Then
The word "Then" serves as a temporal marker, indicating a continuation of the dialogue within the narrative. In the context of the Book of Job, this word signifies a pivotal moment in the ongoing discourse between Job and his friends. It suggests a response to the preceding arguments and accusations made by his friends, particularly Bildad in the previous chapter. This word underscores the sequential nature of the dialogue, emphasizing that Job's response is a direct reaction to the criticisms and misunderstandings he has faced. Historically, this moment is set within the ancient Near Eastern context, where dialogues and discourses were a common method of exploring deep philosophical and theological questions.

Job
The name "Job" is derived from the Hebrew "Iyyov," which some scholars suggest may mean "persecuted" or "hated." This is fitting given Job's experiences of suffering and loss. Job is a central figure in this biblical book, representing the archetype of a righteous sufferer. His account is set in the land of Uz, a location that is not precisely identified but is thought to be in the region of Edom or northern Arabia. Job's character is portrayed as blameless and upright, a man who fears God and shuns evil. His trials and tribulations serve as a profound exploration of the nature of suffering, faith, and divine justice.

answered
The verb "answered" in Hebrew is "va'ya'an," which implies a response or reply. This word indicates that Job is engaging in a dialogue, responding to the speeches of his friends. In the context of ancient Near Eastern literature, dialogues were a common literary form used to explore complex issues. Job's answer is not just a rebuttal but a heartfelt expression of his anguish and a defense of his integrity. This response is part of a larger discourse on theodicy, the justice of God in the face of human suffering. Job's answer reflects his struggle to reconcile his understanding of God with his own experiences of inexplicable suffering.

How long
This phrase reflects Job's deep sense of enduring suffering and his longing for relief. In the Hebrew text, the phrase "ad-anah" conveys a sense of time that seems interminable. Job's question is not just about the duration but also about the intensity of his suffering. It echoes the cries of many biblical figures who have sought God's intervention in times of distress, highlighting the human struggle with patience and the desire for divine justice.

will you torment me
The Hebrew word for "torment" is "yagah," which implies a sense of being harassed or oppressed. Job feels that his friends, who were supposed to comfort him, are instead adding to his affliction. This reflects a broader biblical theme where those who are meant to provide support sometimes fail, reminding us of the importance of compassion and empathy in our interactions with others.

and crush me
The word "crush" comes from the Hebrew "daka," which means to break or pulverize. This imagery is powerful, suggesting not just physical destruction but emotional and spiritual devastation. Job feels utterly broken by the relentless accusations and lack of understanding from his friends. This phrase underscores the profound impact that words can have, aligning with the biblical wisdom found in Proverbs about the power of the tongue to harm or heal.

with words
In Hebrew, "words" is "millim," emphasizing the significance of speech in human relationships. The Bible frequently addresses the power of words, as seen in James 3:5-6, where the tongue is described as a small part of the body that can cause great harm. Job's lament highlights the destructive potential of careless or judgmental speech, urging believers to be mindful of their words and to use them to uplift rather than to wound.

Ten times now
The phrase "ten times" is a Hebrew idiom often used to signify completeness or a full measure. In the context of Job, it underscores the relentless and exhaustive nature of the accusations and criticisms he has faced from his friends. This expression is not necessarily a literal count but rather a way to convey the overwhelming and repetitive nature of their reproach. Historically, the number ten is significant in the Bible, often symbolizing a complete cycle or a full measure, as seen in the Ten Commandments or the ten plagues of Egypt. Job's use of this phrase indicates his deep frustration and the sense of being fully and unjustly judged by those who should have been his comforters.

you have reproached me
The Hebrew root for "reproached" is "חרף" (charaph), which can mean to taunt, scorn, or defame. This word choice highlights the severity and harshness of the verbal attacks Job has endured. In the ancient Near Eastern context, reproach was not just a personal insult but a public shaming that could affect one's social standing and honor. Job's lament here is not just about personal hurt but about the loss of dignity and respect in the eyes of his community. Theologically, this reflects the broader theme of the book of Job, where the righteous sufferer is unjustly accused and misunderstood, pointing to the ultimate vindication that comes from God alone.

you shamelessly
The term "shamelessly" suggests a boldness or audacity in the actions of Job's friends. It implies a lack of moral restraint or consideration for Job's suffering. In the Hebrew context, shame was a powerful social and moral force, and to act shamelessly was to act without regard for communal values or the feelings of others. This accusation by Job indicates that his friends have crossed a line, acting without compassion or empathy. From a conservative Christian perspective, this serves as a cautionary tale about the importance of humility and the danger of self-righteousness when dealing with others' suffering.

mistreat me
The phrase "mistreat me" comes from the Hebrew "הכבד" (hikbad), which can mean to make heavy, to burden, or to oppress. This word choice conveys the weight and severity of the injustice Job feels. It is not just verbal abuse but an oppressive force that adds to his already immense suffering. In the broader scriptural context, mistreatment of the innocent is a recurring theme, with God often portrayed as the defender of the oppressed. Job's cry here echoes the cries of many throughout the Bible who seek justice and relief from their burdens. It serves as a reminder of the call to act justly and love mercy, as emphasized in Micah 6:8.

Even if
This phrase introduces a hypothetical situation, suggesting a concession or acknowledgment of a possibility. In the Hebrew text, the word used here can imply a conditional or hypothetical scenario. Job is not admitting guilt but is addressing the accusations of his friends by considering their perspective. This reflects Job's willingness to engage in self-reflection, a critical aspect of his character throughout the book. It shows humility and openness to introspection, even amidst suffering.

I have truly gone astray
The phrase "gone astray" is translated from the Hebrew word "shagah," which means to err or wander. In the context of the Old Testament, this term often refers to moral or spiritual deviation. Job is contemplating the possibility of having erred, which is significant given his steadfast claims of innocence. This reflects the human condition of fallibility and the constant need for self-examination. Job's use of "truly" emphasizes sincerity and truthfulness, underscoring his integrity even in hypothetical self-accusation.

my error
The Hebrew word for "error" here is "ta'ah," which can mean a mistake or sin. Job is isolating the responsibility of any potential wrongdoing to himself, which is a profound statement of personal accountability. In the broader biblical context, this highlights the importance of individual responsibility before God. Job's assertion that any error is his alone speaks to his understanding of personal sin and the direct relationship between an individual and God.

concerns me alone
This phrase underscores the personal nature of sin and accountability. Job is asserting that if he has erred, it is a matter between him and God, not for his friends to judge. This reflects a key biblical principle that each person is accountable to God for their actions. In the historical context of Job, where communal and familial ties were strong, Job's insistence on personal responsibility is a powerful statement of faith and integrity. It also serves as a rebuke to his friends, who have been quick to judge and condemn without understanding the true nature of Job's suffering.

