 9:21 . bitterness of my soul. Because Job is so bitter, his mind has conjured up a false picture of God.

[BACK TO 10:3] Job imagines that God is angry with him, an innocent man (see 9:28 and note), and that he takes delight in the wicked. Such words are a reminder that the sickroom is not the place to argue theology (see 2:13 and note); in times of severe suffering, people may say things that require a response of love and understanding. Job himself will eventually repent (see 42:6 and note), and God will forgive.

[BACK TO 10:8–17] Job continues to question God as if he were his adversary in court. He wants to know how God, who so wonderfully formed him in the womb, could all the while have planned (see v. 13 ) to punish him—even though he may be innocent.

[BACK TO 10:8–11] A poetic description of God making a baby in the womb (see Ps 139:13–16 and notes).

[BACK TO 10:8] See Ps 119:73 .

[BACK TO 10:9] molded me like clay. See note on 4:19 ; see also photo . turn me to dust. See note on Ge 3:19 .

[BACK TO 10:10] like milk … like cheese. As semen poured into the womb produces an embryo.

[BACK TO 10:15–16] Job says that whether he is guilty or innocent, the all-powerful God will not treat him justly.

[BACK TO 10:17] witnesses against me. See note on 9:3 .

[BACK TO 10:18–22] See notes on ch. 3 .

[BACK TO 10:21] place of no return. See note on 7:9 . land of gloom and utter darkness. See 38:17 . Ancient Mesopotamian documents refer to the netherworld as the “house of darkness” (see note on Ecc 12:5 ).

[BACK TO 11:1–20] Like Eliphaz (see 4:7–11 ) and Bildad (see 8:3–6 ), Zophar claims that Job’s sins have caused his troubles.

[BACK TO 11:2–3] Zophar’s failure to put himself in Job’s place before condemning him shows a lack of compassion. Job has sincerely challenged what he perceives to be God’s unjust actions (see 9:14–24 ), but he has not mocked God, as Zophar accuses him of having done.

[BACK TO 11:4] I am pure. In 10:7 , 15 Job had disclaimed being guilty, and in 9:21 he said he was “blameless,” the word God used to describe him in 1:8 ; 2:3 . Zophar, however, implies that Job was claiming purity, but Job nowhere makes such a claim.

[BACK TO 11:5] Zophar thought God should speak against Job, but eventually God spoke against Zophar himself (see 42:7–9 and notes).

[BACK TO 11:6] true wisdom has two sides. OT wisdom literature (especially Proverbs) makes abundant use of the term mashal (“proverb,” “riddle,” “parable”), which often had a hidden as well as an obvious meaning. Zophar thinks Job is shallow and lacks an understanding of the true nature of God (see vv. 7–9 ).

[BACK TO 11:7] Unwittingly, Zophar anticipates the Lord’s discourses in 38:1–42:6 .

[BACK TO 11:8–9] In the same way that Zophar speaks of the height, depth, length and width of God’s knowledge, Paul speaks of Christ’s love ( Eph 3:18 ).

[BACK TO 11:8] what can you do? Can you climb into the heavens and explore God’s knowledge?

[BACK TO 11:11–12] deceivers … the witless. Zophar claims that it would take a miracle to change Job.

[BACK TO 11:12] The NIV text note contrasts two related but utterly different Biblical animals—the wild donkey and the domestic donkey. Then the point would be that a witless man can no more become wise than a wild donkey can be born as a domestic one.

[BACK TO 11:13–20] Zophar assumes that Job’s problems are rooted in his sin; all Job has to do is to repent, and then his life will become blessed and happy. But God nowhere guarantees a life “brighter than noonday” (v. 17 ) simply because we are his children. He has higher purposes for us than our physical prosperity, or people courting our favor (v. 19 ). Zophar’s philosophy is in conflict with Ps 73 .

[BACK TO 11:13] stretch out your hands to him. To pray for help (see Ex 9:29 ; 17:11 and notes; Ps 28:2 ; 44:20 ; 77:2 ; 88:9 ; 141:2 ; 143:6 ; Isa 1:15 ; 1Ti 2:8 ).

[BACK TO 11:15] free of fault , you will lift up your face. Zophar echoes Job’s thought in 10:15 .

[BACK TO 11:20] Bildad ended his speech in a similar way (see 8:22 ).

[BACK TO 12:1–14:22] As before, Job’s reply is divided into two parts: He speaks to his three friends ( 12:2–13:19 ), then to God ( 13:20–14:22 ).

[BACK TO 12:2] For the first time, Job reacts with sarcasm to the harshness of his counselors (see v. 20 ).

[BACK TO 12:3] Who does not know … ? See v. 9 . The advice of Job’s friends is trivial and commonplace.

[BACK TO 12:4] God … answered. In the days before his suffering began (contrast 9:16 ).

[BACK TO 12:5] The prosperous despise those who, like Job, have trouble.

[BACK TO 12:6] Such statements (see 9:21–24 ) irked the counselors and made them brand Job as a man whose feet were slipping (see v. 5 ).

[BACK TO 12:7–12] Job appeals to all creation to testify that God does what he pleases.

[BACK TO 12:9] that the hand of the L ORD has done this . An echo of Isa 41:20 . L ORD. The only place in Job’s and his friends’ speeches (chs. 3–37 ) where the divine name “L ORD ” (Hebrew Yahweh ) is used (see Introduction: Author ).

[BACK TO 12:11] Echoed by Elihu in 34:3 . Cf. 6:6 , where Job says that Eliphaz’s words are like “tasteless food.”

[BACK TO 12:12] Job sarcastically chides his counselors for being elders and yet lacking in true wisdom.

[BACK TO 12:13–25] The theme of this section is stated in v. 13 : God is sovereign in the created world, and especially in history. The rest of the poem dwells on the negative aspects of God’s power and wisdom—e.g., the destructive forces of nature (vv. 14–15 ), how judges become fools (v. 17 ), how priests become humiliated (v. 19 ), how trusted advisers are silenced and elders deprived of good sense (v. 20 ). Contrast the claim of Eliphaz that God always uses his power in ways that make sense ( 5:10–16 ).

[BACK TO 12:20] See note on v. 2 .

[BACK TO 12:21a] , 24b The Hebrew text of these lines is repeated verbatim in Ps 107:40 (see note there).

[BACK TO 12:22] God knows even plans conceived and held in secret.

[BACK TO 12:25] grope in darkness. Job concludes this section with a parody of Eliphaz’s confident assertion in 5:14 .

[BACK TO 13:1–12] Job feels that his counselors have become completely untrustworthy (see v. 12 ). He calls them quacks (see v. 4 ; see also 16:2 and note) and accuses them of showing partiality to God through their false accusations (see vv. 7–8 ). Someday God will examine them and punish them (see vv. 9–11 ).

[BACK TO 13:1] all this. God’s sovereign actions as described in ch. 12 .

[BACK TO 13:2] See 15:9 . I am not inferior to you. See 12:3 and note.

[BACK TO 13:5] See v. 13 . The friends’ earlier silence may have ministered to Job (see 2:13 and note); his current retort is intended as sarcasm (cf. Pr 17:28 ).

[BACK TO 13:12] defenses. Arguments in their defense of God’s judgment.

[BACK TO 13:15] See NIV text note. Both readings state that no matter what happens, Job intends to seek vindication from God and believes that he will receive it (see v. 18 ).

[BACK TO 13:16] turn out for my deliverance. See Php 1:19 (perhaps Paul was reflecting on Job’s experience).

[BACK TO 13:17] Job asks his friends to listen to what he is going to say to God in 13:20–14:22 .

[BACK TO 13:20] two things. Job wants God (1) to withdraw his hand of punishment (v. 21 ) and (2) to start communicating with him (v. 22 ).

[BACK TO 13:21] See 9:34 .

[BACK TO 13:23] Job’s words are based on the counselors’ point that suffering always implies sinfulness. He does not yet understand that God has a higher purpose in his suffering. wrongs … sins … offense. The three most important Hebrew terms for sin lie behind these translations (see Ex 34:7 ; see also notes on Ps 32:5 ; 51:1–2 ; Isa 59:12 ).

[BACK TO 13:24] hide your face. Withhold your blessing (see note on Ps 13:1 ).

[BACK TO 13:25] windblown leaf … dry chaff. See note on Ps 1:4 .

[BACK TO 13:26] write down … things against me. See Ps 130:3 ; Hos 13:12 ; contrast 1Co 13:5 . sins of my youth. Since Job feels that he is not presently guilty of a sinful life, God must still be holding the sins of his youth against him.

[BACK TO 13:27] You fasten … my paths. Elihu later quotes Job’s words (see 33:11 ). marks on the soles of my feet. The Babylonian Code of Hammurapi (see chart ) attests to the practice of putting marks on slaves. Job feels that he is being harassed by a God who has taken him captive and is tormenting him (see v. 25 ; see also photo above).

[BACK TO 13:28–14:1] The introduction to ch. 14 , expressing the pessimistic theme that the legacy of human beings is trouble and their destiny is death.

[BACK TO 13:28] garment eaten by moths. See Mt 6:19–20 and notes; Lk 12:33 .

[BACK TO 14:1] See 5:7 and note.

[BACK TO 14:2–6] A symmetrical poem centered around v. 4 (v. 2 corresponds to v. 5 , and v. 3 to v. 6 ). Job complains to God: Given the insignificance of humans and their inherent impurity, why do you take them so seriously (see 13:25 )?

[BACK TO 14:2] They … wither away. Life at best is brief and fragile (see 8:9 ; Ps 37:2 ; Isa 40:7 , 24 ; cf. Jas 1:10 ). like fleeting shadows. See note on 8:9 .

[BACK TO 14:7–12] People are like a flower that lives its short life and is gone (v. 2 ), not like a tree that revives even after it has been cut down.

[BACK TO 14:7] sprout. The Hebrew root underlying this word is translated “renewal” in v. 14 .

