Job

How Nave’s arranged it

• 1. A man who lived in UzJob 1:1
• Righteousness ofJob 1:1Job 1:5Job 1:8Job 2:3Ezekiel 14:14Ezekiel 14:20
• Riches ofJob 1:3
• Trial of, by affliction of SatanJob 1:13–19Job 2:7–10
• Fortitude ofJob 1:20–22Job 2:10James 5:11
• Visited by Eliphaz, Bildad, and Zophar as comfortersJob 2:11–13
• Complaints of, and replies by his three friends toJob 3Job 4Job 5Job 6Job 7Job 8Job 9Job 10Job 11Job 12Job 13Job 14Job 15Job 16Job 17Job 18Job 19Job 20Job 21Job 22
• Replied to by GodJob 38Job 39Job 40Job 41
• Submission of, to GodJob 40:3–5Job 42:1–6
• Later blessings and riches ofJob 42:10–16
• Death ofJob 42:16Job 42:17
• 2. JOB

The passages, in Bible order (57)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. Job 1:1

   There was a man in the land of Uz whose name was Job. And this man was blameless and upright, fearing God and shunning evil.

   ›Commentary on Job 1:12 voices

   “Perfect - Not legally or exactly, but as to his sincere intentions, hearty affections, and diligent endeavours to perform all his duties to God and men. Upright - Hebrew. right, exact and regular in all his dealings, with men; one of an unblameable conversation.

   “Arabia-Deserta was on the east, Arabia-Petræa on the west, and Arabia-Felix on the south. Job--The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [EICHORN]; or rather from a Hebrew word signifying one to whom enmity was shown, "greatly tried" [GESENIUS].

   Everything gathered on Job 1:1→

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2. Job 1:3

   and he owned 7,000 sheep, 3,000 camels, 500 yoke of oxen, 500 female donkeys, and a very large number of servants. Job was the greatest man of all the people of the East.

   ›Commentary on Job 1:32 voices

   “Camels - Camels in these parts were very numerous, and very useful, both for carrying burdens in these hot and dry countries, as being able to endure thirst much better than other creatures, and for service in war. Asses - He-asses also may be included in this expression, because the greatest part of them (from which the denomination is usually taken) were she asses.

   “His substance - Margin, or “cattle.” The word used here מקנה mı̂qneh is derived from קנה qânâh, to gain or acquire, to buy or purchase, and properly means anything acquired or purchased - property, possessions, riches. The wealth of nomadic tribes, however, consisted mostly in flocks and herds, and hence the word in the Scripture signifies, almost exclusively, property in cattle.

   Everything gathered on Job 1:3→

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3. Job 1:5

   And when the days of feasting were over, Job would send for his children to purify them, rising early in the morning to offer burnt offerings for all of them. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular practice.

   ›Commentary on Job 1:52 voices

   “May be - His zeal for God's glory, and his true love to his children, made him jealous. Cursed - Not in a gross manner, which it is not probable either that they should do, or that Job should suspect it concerning them, but despised or dishonoured God; for both Hebrew and Greek words signifies cursing, are sometimes used to note only, reviling or setting light by a person.

   “GESENIUS says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation.

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4. Job 1:8

   Then the LORD said to Satan, “Have you considered My servant Job? For there is no one on earth like him, a man who is blameless and upright, who fears God and shuns evil.”

   ›Commentary on Job 1:82 voices

   “ALLEGORICAL INTERPRETATION That Job means by interpretation, 'Grieving,' we have already said a little above. And He is truly called 'Grieving' in figure, Who is declared by the testimony of the Prophet 'to bear our griefs.' Who has not His like on the earth; for every man is only man, but He is both God and Man. He has not His like on earth, because though every son by adoption attains to the receiving of the Divine nature, yet none ever receives so much, as to be, by nature, God.

   “Hast thou considered my servant Job - Literally, Hast thou placed thy heart on my servant Job? Hast thou viewed his conduct with attention, whilst thou wert roaming about, seeking whom thou mightest devour? viz., the careless, prayerless, and profligate in general.