If indeed
The phrase "If indeed" introduces a conditional statement, suggesting a hypothetical scenario. In Hebrew, this is often expressed with the word "אִם" (im), which sets the stage for a discussion of possibilities. Job is addressing his friends, who have been accusing him of wrongdoing. This phrase indicates Job's awareness of their intentions and sets the tone for his defense. It reflects Job's understanding of the human tendency to judge and assume superiority over others, especially in times of suffering.

you would exalt yourselves
The term "exalt" comes from the Hebrew root "רוּם" (rum), meaning to lift up or elevate. In the context of Job's discourse, it implies a wrongful elevation of oneself at the expense of another. Job's friends are accused of elevating themselves morally and spiritually above him, assuming a position of judgment. This reflects a broader biblical theme where pride and self-exaltation are often condemned (Proverbs 16:18). Job's challenge to his friends is a reminder of the dangers of pride and the importance of humility before God and others.

above me
The phrase "above me" indicates a hierarchical positioning, where Job's friends see themselves as superior. This reflects the social and spiritual dynamics of the time, where suffering was often seen as a sign of divine disfavor. Job's friends, by placing themselves "above" him, are perpetuating this belief. However, Job's steadfastness in his integrity challenges this notion, emphasizing that human judgment is flawed and that true judgment belongs to God alone.

and use my disgrace
The word "disgrace" is translated from the Hebrew "חֶרְפָּה" (cherpah), meaning reproach or shame. Job's suffering and loss have become a source of shame, not only personally but also socially. His friends are using his "disgrace" as evidence against him, assuming it is a result of sin. This reflects a common biblical theme where suffering is often misinterpreted as divine punishment. Job's protest highlights the complexity of human suffering and the need for compassion and understanding rather than judgment.

against me
The phrase "against me" underscores the adversarial nature of Job's friends' actions. Instead of offering support and comfort, they have turned Job's suffering into a weapon. This reflects the broader biblical narrative of the struggle between good and evil, where even those closest can become adversaries. Job's lament is a call for empathy and a reminder of the importance of standing with those who suffer, rather than turning against them. It is a powerful testament to the need for love and support in times of trial, aligning with the Christian call to bear one another's burdens (Galatians 6:2).

then understand
The phrase "then understand" is a call to comprehension and insight. In the Hebrew, the word used here is "בִּינוּ" (binu), which is an imperative form of the verb "בִּין" (bin), meaning to discern or perceive. Job is urging his friends to grasp the gravity of his situation. This plea for understanding is not just intellectual but also empathetic, asking them to see beyond their preconceived notions of divine justice and to recognize the depth of his suffering.

that it is God
The acknowledgment "that it is God" places the source of Job's affliction squarely on the divine. In the Hebrew text, the word "אֱלֹהִים" (Elohim) is used, which is a plural form often used to denote the majesty and power of God. Job is not attributing his suffering to fate or chance but to the sovereign will of God. This reflects a deep theological struggle, as Job wrestles with the concept of a just God allowing or even causing his suffering.

who has wronged me
The phrase "who has wronged me" is a bold statement of perceived injustice. The Hebrew word "עִוָּתַנִי" (ivatani) comes from the root "עָוַת" (avat), meaning to pervert or to do wrong. Job feels that he has been treated unjustly by God, which is a radical assertion in the context of ancient Near Eastern thought, where gods were often seen as beyond reproach. This highlights Job's honesty and the depth of his despair, as he grapples with the apparent contradiction between his understanding of God's nature and his current experience.

and drawn His net around me
The imagery of "and drawn His net around me" evokes a sense of entrapment and helplessness. The Hebrew word "רִשְׁתּוֹ" (rishto) refers to a net, often used for hunting or fishing. This metaphor suggests that Job feels ensnared by circumstances beyond his control, with God as the one who has set the trap. In the ancient world, nets were common tools for capturing prey, and this imagery would resonate with Job's audience as a powerful symbol of being caught and unable to escape. It underscores the intensity of Job's feeling of being besieged by divine actions.

Though I cry
The Hebrew word for "cry" here is "za'aq," which conveys a deep, desperate plea for help. This is not a mere call but an intense outcry from the depths of Job's suffering. In the context of the ancient Near East, such a cry would typically be directed towards a figure of authority or deity, expecting intervention. Job's cry reflects his profound anguish and the human condition of seeking divine intervention in times of distress.

‘Violence!’
The term "violence" is translated from the Hebrew word "chamas," which implies not just physical harm but also injustice and oppression. Job feels wronged not only by his circumstances but also by the lack of moral order in his suffering. This word echoes the broader biblical theme of God’s abhorrence of violence and injustice, as seen in the prophetic literature where God often condemns societal violence.

I get no response
The phrase "I get no response" highlights Job's feeling of divine silence. The Hebrew root "anah" means to answer or respond. In the ancient world, divine silence was often interpreted as a sign of disfavor or abandonment. Job's lament here is a poignant expression of feeling forsaken, a theme that resonates throughout the Psalms and other wisdom literature, where the faithful often wrestle with the silence of God.

though I call for help
The word "call" is derived from the Hebrew "qara," which means to call out or summon. This is a deliberate act of seeking assistance, indicating Job's proactive attempt to reach out to God. The repetition of calling and crying underscores the intensity of Job's plea and his unwavering belief that God is the ultimate source of justice and aid.

there is no justice
The Hebrew word for "justice" is "mishpat," a central concept in the Old Testament that encompasses righteousness, fairness, and the proper order of things. Job's assertion that there is "no justice" reflects his perception of a world turned upside down, where the righteous suffer, and the wicked prosper. This cry for justice is a recurring theme in the Bible, pointing to the ultimate hope for divine justice and restoration, as seen in the eschatological promises of the prophets and the New Testament.