[BACK TO 14:13–17] Job’s spirit now appears to rise above the despair engendered by his rotting body. Although resurrection in the fullest sense is not taught here, Job is saying that if God so desires he is able to hide Job in the grave, then raise him back to life at a time when the divine anger is past.

[BACK TO 14:14] hard service. See note on 7:1 .

[BACK TO 14:18–22] Job’s pessimism arises not from skepticism about the possibility of resurrection from the dead but rather from God’s apparent unwillingness to do something immediately for a person like him, whose life has become a nightmare of pain and mourning.

[BACK TO 15:1–6] Up to this point Eliphaz has been the most sympathetic of the three counselors, but now he has run out of patience with Job and denounces him more severely than before.

[BACK TO 15:2] empty. The Hebrew for this word is translated “long-winded” in 16:3 , where Job hurls Eliphaz’s charges back at him. hot east wind. The sirocco that blows in from the desert (see 27:21 ; 38:24 ; see also notes on Ge 41:6 ; Jer 4:11 ).

[BACK TO 15:4] piety. See note on 4:6 .

[BACK TO 15:5] See Mt 15:11 , 17–18 .

[BACK TO 15:6] mouth condemns you. See 9:20 .

[BACK TO 15:7–10] Eliphaz says that Job presumes to be wise enough to sit among the members of God’s council in heaven (see note on 1:6 ), when in reality he is no wiser than ordinary elders and sages on earth.

[BACK TO 15:10] In ancient times, wisdom was associated with advanced age (cf. 32:6–9 ).

[BACK TO 15:11–13] Eliphaz chides Job for replying in rage to his friends’ attempts to console him with gentle words, which Eliphaz believes come from God himself (v. 11 ). But Eliphaz has been guilty of cruel insinuation (ch. 5 ), and the other two counselors have been even more malicious. Genuine words of comfort for Job have been few indeed (see 4:2–6 ).

[BACK TO 15:14–16] See 25:4–6 . Eliphaz repeats what he had already said in 4:17–19 , perhaps because he thought the earlier words had come to him through divine revelation (see note on 4:12–21 ).

[BACK TO 15:14] born of woman. An echo of Job’s words in 14:1 .

[BACK TO 15:15] holy ones. Angels (see note on 5:1 ).

[BACK TO 15:16] drink up evil like water. See Elihu’s description of Job in 34:7 .

[BACK TO 15:17–26] Eliphaz now bolsters his earlier advice with traditional wisdom: The wicked can never escape the suffering they deserve.

[BACK TO 15:19] no foreigners moved among them. Corrupting the community’s traditions.

[BACK TO 15:20–35] A poem on the fate of the wicked (see 8:11–19 ). Eliphaz continues with a variety of figures: belligerent sinners who attack God (vv. 24–26 ); fat, rich wicked people who finally get what they deserve (vv. 27–32 ); grapevines stripped before the fruit is ripe (v. 33a ); olive trees shedding their blossoms (v. 33b ). As long as Eliphaz rejects Job’s insistence that the wicked go on prospering, he does not have to wrestle with the disturbing corollary: the mystery of why the innocent sometimes suffer.

[BACK TO 15:23] , 30 darkness. Death, characterized by the journey to the netherworld (see note on 10:21 ).

[BACK TO 15:35] They conceive trouble and give birth to evil. See Isa 59:4 and note. Once initiated, sinful thoughts develop quickly into evil acts (cf. Jas 1:15 and note).

[BACK TO 16:2–5] Helpful advice is usually brief and encouraging, not lengthy and judgmental.

[BACK TO 16:2] miserable comforters. See note on 13:1–12 . Job would eventually be comforted, but not by his three friends (see 42:11 ).

[BACK TO 16:3] long-winded. See note on 15:2 .

[BACK TO 16:4] shake … head. A gesture of insult and scorn (see Ps 22:7 ; Jer 48:27 ; Mt 27:39 ).

[BACK TO 16:9] The figure here is graphic and disturbing: God, like a ferocious lion (see 10:16 ), attacks and tears at Job’s flesh.

[BACK TO 16:10–14] Job sees himself as God’s target and views his situation as the reverse of Eliphaz’s description in 15:25–26 .

[BACK TO 16:12] All was well … but he shattered me. See 2:3 and note. made me his target. See note on 6:4 .

[BACK TO 16:15–17] Job summarizes his misery: Though innocent, he continues to suffer.

[BACK TO 16:15] sackcloth … dust. Signs of mourning (see notes on Ge 37:34 ; Jnh 3:5–6 ).

[BACK TO 16:18–21] Verse 18 (see v. 22 ; 17:1 ) indicates that Job does not think he will live long enough to be vindicated before his peers. His only hope is that in heaven he has a friend (v. 20 ), a holy one (see 5:1 ), who will be his “witness,” his “advocate,” his “intercessor,” one who will plead with God on his behalf (v. 21 ; see 5:1 ; 9:33 and notes).

[BACK TO 16:18] blood … cry. Job felt that his blood, like Abel’s (see Ge 4:10 and note), was innocent and would therefore cry out from the ground after his death.

[BACK TO 16:20] intercessor. The Hebrew for this word is translated “messenger” in 33:23 (see note on 33:23–28 ).

[BACK TO 16:22] Only a few years will pass. Job does not expect his death immediately. path of no return. Path to the netherworld (see notes on 7:9 ; 10:21 ; see also 17:1 ).

[BACK TO 17:1] the grave awaits me. See note on vv. 10–16 .

[BACK TO 17:3] Give me … the pledge you demand. Job is asking God for a guarantee that he is right, that he is not guilty of sins that deserve punishment (as his counselors have said).

[BACK TO 17:4] their minds. Those of his three friends.

[BACK TO 17:5] Job quotes a proverb to counter the false accusations of his friends.

[BACK TO 17:6–9] The guarantee Job asked for (v. 3 ) is not provided, so he feels that God is responsible for making him an object of scorn. If the tone of vv. 8–9 is intended as sarcastic (as v. 10 would seem to indicate), the so-called “upright” and “innocent” (v. 8 ) are the three counselors.

[BACK TO 17:6] byword. See 30:9 ; an object of scorn and ridicule (see the covenant curse in Dt 28:37 ). in whose face people spit. See 30:10 ; see also Isa 50:6 and note; Mt 27:30 .

[BACK TO 17:7] frame is but a shadow. See note on 2:7 .

[BACK TO 17:10–16] Zophar had promised that Job’s repentance would turn his darkness into light ( 11:17 ). Job now makes a parody on such advice (vv. 12–16 ). His only hope is the grave (see v. 1 ), which will not be as his home had been (vv. 13–15 ).

[BACK TO 17:13] home. See Ecc 12:5 and note. darkness. The netherworld (see 10:21 ; 18:18 and notes).

[BACK TO 17:14] In the grave, one’s family consists only of decomposition and maggots.

[BACK TO 17:15] where … is my hope … ? See 14:19 .

[BACK TO 17:16] gates of death. See 38:17 ; Mt 16:18 . In Mesopotamian literature, all who entered the netherworld passed through a series of seven gates. dust. See note on 7:21 .

[BACK TO 18:1–4] Bildad resents what he perceives to be a belittling attitude. He considers Job’s emotional reaction as self-centered and irrational.

[BACK TO 18:5–21] Another poem on the fate of the wicked (see 8:11–19 ; 15:20–35 ). Bildad wants to convince Job that he is wrong when he claims that the righteous suffer and the wicked prosper. Bildad is absolutely certain that every wicked person gets paid in full, in this life, for his wicked deeds.

[BACK TO 18:5] The lamp of a wicked man is snuffed out. See 21:17 ; Pr 13:9 and note. Life, symbolized by light, is extinguished.

[BACK TO 18:13] death’s firstborn. Probably a deadly disease (cf. 5:7 and note).

[BACK TO 18:14] king of terrors. A vivid figure of speech referring to death (or the realm of the dead), which is personified in v. 13 . Canaanite literature pictured death (or the grave) as the devouring god Mot. Isaiah reverses the figure and envisions the Lord as swallowing up death forever (see Isa 25:8 and note; see also 1Co 15:54 ).

[BACK TO 18:15] burning sulfur. Reminiscent of the destruction of Sodom and Gomorrah (see Ge 19:24 and note).

[BACK TO 18:16] roots … and … branches. Figurative for descendants (see, e.g., Isa 11:1 , 10 ) and/or ancestors (see, e.g., Jdg 5:14 ; Isa 14:29 ). See also Am 2:9 and note.

[BACK TO 18:17] memory of him perishes. Apparently, for Bildad, the only retribution beyond death is having one’s memory (name) cut off by not leaving any heirs (see v. 19 ).

[BACK TO 18:18] darkness. The netherworld (see 10:21 and note; 17:13 ).

[BACK TO 18:21] evil man … does not know God. Having no intimate knowledge of God is synonymous with being wicked (see Hos 4:1–2 , 6 ).

[BACK TO 19:3] Ten times. Several times. Ten is often used as a round number (see, e.g., Ge 31:41 ; 1Sa 1:8 ).

[BACK TO 19:4] my concern alone. Job’s friends have no right to interfere or to behave as if they were God (see v. 22 ).

[BACK TO 19:6] wronged. Cf. 40:8 and note. The Hebrew for this verb is twice translated “pervert” in 8:3 (see note there), where Bildad denied that God perverts justice. But Job, struggling with the enigma of his suffering, can only conclude that God is his enemy, though in fact he is his friend who delights in him (see 1:8 ; 2:3 ). Job’s true enemy, of course, is Satan, the accuser (see notes on 1:6 , 12 ). drawn his net. The wicked may get themselves into trouble, as Bildad had pointed out (see 18:8–10 ), but Job here attributes his suffering to God.

[BACK TO 19:7] I cry , ‘Violence!’ See Hab 1:2–4 and notes.