   Everything gathered on Job 1:8→

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5. Job 1:13–19

   One day, while Job’s sons and daughters were eating and drinking wine in their oldest brother’s house,

   ›Commentary on Job 1:13–192 voices

   “HISTORICAL INTERPRETATION We ought to observe what times are suited for temptations; for the devil chose that as the time for tempting, when he found the sons of the blessed Job engaged in feasting; for the adversary does not only cast about what to do, but also when to do it. Then though he had gotten the power, yet he sought a fitting season to work his overthrow, to this end, that by God's disposal it might be recorded for our benefit, that the delight of full enjoyment is the forerunner of woe.

   “And there was a day - That is, on the day on which the regular turn came for the banquet to be held in the house of the older brother; compare the notes at Job 1:4. And drinking wine - This circumstance is omitted in Job 1:4. It shows that wine was regarded as an essential part of the banquet, and it was from its use that Job apprehended the unhappy results referred to in Job 1:5.

   Everything gathered on Job 1:13–19→

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6. Job 1:20–22

   Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped,

   ›Commentary on Job 1:20–222 voices

   “Shaved - Caused his hair to be shaved or cut off, which was then an usual ceremony in mourning. Worshipped - Instead of cursing God, which Satan said he would do, he adored him, and gave him the glory of his sovereignty, of his justice, and of his goodness also, in this most severe dispensation.

   “Inward excitement is implied, and the beginning to do anything. He had heard the other messages calmly, but on hearing of the death of his children, then he arose; or, as EICHORN translates, he started up (2Sa 13:31). The rending of the mantle was the conventional mark of deep grief (Ge 37:34).

   Everything gathered on Job 1:20–22→

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7. Job 2:3

   Then the LORD said to Satan, “Have you considered My servant Job? For there is no one on earth like him, a man who is blameless and upright, who fears God and shuns evil. He still retains his integrity, even though you incited Me against him to ruin him without cause.”

   ›Commentary on Job 2:32 voices

   “Still - Notwithstanding all his afflictions, and thy suggestion to the contrary. Movedst - This, as the rest of this representation, is not to be understood literally: But the design is to signify both the devil's restless malice in promoting man's misery and God's permission of it for wise and holy ends.

   “And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. HISTORICAL INTERPRETATION. As if He said explicitly, 'Thou indeed hast wrought thy malice, but he has not lost his innocence; and thou art forced to serve to his advancement by the very means whence thou thoughtest to lessen his advancement.

   Everything gathered on Job 2:3→

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8. Job 2:7–10

   So Satan went out from the presence of the LORD and infected Job with terrible boils from the soles of his feet to the crown of his head.

   ›Commentary on Job 2:7–102 voices

   “Boils - Like those inflicted upon the Egyptians, which are expressed by the same word, and threatened to apostate Israelites, Deut. xxviii, 27, whereby he was made loathsome to himself, and to his nearest relations, and filled with consuming pains in his body, and no less torments and anguish in his mind.

   “So went Satan forth - Job 1:12. And smote Job with sore boils - The English word boil denotes the well-known turnout upon the flesh, accompanied with severe inflammation; a sore angry swelling. “Webster.” The Hebrew word, however, is in the singular number שׁחין shechı̂yn, and should have been so rendered in our translation.

   Everything gathered on Job 2:7–10→

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9. Job 2:10

   “You speak as a foolish woman speaks,” he told her. “Should we accept from God only good and not adversity?” In all this, Job did not sin in what he said.

   ›Commentary on Job 2:102 voices

   “That is, some affliction, whereby we may be made partakers of his holiness? Let murmuring therefore, as well as boasting, be forever excluded. Sin with his lips - By any reflections upon God, by any impatient or unbecoming expression.

   “Thou speakest as one of the foolish - Thou speakest like an infidel; like one who has no knowledge of God, of religion, or of a future state. The Targum, who calls this woman Dinah, translates thus: “Thou speakest like one of those women who have wrought folly in the house of their father.” This is in reference to an ancient rabbinical opinion, that Job lived in the days of the patriarch Jacob, whose daughter Dinah he had married.

   Everything gathered on Job 2:10→

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10. Job 2:11–13

    Now when Job’s three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—heard about all this adversity that had come upon him, each of them came from his home, and they met together to go and sympathize with Job and comfort him.