He has blocked my way
In this phrase, Job expresses a profound sense of divine obstruction. The Hebrew word used here is "גָּדַר" (gadar), which means to wall up or enclose. This imagery suggests a deliberate act of God to prevent Job from moving forward, symbolizing the trials and limitations he faces. Historically, walls were both protective and restrictive, indicating that Job feels trapped by his circumstances, unable to find a path to relief or understanding.

so I cannot pass
The continuation of the thought emphasizes the completeness of the obstruction. The Hebrew "לֹא אֽוּכַל" (lo uchal) translates to "I cannot," underscoring Job's helplessness. This phrase reflects the human experience of feeling powerless in the face of overwhelming adversity. It is a poignant reminder of the limitations of human strength and the need for divine intervention.

He has shrouded my paths with darkness
Here, Job uses the imagery of darkness to describe his situation. The Hebrew word "חֹשֶׁךְ" (choshek) for darkness often symbolizes chaos, confusion, and the absence of divine light or guidance. In the ancient Near Eastern context, darkness was feared and associated with danger and evil. Job's use of this metaphor indicates his perception of being enveloped in uncertainty and despair, unable to see a way forward. This reflects a spiritual and emotional state where God's presence seems obscured, yet it also invites believers to seek God's light even in the darkest times.

He has stripped me of my honor
In this phrase, Job laments the loss of his dignity and respect, which he attributes to God's actions. The Hebrew word for "stripped" (פָּשַׁט, pashat) conveys a sense of being laid bare or exposed, suggesting a complete removal of what once covered or protected. In the ancient Near Eastern context, honor was a crucial aspect of one's identity and social standing. Job's statement reflects a profound sense of vulnerability and humiliation, as he feels divested of the esteem he once held in his community. This stripping away of honor can be seen as a test of Job's faith, challenging him to find his worth not in societal accolades but in his relationship with God.

and removed the crown from my head
The "crown" symbolizes authority, status, and blessing. In Hebrew, the word for "crown" (עֲטָרָה, atarah) often signifies a mark of distinction or a sign of divine favor. By stating that God has removed the crown from his head, Job expresses a sense of loss of divine favor and leadership. Historically, crowns were not only physical adornments but also represented the divine right to rule or lead. Job's imagery here is poignant, as it underscores his perceived fall from a position of honor and favor to one of disgrace and abandonment. This removal of the crown can be interpreted as a metaphor for the trials that strip away external symbols of success, urging believers to seek a deeper, more intrinsic connection with God that transcends earthly accolades.

He breaks me down on every side
In this phrase, Job is expressing the totality of his suffering. The Hebrew word for "breaks" is "parats," which conveys a sense of being violently broken or breached. This imagery suggests a siege, where Job feels as though God has surrounded him and is dismantling his life piece by piece. Historically, this reflects the ancient Near Eastern warfare tactics where cities were besieged and broken down. Job's lament is not just about physical suffering but an emotional and spiritual dismantling, indicating that every aspect of his life is under attack.

and I am gone
The phrase "I am gone" reflects a sense of annihilation or being utterly destroyed. The Hebrew word "halak" can mean to walk or go, but in this context, it implies being consumed or disappearing. Job feels as though his identity and existence are being erased. This speaks to the depth of his despair, where he perceives himself as no longer present or relevant in the world, a sentiment that resonates with the ultimate fear of being forgotten or losing one's purpose.

He uproots my hope like a tree
The imagery of uprooting a tree is powerful and poignant. The Hebrew word "nathash" means to pluck up or root out, often used in agricultural contexts. A tree, deeply rooted, symbolizes stability, life, and hope. By saying God uproots his hope, Job conveys a sense of complete devastation, as a tree without roots cannot survive. This metaphor highlights the severity of Job's loss, where even his hope, which should be deeply rooted and resilient, is torn away. In the scriptural context, hope is often seen as an anchor for the soul, and Job's lament underscores the profound spiritual crisis he is experiencing.

His anger burns against me
The Hebrew word for "anger" here is "אַף" (aph), which often conveys the idea of a flaring nostril, symbolizing intense wrath or indignation. In the context of Job, this phrase reflects Job's perception of God's overwhelming displeasure towards him. Historically, the concept of divine anger was understood as a response to sin or disobedience. However, Job's situation is unique because he is described as a righteous man. This phrase highlights the depth of Job's suffering and confusion, as he feels the weight of divine wrath without understanding the cause. It serves as a poignant reminder of the trials believers may face, even when they strive to live righteously, and the importance of faith in God's ultimate justice and mercy.

and He counts me among His enemies
The Hebrew root for "counts" is "חָשַׁב" (chashab), meaning to think, plan, or reckon. This implies a deliberate consideration or judgment. Job feels that God has intentionally categorized him as an adversary. In the ancient Near Eastern context, being considered an enemy of God was a dire situation, often associated with divine punishment or abandonment. This phrase underscores Job's profound sense of alienation and despair. Despite his faithfulness, he perceives himself as being on the opposite side of God's favor. For conservative Christians, this can be a powerful reflection on the mystery of suffering and the testing of faith. It encourages believers to trust in God's sovereignty and goodness, even when circumstances seem to suggest otherwise. The verse challenges us to maintain hope and integrity, trusting that God's purposes, though sometimes hidden, are ultimately for our good and His glory.

His troops advance in force
In this phrase, Job uses military imagery to describe his perception of God's actions against him. The Hebrew word for "troops" is "gedud," which often refers to a band of soldiers or raiders. This conveys a sense of organized, overwhelming power. Job feels besieged, as if God has marshaled an army against him. Historically, this reflects the ancient Near Eastern context where cities were often attacked by enemy forces, creating a vivid picture of Job's sense of isolation and vulnerability.

they lay siege to me
The phrase "lay siege" comes from the Hebrew "chanah," meaning to encamp or besiege. This term evokes the image of an army surrounding a city, cutting off supplies and escape routes. Job feels trapped and under relentless pressure, much like a city under siege. This metaphor highlights his desperation and the intensity of his suffering, as he perceives no way out of his afflictions.

and encamp around my tent
The word "encamp" is again "chanah," reinforcing the idea of being surrounded. The "tent" symbolizes Job's personal life and space, which in ancient times was a place of refuge and safety. By saying that the troops encamp around his tent, Job emphasizes the invasion of his personal life by suffering and calamity. This imagery reflects the nomadic lifestyle of the patriarchal period, where one's tent was both home and sanctuary. Job's lament underscores his feeling of being besieged not just physically, but emotionally and spiritually, as his place of solace is overrun by trials.

