8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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The Talmudgathered c. 200–500JewishTract Baba Bathra · on Job 31:1“A covenant had I made with my eyes: how, then, should I fix my look on a virgin?” Said Rabha: He had not looked upon strange women, but Abraham had not looked even at his own wife; as it is written … “Now I know that thou art a woman of handsome appearance,” from which it is to be inferred that before that time he knew not that.
“A covenant had I made with my eyes: how, then, should I fix my look on a virgin?” Said Rabha: He had not looked upon strange women, but Abraham had not looked even at his own wife; as it is written … “Now I know that thou art a woman of handsome appearance,” from which it is to be inferred that before that time he knew not that.
The Talmud, Tract Baba Bathra, Baba Bathra 16a; translated by Michael L. Rodkinson (Boston, 1918); the text of the Internet Sacred Text Archive. The edition
The rabbis' discussions of the law and the Scriptures, gathered in Babylonia over three centuries, each saying under the name of the rabbi who said it.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 31:13–15For he who did not refuse to be ‘judged with menservants and maid-servants,’ clearly shews that against no fellow-creature was he at any time swoln with pride in himself. … See how in a wonderful way he appears in power superior to princes, in contest on a level with servants; in the assemblage of princes mindful of his office, in contest with domestics mindful of his creation. For he beholds himself a servant under the real Lord, and therefore he does not in loftiness of heart lift himself up above servants. … To persons possessed of power, the equality of creation kept in the thoughts is great goodness of humility. For all of us men are equal by nature … But holy men, when they are in authority, do not look to the power of station in themselves, but to the equality of creation, nor do they rejoice to be above, but to be of use to their fellow-creatures.
For he who did not refuse to be ‘judged with menservants and maid-servants,’ clearly shews that against no fellow-creature was he at any time swoln with pride in himself. … See how in a wonderful way he appears in power superior to princes, in contest on a level with servants; in the assemblage of princes mindful of his office, in contest with domestics mindful of his creation. For he beholds himself a servant under the real Lord, and therefore he does not in loftiness of heart lift himself up above servants. … To persons possessed of power, the equality of creation kept in the thoughts is great goodness of humility. For all of us men are equal by nature … But holy men, when they are in authority, do not look to the power of station in themselves, but to the equality of creation, nor do they rejoice to be above, but to be of use to their fellow-creatures.
Gregory the Great, Morals on the Book of Job, book 21, on 31:13–15 (his Latin Bible has “If I despised to submit to judgment with my man-servant or with my maid-servant”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 31:19–20Because he did not despise the poor, he displayed the virtue of humility; and because he covered him, of pitifulness. … so that when thou seest one who is a sharer of thine own nature lacking the necessaries of life, thou shouldest neither through pitilessness cease to cover him, nor from pride cease to reverence him, whom thou dost cover. … For he is less in need who is without a garment, than he who is without humility. … For to a fellow-creature unknown he shews himself compassionate, in that he calls him ‘any passing by,’ because, surely, with a pitiful mind nature has more avail than acquaintance. Since even every individual who is in want, by this mere circumstance, that he is a man, is not any longer unknown to him.
Because he did not despise the poor, he displayed the virtue of humility; and because he covered him, of pitifulness. … so that when thou seest one who is a sharer of thine own nature lacking the necessaries of life, thou shouldest neither through pitilessness cease to cover him, nor from pride cease to reverence him, whom thou dost cover. … For he is less in need who is without a garment, than he who is without humility. … For to a fellow-creature unknown he shews himself compassionate, in that he calls him ‘any passing by,’ because, surely, with a pitiful mind nature has more avail than acquaintance. Since even every individual who is in want, by this mere circumstance, that he is a man, is not any longer unknown to him.
Gregory the Great, Morals on the Book of Job, book 21, on 31:19–20 (his Latin Bible has “If I despised any passing by, because he had no covering”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 31:33For these are the proofs of true humility, both for a man to ascertain his own wickedness, and on being ascertained to discover it by the voice of confession; but on the contrary it is the accustomed evil practice of man’s race, at once to commit sin keeping himself hidden from sight, and when committed to hide it by denying, and when brought home to him, to multiply it by standing up for it. … And whilst the man was minded to palliate the sin through the woman, and the woman through the serpent, they added to the sin, which they endeavoured to vindicate … Hence now also the branches of the human race derive bitterness still from this root, so that when a man is charged home for the evil in him, he hides himself under words of self-defence, as under a kind of leaves of trees … By which same concealment he has not hidden himself from the Lord, but the Lord from himself. … I do not less admire in him the humblest confession of sins, than such lordly achievements of virtue.