[BACK TO 19:8–12] In Job’s mind, God is at war with him (see 16:10–14 and note).

[BACK TO 19:10] uproots my hope like a tree. Unlike 14:7–9 , where Job had used as a symbol of hope a tree that is cut down but later sprouts again. See also 24:20 .

[BACK TO 19:12] siege ramp. See 30:12 .

[BACK TO 19:13–19] See Jer 12:6 and note. Very little in life hurts more than rejection by one’s family and friends. Job’s children are gone, and his wife, brothers, friends and servants find him repulsive.

[BACK TO 19:17] breath is offensive. See note on 2:7 .

[BACK TO 19:18] little boys scorn me. An intolerable insult in a patriarchal society, where one’s elders were to be honored and respected (see Ex 20:12 and note).

[BACK TO 19:20] skin and bones. See note on 2:7 . skin of my teeth. The NIV text note understands the phrase to imply that even Job’s teeth are gone.

[BACK TO 19:21] hand of God has struck me. See note on v. 6 ; see also 1:11 ; 2:4–6 .

[BACK TO 19:23–27] Probably the best-known and most-loved passage in the book of Job, reaching a high point in Job’s understanding of his own situation and of his relationship to God. Its position between two sections in which Job pleads with (vv. 21–22 ) and then warns (vv. 28–29 ) his friends causes it to stand out even more boldly.

[BACK TO 19:23] my words. Job wishes that his complaint and defense were recorded, so that even after his death they would endure until he is finally vindicated. scroll. See note on Ex 17:14 .

[BACK TO 19:24] iron. See also 20:24 ; 28:2 ; 40:18 ; 41:27 . Iron did not come into common use in the ancient Near East until the twelfth century BC , though limited use of iron in the region is attested at least as early as 2000 BC.

[BACK TO 19:25] I know that my redeemer lives. This staunch confession of faith has been appropriated by generations of Christians, especially through the medium of Handel’s The Messiah. But these celebrate redemption from guilt and judgment; Job had something else in mind. Although in other contexts he desires a “vindicator” (see NIV text note; see also Pr 23:11 and note) as an advocate in heaven who would plead with God on his behalf (see 9:33–34 ; 16:18–21 and notes; see also note on 5:1 ), here the “redeemer” seems to be none other than God himself (see note on Ru 2:20 ). Job expresses confidence that ultimately God will vindicate his faithful servants in the face of all false accusations. in the end. Lit. “afterward” (after Job’s life has ended). he will stand. To defend and vindicate me (see 42:7–10 and notes).

[BACK TO 19:26] my skin has been destroyed. Job senses that the ravages of his disease will eventually bring about his death. I will see God. He is absolutely certain, however, that death is not the end of existence and that someday he will stand in the presence of his divine “redeemer” (v. 25 ) and see him with his own eyes (see v. 27 ; see also Mt 5:8 ; 1Jn 3:2 ). See note on 42:5 .

[BACK TO 19:28] hound. The Hebrew for this verb is translated “pursue” in v. 22 . It serves as a clue that Job’s tirade against the counselors is being resumed after the intervening section (vv. 23–27 ).

[BACK TO 20:1–29] Yet another poem on the fate of the wicked as held by the traditional theology of Job’s friends (see 8:11–19 ; 15:20–35 ; 18:5–21 ).

[BACK TO 20:2–3] Zophar takes Job’s words, especially his closing words in 19:28–29 , as a personal affront. Job has dared to assert that on Zophar’s theory of retribution Zophar himself is due for punishment.

[BACK TO 20:4–11] Zophar is proud that he is a healthy and prosperous man, for, in his view, that in itself is proof of his goodness and righteousness. But the joy and vigor of the wicked will always be brief and elusive (see Ps 73:18–20 and note).

[BACK TO 20:6] pride … reaches to the heavens. See Ge 11:4 and note.

[BACK TO 20:7] dung. A symbol of what is temporary and worthless (see 1Ki 14:10 ).

[BACK TO 20:10] , 19 Oppression of the poor is the mark of the truly wicked (see, e.g., Am 2:6–8 and notes; 8:4–8 ). On this subject, Job had no quarrel with Zophar (see 31:16–23 ).

[BACK TO 20:11] dust. See note on 7:21 .

[BACK TO 20:12–15] The wicked deeds of evil people are like tasty food that pleases their palates but turns sour in their stomachs.

[BACK TO 20:15] riches he swallowed. After taking what belonged to the poor (see note on vv. 10 , 19 ).

[BACK TO 20:17] honey and cream. See 29:6 and note; cf. Dt 6:3 and note.

[BACK TO 20:18] What he toiled for … he will not enjoy. A common theme in wisdom literature (see, e.g., Ecc 2:18–23 ).

[BACK TO 20:20–25] Although the wicked may fill their bellies, when God vents his anger against them there will be nothing for them to eat.

[BACK TO 20:24] iron. See note on 19:24 .

[BACK TO 20:26] darkness. See note on 10:21 .

[BACK TO 20:27] See Dt 30:19 and note.

[BACK TO 20:28] flood … rushing waters. Caused by intermittent streams that can overflow and cause extensive damage during the rainy season (see 6:15–16 ).

[BACK TO 20:29] Like Bildad in 18:21 (see note there), Zophar concludes his speech with a summary statement in which he claims that all he has said is in accord with God’s plans for judging sinners. Such is the fate God allots the wicked. Repeated almost verbatim by Job in 27:13 .

[BACK TO 21:2] consolation you give me. See v. 34 (“you console me”), which, with v. 2 , frames Job’s reply to Zophar.

[BACK TO 21:4] Is my complaint directed to a human being? No, says Job, I am complaining to God, because he is responsible for my condition—at least Job so perceived it. impatient. See note on 9:2–3 .

[BACK TO 21:5] Look at me. Job addresses his three friends.

[BACK TO 21:6] this. His complaint to God. I am terrified. To contemplate the morally upside-down situation in which the wicked flourish.

[BACK TO 21:7–15] Job’s counselors have elaborated on the fate of the wicked (see 8:11–19 ; 15:20–35 ; 18:5–21 ; ch. 20 ), but Job insists that experience shows just the reverse of what his friends have said. The wicked, who want to know nothing of God’s ways and who even consider prayer a useless exercise (vv. 14–15 ), flourish in all they do. Far from dying prematurely, as Zophar assumed concerning them (see 20:11 ), they live long and increase in power (v. 7 ). Bildad’s claim that the wicked have no offspring or descendants (see 18:19 ) Job flatly denies (vv. 8 , 11 ).

[BACK TO 21:9] rod of God. See note on 9:34 .

[BACK TO 21:13] peace. The Hebrew root underlying this word is translated “those who live quietly” in Ps 35:20 .

[BACK TO 21:16] See 22:18 . Job disavows the unholy “plans of the wicked” and knows that God is in control (see v. 17 ), but such knowledge makes God all the more of an enigma to him.

[BACK TO 21:17] lamp of the wicked snuffed out. See 18:5 and note.

[BACK TO 21:18] straw … chaff. See 13:25 ; see also note on Ps 1:4 .

[BACK TO 21:20] drink … wrath of the Almighty. See note on Isa 51:17 .

[BACK TO 21:22] Can anyone teach … God … ? See Isa 40:14 . On the contrary, God is the one who does the teaching (see 35:11 ; 36:22 ; chs. 38–41 ).

[BACK TO 21:26] dust. See note on 7:21 .

[BACK TO 21:34] how can you console me … ? See 16:2 and note.

[BACK TO 22:1–26:14] The third cycle of speeches, unlike the first (chs. 4–14 ) and second (chs. 15–21 ), is truncated and abbreviated. Bildad’s speech is very brief ( 25:1–6 ), and Zophar does not speak at all. The dialogue between Job and his friends comes to an end because the friends cannot convince Job of his guilt—Job cannot acknowledge what is not true.

[BACK TO 22:1] Eliphaz the Temanite . See note on 4:1 .

[BACK TO 22:2–4] Eliphaz’s odd reasoning is as follows: All things have their origin in God. So when people give back what God has given them, that does not enhance God in any way. Indeed, God is indifferent to human goodness, because goodness is expected of them. It is when people become wicked that God is aroused (v. 4 ).

[BACK TO 22:4] piety. See note on 4:6 . brings charges against. See note on 9:3 .

[BACK TO 22:5–11] In his earlier speeches, Eliphaz was the least caustic and at first even offered consolation ( 4:6 ; 5:17 ). But despite what he said in 4:3–4 , Eliphaz now reprimands Job for gross social sins against the needy, who are naked and hungry (vv. 6–7 ), and against widows and the fatherless (v. 9 ). The only proof Eliphaz has for Job’s alleged wickedness is his present suffering (vv. 10–11 ). In ch. 29 Job emphatically denies the kind of behavior of which Eliphaz accuses him.

[BACK TO 22:6] demanded security … stripped people of their clothing. Sins condemned by the prophets (see, e.g., Am 2:8 and note).

[BACK TO 22:9] widows … fatherless. See 24:3 ; Isa 1:17 and note; Jas 1:27 . strength. Lit. “arm” (as in 38:15 ).

[BACK TO 22:10] snares. See 19:6 and note.

[BACK TO 22:11] dark … flood of water. Two common figures of trouble and distress (see Ps 42:7 ; Isa 8:7–8 and notes; 8:22 ; 43:2 ).

[BACK TO 22:12–20] Eliphaz finally appears to support the argument of Bildad and Zophar, who were fully convinced that Job was a wicked man. Eliphaz makes a severe accusation: Job follows the path of the ungodly (v. 15 ), who defy God’s power and say, “What can the Almighty do to us?” (v. 17 ; see vv. 13–14 ). They even have contempt for God’s goodness (v. 18 ).

[BACK TO 22:18] See 21:16 and note.