He has removed
The phrase "He has removed" suggests an active divine intervention in Job's life. The Hebrew root for "removed" is "רָחַק" (rachaq), which means to distance or separate. This indicates that Job perceives his suffering as orchestrated by God, who has allowed or caused this separation. In the context of Job's trials, this removal is not just physical but also emotional and spiritual, highlighting the depth of Job's isolation and the perceived divine hand in his suffering.

my brothers
In ancient Near Eastern culture, "brothers" often referred not only to biological siblings but also to close kin and allies. The Hebrew word "אָח" (ach) encompasses this broader sense of familial and social bonds. Job's lament here underscores the breakdown of these essential relationships, which were crucial for support and survival. This loss of brotherhood reflects a profound social and personal alienation, intensifying Job's sense of abandonment.

far from me
The phrase "far from me" emphasizes the extent of the separation. The Hebrew "רָחוֹק" (rachoq) conveys a sense of distance that is both physical and emotional. This distance is not just a matter of geography but also of relational and spiritual estrangement. In the ancient world, community and proximity were vital for identity and support, so this distance signifies a deep rupture in Job's life.

my acquaintances
"Acquaintances" refers to those who were once familiar and friendly with Job. The Hebrew "יֹדְעָי" (yodai) comes from the root "יָדַע" (yada), meaning to know intimately. This suggests that those who once had a close and personal relationship with Job have now become distant. The use of this term highlights the betrayal and loss of trust that Job feels, as those who should have been his support have abandoned him.

have only turned away
The phrase "have only turned away" indicates a deliberate action of rejection. The Hebrew "זָרוּ" (zaru) implies a turning aside or alienation. This turning away is not passive but an active choice by Job's acquaintances to distance themselves from him. In the context of Job's suffering, this rejection adds to his anguish, as it reflects a societal judgment and abandonment in his time of need.

from me
The repetition of "from me" at the end of the verse reinforces Job's personal experience of isolation. It is a poignant reminder of his solitary state, emphasizing that the separation is not just from a community but is deeply personal. This personal isolation is central to Job's lament, as it underscores the depth of his suffering and the comprehensive nature of his loss.

My kinsmen
The Hebrew word for "kinsmen" is "גְּאוּלַי" (ge'ulai), which refers to close relatives or family members. In the ancient Near Eastern context, family ties were of utmost importance, often providing social and economic support. Job's lament here underscores the depth of his isolation, as even those bound by blood have abandoned him. This reflects the cultural expectation that family should be a source of unwavering support, highlighting the profound nature of Job's suffering and alienation.

have failed me
The phrase "have failed me" is derived from the Hebrew "חָדַל" (chadal), meaning to cease or desist. This suggests a complete withdrawal or cessation of support from his kinsmen. In the context of Job's trials, this abandonment is not just a physical absence but an emotional and spiritual desertion. It emphasizes the totality of Job's isolation, as those who should have been his refuge in times of distress have ceased to fulfill their roles.

and my friends
The term "friends" in Hebrew is "מְיֻדָּעַי" (meyuda'ai), indicating those with whom one shares a close, personal relationship. In the cultural and historical context of the Bible, friendships were often covenantal, involving mutual loyalty and support. Job's reference to his friends highlights the betrayal he feels, as these relationships, which should have been a source of comfort, have instead become a source of pain.

have forgotten me
The Hebrew word "שָׁכַח" (shakach) means to forget or ignore. This implies a deliberate neglect or disregard, rather than a mere lapse in memory. In the scriptural context, forgetting someone often carries a moral implication, suggesting a failure to fulfill one's obligations. Job's use of this term conveys a deep sense of betrayal and neglect, as those who were once close to him have chosen to overlook his plight, compounding his suffering and sense of abandonment.

My guests
The Hebrew word for "guests" here is "תּוֹשָׁבַי" (toshavay), which can also mean sojourners or those who dwell temporarily. In the ancient Near Eastern culture, hospitality was a sacred duty, and guests were often treated with great honor and respect. Job's lament that even his guests see him as a stranger underscores the depth of his isolation and the reversal of his social status. This reflects the profound alienation Job feels, not only from his family and friends but also from those who should have been bound by cultural norms to show him kindness.

and maidservants
The term "שִׁפְחוֹתַי" (shifchotay) refers to female servants or maidservants. In the patriarchal society of the Old Testament, maidservants were often considered part of the household, and their loyalty was expected. Job's statement that even his maidservants count him as a stranger highlights the complete breakdown of his household structure and the loss of respect and authority he once held. This serves as a poignant reminder of Job's fall from a position of wealth and influence to one of utter desolation.

count me as a stranger
The phrase "count me as a stranger" uses the Hebrew word "זָר" (zar), meaning foreigner or alien. This term is often used in the Old Testament to describe someone who is outside the covenant community of Israel. Job's use of this word indicates that he feels completely cut off from his community and identity. It is a powerful expression of his sense of abandonment and the loss of his place in society, which would have been devastating in a culture where community and belonging were central to one's identity.

I am a foreigner
The word "נָכְרִי" (nokhri) is used here, which also means foreigner or stranger. This repetition of the theme of alienation emphasizes the depth of Job's suffering. In the biblical context, being a foreigner often implied being without rights or protection, highlighting Job's vulnerability and helplessness. This reflects the spiritual and emotional exile Job experiences, feeling distant not only from people but also from God.

in their sight
The phrase "in their sight" translates the Hebrew "לְעֵינֵיהֶם" (le'eyneyhem), meaning before their eyes or in their perception. This suggests that Job's alienation is not just a personal feeling but is also recognized and reinforced by those around him. It underscores the public nature of his disgrace and the societal rejection he faces. In a culture where honor and shame were pivotal, being seen as a foreigner by those who once served him would have been a profound humiliation, adding to Job's intense suffering and sense of injustice.

