Job 11
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
Give alms to all, Ecc 11:1-4. The works of God unknown to man, Ecc 11:5. Diligence necessary, Ecc 11:6. Prosperity frequently succeeded by adversity, Ecc 11:7, Ecc 11:8. There will be a day of judgment, Ecc 11:9, Ecc 11:10.
Open source ↗FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
Open source ↗Then answered Zophar the Naamathite,.... The third of Job's friends, that came to visit him; see Gill on Job 2:11; and who perhaps might be the youngest, since his turn was to speak last; and he appears to have less modesty and prudence, and more fire and heat in him; than his other friends; though he might be the more irritated by observing, that their arguments were baffled by Job, and had no manner of effect on him, to cause him to recede from his first sentiments and conduct: and said; as follows.
Open source ↗1 Then began Zophar the Naamathite, and said: 2 Shall the torrent of words remain unanswered, And shall the prater be in the right? 3 Shall thy vain talking silence the people, So that thou mockest without any one putting thee to shame, 4 And sayest: my doctrine is pure, And I am guiltless in Thine eyes? 5 But oh that Eloah would speak, And open His lips against thee, 6 And make known to thee the secrets of wisdom, That she is twofold in her nature - Know then that Eloah forgetteth much of thy guilt. When Job has concluded his long speech, Zophar, the third and most impetuous of the friends, begins. His name, if it is to be explained according to the Arabic Esauitish name el-assfar, (Note: Vid., Abulfeda's Historia anteislamica ed. Fleischer, p. 168.) signifies the yellow one (flavedo), and the name of the place whence he comes, pleasantness (amaenitas). The very beginning of his speech is impassioned. He calls Job's speech דברים רב, a multitude of words (besides here, Pro 10:19; Ecc 5:2), and asks whether he is to remain unanswered; יענה לא, responsum non feret, from נענה, not the sense of being humbled, but: to be answered (of the suppliant: to be heard = to receive an answer). He calls Job שׂפתים אישׁ, a prater (distinct from דברים איש, a ready speaker, Exo 4:10), who is not in the right, whom one must not allow to have the last word. The questions, Job 11:2, are followed by another which is not denoted by the sign of a question, but is only known by the accent: Shall not thy בּדּים, meaningless speeches (from בדד = בטא, βαττολογεῖν), put men (מתים, like other archaisms, e.g., תּבל, always without the article) to silence, so that thou darest mock without any one making thee ashamed, i.e., leading thee on ad absurdum? Thou darest mock God (Hirzel); better Rosenmller:…
Open source ↗It is sad to see what intemperate passions even wise and good men are sometimes betrayed into by the heat of disputation, of which Zophar here is an instance. Eliphaz began with a very modest preface, Job 4:2. Bildad was a little more rough upon Job, Job 8:2. But Zophar falls upon him without mercy, and gives him very bad language: Should a man full of talk be justified? And should thy lies make men hold their peace? Is this the way to comfort Job? No, nor to convince him neither. Does this become one that appears as an advocate for God and his justice? Tantaene animis coelestibus irae? - In heavenly breasts can such resentment dwell? Those that engage in controversy will find it very hard to keep their temper. All the wisdom, caution, and resolution they have will be little enough to prevent their breaking out into such indecencies as we here find Zophar guilty of. I. He represents Job otherwise than what he was, Job 11:2, Job 11:3. He would have him thought idle and impertinent in his discourse, and one that loved to hear himself talk; he gives him the lie, and calls him a mocker; and all this that it might be looked upon as a piece of justice to chastise him. Those that have a mind to fall out with their brethren, and to fall foul upon them, find it necessary to put the worst colours they can upon them and their performances, and, right or wrong, to make them odious. We have read and considered Job's discourses in the foregoing chapters, and have found them full of good sense and much to the purpose, that his principles are right, his reasonings strong, many of his expressions weighty and very considerable, and that what there is in them of heat and passion a little candour and charity will excuse and overlook; and yet Zophar here invidiously represents him, 1. As a…
Open source ↗11:1 Zophar the Naamathite (see study note on 2:11), the most severe of Job’s three friends, dealt only with the issue of sin.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… צוֹפַר (Tsôwphar, H6691) — Tsophar, a friend of Job נַעֲמָתִי (Naʻămâthîy, H5284) — a Naamathite, or inhabitant of Naamah אָמַר (ʼâmar, H559) — to say (used with great latitude)
Open source ↗רֹב (rôb, H7230) — abundance (in any respect) דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a… צָדַק (tsâdaq, H6663) — to be (causatively, make) right (in a moral or forensic sense)
