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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Oldest first.
The Talmudgathered c. 200–500JewishTract Baba Bathra · on Job 38:1–25Said Rabba: Job has blasphemed by the tempest, and by the tempest he was answered. Blasphemed by the tempest--as he said: "Lord of the Universe! Perhaps a tempest passed before Thee, and changed to Thee the word Iyabh to Oyabh." … And by the tempest he was answered--as it is written [ibid. xxxviii. 1]: "Then did the Lord address Job out of the storm-wind. . . . Do but gird up like a mighty man thy loins: and I will ask thee, and do thou inform me." … [Ibid., ibid. 25]: "Who hath divided off water-courses," etc. "There are many drops that I have created in the clouds, and for each drop there is a separate place; for if two drops should go into one, they would make the earth too soft, and it could not produce; these places were not changed to me." … "Many thunders have I created in the clouds, and for each thunder there is a separate track; for if two should go along the same track, they would destroy the world. The tracks were not changed to me; and from Iyabh to Oyabh, should it be?"
Said Rabba: Job has blasphemed by the tempest, and by the tempest he was answered. Blasphemed by the tempest--as he said: "Lord of the Universe! Perhaps a tempest passed before Thee, and changed to Thee the word Iyabh to Oyabh." … And by the tempest he was answered--as it is written [ibid. xxxviii. 1]: "Then did the Lord address Job out of the storm-wind. . . . Do but gird up like a mighty man thy loins: and I will ask thee, and do thou inform me." … [Ibid., ibid. 25]: "Who hath divided off water-courses," etc. "There are many drops that I have created in the clouds, and for each drop there is a separate place; for if two drops should go into one, they would make the earth too soft, and it could not produce; these places were not changed to me." … "Many thunders have I created in the clouds, and for each thunder there is a separate track; for if two should go along the same track, they would destroy the world. The tracks were not changed to me; and from Iyabh to Oyabh, should it be?"
The Talmud, Tract Baba Bathra, Baba Bathra 16a, on 9:17 (“he breaks me with a storm”), 38:1 and 38:25; Iyabh is Job’s name in Hebrew, Oyabh means “enemy” (13:24); 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 38:1–3And yet a man is asked, in order that he may learn that he is unable to do these things; in order that a man, who has increased with such boundless virtues, and is surpassed by the example of no man, may, that he should not be elated, be surpassed on comparison with God. But O how mightily is he exalted, who is so sublimely humbled! … an interrogative of this kind, in which it is said, Who is this? is the beginning of a reproof. For Eliu had spoken arrogantly. … For as it often happens that good things are stated badly and bad things properly, so the arrogant Eliu brought forward right truths not rightly, because, in defence of God he uttered humble sentiments unhumbly. … Let him hear therefore, I will question thee, and answer thou Me. As if it is more plainly said, I rouse thee by My words to consider sublime truths, and whilst thou perceivest that thou knowest not those things that are above thee, I make thee better known to thyself. For then thou answerest Me truly, if thou understandest what things thou knowest not.
And yet a man is asked, in order that he may learn that he is unable to do these things; in order that a man, who has increased with such boundless virtues, and is surpassed by the example of no man, may, that he should not be elated, be surpassed on comparison with God. But O how mightily is he exalted, who is so sublimely humbled! … an interrogative of this kind, in which it is said, Who is this? is the beginning of a reproof. For Eliu had spoken arrogantly. … For as it often happens that good things are stated badly and bad things properly, so the arrogant Eliu brought forward right truths not rightly, because, in defence of God he uttered humble sentiments unhumbly. … Let him hear therefore, I will question thee, and answer thou Me. As if it is more plainly said, I rouse thee by My words to consider sublime truths, and whilst thou perceivest that thou knowest not those things that are above thee, I make thee better known to thyself. For then thou answerest Me truly, if thou understandest what things thou knowest not.
Gregory the Great, Morals on the Book of Job, book 28, the preface (“these things” are the wonders God asks Job about) and on 38:2–3 (his Latin Bible has “Who is this that involves sentences in unskilful words?”); 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.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 38:4–41In a similar manner the Revelation that reached Job (chap. xxxviii., chap. xli.), and explained to him the error of his whole belief, constantly describes natural objects, and nothing else; it describes the elements, meteorological phenomena, and peculiarities of various kinds of living beings. … In the same manner, as there is a difference between works of nature and productions of human handicraft, so there is a difference between God’s rule, providence, and intention in reference to all natural forces, and our rule, providence, and intention in reference to things which are the objects of our rule, providence, and intention. This lesson is the principal object of the whole Book of Job; it lays down this principle of faith, and recommends us to derive a proof from nature, that we should not fall into the error of imagining His knowledge to be similar to ours, or His intention, providence, and rule similar to ours.
In a similar manner the Revelation that reached Job (chap. xxxviii., chap. xli.), and explained to him the error of his whole belief, constantly describes natural objects, and nothing else; it describes the elements, meteorological phenomena, and peculiarities of various kinds of living beings. … In the same manner, as there is a difference between works of nature and productions of human handicraft, so there is a difference between God’s rule, providence, and intention in reference to all natural forces, and our rule, providence, and intention in reference to things which are the objects of our rule, providence, and intention. This lesson is the principal object of the whole Book of Job; it lays down this principle of faith, and recommends us to derive a proof from nature, that we should not fall into the error of imagining His knowledge to be similar to ours, or His intention, providence, and rule similar to ours.