I call for my servant
The Hebrew word for "servant" here is "עֶבֶד" (eved), which often denotes a person in a position of subordination or service. In the ancient Near Eastern context, a servant was expected to be loyal and responsive to their master's needs. Job's use of this term highlights his profound sense of isolation and the breakdown of social order in his life. Despite his status and previous wealth, even those who were once bound to serve him now ignore his pleas, underscoring the depth of his suffering and alienation.

but he does not answer
The lack of response from the servant is significant. In the cultural and historical context of the time, a servant's failure to respond would be seen as a grave breach of duty and respect. This silence symbolizes the complete abandonment Job feels, not just from his servant, but from society and even, as he perceives, from God. It reflects the theme of unanswered cries and the silence of God that runs throughout the Book of Job, challenging the reader to consider the nature of divine justice and human suffering.

though I implore him
The word "implore" translates from the Hebrew "חָנַן" (chanan), which conveys a sense of pleading or seeking favor. This term is often used in the context of seeking mercy or grace, suggesting that Job is not merely issuing a command but is humbly and desperately seeking a response. This highlights Job's vulnerability and the reversal of his fortunes, where he, once a man of great influence, is now reduced to begging for attention and assistance.

with my own mouth
The phrase "with my own mouth" emphasizes the personal and direct nature of Job's plea. It suggests an intimate and earnest appeal, underscoring the sincerity and desperation of his situation. In the broader scriptural context, the mouth is often seen as a symbol of communication and expression of the heart. Job's use of his own mouth to implore his servant indicates the depth of his personal anguish and the breakdown of relationships that once provided him with support and comfort.

My breath
The Hebrew word for "breath" here is "רוּחִי" (ruach), which can also mean spirit or wind. In this context, it refers to Job's physical breath, which he describes as offensive. This imagery highlights the depth of Job's physical affliction and suffering. In ancient times, breath was often associated with life and vitality, and here, Job's breath being repulsive signifies a profound sense of decay and rejection, not just physically but also relationally and spiritually.

is repulsive
The Hebrew word "זָרָה" (zarah) means to be strange or alien. Job feels alienated and estranged from those closest to him. This word choice emphasizes the deep sense of isolation and rejection he experiences. In the cultural context of the Ancient Near East, where family and community were central to one's identity and support, this estrangement would have been particularly devastating.

to my wife
The mention of Job's wife is significant. In the narrative of Job, his wife is one of the few family members mentioned, and her earlier advice to "curse God and die" (Job 2:9) reflects her own despair. Here, Job's acknowledgment of her repulsion underscores the breakdown of their relationship due to his suffering. In a patriarchal society, the support of one's spouse was crucial, and her repulsion adds to Job's sense of abandonment.

and I am loathsome
The Hebrew word "חָנַן" (chanan) is used here, which can mean to be gracious or to show favor, but in this context, it is used ironically to mean the opposite—being loathsome or detestable. Job's self-description as loathsome reflects his internalization of the rejection he feels from others. It highlights the psychological and emotional toll of his suffering, as he perceives himself as unworthy of love or compassion.

to my own family
The phrase "לִבְנֵי בִטְנִי" (livnei vitni) literally means "to the sons of my womb," which is a poetic way of referring to one's own children or close kin. This phrase emphasizes the depth of Job's alienation, as even those who are his flesh and blood find him repulsive. In the cultural and historical context, family was the primary source of social and economic support, and being loathsome to one's family would mean a complete loss of social standing and support.

Even little boys
The phrase "even little boys" highlights the depth of Job's humiliation and the extent of his social degradation. In ancient Near Eastern culture, respect for elders was a fundamental value, deeply ingrained in societal norms. The Hebrew word used here, "עֲוִילִים" (ʿăwîlîm), refers to young children or boys, emphasizing their insignificance in terms of social status. The fact that even these young, insignificant members of society scorn Job underscores the complete reversal of his fortunes. Once a man of great respect and honor, Job now finds himself mocked by those who, in a well-ordered society, should be showing him deference. This serves as a poignant illustration of his profound suffering and the loss of his former dignity.

scorn me
The term "scorn" in this context is derived from the Hebrew word "לָעַג" (lāʿag), which conveys a sense of mocking or derision. Scorn is not merely a passive disregard but an active expression of contempt. In the biblical narrative, scorn is often associated with the wicked or those who are far from God’s wisdom (Proverbs 1:22). For Job, a man who was once esteemed and revered, to be scorned by children is a bitter pill to swallow. It reflects not only his personal suffering but also the societal breakdown in recognizing and honoring righteousness. This scorn is a reflection of the spiritual and moral confusion that can arise in times of trial, where the righteous are unjustly ridiculed.

when I appear
The phrase "when I appear" suggests that Job's presence alone is enough to provoke derision. The Hebrew root "קָם" (qām) implies standing or rising, indicating that Job's mere act of showing himself is sufficient to invite mockery. This highlights the pervasive nature of his suffering; it is not limited to private anguish but is a public spectacle. Job's appearance, once a symbol of his status and integrity, has become a trigger for ridicule. This public aspect of his suffering adds to his isolation and despair, as he cannot escape the judgment and scorn of those around him.

they deride me
The word "deride" comes from the Hebrew "דִּבֶּר" (dibbēr), which means to speak or talk, often with a connotation of mockery or belittlement. This indicates that the scorn Job faces is not silent or passive but vocal and active. The act of derision is a communal activity, suggesting that Job's suffering is not only personal but also a matter of public discourse. This public derision is particularly painful for Job, as it compounds his physical and emotional suffering with social humiliation. In the broader biblical context, derision is often directed at those who are perceived as cursed or abandoned by God, further intensifying Job's sense of alienation and questioning of divine justice.