Open source ↗בַּד (bad, H907) — a brag or lie; also a liar חָרַשׁ (chârash, H2790) — to scratch, i.e. (by implication) to engrave, plough; hence (from the use of tools) to… מַת (math, H4962) — properly, an adult (as of full length); by implication, a man (only in the plural) לָעַג (lâʻag, H3932) — to deride; by implication (as if imitating a foreigner) to speak unintelligibly כָּלַם (kâlam, H3637) — properly, to wound; but only figuratively, to taunt or insult
Open source ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) לֶקַח (leqach, H3948) — properly, something received, i.e. (mentally) instruction (whether on the part of the… זַךְ (zak, H2134) — clear בַּר (bar, H1249) — beloved; also pure, empty עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
Open source ↗אוּלָם (ʼûwlâm, H199) — however or on the contrary נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) אֱלוֹהַּ (ʼĕlôwahh, H433) — a deity or the Deity דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… פָּתַח (pâthach, H6605) — to open wide (literally or figuratively); specifically, to loosen, begin, plough, carve שָׂפָה (sâphâh, H8193) — the lip (as a natural boundary); by implication, language; by analogy, a margin (of a…
Open source ↗נָגַד (nâgad, H5046) — properly, to front, i.e. stand boldly out opposite; by implication (causatively), to… תַּעֲלֻמָּה (taʻălummâh, H8587) — a secret חׇכְמָה (chokmâh, H2451) — wisdom (in a good sense) כֶּפֶל (kephel, H3718) — a duplicate תּוּשִׁיָּה (tûwshîyâh, H8454) — support or (by implication) ability, i.e. (direct) help, (in purpose) an undertaking,… יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… אֱלוֹהַּ (ʼĕlôwahh, H433) — a deity or the Deity נָשָׁה (nâshâh, H5382) — to forget; figuratively, to neglect; causatively, to remit, remove עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil
Open source ↗חֵקֶר (chêqer, H2714) — examination, enumeration, deliberation מָצָא (mâtsâʼ, H4672) — properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or… אֱלוֹהַּ (ʼĕlôwahh, H433) — a deity or the Deity שַׁדַּי (Shadday, H7706) — the Almighty תַּכְלִית (taklîyth, H8503) — completion; by implication, an extremity
Open source ↗גֹּבַהּ (gôbahh, H1363) — elation, grandeur, arrogance שָׁמַיִם (shâmayim, H8064) — the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds… פָּעַל (pâʻal, H6466) — to do or make (systematically and habitually), especially to practise עָמֹק (ʻâmôq, H6013) — deep (literally or figuratively) שְׁאוֹל (shᵉʼôwl, H7585) — Hades or the world of the dead (as if a subterranean retreat), including its accessories… יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,…
Open source ↗מַד (mad, H4055) — properly, extent, i.e. height; also a measure; by implication, a vesture (as measured);… אָרֹךְ (ʼârôk, H752) — long אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) רָחָב (râchâb, H7342) — roomy, in any (or every) direction, literally or figuratively יָם (yâm, H3220) — a sea (as breaking in noisy surf) or large body of water; specifically (with the…
Open source ↗חָלַף (châlaph, H2498) — properly, to slide by, i.e. (by implication) to hasten away, pass on, spring up, pierce… סָגַר (çâgar, H5462) — to shut up; figuratively, to surrender קָהַל (qâhal, H6950) — to convoke שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not…
Open source ↗יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… שָׁוְא (shâvᵉʼ, H7723) — evil (as destructive), literally (ruin) or morally (especially guile); figuratively… מַת (math, H4962) — properly, an adult (as of full length); by implication, a man (only in the plural) רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… אָוֶן (ʼâven, H205) — strictly nothingness; also trouble. vanity, wickedness; specifically an idol בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand
Open source ↗נָבַב (nâbab, H5014) — to pierce; to be hollow, or (figuratively) foolish אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… לָבַב (lâbab, H3823) — (in a good sense) transport (with love), or (in a bad sense) stultify; to make cakes אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) יָלַד (yâlad, H3205) — to bear young; causatively, to beget; medically, to act as midwife; specifically, to show… פֶּרֶא (pereʼ, H6501) — the onager עַיִר (ʻayir, H5895) — properly, a young ass (as just broken to a load); hence an ass-colt
Open source ↗כּוּן (kûwn, H3559) — properly, to be erect (i.e. stand perpendicular); hence (causatively) to set up, in a… לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… פָּרַשׂ (pâras, H6566) — to break apart, disperse, etc. כַּף (kaph, H3709) — the hollow hand or palm (so of the paw of an animal, of the sole, and even of the bowl of…
Open source ↗אָוֶן (ʼâven, H205) — strictly nothingness; also trouble. vanity, wickedness; specifically an idol יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), רָחַק (râchaq, H7368) — to widen (in any direction), i.e. (intransitively) recede or (transitively) remove… עֶוֶל (ʻevel, H5766) — (moral) evil שָׁכַן (shâkan, H7931) — to reside or permanently stay (literally or figuratively) אֹהֶל (ʼôhel, H168) — a tent (as clearly conspicuous from a distance)
Open source ↗Cross-references
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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.
Then Zophar the Naamathite replied: