Job 42:7
in Job 42After the LORD had spoken these words to Job, He said to Eliphaz the Temanite, “My wrath is kindled against you and your two friends. For you have not spoken about Me accurately, as My servant Job has.
BSB
The same verse in ASV and KJV ▾
ASV
And it was so, that, after Jehovah had spoken these words unto Job, Jehovah said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right, as my servant Job hath.
KJV
And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.
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This verse in Job 42
Commentary
9 notes on this verseBut after the Lord had spoken these words unto Job, He said to Eliphaz the Themanite, My anger is kindled against thee and thy two friends, because ye have not spoken before Me the thing that is right, as My servant Job. 9. O Lord, the sentence of Thy judgment declares how much our blindness is at variance with the light of Thine uprightness. Behold, we know that in Thy judgment blessed Job is victorious, whom we believed to have sinned against Thee by his words.
This site's exposition
had spoken these words to Job
on Job 42:7-8
God rules on the debate, naming Eliphaz for all three. Their speeches held true words, 5:13 among them, yet God says “you have not spoken about Me accurately, as My servant Job has”. Henry notes their offering is accepted only through the man they came to correct.
The record, by era
The Medieval Church1 voice
Since God had reproved both Eliud and Job in his discourse, (38:2,3) now in the third place he reproves his friends and especially Eliphaz among them. It is clear that Eliphaz is the most important from the fact that he began to speak first. So …
The Puritans and the Awakening3 voices
Ye have not, &c. - This is not to be understood absolutely, but comparatively. Job was not so much to be blamed as they, because his opinion concerning the methods of God's providence, and the indifferency of its dispensations towards good and bad men was truer than theirs, which was, that God did always reward good men and punish sinners in this life.
And it was so,....
Those who differ in judgments about minor things are yet one in Christ the great sacrifice, and meet at the same throne of grace, and therefore ought to love and bear with one another. Once more, observe, When God was angry with Job's friends, he did himself put them in a way to make their peace with him.
The Nineteenth Century1 voice
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
And it was so, that after the Lord had spoken these words unto Job - Had the matter been left according to the record in Job 42:6, a wholly erroneous impression would have been made. Job was overwhelmed with the conviction of his guilt, and had nothing been said to his friends, the impression would have been that he was wholly in the wrong. It was important, therefore, and was indeed essential to the plan of the book, that the divine judgment should be pronounced on the conduct of his three friends.
2 more voices on this verse
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Their spirit towards Job was unkindly, and to justify themselves in their unkindliness they used false arguments (Job 13:7); (namely, that calamities always prove peculiar guilt); therefore, though it was "for God" they spake thus falsely, God "reproves" them, as Job said He would (Job 13:10). as . . .
After the Lord had spoken these words - Those recorded at Job 40:7-14; he said to Eliphaz, who was the eldest of the three friends, and chief speaker: Ye have not spoken of me - right. Mr. Peters observes, “It will be difficult to find any thing in the speeches of Eliphaz and his companions which should make the difference here supposed, if we set aside the doctrine of a future state; for in this view the others would speak more worthily of God than Job, by endeavoring to vindicate his providence in the exact distribution of good and evil in this life: whereas Job’s assertion, Job 9:22, ‘This is one thing, therefore I said it, He destroyeth the perfect and the wicked,’ which is the argument on which he all along insists, would, upon this supposition, be directly charging God that he made no distinction between the good and the bad. But now, take the other life into the account, and the thing will appear in quite a contrary light; and we shall easily see the reason why God approves of the sentiments of Job, and condemns those of his friends. For supposing the friends of Job to argue that the righteous are never afflicted without remedy here, nor the wicked prosperous on the whole in this life, which is a wrong representation of God’s providence; and Job to argue, on the other hand, that the righteous are sometimes afflicted here, and that without remedy, but shall be rewarded in the life to come; and that the wicked prosper here, but shall be punished hereafter, which is the true representation of the Divine proceedings; and here is a very apparent difference in the drift of the one’s discourse, and of the others’. For Job, in this view, speaks worthily of God, and the rest unworthily. The best moral argument that mankind have ever had to believe in a life to come, is that which Job insists on - that good and evil are, for the most part, dealt out here promiscuously. […]