    ›Commentary on Job 2:11–132 voices

    “Teman means "at the right hand"; and then the south, namely, part of Idumea; capital of Edom (Am 1:12). Hebrew geographers faced the east, not the north as we do; hence with them "the right hand" was the south.

    “Now when Job’s three friends heard - It would seem from this that these men were his particular friends. They came every one from his own place - His residence. This was the result of agreement or appointment thus to meet together. Eliphaz the Temanite - This was the most prominent of his friends. In the ensuing discussion he regularly takes the lead, advances the most important and impressive considerations, and is followed and sustained by the others. The Septuagint renders this Ελιφὰζ ὁ Θαιμαινῶν βασιλεὺς Elifaz ho Thaimainōn basileus - Eliphaz, the king of the Themanites.

    Everything gathered on Job 2:11–13→

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11. Job 3:1

    After this, Job opened his mouth and cursed the day of his birth.

    ›Commentary on Job 3:12 voices

    “His curse was sinful, both because it was vain, being applied to a thing, which was not capable of blessing and cursing, and because it cast a blame upon God for bringing that day, and for giving him life on that day.

    “After this - Dr. Good renders this, “at length.” It means after the long silence of his friends, and after he saw that there was no prospect of relief or of consolation. Opened Job his mouth - The usual formula in Hebrew to denote thc commencement of a speech; see Mat 5:

    Everything gathered on Job 3:1→

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12. Job 4:1

    Then Eliphaz the Temanite replied:

    ›Commentary on Job 4:12 voices

    “Eliphaz--the mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.

    “Then Eliphaz the Temanite answered - For seven days this person and his two friends had observed a profound silence, being awed and confounded at the sight of Job’s unprecedented affliction.

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13. Job 5:1

    “Call out if you please, but who will answer? To which of the holy ones will you turn?

    ›Commentary on Job 5:11 voice

    “Call now - The expressions used here, as Noyes has well observed, seem to be derived from the law, where the word “call” denotes the language of the complainant, and answer that of the defendant. According to this, the meaning of the words “call now” is, in jus voca: that is, call the Deity to account, or bring an action against him: or more properly, enter into an argument or litigation, as before a tribunal; see the notes at Isa 41:1, where similar language occurs.

    Everything gathered on Job 5:1→

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14. Job 6:1

    Then Job replied:

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15. Job 7:1

    “Is not man consigned to labor on earth? Are not his days like those of a hired hand?

    ›Commentary on Job 7:12 voices

    “The life of man upon earth is a warfare. In this passage in the old Translation the life of man is not called 'a warfare' at all, but 'a trial,' yet if the meaning of either word be regarded, the sound that meets the ear outwardly is different, yet they make one and the same concordant meaning. For what is represented by the title of 'a trial,' saving our contest with evil spirits? and what by the designation of 'a warfare,' but an exercising against our enemies?

    “Is there not an appointed time to man upon earth? - Margin, or, warfare. The word used here צבא tsâbâ' means properly a host, an army, see the notes, Isa 1:9; then it means warfare, or the hard service of a soldier; notes, Isa 40:2. Here it means that man on the earth was enlisted, so to speak, for a certain time. He had a certain and definite hard service to perform, and which he must continue to discharge until he was relieved by death.

    Everything gathered on Job 7:1→

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16. Job 8:1

    Then Bildad the Shuhite replied:

    ›Commentary on Job 8:12 voices

    “Then answered Bildad, the Shuhite, and said, How long wilt thou speak these things? and how long shall the breath of the words of thy mouth be multiplied? To the unrighteous the words of the righteous are ever grievous, and such as they hear spoken for edification, they bear as a burthen put upon them. As Bildad, the Shuhite, plainly indicates in his own case, when he says, How long wilt thou speak these things? For he that says how long, shews that he cannot any longer bear words of edification.

    “Bildad the Shuhite - Supposed to be a descendant of Shuah, one of the sons of Abraham, by Keturah, who dwelt in Arabia Deserta, called in Scripture the east country. See Gen 25:1, Gen 25:2, Gen 25:6.

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