All my best friends
The Hebrew word for "best friends" here is "מְיֻדָּעַי" (meyuddai), which implies those who are intimately known or familiar. In the context of Job's life, these are not mere acquaintances but individuals with whom he shared deep bonds and mutual respect. Historically, friendships in the ancient Near East were often covenantal, involving loyalty and mutual support. Job's lament highlights the profound sense of betrayal and isolation he feels, as those who should have been his support system in times of distress have abandoned him. This reflects the broader theme of human frailty and the limitations of earthly relationships, urging believers to find ultimate solace in God, who remains steadfast.

despise me
The Hebrew root for "despise" is "בּוּז" (buz), which conveys a sense of contempt or disdain. This is a strong term that indicates not just a passive neglect but an active rejection. In the cultural and historical context of Job's time, being despised by one's friends would have been a source of immense shame and social stigma. It underscores the depth of Job's suffering, as he is not only physically afflicted but also socially ostracized. For the conservative Christian, this serves as a reminder of the trials that may come even from those closest to us, and the importance of maintaining faith and integrity in the face of such adversity.

and those I love
The phrase "those I love" is translated from the Hebrew "אֲהַבַי" (ahavai), indicating a deep, affectionate bond. Love in the biblical sense often involves a commitment to the well-being of the other, reflecting God's covenantal love for His people. Job's use of this term highlights the personal and emotional nature of his loss. It is not just his friends but those he holds dear who have turned away. This can be seen as a foreshadowing of Christ's own experience, where He was rejected by those He came to save, emphasizing the cost of true love and the pain of unreciprocated affection.

have turned against me
The Hebrew phrase "סָרוּ מִמֶּנִּי" (saru mimmeni) suggests a deliberate turning away or withdrawal. This is not a passive drifting apart but an active decision to distance oneself. In the ancient world, such a turning away would have been seen as a breach of social and moral duty, especially in a time of need. For Job, this represents the ultimate betrayal, as those he relied upon for support have chosen to abandon him. This phrase challenges believers to consider their own faithfulness to others, especially in times of trial, and to reflect on the steadfastness of God's commitment to His people, who never turns away from those He loves.

I am nothing but skin and bones
This phrase captures the physical and emotional desolation of Job. The Hebrew word for "skin" is "עור" (or), and "bones" is "עצם" (etsem). In the ancient Near Eastern context, these terms emphasize the frailty and vulnerability of human life. Job's description of himself as "nothing but skin and bones" underscores his extreme suffering and the stripping away of all his earthly comforts and health. It is a vivid portrayal of his physical deterioration, which mirrors his spiritual and emotional anguish. This imagery serves as a powerful reminder of the transient nature of human life and the profound trials that can strip away all but the essence of our being.

I have escaped by the skin of my teeth
The phrase "skin of my teeth" is unique and enigmatic, with the Hebrew "עור שׁני" (or sheni) suggesting a narrow escape from death. This expression is not found elsewhere in the Bible, highlighting its distinctiveness in conveying Job's precarious situation. Historically, this phrase has been interpreted to mean a very narrow escape, as teeth do not have skin, indicating something that is barely possible. Job's use of this metaphor reflects his perception of having barely survived his trials, clinging to life by the thinnest of margins. It speaks to the intensity of his suffering and the miraculous nature of his endurance, serving as an inspiration for believers to hold onto faith even when deliverance seems impossible.

Have pity on me, my friends, have pity
The plea for "pity" in this verse is deeply rooted in the Hebrew word "חָנַן" (chanan), which conveys a sense of grace, mercy, and compassion. Job's repetition of the phrase underscores his desperate need for empathy and understanding from his friends. In the ancient Near Eastern context, friendship was a covenantal relationship, often involving mutual support and loyalty. Job's appeal highlights the breakdown of this expected support system, as his friends have instead chosen to accuse and judge him. This plea serves as a reminder of the importance of compassion and empathy in human relationships, especially during times of suffering.

for the hand of God has struck me
The phrase "the hand of God" is a powerful metaphor used throughout the Bible to denote God's power and authority. In Hebrew, "יָד" (yad) is often used to symbolize strength and action. Job acknowledges that his suffering is not merely a result of natural causes or human actions but is perceived as a direct intervention by God. This acknowledgment reflects the ancient belief in divine sovereignty over all aspects of life, including suffering. Job's statement is a profound expression of his struggle to reconcile his understanding of God's justice with his personal experience of undeserved suffering. It invites readers to reflect on the mystery of divine providence and the challenge of maintaining faith amidst trials.

Why do you persecute me
The Hebrew root for "persecute" is "רדף" (radaph), which means to pursue or chase. In the context of Job, this word conveys a sense of relentless pursuit and harassment. Job feels hunted by his friends, who instead of offering comfort, add to his suffering. Historically, this reflects the ancient Near Eastern understanding of friendship and loyalty, where friends were expected to support one another in times of distress. Job's lament highlights the betrayal he feels, as those who should be his allies have become his accusers.

as God does?
The phrase "as God does" suggests that Job perceives his suffering as divinely ordained. The Hebrew word for God here is "אֱלֹהִים" (Elohim), a term that denotes power and authority. Job is grappling with the theological dilemma of why a just God would allow such suffering. This reflects the broader biblical theme of theodicy, the vindication of divine goodness despite the existence of evil. Job's question underscores his struggle to reconcile his understanding of God's justice with his personal experience of suffering.

Will you never get enough
The phrase "Will you never get enough" implies an insatiable desire or greed. The Hebrew root "שׂבע" (sava) means to be satisfied or filled. Job is expressing his frustration with his friends' relentless criticism, suggesting that their desire to find fault in him is never satisfied. This reflects a broader human tendency to judge others harshly, often without understanding their true circumstances. Job's plea is a call for empathy and compassion, urging his friends to cease their relentless scrutiny.

of my flesh?
The term "flesh" in Hebrew is "בָּשָׂר" (basar), which can refer to the physical body or human nature. In this context, it symbolizes Job's vulnerability and mortality. The imagery of consuming flesh evokes a sense of being devoured or destroyed by those who should be offering support. This metaphor highlights the depth of Job's anguish, as he feels both physically and emotionally stripped by his friends' accusations. It serves as a poignant reminder of the need for compassion and understanding in the face of human suffering.