For these are the proofs of true humility, both for a man to ascertain his own wickedness, and on being ascertained to discover it by the voice of confession; but on the contrary it is the accustomed evil practice of man’s race, at once to commit sin keeping himself hidden from sight, and when committed to hide it by denying, and when brought home to him, to multiply it by standing up for it. … And whilst the man was minded to palliate the sin through the woman, and the woman through the serpent, they added to the sin, which they endeavoured to vindicate … Hence now also the branches of the human race derive bitterness still from this root, so that when a man is charged home for the evil in him, he hides himself under words of self-defence, as under a kind of leaves of trees … By which same concealment he has not hidden himself from the Lord, but the Lord from himself. … I do not less admire in him the humblest confession of sins, than such lordly achievements of virtue.
Gregory the Great, Morals on the Book of Job, book 22, on 31:33 (his Latin Bible has “as man” where the WEB has “like Adam”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 31:29–30Job was far from revenge. He did not only not return the injuries that were done him, not only not destroy those who hated him; but, (1.) He did not so much as rejoice when any mischief befel them, Job 31:29. Many who would not wilfully hurt those who stand in their light, or have done them a diskindness, yet are secretly pleased and laugh in their sleeve (as we say) when hurt is done them. But Job was not of that spirit. … (2.) He did not so much as wish in his own mind that evil might befel them, Job 31:30. … If others bear malice to us, that will not justify us in bearing malice to them.
Job was far from revenge. He did not only not return the injuries that were done him, not only not destroy those who hated him; but, (1.) He did not so much as rejoice when any mischief befel them, Job 31:29. Many who would not wilfully hurt those who stand in their light, or have done them a diskindness, yet are secretly pleased and laugh in their sleeve (as we say) when hurt is done them. But Job was not of that spirit. … (2.) He did not so much as wish in his own mind that evil might befel them, Job 31:30. … If others bear malice to us, that will not justify us in bearing malice to them.
Matthew Henry, Commentary on the Whole Bible, on 31:24–32; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 31:35–37Job, towards the close of his protestation, appeals to the judgment-seat of God concerning the truth of it (Job 31:35-37): O that he would hear me, even that the Almighty would answer me! … now that he had drawn up his own defence so particularly, he leaves it upon record, in expectation of a hearing, files it, as it were, till his cause be called. … An upright heart does not dread a scrutiny. He that means honestly wishes he had a window in his breast, that all men might see the intents of his heart. … Job would be very glad to see the libel, to have a copy of his indictment. He would not hide it under his arm, but take it upon his shoulder, to be seen and read of all men, nay, he would bind it as a crown to him, would be pleased with it, and look upon it as his ornament … so confident he is of his integrity that as a prince to be crowned, rather than a prisoner to be tried, he would go near to him … Thus the testimony of his conscience was his rejoicing.
Job, towards the close of his protestation, appeals to the judgment-seat of God concerning the truth of it (Job 31:35-37): O that he would hear me, even that the Almighty would answer me! … now that he had drawn up his own defence so particularly, he leaves it upon record, in expectation of a hearing, files it, as it were, till his cause be called. … An upright heart does not dread a scrutiny. He that means honestly wishes he had a window in his breast, that all men might see the intents of his heart. … Job would be very glad to see the libel, to have a copy of his indictment. He would not hide it under his arm, but take it upon his shoulder, to be seen and read of all men, nay, he would bind it as a crown to him, would be pleased with it, and look upon it as his ornament … so confident he is of his integrity that as a prince to be crowned, rather than a prisoner to be tried, he would go near to him … Thus the testimony of his conscience was his rejoicing.