[BACK TO 22:21–30] Eliphaz makes one last attempt to reach Job. In many ways it is a commendable call to repentance: Submit to God (v. 21 ), lay up God’s words in your heart (v. 22 ), return to the Almighty and forsake wickedness (v. 23 ), find your delight in God rather than in gold (vv. 24–26 ), pray and obey (v. 27 ) and become concerned about sinners (vv. 29–30 ). But Eliphaz’s advice assumes (1) that Job is a very wicked man and (2) that Job’s major concern is the return of his prosperity (see v. 21 ). Job had already made it clear in 19:25–27 that he deeply yearned to see God and be his friend.

[BACK TO 22:22] See Job’s response in 23:12 . lay up his words in your heart. The author of Ps 119 speaks similarly about the written word God gave Israel ( Ps 119:11 ; see Pr 2:1 and note).

[BACK TO 22:24] gold of Ophir. The finest gold (see 28:16 ; see also notes on 1Ki 9:28 ; 10:11 ; Ps 45:9 ; Isa 13:12 ).

[BACK TO 22:28] light will shine on your ways. Through obedience to the word of God (see vv. 22 , 27 ; 29:3 ; cf. Ps 119:105 ).

[BACK TO 22:30] cleanness of your hands. See note on Ps 24:4 .

[BACK TO 23:2] my complaint. See 21:4 and note. his hand is heavy. See NIV text notes; 33:7 and note; see also note on 1Sa 5:6 .

[BACK TO 23:3] where to find him. See note on vv. 8–9 .

[BACK TO 23:6] not press charges against me. Job is seeking a fair trial. In 9:14–20 Job was fearful he could not find words to argue with God. Now he is confident that if God would give him a hearing, he would be acquitted (see 13:13–19 ; see also Ps 17:1–3 ; 26:1–3 and notes).

[BACK TO 23:8–9] east … west … north … south. Whatever direction Job went, he could not find God (contrast Ps 139:7–10 ).

[BACK TO 23:8] , 10 I do not find him … But he knows the way that I take. Job is frustrated over his apparent inability to have an audience with God, who knows that he is an upright man. Job is here answering Eliphaz’s admonition beginning in 22:21 : “Submit to God and … prosperity will come.” Job replies that this is what he has always done (vv. 11–12 ). He treasures God’s words more than his daily food. He admits that God is testing him—not to purge away his sinful dross but to show that Job is pure gold (see Ps 119 :11,101,168; 1Pe 1:7 and note).

[BACK TO 23:12] Job’s response to the advice offered by Eliphaz in 22:22 . words … more than my daily bread. See Dt 8:3 ; Mt 4:4 and notes.

[BACK TO 23:13] he stands alone. Lit. “he is one (unique).” Though Job is not an Israelite, he worships the one true God—there is no other (see Dt 6:4 and note). He does whatever he pleases. He is sovereign (see Ps 115:3 ; 135:6 and notes; see also Lk 10:21 ).

[BACK TO 23:15] I am terrified. See note on 21:6 . A part of Job’s faith is the recognition that God does what he pleases. By contrast, the counselors tried to make God predictable.

[BACK TO 23:17] I am not silenced by the darkness. Job responds to Eliphaz’s accusation in 22:11 (see note there).

[BACK TO 24:1–12] Job describes the terrible injustice that often exists in the world. Robbery of both the haves (see v. 2 ) and the have-nots (see vv. 3–4 ) is equally obnoxious to him. But perhaps his suffering has enabled him to empathize with the poor, who must forage for food (v. 5 ) and “glean in the vineyards of the wicked” (v. 6 ). The scene he depicts is heartrending: The naked shiver in the cold of night (vv. 7–8 ), fatherless infants are “snatched from the breast” (v. 9 ), field hands harvest food but go hungry (v. 10 ), vineyard workers make wine but suffer thirst (v. 11 ; see photos ), groans rise from the dying and wounded (v. 12 ). Job cannot understand why God is silent and indifferent (vv. 1 , 12 ) in the face of such misery, but the fact that God waits disproves the counselors’ theory of suffering. Job is no more out of God’s favor as one of the victims than the criminal in vv. 13–17 is in God’s favor because of God’s inaction.

[BACK TO 24:1] See note on vv. 21–24 .

[BACK TO 24:2] move boundary stones. A serious crime in ancient times (see note on Dt 19:14 ).

[BACK TO 24:3] orphan’s … widow’s. See 22:9 ; Isa 1:17 and note; Jas 1:27 .

[BACK TO 24:5] wild donkeys. See 39:5–8 .

[BACK TO 24:6] glean. See note on Ru 1:22 .

[BACK TO 24:7] , 10 Job implicitly denies the accusation of Eliphaz (see 22:6 ).

[BACK TO 24:13–17] A description of those who cause the suffering depicted in vv. 2–12 : the murderer (v. 14 ), the adulterer (v. 15 ), the robber (v. 16 ). Darkness is their element, the medium in which they thrive (see vv. 14–17 ; Jn 3:19 ; Ro 1:21 ).

[BACK TO 24:18–20] Job seems to agree with the counselors here. But it is also legitimate to translate the verses as Job’s call for redress against evildoers: “May their portion of the land be cursed … / may the grave snatch away … / May the womb forget them, / may the worm feast on them; / may the wicked be no longer remembered / but be broken like a tree.”

[BACK TO 24:20] worm feasts on them. See 21:26 ; Isa 14:11 ; 66:24 and note; Mk 9:48 and note. broken like a tree. See note on 19:10 .

[BACK TO 24:21–24] By way of summary, Job says that God judges the wicked, but he does so in his own good time. Job wishes, however, that God would give the righteous the satisfaction of seeing it happen (v. 1 ).

[BACK TO 25:1–6] See note on 22:1–26:14 . Bildad adds nothing new here, and Zophar, who had already admitted how disturbed he was (see 20:2 ), does not even comment.

[BACK TO 25:2] establishes order in the heights of heaven. He who establishes order in heaven is sovereign over all creation.

[BACK TO 25:3] his forces. Angels. his light. The sun.

[BACK TO 25:4–6] Bildad echoes Eliphaz’s earlier statements about human depravity ( 4:17–19 ; 15:14–16 ).

[BACK TO 26:2–4] With biting sarcasm, Job responds to Bildad alone (the Hebrew for the words “you” and “your” in these verses is singular rather than plural), indicating that Eliphaz and Zophar have already been silenced.

[BACK TO 26:2] saved the arm that is feeble. See 4:3–4 ; Isa 35:3 ; Heb 12:12 .

[BACK TO 26:5–14] Job’s highly figurative description of the vast power of God—the theme also of Bildad’s final speech (ch. 25 ).

[BACK TO 26:5] The dead. The Hebrew for this expression is translated “spirits of the dead” in Pr 2:18 , “spirits of the departed” in Isa 14:9 and “spirits” in Isa 26:14 . The term is used figuratively of the deceased who inhabit the netherworld (see 3:13–15 , 17–19 ; see also note on 3:16 ). waters. Part of the world inhabited by living beings, and therefore above the netherworld.

[BACK TO 26:6] The realm of the dead. Personified elsewhere as the “king of terrors” ( 18:14 ; see note there). Destruction. See NIV text note; see also 28:22 ; 31:12 ; Pr 15:11 and NIV text notes. In Rev 9:11 , Abaddon is the name of the “angel of the Abyss.”

[BACK TO 26:7] See 37:18 . He. God. suspends the earth over nothing. Perhaps Job’s way of acknowledging that the landmasses are made secure only by God’s sustaining power.

[BACK TO 26:12] churned up the sea. See Isa 51:15 ; Jer 31:35 . Rahab. See note on 9:13 .

[BACK TO 26:13] gliding serpent. A description of the sea monster Leviathan (see notes on 3:8 ; Isa 27:1 ).

[BACK TO 26:14] these are but the outer fringe of his works. What God has revealed of his dominion over natural and supernatural forces amounts to no more than a whisper. Job is impressed with the severely limited character of human understanding. Zophar had chided Job about his inability to fathom the mysteries of God ( 11:7–9 ), but the knowledge possessed by Job’s friends was not superior to that of Job himself (see 12:3 ; 13:2 ). thunder of his power. If it is difficult for us to comprehend the little that we know about God, how much more impossible it would be to understand the full extent of his might!

[BACK TO 27:1–23] The dialogue-dispute section of the book begins with Job’s opening lament (ch. 3 ), continues with the three cycles of speeches (chs. 4–14 ; 15–21 ; 22–26 ) and concludes with Job’s closing discourse (ch. 27 ), in which he reasserts his own innocence (vv. 2–6 ) and eloquently describes the ultimate fate of the wicked (vv. 13–23 ).

[BACK TO 27:2] As surely as God lives. The most solemn of oaths (see note on Ge 42:15 ). Job’s faith in God continued despite his perception of denied justice.

[BACK TO 27:5] you. The Hebrew for this word is plural. In his summary statement, Job once again speaks to his three friends as a group.

[BACK TO 27:6] maintain my innocence. God had spoken similarly of Job (see 2:3 ).

[BACK TO 27:7] May my enemy be like the wicked. Job evidently calls for his “friends” (“my enemy … adversary”), who had falsely accused him of being wicked, to be treated as though they themselves were wicked (cf. Ps 109:6–15 ; 137:8–9 ).

[BACK TO 27:11] I will teach you. Job is about to remind his counselors about an issue on which they all agree: that the truly wicked deserve God’s wrath (vv. 13–23 ). The three friends had falsely put Job in that category.

[BACK TO 27:13–23] A poem that dramatizes the effect of Job’s earlier call for redress (v. 7 ).

[BACK TO 27:13] Job echoes the words of Zophar in 20:29 (see note there).

[BACK TO 27:18] cocoon … hut. Symbols of fragility (see note on 4:19 ; Isa 1:8 and note; 24:20 ).

[BACK TO 27:21] east wind. See note on 15:2 .