I wish
The phrase "I wish" reflects a deep yearning and desire from Job. In the Hebrew text, the word used here is "מִי־יִתֵּן" (mi-yitten), which is an expression of longing or a heartfelt plea. This reveals Job's intense emotional state and his desire for his words to be preserved. It underscores the human need for understanding and validation, especially in times of suffering. Job's wish is not just for personal vindication but also for a lasting testimony of his integrity and faithfulness amidst trials.

that my words
The term "words" in Hebrew is "דְּבָרַי" (devarai), which can mean speech, sayings, or declarations. In the context of Job, these are not just casual utterances but profound expressions of his inner turmoil and steadfast faith. Words hold power and significance, especially in the biblical context, where they are often seen as a reflection of one's heart and character. Job's desire for his words to be recorded indicates their importance and the weight they carry in his quest for justice and understanding.

were recorded
The concept of recording words in ancient times was significant, as it implied permanence and authority. The Hebrew root "כָּתַב" (katav) means to write or inscribe. In Job's era, writing was a means to ensure that important messages were preserved for future generations. This reflects Job's hope that his experiences and insights would not be lost but would serve as a testament to his faith and the reality of human suffering.

and inscribed
The word "inscribed" comes from the Hebrew "חָקַק" (chaqaq), which means to engrave or carve. This suggests a more permanent and enduring form of recording than mere writing. In ancient cultures, inscriptions were often made on stone or metal, signifying their importance and durability. Job's desire for his words to be inscribed indicates his wish for them to endure through time, much like the eternal truths found in God's Word.

in a book
The term "book" in Hebrew is "סֵפֶר" (sefer), which refers to a scroll or document. In the ancient Near East, books were not bound volumes as we know them today but were scrolls made of papyrus or parchment. The use of the word "book" signifies a formal and authoritative record. Job's longing for his words to be included in such a document highlights his desire for them to be taken seriously and to be accessible to others who seek wisdom and understanding.

that they were inscribed
The phrase "that they were inscribed" reflects Job's deep desire for his words to be permanently recorded. The Hebrew root for "inscribed" is "חָקַק" (chaqaq), which means to engrave or carve. This suggests a longing for permanence and an unchangeable record. In ancient times, important decrees and records were often inscribed on stone or metal to ensure their durability. Job's wish for his words to be inscribed indicates his belief in their significance and truth, despite his suffering and the accusations of his friends. This desire for permanence can be seen as a foreshadowing of the eternal nature of God's Word, which is unchanging and enduring.

with an iron tool
The use of "an iron tool" signifies the strength and durability of the inscription process. Iron, being a strong metal, was used in ancient times for engraving on stone or metal surfaces. The mention of an iron tool emphasizes the seriousness and permanence of the record Job desires. It reflects his earnest wish that his words be preserved for future generations, highlighting the depth of his conviction and the intensity of his plea for vindication. This imagery also points to the enduring nature of truth, which, like an iron inscription, withstands the test of time.

on lead
The reference to "lead" is intriguing, as lead was used in ancient times for writing due to its malleability and ability to hold inscriptions well. Lead plates were sometimes used for important documents, and the use of lead here underscores the idea of a lasting record. Job's desire for his words to be inscribed on lead suggests his hope that his testimony would be preserved and accessible, much like how God's Word is preserved for all generations. This reflects a deep trust in the ultimate justice and truth of God, who sees beyond the present circumstances.

or chiseled in stone forever!
The phrase "chiseled in stone forever" conveys the ultimate permanence and indelibility of the record Job seeks. Stone, being one of the most durable materials, was often used for monuments and important inscriptions in the ancient world. The act of chiseling implies a deliberate and careful process, ensuring that the message is clear and enduring. Job's longing for his words to be chiseled in stone forever reflects his hope for eternal vindication and the assurance that his integrity will be recognized. This resonates with the Christian belief in the eternal nature of God's truth and justice, which will ultimately prevail. The imagery of stone also reminds us of the steadfastness of God's promises, which are unchanging and reliable.

But I know
The phrase "But I know" signifies a profound certainty and personal conviction. In the Hebrew text, the word for "know" is "yada," which implies an intimate, experiential knowledge rather than mere intellectual assent. Job's declaration here is not just a statement of belief but a deep-seated assurance rooted in his relationship with God. Despite his suffering and the accusations of his friends, Job clings to this certainty, demonstrating a faith that transcends his circumstances.

that my Redeemer
The term "Redeemer" is translated from the Hebrew word "go'el," which refers to a kinsman-redeemer. In ancient Israelite culture, a go'el was a family member who had the responsibility to redeem or vindicate a relative in distress, whether by buying back property, marrying a widow, or avenging blood. Job's use of "my Redeemer" indicates a personal and protective relationship. He envisions God as his ultimate vindicator, one who will restore and uphold his honor and justice.

lives
The affirmation that the Redeemer "lives" is a powerful testament to the eternal and active presence of God. In the midst of his trials, Job asserts that his Redeemer is not a distant or inactive deity but a living, dynamic force. This living Redeemer is capable of intervening in human affairs, offering hope and assurance that transcend the grave. The concept of a living God is central to the biblical narrative, emphasizing God's ongoing involvement in the world and His ability to bring life out of death.

and in the end
The phrase "and in the end" points to an eschatological hope, a future expectation of divine intervention and justice. It suggests a culmination of history where God's purposes will be fully realized. For Job, this is not just a distant theological concept but a personal hope that sustains him through his suffering. It reflects a belief in God's ultimate sovereignty and the assurance that He will bring about a righteous resolution.

He will stand
The imagery of "He will stand" conveys authority, victory, and presence. In the Hebrew context, to "stand" often implies taking a position of judgment or defense. Job envisions his Redeemer as one who will rise to assert His power and righteousness. This standing is not passive but an active declaration of God's dominion and faithfulness to His promises.

upon the earth
The phrase "upon the earth" grounds Job's hope in the physical realm, affirming that God's redemption is not only spiritual but also tangible and real. It suggests a future where God's justice and restoration will be manifest in the world. This reflects the biblical theme of God's kingdom being established on earth, where His will is done as it is in heaven. For Job, this is a profound assurance that his suffering is not in vain and that God's purposes will ultimately prevail in the created order.