Matthew Henry, Commentary on the Whole Bible, on 31:33–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 31:26–27If I looked unto the sun (as an object of worship) because he shined; or to the moon because she walked, &c. … The sun, moon, and stars, the brightest objects in nature, and seen everywhere, were supposed to be visible representatives of the invisible God. … kissed . . . hand--"adoration," literally means this. In worshipping they used to kiss the hand, and then throw the kiss, as it were, towards the object of worship
If I looked unto the sun (as an object of worship) because he shined; or to the moon because she walked, &c. … The sun, moon, and stars, the brightest objects in nature, and seen everywhere, were supposed to be visible representatives of the invisible God. … kissed . . . hand--"adoration," literally means this. In worshipping they used to kiss the hand, and then throw the kiss, as it were, towards the object of worship
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 31:26–27; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 31:35–37In Job 31:36 Job now says how he will appear before Him with this indictment of his opponent … He will wear it upon his shoulder as a mark of his dignity … confident of his victory at the outset; for he will give Him, the heart-searcher, an account of all his steps, and in the exalted consciousness of his innocence, he will approach Him as a prince … in Job 31:35 the whole condition of Job's inner nature is once more mirrored forth: his longing after God, by which Satan's prediction is destroyed; and his overstepping the bounds of humility, on account of which his affliction … cannot end before it is also become a refining fire to him. … Who does not here recognise a righteousness of life and endeavour, the final aim of which is purity of heart, and which, in its relation to man, flows forth in that love which is the fulfilling of the law? … But will God enter into a controversy respecting His cause with Job? This is contrary to the honour of God; and that Job desires it, is contrary to the lowliness which becomes him towards God.
In Job 31:36 Job now says how he will appear before Him with this indictment of his opponent … He will wear it upon his shoulder as a mark of his dignity … confident of his victory at the outset; for he will give Him, the heart-searcher, an account of all his steps, and in the exalted consciousness of his innocence, he will approach Him as a prince … in Job 31:35 the whole condition of Job's inner nature is once more mirrored forth: his longing after God, by which Satan's prediction is destroyed; and his overstepping the bounds of humility, on account of which his affliction … cannot end before it is also become a refining fire to him. … Who does not here recognise a righteousness of life and endeavour, the final aim of which is purity of heart, and which, in its relation to man, flows forth in that love which is the fulfilling of the law? … But will God enter into a controversy respecting His cause with Job? This is contrary to the honour of God; and that Job desires it, is contrary to the lowliness which becomes him towards God.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 31:35–37, and on Job’s last speech as a whole (after 31:40); translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Job 31
Job 31:1–37, World English Bible
Job 31 in the Bible · Told in the Story: Chapter 19, Job Holds On
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
The Talmudgathered c. 200–500JewishTract Baba Bathra · on Job 31:1“A covenant had I made with my eyes: how, then, should I fix my look on a virgin?” Said Rabha: He had not looked upon strange women, but Abraham had not looked even at his own wife; as it is written … “Now I know that thou art a woman of handsome appearance,” from which it is to be inferred that before that time he knew not that.
The Talmud, Tract Baba Bathra, Baba Bathra 16a; translated by Michael L. Rodkinson (Boston, 1918); the text of the Internet Sacred Text Archive. The edition
The rabbis' discussions of the law and the Scriptures, gathered in Babylonia over three centuries, each saying under the name of the rabbi who said it.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 31:13–15For he who did not refuse to be ‘judged with menservants and maid-servants,’ clearly shews that against no fellow-creature was he at any time swoln with pride in himself. … See how in a wonderful way he appears in power superior to princes, in contest on a level with servants; in the assemblage of princes mindful of his office, in contest with domestics mindful of his creation. For he beholds himself a servant under the real Lord, and therefore he does not in loftiness of heart lift himself up above servants. … To persons possessed of power, the equality of creation kept in the thoughts is great goodness of humility. For all of us men are equal by nature … But holy men, when they are in authority, do not look to the power of station in themselves, but to the equality of creation, nor do they rejoice to be above, but to be of use to their fellow-creatures.
Gregory the Great, Morals on the Book of Job, book 21, on 31:13–15 (his Latin Bible has “If I despised to submit to judgment with my man-servant or with my maid-servant”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 31:19–20Because he did not despise the poor, he displayed the virtue of humility; and because he covered him, of pitifulness. … so that when thou seest one who is a sharer of thine own nature lacking the necessaries of life, thou shouldest neither through pitilessness cease to cover him, nor from pride cease to reverence him, whom thou dost cover. … For he is less in need who is without a garment, than he who is without humility. … For to a fellow-creature unknown he shews himself compassionate, in that he calls him ‘any passing by,’ because, surely, with a pitiful mind nature has more avail than acquaintance. Since even every individual who is in want, by this mere circumstance, that he is a man, is not any longer unknown to him.