Maimonides, The Guide for the Perplexed, part III, chapter 23, on God’s answer to Job (chapters 38–41); translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 38:2–4Note, Darkening the counsels of God's wisdom with our folly is a great affront and provocation to God. Concerning God's counsels we must own that we are without knowledge. They are a deep which we cannot fathom; we are quite out of our element, out of our aim, when we pretend to account for them. … There was some colour to have turned it upon Elihu, as if God meant him, for he spoke last, and was speaking when the whirlwind began; but Job applied it to himself, as it becomes us to do when faithful reproofs are given, and not (as most do) to billet them upon other people. … Those that go about to call God to an account must expect to be catechised and called to an account themselves, that they may be made sensible of their ignorance and arrogance. … Let us not therefore find fault with the works of God, nor prescribe to him. He did not consult us in making the world, and yet it is well made; why should we expect then that he should take his measures from us in governing it?
Note, Darkening the counsels of God's wisdom with our folly is a great affront and provocation to God. Concerning God's counsels we must own that we are without knowledge. They are a deep which we cannot fathom; we are quite out of our element, out of our aim, when we pretend to account for them. … There was some colour to have turned it upon Elihu, as if God meant him, for he spoke last, and was speaking when the whirlwind began; but Job applied it to himself, as it becomes us to do when faithful reproofs are given, and not (as most do) to billet them upon other people. … Those that go about to call God to an account must expect to be catechised and called to an account themselves, that they may be made sensible of their ignorance and arrogance. … Let us not therefore find fault with the works of God, nor prescribe to him. He did not consult us in making the world, and yet it is well made; why should we expect then that he should take his measures from us in governing it?
Matthew Henry, Commentary on the Whole Bible, on 38:1–3 and 38:4–11; 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.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 38:41Who provideth for the raven his food?.... Not man, but God; he feeds the ravens, creatures very voracious, mean, and useless, Luke 12:24; when his young ones cry unto God; cry for want of food; which is interpreted by the Lord as a cry unto him, and he relieves them, Psalm 147:9 … they wander for lack of meat; being obliged to shift for themselves, when God takes care of them; which is an instance of his providential goodness; and how this is to be improved, see Matthew 6:26.
Who provideth for the raven his food?.... Not man, but God; he feeds the ravens, creatures very voracious, mean, and useless, Luke 12:24; when his young ones cry unto God; cry for want of food; which is interpreted by the Lord as a cry unto him, and he relieves them, Psalm 147:9 … they wander for lack of meat; being obliged to shift for themselves, when God takes care of them; which is an instance of his providential goodness; and how this is to be improved, see Matthew 6:26.
John Gill, An Exposition of the Old and New Testament, on 38:41; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Job 38:7Stars - The angels, who may well be called morning - stars, because of their excellent lustre and glory. Sons of God - The angels called the sons of God, because they had their whole being from him, and because they were made partakers of his Divine and glorious image. Shouted - Rejoiced in and blessed God for his works, whereby he intimates, that they neither did advise or any way assist him, nor dislike or censure any of his works, as Job had presumed to do.
Stars - The angels, who may well be called morning - stars, because of their excellent lustre and glory. Sons of God - The angels called the sons of God, because they had their whole being from him, and because they were made partakers of his Divine and glorious image. Shouted - Rejoiced in and blessed God for his works, whereby he intimates, that they neither did advise or any way assist him, nor dislike or censure any of his works, as Job had presumed to do.
John Wesley, Explanatory Notes upon the Old Testament, on 38:7; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 38:26–27Such rain, though man cannot explain the reason for it, is not lost. God has some wise design in it. … As though the desolate ground thirsted for God's showers. Personification. The beauty imparted to the uninhabited desert pleases God, for whom primarily all things exist, and He has ulterior designs in it.
Such rain, though man cannot explain the reason for it, is not lost. God has some wise design in it. … As though the desolate ground thirsted for God's showers. Personification. The beauty imparted to the uninhabited desert pleases God, for whom primarily all things exist, and He has ulterior designs in it.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 38:26–27 (“such rain” is rain on land where no one lives); 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 38:7Then no human being was present, for man was not yet created; the angels, however, beheld with rejoicing the founding of the place of the future human family, and the mighty acts of God in accordance with the decree of His love (as at the building of the temple, the laying of the foundation, Ezr 3:10, and the setting of the head-stone, Zac 4:7, were celebrated) … The "morning stars," however, are mentioned in connection with them, because between the stars and the angels … a mysterious connection exists, which is manifoldly attested in Holy Scripture … They are actual stars … Joy and light are reciprocal notions, and the scale of the tones of joy is likened to the scale of light and colours; therefore the fulness of light, in which the morning stars shone forth all together at the founding of the earth, may symbolize one grandly harmonious song of joy.