[BACK TO 28:1–28] Job’s friends’ application of traditional wisdom to human suffering has been even more unsatisfactory than Job’s untraditional response. Both attempts to penetrate the mystery have failed, and the dialogue has come to a stalemate. Therefore the author of the book inserts a striking wisdom poem that answers the question, “Where can wisdom be found?” (v. 12 ; see v. 20 ). The poem consists of three parts: (1) Humans find precious stones and metals by digging into the deep bowels of the earth (vv. 1–11 ); (2) but wisdom, the dearest treasure of all, is not found there, and it cannot be bought with precious stones or metals dug from the earth (vv. 12–19 ); (3) wisdom is found only in God (vv. 20–27 ). And God tells human beings that true wisdom for them is to “fear … the Lord … and to shun evil” (v. 28 ). This chapter, then, anticipates the theme of God’s speeches ( 38:1–42:6 ) and echoes the assessment of Job that God had given at the beginning (see 1:1 , 8 and notes; see also Introduction: Theological Theme and Message ).

[BACK TO 28:1–11] A fascinating, lyrical description of ancient mining techniques.

[BACK TO 28:2] Iron. See note on 19:24 .

[BACK TO 28:3] put an end to the darkness. By using an artificial source of light, such as a torch or lamp.

[BACK TO 28:4] dangle and sway. Mining, then as now, is difficult and dangerous work. People will hazard everything to dig up the earth’s treasures.

[BACK TO 28:6] lapis lazuli. See v. 16 ; see also notes on SS 5:14 ; Isa 54:11 .

[BACK TO 28:9] roots of the mountains. A poetic expression emphasizing great depth (cf. Jnh 2:6 ).

[BACK TO 28:10] tunnel through the rock. An eighth-century BC inscription found at Jerusalem’s Pool of Siloam testifies to the sophistication of ancient tunneling technology.

[BACK TO 28:12] The questions, repeated almost verbatim in v. 20 , are answered in v. 28 .

[BACK TO 28:16] gold of Ophir. See 22:24 and note.

[BACK TO 28:18] the price of wisdom is beyond rubies. Cf. the value of a “wife of noble character” ( Pr 31:10 ), who fears the Lord ( Pr 31:30 ) and is therefore wise (see v. 28 ).

[BACK TO 28:19] Cush. The upper Nile region, south of Egypt.

[BACK TO 28:21] hidden … from the birds. As are precious stones and metals (see v. 7 ).

[BACK TO 28:22] Destruction and Death. See note on 26:6 .

[BACK TO 28:25–27] Wisdom has been with God from the time of creation itself (see Pr 8:22–31 and notes).

[BACK TO 28:28] fear of the Lord … shun evil. See the description of Job’s character in 1:1 , 8 ; 2:3 . that is wisdom. “The fear of the L ORD is the beginning of wisdom” ( Ps 111:10 ; Pr 9:10 ; see Pr 1:7 ).

[BACK TO 29:1–31:40] Job submits his final defense in a three-part summation: Part one (ch. 29 ) is a nostalgic review of his former happiness, wealth and honor; part two (ch. 30 ) is a lament over the loss of everything, especially his honor; part three (ch. 31 ) is a final protestation of his innocence.

[BACK TO 29:1–25] A classic example of Semitic rhetoric, using the following symmetrical pattern: blessing (vv. 2–6 ), honor (vv. 7–10 ), benevolence (vv. 11–17 ), blessing (vv. 18–20 ), honor (vv. 21–25 ).

[BACK TO 29:2–6] Words charged with emotion. In earlier days, God had been Job’s friend and companion.

[BACK TO 29:3] by his light I walked. See note on 22:28 .

[BACK TO 29:4] when God’s intimate friendship blessed my house. Lit. “when God’s council was by my tent.” The clause evokes a situation similar to that in Ge 18 , where God and two members of his heavenly council eat and drink at Abraham’s tent—and there God discloses to his friend the imminent birth of the promised son and God’s intentions concerning Sodom and Gomorrah.

[BACK TO 29:5] my children were around me. See 1:2 and note.

[BACK TO 29:6] cream … olive oil. Symbols of richness and luxury (see 20:17 ; Eze 16:19 ).

[BACK TO 29:7] gate of the city. Where the most important business was conducted and the most significant legal cases were tried (see note on Ru 4:1 ). took my seat. As a city elder, a member of the ruling council (see note on Ge 19:1 ).

[BACK TO 29:12–13] I rescued … the fatherless … I made the widow’s heart sing. Implicitly responding to Eliphaz’s accusation in 22:9 (see note on 22:5–11 ), Job expresses his concern for the helpless and unfortunate (see 24:9 ; 31:16–18 , 21 ).

[BACK TO 29:14] I put on righteousness … justice was my robe. For similar imagery, see Ps 132:9 , 16 ; Isa 59:17 ; 61:10 ; Ro 13:14 ; Eph 4:24 ; 6:14 , 17 and notes; see also note on Ps 109:29 .

[BACK TO 29:18] I thought. Job muses on what might have been the course of his life.

[BACK TO 29:21–25] Job’s counsel was valued (vv. 21–23 ), his approval sought (v. 24 ) and his civic leadership accepted with gratitude (v. 25 ).

[BACK TO 30:1–31] In contrast to the positive notes of blessing and honor sounded in ch. 29 , Job now bemoans the suffering and dishonor he has been forced to undergo. God has heaped overwhelming terrors on him (v. 15 ). His final, forlorn lament (see v. 31 ) over his condition shows that his rage has not yet subsided.

[BACK TO 30:1] , 9 now … mock me. Earlier both young and old had deferred to him (see 29:8–11 , 21–25 ).

[BACK TO 30:4] salt herbs. Probably saltwort, which grows in otherwise infertile areas, including the regions where Job and his friends lived. Cf. 39:6 . broom bush. A large shrub that grows in the deserts of the Middle East (see 1Ki 19:4 ; Ps 120:4 and notes).

[BACK TO 30:9] those young men mock me . See v. 1 and note on vv. 1 , 9 . byword. See note on 17:6 .

[BACK TO 30:11] God has unstrung my bow. In contrast to 29:20 , where Job was confident that his bow would be new and strong.

[BACK TO 30:12] siege ramps. See 19:12 .

[BACK TO 30:14] breach. In a city wall.

[BACK TO 30:15] driven … as by the wind. See v. 22 .

[BACK TO 30:17] gnawing pains. See note on 2:7 .

[BACK TO 30:18] neck of my garment. Tight-fitting collar.

[BACK TO 30:19] dust and ashes. Symbolic of humiliation and insignificance (see note on Ge 18:27 ). Job would someday use “dust and ashes” to symbolize repentance ( 42:6 ).

[BACK TO 30:20–23] Job now shifts his thoughts away from human beings and toward God. He accuses God of abusing his power by attacking him despite his pleas for mercy.

[BACK TO 30:24] Job feels that he has been treated unjustly, whether by God or by humans.

[BACK TO 30:26] Cf. Isa 5:2 , 7 .

[BACK TO 30:28] blackened. See v. 30 ; see also note on 2:7 .

[BACK TO 30:29] brother of jackals … companion of owls. The prophet Micah uses similar imagery of himself in Mic 1:8 .

[BACK TO 30:30] fever. See note on 2:7 .

[BACK TO 31:1–40] The climactic section of Job’s three-part summation (see note on 29:1–31:40 ). It is negative in the sense that Job denies all the sins listed, but it has the positive purpose of attesting loyalty to God as his sovereign Lord. In the strongest legal terms, using a series of self-maledictory oaths, Job completes his defense. No more can be said (v. 40 ). He now affixes his signature to the document (v. 35 ), and the burden of proof that he is a wretched sinner rests with God. Job’s call for vindication had reached a climax in 27:2–6 . Now he amplifies that statement with the details of his godly life. Each of seven disavowals (vv. 5–7 , 9 , 13 , 16–21 , 24–27 , 29–34 , 38–39 ) is accompanied by an oath that calls for the punishment the offense deserves (vv. 8 , 10–12 , 14–15 , 22–23 , 28 , 40 [but see notes on vv. 14 , 34 ]). The principle at work is the so-called law of retaliation (see Ex 21:23–25 ; Lev 24:20 and notes).

[BACK TO 31:1–12] Job begins with sins of the heart, especially sexual lust (vv. 1–4 ), cheating in business (vv. 5–8 ) and marital infidelity (vv. 9–12 ).

[BACK TO 31:1] look lustfully at a young woman. To do so is to sin (see Mt 5:28 ; 2Pe 2:14 and notes).

[BACK TO 31:4] Echoed by Elihu in 34:21 .

[BACK TO 31:6] God weigh me in honest scales. See photo below; see also 6:2 ; Pr 16:11 and note; 21:2 ; 24:12 ; Am 8:5 ; Mic 6:11 . blameless. Does not imply sinless perfection (see note on 1:1 ).

[BACK TO 31:12] Destruction. See note on 26:6 .

[BACK TO 31:13–23] Job reveals genuine understanding concerning matters of social justice: Human equality is based on creation (vv. 13–15 ), compassion toward those in need is essential (vv. 16–20 ), and power and influence must not be abused (vv. 21–23 ).

[BACK TO 31:14] what will I do … ? Or “then what will I do …?”

[BACK TO 31:16–17] widow … fatherless. See note on 29:12–13 .

[BACK TO 31:24–28] Covetous greed (vv. 24–25 ) and idolatry (vv. 26–27 ) are equally reprehensible in the eyes of God (v. 28 ; see Mt 6:19–21 and notes; Col 3:5 ).

[BACK TO 31:25] my great wealth. See 1:3 and note; see also 1:10 .

[BACK TO 31:26–28] The sun and moon are not to be objects of worship (see note on Ge 1:16 ; see also Dt 4:19 ; 17:3 ; Eze 8:16–17 ).