The words behind it
26 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וַיְהִ֗י | vayhi | and it was | H1961 → | 3559 times |
| אַחַ֨ר | ʾachar | after | H310 → | 715 times |
| דִּבֶּ֧ר | diber | he had spoken | H1696 → | 1141 times |
| יְהוָ֛ה | yahweh | Yahweh | H3068 → | 6520 times |
| אֶת־ | ʾet- | <obj.> | H853 → | 10935 times |
| הַדְּבָרִ֥ים | hadevarim | the words | H1697 → | 1440 times |
| הָאֵ֖לֶּה | haeleh | <the> these | H428 → | 746 times |
| אֶל־ | ʾel- | to | H413 → | 5510 times |
| אִיּ֑וֹב | ʾiyov | Job | H347 → | 58 times |
| וַיֹּ֨אמֶר | vaiyomer | and he said | H559 → | 5305 times |
| יְהוָ֜ה | yahweh | Yahweh | H3068 → | 6520 times |
| אֶל־ | ʾel- | to | H413 → | 5510 times |
| אֱלִיפַ֣ז | ʾelifaz | Eliphaz | H464 → | 15 times |
| הַתֵּֽימָנִ֗י | hateimani | the Temanite | H8489 → | 8 times |
| חָרָ֨ה | charah | it has burned | H2734 → | 91 times |
| אַפִּ֤י | ʾapi | anger my | H639 → | 276 times |
| בְךָ֙ | vekha | on you | ||
| וּבִשְׁנֵ֣י | uvishnei | and on [the] two | H8147 → | 768 times |
| רֵעֶ֔יךָ | reeikha | friends your | H7453 → | 188 times |
| כִּ֠י | ki | for | H3588 → | 4482 times |
| לֹ֣א | lo' | not | H3808 → | 5168 times |
| דִבַּרְתֶּ֥ם | dibartem | you have spoken | H1696 → | 1141 times |
| אֵלַ֛י | ʾelai | concerning me | H413 → | 5510 times |
| נְכוֹנָ֖ה | nekhonah | a reliable [thing] | H3559 → | 217 times |
| כְּעַבְדִּ֥י | keavdi | like servant my | H5650 → | 799 times |
| אִיּֽוֹב׃ | ʾiyov | Job | H347 → | 58 times |
וַיְהִ֗יand it was
vayhiH1961 →3559 times
אַחַ֨רafter
ʾacharH310 →715 times
דִּבֶּ֧רhe had spoken
diberH1696 →1141 times
יְהוָ֛הYahweh
yahwehH3068 →6520 times
אֶת־<obj.>
ʾet-H853 →10935 times
הַדְּבָרִ֥יםthe words
hadevarimH1697 →1440 times
הָאֵ֖לֶּה<the> these
haelehH428 →746 times
אֶל־to
ʾel-H413 →5510 times
אִיּ֑וֹבJob
ʾiyovH347 →58 times
וַיֹּ֨אמֶרand he said
vaiyomerH559 →5305 times
יְהוָ֜הYahweh
yahwehH3068 →6520 times
אֶל־to
ʾel-H413 →5510 times
אֱלִיפַ֣זEliphaz
ʾelifazH464 →15 times
הַתֵּֽימָנִ֗יthe Temanite
hateimaniH8489 →8 times
חָרָ֨הit has burned
charahH2734 →91 times
אַפִּ֤יanger my
ʾapiH639 →276 times
בְךָ֙on you
vekha
וּבִשְׁנֵ֣יand on [the] two
uvishneiH8147 →768 times
רֵעֶ֔יךָfriends your
reeikhaH7453 →188 times
כִּ֠יfor
kiH3588 →4482 times
לֹ֣אnot
lo'H3808 →5168 times
דִבַּרְתֶּ֥םyou have spoken
dibartemH1696 →1141 times
אֵלַ֛יconcerning me
ʾelaiH413 →5510 times
נְכוֹנָ֖הa reliable [thing]
nekhonahH3559 →217 times
כְּעַבְדִּ֥יlike servant my
keavdiH5650 →799 times
אִיּֽוֹב׃Job
ʾiyovH347 →58 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Psalms 51:4Against You, You only, have I sinned and done what is evil in Your sight, so that You may be proved right when You speak and blameless when You judge.
it leads to
- 2 Samuel 12:13–14
Then David said to Nathan, “I have sinned against the LORD.” “The LORD has taken away your sin,” Nathan replied. “You will not die.
- Luke 15:21
The son declared, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’
- Genesis 20:6
Then God said to Abimelech in the dream, “Yes, I know that you did this with a clear conscience, and so I have kept you from sinning against Me. That is why I did…
- Genesis 39:9
No one in this house is greater than I am. He has withheld nothing from me except you, because you are his wife. So how could I do such a great evil and sin…
- Romans 3:4
Certainly not! Let God be true and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.”
- 2 Samuel 12:13–14
Through
Job 4:1Then Eliphaz the Temanite replied:
it leads to
Where this verse is studied
On this page
About Job
Who and where
1 name in this verse with a page on the site.
This page draws on 9 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Book of Job; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Gregory the Dialogist, Morals on the Book of Job, Book XXXV; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible and Thomas Aquinas, Commentary on Job.