God does not restrain His anger
This phrase highlights the sovereignty and justice of God. In the Hebrew text, the word for "restrain" is "שָׁבַר" (shabar), which means to break or to keep back. This suggests that God's anger is not easily withheld when it is justified. From a conservative Christian perspective, this underscores the holiness and righteousness of God, who cannot tolerate sin. His anger is a response to injustice and evil, reflecting His perfect nature. Historically, this understanding of God's character is consistent with the broader biblical narrative, where God's wrath is often depicted as a necessary response to human rebellion.

the helpers of Rahab
The term "Rahab" in this context is not referring to the individual Rahab from the book of Joshua, but rather is a poetic name for a mythical sea monster or a symbol of chaos and pride, often associated with Egypt. The Hebrew word "רַהַב" (Rahab) can be seen as a representation of forces that oppose God. The "helpers" of Rahab, therefore, are those who align themselves with chaos and opposition to divine order. In the ancient Near Eastern context, this imagery would resonate with the audience, as it draws on common mythological themes to illustrate the futility of resisting God's power. From a scriptural standpoint, this serves as a reminder of God's ultimate authority over all creation, including the most formidable forces of chaos.

cower beneath Him
The imagery of cowering suggests fear and submission. The Hebrew root "חָתַת" (chatat) conveys the idea of being shattered or dismayed. This phrase emphasizes the overwhelming power and majesty of God, before whom even the mightiest forces must bow. In the biblical context, this is a powerful reminder of God's supremacy and the inevitable submission of all creation to His will. For believers, this serves as both a warning and a comfort: a warning to those who oppose God and a comfort to those who trust in His sovereign rule. Historically, this reflects the consistent biblical theme of God's ultimate victory over evil and chaos, assuring believers of His control over all circumstances.

(13) Proud helpers.--Literally, helpers of Rahab. (See Isaiah 30:7; Psalm 87:4.) But whether Rahab was Egypt, or a poetical name for the lost archangel, it is impossible to say. If the former, then there is a probable allusion here to the overthrow of Pharaoh and his hosts; but we lack evidence to make it plain. The phrase is evidently used as expressing the very ideal of strength--the race of the giants.

Verse 13. - If God will not withdraw his anger, the proud helpers do stoop under him. There is no "if" in the original; and the passage is best taken categorically: "God does not withdraw his anger;" i.e. the anger which he feels against those who resist him. "The helpers of Rahab do stoop [or, 'are prostrate'] under him." Rahab in this passage, and also in Job 26:12, as well us in Isaiah 51:9, seems to be used as the proper name of some great power of evil Such a power was recognized in the mythology of Egypt, under the names of Set (or Typhon) and of Apophia, the great serpent, continually represented as pierced by Horus (Rawlinson's 'Herodotus,' vol. 2. p. 257; 'History of Ancient Egypt,' vol. 1. p. 395). In the earlier Aryan myths there is a similar personification of evil in Vitre, called Dasiya, "the Destroyer," and at perpetual enmity with Indra and Agni ('Religions of the Ancient World,' p. 114). The Babylonians and Assyrians had a tradition of a great "war in heaven" ('Records of the Past,' vol. 5. pp. 133-136). carried on by seven spirits, who were finally reduced to subjection. All these seem to be distorted reminiscences of that great conflict, whereof the only trustworthy account is the one contained in the Revelation of St. John, "There was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels" - the "helpers" of the present passage - "and prevailed not; neither was their place found any more in heaven" (Revelation 12:7, 8). Job, it seems, had inherited one of such traditions, one in which the power of evil was known as Rahab, "the Proud One;" and he means here to say that God not only holds men in subjection, but also beings much more powerful than man, as Rahab and his helpers, who had rebelled and made war on God, and been east down from heaven, and were now prostrate under God's feet.

Parallel Commentaries ...


God
אֱ֭לוֹהַּ (’ĕ·lō·w·ah)
Noun - masculine singular
Strong's 433: God -- a deity, the Deity

does not
לֹא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no

restrain
יָשִׁ֣יב (yā·šîḇ)
Verb - Hifil - Imperfect - third person masculine singular
Strong's 7725: To turn back, in, to retreat, again

His anger;
אַפּ֑וֹ (’ap·pōw)
Noun - masculine singular construct | third person masculine singular
Strong's 639: The nose, nostril, the face, a person, ire

the helpers
עֹ֣זְרֵי (‘ō·zə·rê)
Verb - Qal - Participle - masculine plural construct
Strong's 5826: To surround, protect, aid

of Rahab
רָֽהַב׃ (rā·haḇ)
Noun - masculine singular
Strong's 7293: Rahab -- 'storm', a sea monster

cower
שָׁ֝חֲח֗וּ (ḥă·ḥū)
Verb - Qal - Perfect - third person common plural
Strong's 7817: To bow, be bowed down, crouch

beneath Him.
תַּחְתָּ֥יו (taḥ·tāw)
Preposition | third person masculine singular
Strong's 8478: The bottom, below, in lieu of


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OT Poetry: Job 9:13 God will not withdraw his anger (Jb)