[BACK TO 31:27] kiss. An ancient gesture of worship (see 1Ki 19:18 ; Hos 13:2 and note).

[BACK TO 31:29–32] The sin of gloating over one’s enemy was condemned by Moses (see Ex 23:4–5 and note) and by Christ (see Mt 5:43–47 ).

[BACK TO 31:33–34] A strong denial of hypocrisy.

[BACK TO 31:33] as people do. See NIV text note and Ge 3:8–10 ; Hos 6:7 and note.

[BACK TO 31:34] This disavowal (see note on 31:1–40 ) lacks a following “then”; instead, it is followed by a parenthetical section and another “if” (v. 38 ).

[BACK TO 31:35–37] Job’s final call for justice. His signature endorses every word of the oaths he has just taken.

[BACK TO 31:35] someone to hear me. See notes on 5:1 ; 9:33 ; 16:18–21 ; 19:25 . let the Almighty answer me. See note on 38:1 . accuser. The Hebrew for this word is not the same as that for “Satan” (see note on 1:6 ). Here Job’s accuser is either (1) a human adversary (perhaps one of the three friends) or (2) God himself. In any event, Job assumes that accusations have been lodged against him before the court of heaven to which God has responded with judgments.

[BACK TO 31:36] shoulder. Inscriptions were sometimes worn on the shoulder as a perpetual reminder of their importance (see Ex 28:12 ).

[BACK TO 31:38–40] A climactic oath that completes an earlier theme and creates a unique emphasis. Job calls for a curse on his land if he has not been fully committed to social justice (see also vv. 13–15 ).

[BACK TO 31:40] The words of Job are ended. His complaints and arguments are now over. He will make only brief statements of contrition (see 40:3–5 ; 42:1–6 and notes) following the divine discourses.

[BACK TO 32:1–37:24] A fourth counselor, named Elihu and younger than the other three ( 32:4 , 6–7 , 9 ), has been standing on the sidelines, giving deference to age and listening to the dialogue-dispute. But now he declares himself ready to show that both Job and the three other counselors are in the wrong. The author introduces Elihu’s four poetic speeches ( 32:6–33:33 ; ch. 34 ; ch. 35 ; chs. 36–37 ) with a short prose preface ( 32:1–5 ).

[BACK TO 32:1] righteous in his own eyes. Job insisted on his innocence in spite of the terrible suffering that he was experiencing.

[BACK TO 32:2–3] angry. Elihu considers Job’s emphasis on vindicating himself rather than God reprehensible, but he also believes that the friends’ inability to refute Job was tantamount to condemning God (see NIV text note on v. 3 ).

[BACK TO 32:2] Elihu. Means “He is my God.” Elihu’s speeches in some ways anticipate the divine word out of the storm ( 38:1–42:6 ). Buzite. An inhabitant of Buz, a desert region in the east (see Jer 25:23 ).

[BACK TO 32:6] , 10 , 17 tell … what I know. The impetuous Elihu is eager to share his knowledge and assumes that he can communicate it effectively (see note on 36:4 ).

[BACK TO 32:6] young … fearful. See Jer 1:6–8 ; 1Ti 4:12 ; 2Ti 1:7 and notes.

[BACK TO 32:8] breath of the Almighty. See 33:4 .

[BACK TO 32:14] I will not answer him with your arguments. Elihu feels that something important has been left out and, where the wisdom of age has failed, he by the Spirit of God (see NIV text note on v. 8 ) has the understanding to supply the right answers.

[BACK TO 32:15–22] Elihu delivers a soliloquy to himself, but it is also for the benefit of those who may be listening.

[BACK TO 32:15–16] words have failed them … they stand there with no reply. See v. 5 . The breakdown of the third cycle in the dialogue-dispute cut short Bildad’s last word and left Zophar without a third speech (see note on 22:1–26:14 ).

[BACK TO 32:18] I am full of words. Elihu’s speeches continue unabated through ch. 37 . He has a genuine contribution to make, however, to the problems Job is facing. At the same time, he does not stoop to false accusation about Job’s earlier life but usually confines his criticism of Job to quotations from Job himself. This is perhaps the reason that God, in the epilogue, does not condemn Elihu along with Job’s three friends (see 42:7–9 and note).

[BACK TO 32:19] new wineskins ready to burst. Old wineskins might be expected to crack or break (see Mt 9:17 and note), but not new ones. Elihu is obviously eager to speak.

[BACK TO 33:1–33] Elihu turns to Job and speaks directly to him. Unlike the three friends, he addresses Job by name (vv. 1 , 31 ; 37:14 ).

[BACK TO 33:1] pay attention to everything I say. He is thoroughly convinced of the importance and wisdom of the advice he is about to give (see vv. 31 , 33 ).

[BACK TO 33:4] Spirit of God has made me. See Ge 1:2 and note. breath of the Almighty. See 32:8 . gives me life. See 27:3 ; see also Ge 2:7 and note.

[BACK TO 33:5] Answer me. He opens and closes his speech (see v. 32 ) with the same plea. if you can. His attitude of superiority shows through.

[BACK TO 33:6] I … am a piece of clay. See note on 4:19 .

[BACK TO 33:7] hand … heavy on. The idiom is elsewhere used only of God (see 23:2 and NIV text notes; see also note on 1Sa 5:6 ).

[BACK TO 33:8] But you have said. Elihu’s method is to quote Job (vv. 9–11 ; 34:5–6 , 9 ; 35:2–3 ) and then show him where and how he is wrong. The quotations are not always verbatim, which indicates that Elihu is content simply to repeat the substance of Job’s arguments.

[BACK TO 33:11] Elihu quotes Job’s words almost verbatim here (see 13:27 ).

[BACK TO 33:12] you are not right. Elihu feels that Job needs to be corrected. Certainly Job’s perception of God as his enemy (see v. 10 ; 13:24 ; 19:11 ) is wrong, but Elihu is also offended by what he considers Job’s claim to purity (see v. 9 ). Job, however, had never claimed to be “pure … and free from sin” (v. 9 ), though some of his words were also understood that way by Eliphaz (see 15:14–16 ). Job admits being a sinner ( 7:21 ; 13:26 ) but disclaims the outrageous sins for which he thinks he is being punished. His complaints about God’s silence (see v. 13 ) are also an offense to Elihu. He imputes to Job the blanket statement that God never speaks to human beings, whereas Job’s point is that God is silent in his present experience.

[BACK TO 33:15] In a dream … when deep sleep falls on people. Elihu echoes Eliphaz (see 4:13 ).

[BACK TO 33:18] pit. A metaphor for the grave (see vv. 22 , 24 , 28 , 30 ), as often in the Psalms. perishing by the sword. See 36:12 . The reading in the NIV text note on both verses refers to the figurative waterway between the land of the living and the realm of the dead. The Hebrew for “river” here is shela (from a root that means “to send”) and sometimes means “water channel” (see Ne 3:15 and NIV text note), a conduit through which water is “sent” (see Jn 9:7 and note) by a spring. The “river” therefore is the figurative means of passage between this world and the next.

[BACK TO 33:19] chastened on a bed of pain. Dreams and visions (see v. 15 ) are not the only ways in which God speaks. He can talk to us in ways that we do not perceive (see v. 14 ). Elihu rightly states that God speaks to humans in order to turn them from sin. But he overlooks Job’s reason for wanting an audience with God: to find out what sins he is being accused of (see 13:22–23 ).

[BACK TO 33:23–28] After emphasizing the importance of the chastening aspect of suffering, a point mentioned only briefly by Eliphaz (see 5:17 ; see also note on 5:17–26 ), Elihu now moves on to the possibility of deliverance and restoration based on a mediator (see note on 5:1 ). He further allows for God’s gracious response of forgiveness where sincere repentance is present (vv. 27–28 ). But Elihu is still ignorant of the true nature of Job’s relationship to God, known only in the divine council (chs. 1–2 ).

[BACK TO 33:24] Spare them from going down to the pit. See Isa 38:17 and note. ransom. See Ps 49:7–9 and note.

[BACK TO 33:25] flesh be renewed like a child’s … restored. Similar phrases are used in 2Ki 5:14 with reference to healing from leprosy.

[BACK TO 33:26] see God’s face. Not literally (see note on Ge 16:13 ).

[BACK TO 33:29] twice … three times. See note on 5:19 .

[BACK TO 33:30] to turn them back from the pit. Elihu teaches that God’s apparent harshness in chastening human beings is in reality an act of love, since they are never punished in this life in keeping with what they fully deserve (see v. 27 ). light of life. Spiritual well-being (see Ps 49:19 ; see also Ps 27:1 and note). In some contexts, the phrase refers to resurrection (see note on Isa 53:11 ).

[BACK TO 33:32] I want to vindicate you. But this will happen, Elihu insists, only if Job repents.

[BACK TO 34:1–37] The second of Elihu’s four speeches (see note on 32:1–37:24 ), divided into three sections: (1) addressed to a group of wise men (vv. 2–15 ), doubtless including the three friends; (2) addressed to Job (vv. 16–33 ); (3) addressed to himself (vv. 34–37 ), as in 32:15–22 (see note there).

[BACK TO 34:2] , 10 listen to me. Although it is possible that Elihu is overly impressed with his own wisdom, it is more likely that he considered himself a messenger of God (see 32:8 , 18 and NIV text note on 32:8 ), especially in the light of his humble attitude in v. 4 .

[BACK TO 34:2] wise men … men of learning. Also referred to as “men of understanding” (vv. 10 , 34 ).

[BACK TO 34:3] Elihu echoes the words of Job in 12:11 (see note there).