Gregory the Great, Morals on the Book of Job, book 21, on 31:19–20 (his Latin Bible has “If I despised any passing by, because he had no covering”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 31:33For these are the proofs of true humility, both for a man to ascertain his own wickedness, and on being ascertained to discover it by the voice of confession; but on the contrary it is the accustomed evil practice of man’s race, at once to commit sin keeping himself hidden from sight, and when committed to hide it by denying, and when brought home to him, to multiply it by standing up for it. … And whilst the man was minded to palliate the sin through the woman, and the woman through the serpent, they added to the sin, which they endeavoured to vindicate … Hence now also the branches of the human race derive bitterness still from this root, so that when a man is charged home for the evil in him, he hides himself under words of self-defence, as under a kind of leaves of trees … By which same concealment he has not hidden himself from the Lord, but the Lord from himself. … I do not less admire in him the humblest confession of sins, than such lordly achievements of virtue.
Gregory the Great, Morals on the Book of Job, book 22, on 31:33 (his Latin Bible has “as man” where the WEB has “like Adam”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 31:29–30Job was far from revenge. He did not only not return the injuries that were done him, not only not destroy those who hated him; but, (1.) He did not so much as rejoice when any mischief befel them, Job 31:29. Many who would not wilfully hurt those who stand in their light, or have done them a diskindness, yet are secretly pleased and laugh in their sleeve (as we say) when hurt is done them. But Job was not of that spirit. … (2.) He did not so much as wish in his own mind that evil might befel them, Job 31:30. … If others bear malice to us, that will not justify us in bearing malice to them.
Matthew Henry, Commentary on the Whole Bible, on 31:24–32; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 31:35–37Job, towards the close of his protestation, appeals to the judgment-seat of God concerning the truth of it (Job 31:35-37): O that he would hear me, even that the Almighty would answer me! … now that he had drawn up his own defence so particularly, he leaves it upon record, in expectation of a hearing, files it, as it were, till his cause be called. … An upright heart does not dread a scrutiny. He that means honestly wishes he had a window in his breast, that all men might see the intents of his heart. … Job would be very glad to see the libel, to have a copy of his indictment. He would not hide it under his arm, but take it upon his shoulder, to be seen and read of all men, nay, he would bind it as a crown to him, would be pleased with it, and look upon it as his ornament … so confident he is of his integrity that as a prince to be crowned, rather than a prisoner to be tried, he would go near to him … Thus the testimony of his conscience was his rejoicing.
Matthew Henry, Commentary on the Whole Bible, on 31:33–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 31:26–27If I looked unto the sun (as an object of worship) because he shined; or to the moon because she walked, &c. … The sun, moon, and stars, the brightest objects in nature, and seen everywhere, were supposed to be visible representatives of the invisible God. … kissed . . . hand--"adoration," literally means this. In worshipping they used to kiss the hand, and then throw the kiss, as it were, towards the object of worship
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 31:26–27; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 31:35–37In Job 31:36 Job now says how he will appear before Him with this indictment of his opponent … He will wear it upon his shoulder as a mark of his dignity … confident of his victory at the outset; for he will give Him, the heart-searcher, an account of all his steps, and in the exalted consciousness of his innocence, he will approach Him as a prince … in Job 31:35 the whole condition of Job's inner nature is once more mirrored forth: his longing after God, by which Satan's prediction is destroyed; and his overstepping the bounds of humility, on account of which his affliction … cannot end before it is also become a refining fire to him. … Who does not here recognise a righteousness of life and endeavour, the final aim of which is purity of heart, and which, in its relation to man, flows forth in that love which is the fulfilling of the law? … But will God enter into a controversy respecting His cause with Job? This is contrary to the honour of God; and that Job desires it, is contrary to the lowliness which becomes him towards God.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 31:35–37, and on Job’s last speech as a whole (after 31:40); translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.