And after my skin has been destroyed
This phrase begins with a stark acknowledgment of mortality and the inevitable decay of the human body. The Hebrew word for "skin" here is "עֹור" (or), which signifies the outermost layer of the body, emphasizing the physical aspect of human existence. Job is acutely aware of his suffering and the deterioration of his physical form, which is a common human experience. The phrase "has been destroyed" uses the Hebrew "נִקְּפוּ" (niqfu), suggesting a complete and utter destruction or decay. This reflects Job's profound suffering and the reality of death, which is a consequence of the Fall as described in Genesis. From a conservative Christian perspective, this acknowledgment of physical decay points to the transient nature of earthly life and the hope of something beyond the physical.

yet in my flesh I will see God
The word "yet" introduces a contrast to the previous statement, indicating hope and faith despite the dire circumstances. The Hebrew word for "flesh" is "בְּשָׂרִי" (besari), which can refer to the physical body but also implies a deeper, more personal aspect of human existence. Job's declaration "I will see God" is profound, as the Hebrew "אֶחֱזֶה" (echezeh) means to see or behold, suggesting a direct and personal encounter. This is a remarkable statement of faith, as Job anticipates a future vindication and restoration beyond his current suffering. In the conservative Christian tradition, this is often seen as a foreshadowing of the resurrection and the ultimate hope of believers to see God face to face, as promised in the New Testament. This phrase encapsulates the hope of eternal life and the belief in a bodily resurrection, affirming that despite the destruction of the physical body, there is a promise of seeing God in a restored, glorified state.

I will see Him for myself
The Hebrew root for "see" is "ra'ah," which implies not just physical sight but also understanding and experiencing. Job expresses a deep, personal conviction that he will encounter God directly. This reflects a profound faith in a personal relationship with the Divine, transcending mere intellectual acknowledgment. In the context of Job's suffering, this statement is a powerful declaration of hope and assurance that he will have a personal vindication and revelation of God's justice and presence.

my eyes will behold Him
The repetition of the idea of seeing emphasizes certainty and anticipation. "Behold" in Hebrew is "chazah," which can mean to perceive or to have a vision. This suggests a deeper, spiritual insight beyond physical sight. Job anticipates a future where his understanding of God will be complete and unmediated. This is significant in the narrative of Job, as it contrasts with the limited understanding of his friends and his current suffering.

and not as a stranger
The term "stranger" in Hebrew is "zar," which can mean foreigner or outsider. Job is asserting that his relationship with God is intimate and familiar, not distant or alien. This reflects the covenant relationship that God has with His people, where He is known personally and intimately. Job's confidence in this relationship is a testament to his faith, even amidst his trials.

How my heart yearns within me!
The Hebrew word for "yearns" is "kalah," which conveys a sense of longing or pining. This phrase captures the deep emotional and spiritual desire Job has for this encounter with God. It is a poignant expression of hope and anticipation, showing that despite his suffering, Job's ultimate desire is for communion with God. This yearning is a central theme in the life of faith, where believers long for the fulfillment of God's promises and the ultimate revelation of His presence.

If you say
This phrase introduces a hypothetical statement, suggesting a dialogue or accusation from Job's friends. In the Hebrew text, the word "say" (אָמַר, 'amar) is often used to denote speech or thought, indicating the intent or reasoning behind the words. This sets the stage for a confrontation or challenge, reflecting the ongoing tension between Job and his friends. It highlights the accusatory nature of their dialogue, where words are not just communication but weapons in a spiritual and moral battle.

How shall we persecute him
The word "persecute" (רָדַף, radaph) in Hebrew conveys a sense of pursuing or harassing with intent to harm. This reflects the intensity of the friends' misguided zeal to correct Job, believing they are justified in their actions. Historically, persecution has been a recurring theme for the righteous, as seen throughout Scripture. This phrase underscores the friends' misunderstanding of Job's plight, as they assume his suffering is due to personal fault rather than a test of faith.

since the root of the matter
The "root" (שֹׁרֶשׁ, shoresh) symbolizes the fundamental cause or origin of an issue. In this context, it suggests that Job's friends believe the core problem lies within Job himself. Biblically, roots often represent foundational truths or sins that need addressing. This phrase implies a deep-seated issue, reflecting the friends' belief that Job's suffering is self-inflicted due to hidden sin, a common but flawed theological perspective in ancient times.

lies with him
The phrase "lies with him" indicates possession or responsibility. In Hebrew, the preposition (בּוֹ, bo) can mean "in" or "with," suggesting that the friends believe Job is the source of his own troubles. This reflects a misunderstanding of divine justice, where suffering is not always a direct result of personal sin. Theologically, this challenges the simplistic retribution principle, inviting readers to consider the complexity of suffering and divine sovereignty.

then you should fear
The Hebrew word for "fear" is יָרֵא (yare), which conveys a sense of reverence, awe, and respect, often associated with the fear of the Lord. In this context, Job is admonishing his friends to have a reverential fear of divine justice. This fear is not merely terror but a recognition of God's sovereignty and righteousness. It serves as a reminder that human judgment is fallible, and divine judgment is ultimate.

the sword yourselves
The "sword" symbolizes divine retribution and justice. In ancient times, the sword was a common instrument of judgment and execution. Job warns his friends that they, too, are subject to God's judgment. The use of "yourselves" emphasizes personal accountability, suggesting that no one is exempt from divine scrutiny. This reflects the biblical principle that judgment begins with the house of God (1 Peter 4:17).

because wrath brings punishment
The Hebrew word for "wrath" is חֵמָה (chemah), indicating intense anger or indignation. This wrath is not arbitrary but is a response to sin and injustice. "Punishment" here is a consequence of divine wrath, underscoring the biblical theme that God is just and will not let sin go unpunished. This serves as a sobering reminder of the seriousness of sin and the need for repentance.

by the sword
Reiterating the earlier mention of the sword, this phrase reinforces the idea of divine justice being executed. The sword is a metaphor for the means by which God enacts His judgment. Historically, the sword was a tool of both protection and destruction, symbolizing the dual nature of God's justice—protecting the righteous and punishing the wicked.

so that you may know
The phrase "so that you may know" implies a purpose or result. The Hebrew root יָדַע (yada) means to know intimately or experientially. Job desires that his friends gain a deep, personal understanding of God's justice. This knowledge is not merely intellectual but transformative, leading to a change in behavior and attitude.

there is a judgment
The certainty of "a judgment" is a central theme in the book of Job and the Bible as a whole. The Hebrew word מִשְׁפָּט (mishpat) refers to a legal decision or verdict. Job asserts the inevitability of divine judgment, affirming that God will ultimately vindicate the righteous and judge the wicked. This serves as both a warning and a comfort, encouraging believers to live righteously in anticipation of God's final judgment.