[BACK TO 34:5] , 9 Job says … For he says. Elihu again quotes Job and then goes on to defend God’s justice against what he considers to be Job’s false theology (e.g., 9:14–24 ; 16:11–17 ; 19:7 ; 21:17–18 ; 24:1–12 ; 27:2 ). The substance of the quotation in v. 5 is accurate (cf. 12:4 ; 13:18 ; 27:6 ), and much of v. 6 represents Job fairly (see 21:34 ; 27:5 ; see also 6:4 and note)—though Job had never claimed to be completely guiltless. Verse 9 is not a direct quotation from Job, who had only imagined the wicked saying something similar (see 21:15 ). But perhaps Elihu derives it from Job’s repeated statement that God treats the righteous and the wicked in the same way (cf. 9:22 ; 21:17 ; 24:1–12 ), leading to the conclusion that it does not pay to please God.

[BACK TO 34:7] drinks scorn like water. See Eliphaz’s description of humans in 15:16 .

[BACK TO 34:10] Far be it from God to do evil. See Ge 18:25 and note. Elihu’s concern that Job was making God the author of evil is commendable. Job, in his frustration, has come perilously close to charging God with wrongdoing ( 12:4–6 ; 24:1–12 ). He has suggested that this is the only conclusion he can reach on the basis of his knowledge and experience ( 9:24 ).

[BACK TO 34:11] See Ecc 12:14 ; Ro 2:6–11 ; 2Co 5:10 and notes.

[BACK TO 34:13–15] Elihu is zealous for God’s glory as the sovereign Sustainer who demonstrates his grace every moment by granting life and breath to human beings.

[BACK TO 34:15] return to the dust. See Ecc 12:7 ; see also Ge 3:19 and note.

[BACK TO 34:16] hear … listen. The Hebrew for these verbs is singular, addressed to Job. Elihu is concerned that Job’s attitude about God’s justice be corrected (see v. 17 ), so he stresses God’s impartial rule as Lord of all, especially in meting out justice to the wicked in high places (see vv. 18–20 ).

[BACK TO 34:18] worthless. See note on Dt 13:13 .

[BACK TO 34:21–28] God’s omniscience guarantees that he will not make any mistakes when he punishes evildoers. It is not necessary for him to set times to examine people for judgment (see v. 23 ; contrast 24:1 ).

[BACK TO 34:21] Elihu echoes the words of Job in 31:4 .

[BACK TO 34:29] if he remains silent , who can condemn him? Elihu attempts to answer Job’s complaint about God’s silence (ch. 23 ). God watches over people and nations to see that right is done (vv. 29–30 ).

[BACK TO 34:31–33] First indirectly (vv. 31–32 ) and then more directly (v. 33 ), Elihu condemns Job and calls for his repentance.

[BACK TO 34:35] Job speaks without knowledge. A motif in the first discourse of the Lord (see 38:2 and note) and the final response of Job (see 42:3 ).

[BACK TO 35:1–16] Elihu’s third speech (see note on 32:1–37:24 ), addressed to Job.

[BACK TO 35:2] in the right. The Hebrew for this phrase is translated “vindicated” in Job’s statement in 13:18 . Elihu thinks that it is unjust and inconsistent for Job to expect vindication from God and at the same time imply that God does not care whether we are righteous (see v. 3 ). But allowance must be made for a person to express their feelings. The psalmist who thirsted for God ( Ps 42:1–2 ) also questioned why God had forgotten him ( Ps 42:9 ) and rejected him ( Ps 43:2 ).

[BACK TO 35:5] Look up at the heavens and see. Elihu asserts that God is so far above human beings that there is really nothing they can do, good or bad, that will affect God’s essential nature (see v. 6 ).

[BACK TO 35:9] People cry out … they plead for relief. Elihu states that those like Job who pray for help when suffering innocently never seem to get around to trusting the justice and goodness of their Maker, who is also the author of wisdom and joy (see vv. 10–11 ). Such failure is a sign of arrogance (see v. 12 ), so Job’s complaint against God’s justice and about God’s silence is meaningless talk (see vv. 13–16 ).

[BACK TO 35:10–11] God … gives songs … teaches … makes us wiser. God chooses to condescend, to reach out to people in love.

[BACK TO 35:12] The verse is difficult. A comma after the first line would change the meaning and make more sense of the verse in context: Since the wicked are arrogant, God does not listen (see v. 13 ). Job himself shares their arrogance. He too receives no answer, because he does not ask rightly (see v. 14 ).

[BACK TO 35:16] without knowledge. See 38:2 and note. multiplies words. “Against God” ( 34:37 ).

[BACK TO 36:1–37:24] Elihu’s fourth and final (see 36:2 ) speech (see note on 32:1–37:24 ), addressed for the most part to Job (but see note on 37:2 ).

[BACK TO 36:2–4] Elihu desires to strengthen the case for God’s goodness and justice.

[BACK TO 36:4] perfect knowledge. Here Elihu applies the phrase to himself, while in 37:16 he applies it to God—thus appearing to make himself equal to God. But the Hebrew for “knowledge” is not quite the same here as in 37:16 . Elihu is probably referring to his ability as a communicator; i.e., he claims perfection in the knowledge of speech (see note on 32:6 , 10 , 17 ).

[BACK TO 36:5] God’s power assures the fulfillment of his purpose.

[BACK TO 36:6–9] A classic statement of God’s justice in rewarding the righteous and punishing sinners (in contrast to what Job has been claiming). In v. 7 Elihu perhaps has in mind Job’s complaint that God will not leave him alone (see 7:17–19 ), and in v. 9 he may be thinking of Job’s charge that God will not present his indictment against him (see 31:35–36 ).

[BACK TO 36:10] makes them listen to correction. Elihu states that God uses trouble to gain people’s attention.

[BACK TO 36:12] See NIV text note (see also note on 33:18 ).

[BACK TO 36:13–15] Elihu understands that the basic spiritual need of human beings stems from their hardness of heart—their refusal to yield to God, to cry out to God in their distress (see Ps 107:6 and note), or to hear the voice of God in their suffering.

[BACK TO 36:14] male prostitutes of the shrines. See note on 1Ki 14:24 .

[BACK TO 36:16–21] Elihu warns Job to respond to God’s discipline by turning away from evil (see v. 21 ). Verse 16 shows that he still views Job as a man for whom there is hope.

[BACK TO 36:16] He is wooing you. With tender compassion, God brings his people back to himself (see Hos 2:14 and note).

[BACK TO 36:21] Beware of turning to evil. Elihu’s evaluation of Job is the opposite of God’s (see 1:8 and note; 2:3 ).

[BACK TO 36:22–33] Elihu anticipates some of God’s statements in the discourses of chs. 38–41 .

[BACK TO 36:24] his work , which people have praised in song. See, e.g., notes on Ex 15:1–18 ; Jdg 5:1–31 .

[BACK TO 36:26] beyond our understanding. See 37:5 . That God’s ways and thoughts are infinitely higher than ours is an important theme in chs. 38–41 (see also Isa 55:8–9 ; Ro 11:33–36 ).

[BACK TO 36:30] bathing. That is, in light.

[BACK TO 36:31] governs. The NIV text note understands the verse to mean that the Lord “nourishes” the nations with the showers mentioned in vv. 27–30 .

[BACK TO 37:1–13] A continuation of Elihu’s hymnic description of God’s marvels exhibited in the earth’s atmosphere, beginning in 36:27 . His heart pounds at the awesome display (see v. 1 ). The passage reveals a sophisticated observation of atmospheric conditions and their effects: the evaporation and distillation of water for rain (see 36:27 and NIV text note), the clouds as holders of moisture (see 36:28 ; 37:11 ) and the cyclonic behavior of clouds (see v. 12 ). Such forces originate from God’s command and always perform his will for humankind, whether for good or for ill (v. 13 ).

[BACK TO 37:2] Listen. The Hebrew for this verb is plural, indicating that others (including the three friends) besides Job are being addressed here (see note on 36:1–37:24 ). roar of his voice … rumbling. Thunder (see v. 4 ; see also introduction to Ps 29 ).

[BACK TO 37:5] beyond our understanding. See note on 36:26 .

[BACK TO 37:10] breath of God. Here a metaphor for a chilling wind.

[BACK TO 37:14–18] Elihu challenges Job to ponder God’s power over the elements. The question format is also used in the divine discourses (chs. 38–41 ).

[BACK TO 37:16] perfect knowledge. See note on 36:4 .

[BACK TO 37:18] See 26:7 .

[BACK TO 37:19] we cannot draw up our case. Job had dared to sign his defense and call for an audience with God (see 31:35 ). For this Elihu seeks to shame him. But he softens his tone by including himself as one equally vulnerable to God’s majesty.

[BACK TO 37:22] Out of the north he comes. See note on Ps 48:2 . God comes. Elihu prepares Job for the appearance of God in the storm (chs. 38–41 ).

[BACK TO 37:24] revere. Fear (see 28:28 ; Ge 20:11 and notes).

[BACK TO 38:1–42:6] The theophany (appearance of God) to Job, consisting of two discourses by the Lord ( 38:1–40:2 ; 40:6–41:34 ), each of which receives a brief response from Job ( 40:3–5 ; 42:1–6 ).

[BACK TO 38:1] the L ORD. The Israelite covenant name for God (see Introduction: Author ). storm. See 40:6 . Elihu had imagined the appearance of the divine presence as a display of “golden splendor” and “awesome majesty” ( 37:22 ). He also had anticipated the storm or whirlwind (see note on 37:22 ), from which Job would hear the voice of God. Job had said, “Let the Almighty answer me” ( 31:35 ). Now God speaks to Job, but not to give Job the justification of his ways that Job had been demanding. Out of the awesome majesty of the thunderstorm, he reminds Job that the wisdom that directs the Creator’s ways is beyond the reach of human understanding—that humanity’s almost godlike wisdom should not presume to match God’s wisdom or take its measure (cf. Isa 55:8–9 ).

[BACK TO 38:2] See 35:16 . In 42:3 Job echoes the Lord’s words. God states that Job’s complaining and raging against him are unjustified and proceed from limited understanding.

[BACK TO 38:3] Repeated in 40:7 (see also 42:4 ). The format of God’s response is to ply Job with rhetorical questions, to each of which Job must plead ignorance. God says nothing about Job’s suffering, nor does he address Job’s problem about divine justice. Job gets neither a bill of indictment nor a verdict of innocence. But, more important, God does not humiliate or condemn him—which surely would have been the case if the counselors had been right. So by implication Job is vindicated, and later his vindication is directly affirmed (see 42:7–9 and note). The divine discourses, then, succeed in bringing Job to complete faith in God’s wisdom and goodness without his receiving a direct answer to his questions.

[BACK TO 38:4–38] Inanimate creation testifies to God’s sovereignty and power (the earth, vv. 4–7 , 18 ; the sea, vv. 8–11 , 16 ; the sun, vv. 12–15 ; the netherworld, v. 17 ; light and darkness, vv. 19–20 ; the weather, vv. 22–30 , 34–38 ; the constellations, vv. 31–33 ). See note on 38:39–39:30 .

[BACK TO 38:4–5] See the similar questions of Agur and the similar irony in his demand for a response ( Pr 30:4 ; see Isa 40:12 and note).

[BACK TO 38:7] See Ps 148:2–3 and note on Ps 65:13 . When the earth was created, the angels were there to sing the praises of the Creator, but Job was not (see vv. 4–5 ). He should therefore not expect to be able to understand even lesser aspects of God’s plans for the world and for humankind. angels. See NIV text notes here and on 1:6 ; 2:1 .

[BACK TO 38:10–11] See Ps 33:7 and note; Jer 5:22 .

[BACK TO 38:11] when I said. God the Father controls the sea by speaking to it, as does God the Son (see Mk 4:41 and note; Lk 8:24–25 ).

[BACK TO 38:12–13] The arrival of the dawn sends the wicked scurrying for cover.

[BACK TO 38:14] clay under a seal. Either a cylinder seal (see note on Ge 38:18 ) or a stamp seal.

[BACK TO 38:15] their light. The night is when the wicked are active (see Jn 3:19 ; for the imagery, cf. Lk 11:35 ). upraised arm is broken. See 22:9 and note.

[BACK TO 38:16] springs of the sea. See Ge 7:11 ; 8:2 .

[BACK TO 38:17] gates of death. See note on 17:16 ; see also 26:5–6 .

[BACK TO 38:22–23] hail … for days of war. See, e.g., Jos 10:11 ; Isa 28:2 and notes.

[BACK TO 38:24] east winds. See note on 15:2 .

[BACK TO 38:31–32] Pleiades … Orion’s … Bear. See note on 9:9 .

[BACK TO 38:36] ibis … rooster. Two birds whose habits were sometimes observed by people who wished to forecast the weather. The words serve as a transition to the next major section of the first divine discourse.

[BACK TO 38:39–39:30] Animate creation testifies to God’s sovereignty, power and loving care (the lion, 38:39–40 ; the raven, 38:41 ; the mountain goat, 39:1–4 ; the wild donkey, vv. 5–8 ; the wild ox, vv. 9–12 ; the ostrich, vv. 13–18 ; the horse, vv. 19–25 ; the hawk, v. 26 ; the eagle, vv. 27–30 ). See note on 38:4–38 .

[BACK TO 38:41] provides food for the raven. God cares for and feeds all the birds, of which the raven is representative (e.g., compare Lk 12:24 with Mt 6:26 ).

[BACK TO 39:5] wild donkey. See 24:5 ; see also the description of Ishmael in Ge 16:12 and note there.

[BACK TO 39:9–12] As there was an implied contrast between the wild donkey and the domestic donkey (see v. 7 ), here there is a more explicit contrast between the wild ox and the domestic ox.

[BACK TO 39:11] great strength. In the OT, the wild ox (the now virtually extinct aurochs) often symbolizes strength (see, e.g., Nu 23:22 and note; 24:8 ; Dt 33:17 ; Ps 22:21 and note; 29:6 ). Next to the elephant and rhinoceros, the wild ox was the largest and most powerful land animal of the OT world.

[BACK TO 39:13–18] This stanza is unique in the discourses, because in it the Lord asks Job no questions.

[BACK TO 39:13] wings and feathers of the stork. A stork’s wings were particularly impressive (see Zec 5:9 ).

[BACK TO 39:18] horse and rider. Forms a transition to the next paragraph.

[BACK TO 39:19–25] The horse is the only domestic animal in the discourses. This fact, though unexpected, serves the Lord’s purpose, since it is specifically the war horse that is in view.

[BACK TO 39:20] like a locust. Horses and locusts are compared also in Jer 51:27 ; Rev 9:7 ; cf. Joel 2:4 and note.

[BACK TO 39:26] hawk. The sparrow hawk, though not resident to the Holy Land, stops there in its migration south for the winter.

[BACK TO 39:27] eagle. Or possibly “vulture” (see v. 30 ).

[BACK TO 40:1–2] The conclusion of the first divine discourse. Once again, God challenges Job to answer him.

[BACK TO 40:3–5] Job, duly chastened, is unwilling to speak another word of complaint.

[BACK TO 40:4] unworthy. The Hebrew for this word can also mean “small” or “insignificant.”

[BACK TO 40:5] once … twice. See note on 5:19 .

[BACK TO 40:6] See 38:1 and note.

[BACK TO 40:7] Repeated from 38:3 (see note there).

[BACK TO 40:8–14] The prologue to the second divine discourse, which ends at 41:34 . Unlike the first discourse, God here addresses the issues of his own justice and Job’s futile attempt at self-justification. In chs. 21 and 24 Job had complained about God’s indifference toward the evil actions of the wicked. Here the Lord asserts his ability and determination to administer justice—a matter over which Job has no control. Therefore by implication Job is admonished to leave all this, including his own vindication (see v. 14 ), under God’s control (see v. 9 ).

[BACK TO 40:8] Would you condemn me to justify yourself? In 19:6 , Job had said, “God has wronged me.”

[BACK TO 40:10] clothe yourself in honor and majesty. The same Hebrew underlying this clause describes God in Ps 104:1 : “you are clothed with splendor and majesty.” The Lord here challenges Job to take on the appearance of deity—if he can. clothe yourself in. See note on Ps 109:29 .

[BACK TO 40:11–12] See Isa 13:11 , where the Lord describes himself as doing these things.

[BACK TO 40:13] dust. See note on 7:21 .

[BACK TO 40:14] your own right hand can save you. Contrast Ps 49:7–9 (see note there).

[BACK TO 40:15–24] The first of two poems (ch. 41 constitutes the second) in this discourse, each describing a huge beast and resuming the animal theme of ch. 39 .

[BACK TO 40:15] Behemoth. The word is Hebrew and means “beast par excellence,” referring to a large land animal. Much of the language used to describe it in vv. 16–24 is highly poetic and hyperbolic. which I made. It is one of God’s creatures, not a mythical being.

[BACK TO 40:18] iron. See note on 19:24 .

[BACK TO 40:19] first among the works of God. The Hebrew underlying this phrase is translated “first of his works” in Pr 8:22 with reference to the creation of wisdom (see Pr 8:12 ). Here the descriptive phrase stresses the importance of Behemoth as an example of a huge animal under the control of a sovereign God.

[BACK TO 40:21–23] reeds in the marsh … poplars … Jordan. The area described is probably the Huleh region, north of the Sea of Galilee.

[BACK TO 40:24] The proposal to capture Behemoth forms a transition to the similar proposal concerning Leviathan in 41:1 .

[BACK TO 41:1–34] The second of two poems in the Lord’s final discourse (see note on 40:15–24 ).

[BACK TO 41:1] Leviathan. Its description in this chapter indicates that it is even more terrifying than Behemoth in ch. 40 .

[BACK TO 41:10] Leviathan is mighty, but God is infinitely more powerful.

[BACK TO 41:11] Alluded to by Paul in Ro 11:35 .

[BACK TO 41:14–15] doors of its mouth … fearsome teeth … back has rows of shields. Similar to those of a crocodile.

[BACK TO 41:18–21] Exaggerated poetic imagery (hyperbole).

[BACK TO 41:27] Iron. See note on 19:24 .

[BACK TO 41:30] jagged potsherds. Broken pottery fragments.

[BACK TO 41:34] king over all that are proud. The Lord alone can humble such creatures. Job cannot be expected to do so, though God challenges him to attempt it—if he so desires (see 40:11–12 and note).

[BACK TO 42:1–6] Job’s last words are his response to the Lord’s second discourse.

[BACK TO 42:2] Job finally sees that God and his purposes are supreme.

[BACK TO 42:3] You asked. Job quotes the Lord’s words in 38:2 .

[BACK TO 42:4] You said. Job quotes the Lord’s words in 38:3 ; 40:7 .

[BACK TO 42:5] Job—and his three friends and Elihu—had only heard about God, but now Job has seen God (see Isa 6:5 ) with the eyes of faith and spiritual understanding. He can therefore accept God’s ways with him (see v. 2 )—which include suffering. my eyes have seen you. A down payment on the hope expressed in 19:26 (see note there).

[BACK TO 42:6] I despise myself. See note on 9:21 . To his humility (see 40:4–5 ) Job adds repentance for the presumptuous words he had spoken to God. dust and ashes. See 30:19 and note.

[BACK TO 42:7–9] Despite Job’s mistakes in word and attitude while he suffered, he is now commended and the counselors are rebuked. Why? Because even in his rage, even when he challenged God, he was determined to speak honestly before him. The counselors, on the other hand, mouthed many correct theological statements, but without a living knowledge of the God they claimed to honor. Job spoke to God; they only spoke about God. Even worse, their spiritual arrogance caused them to claim knowledge they did not possess. They presumed to know why Job was suffering.

[BACK TO 42:7–8] my servant Job. The phrase is used four times in these two verses (see note on 1:8 ).