Then no human being was present, for man was not yet created; the angels, however, beheld with rejoicing the founding of the place of the future human family, and the mighty acts of God in accordance with the decree of His love (as at the building of the temple, the laying of the foundation, Ezr 3:10, and the setting of the head-stone, Zac 4:7, were celebrated) … The "morning stars," however, are mentioned in connection with them, because between the stars and the angels … a mysterious connection exists, which is manifoldly attested in Holy Scripture … They are actual stars … Joy and light are reciprocal notions, and the scale of the tones of joy is likened to the scale of light and colours; therefore the fulness of light, in which the morning stars shone forth all together at the founding of the earth, may symbolize one grandly harmonious song of joy.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 38:4–7; 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 38
Job 38:1–41, World English Bible
Job 38 in the Bible · Told in the Story: Chapter 21, Out of the Storm
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 38:1–25Said Rabba: Job has blasphemed by the tempest, and by the tempest he was answered. Blasphemed by the tempest--as he said: "Lord of the Universe! Perhaps a tempest passed before Thee, and changed to Thee the word Iyabh to Oyabh." … And by the tempest he was answered--as it is written [ibid. xxxviii. 1]: "Then did the Lord address Job out of the storm-wind. . . . Do but gird up like a mighty man thy loins: and I will ask thee, and do thou inform me." … [Ibid., ibid. 25]: "Who hath divided off water-courses," etc. "There are many drops that I have created in the clouds, and for each drop there is a separate place; for if two drops should go into one, they would make the earth too soft, and it could not produce; these places were not changed to me." … "Many thunders have I created in the clouds, and for each thunder there is a separate track; for if two should go along the same track, they would destroy the world. The tracks were not changed to me; and from Iyabh to Oyabh, should it be?"
The Talmud, Tract Baba Bathra, Baba Bathra 16a, on 9:17 (“he breaks me with a storm”), 38:1 and 38:25; Iyabh is Job’s name in Hebrew, Oyabh means “enemy” (13:24); 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 38:1–3And yet a man is asked, in order that he may learn that he is unable to do these things; in order that a man, who has increased with such boundless virtues, and is surpassed by the example of no man, may, that he should not be elated, be surpassed on comparison with God. But O how mightily is he exalted, who is so sublimely humbled! … an interrogative of this kind, in which it is said, Who is this? is the beginning of a reproof. For Eliu had spoken arrogantly. … For as it often happens that good things are stated badly and bad things properly, so the arrogant Eliu brought forward right truths not rightly, because, in defence of God he uttered humble sentiments unhumbly. … Let him hear therefore, I will question thee, and answer thou Me. As if it is more plainly said, I rouse thee by My words to consider sublime truths, and whilst thou perceivest that thou knowest not those things that are above thee, I make thee better known to thyself. For then thou answerest Me truly, if thou understandest what things thou knowest not.
Gregory the Great, Morals on the Book of Job, book 28, the preface (“these things” are the wonders God asks Job about) and on 38:2–3 (his Latin Bible has “Who is this that involves sentences in unskilful words?”); 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.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 38:4–41In a similar manner the Revelation that reached Job (chap. xxxviii., chap. xli.), and explained to him the error of his whole belief, constantly describes natural objects, and nothing else; it describes the elements, meteorological phenomena, and peculiarities of various kinds of living beings. … In the same manner, as there is a difference between works of nature and productions of human handicraft, so there is a difference between God’s rule, providence, and intention in reference to all natural forces, and our rule, providence, and intention in reference to things which are the objects of our rule, providence, and intention. This lesson is the principal object of the whole Book of Job; it lays down this principle of faith, and recommends us to derive a proof from nature, that we should not fall into the error of imagining His knowledge to be similar to ours, or His intention, providence, and rule similar to ours.
Maimonides, The Guide for the Perplexed, part III, chapter 23, on God’s answer to Job (chapters 38–41); translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 38:2–4Note, Darkening the counsels of God's wisdom with our folly is a great affront and provocation to God. Concerning God's counsels we must own that we are without knowledge. They are a deep which we cannot fathom; we are quite out of our element, out of our aim, when we pretend to account for them. … There was some colour to have turned it upon Elihu, as if God meant him, for he spoke last, and was speaking when the whirlwind began; but Job applied it to himself, as it becomes us to do when faithful reproofs are given, and not (as most do) to billet them upon other people. … Those that go about to call God to an account must expect to be catechised and called to an account themselves, that they may be made sensible of their ignorance and arrogance. … Let us not therefore find fault with the works of God, nor prescribe to him. He did not consult us in making the world, and yet it is well made; why should we expect then that he should take his measures from us in governing it?
Matthew Henry, Commentary on the Whole Bible, on 38:1–3 and 38:4–11; 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.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 38:41Who provideth for the raven his food?.... Not man, but God; he feeds the ravens, creatures very voracious, mean, and useless, Luke 12:24; when his young ones cry unto God; cry for want of food; which is interpreted by the Lord as a cry unto him, and he relieves them, Psalm 147:9 … they wander for lack of meat; being obliged to shift for themselves, when God takes care of them; which is an instance of his providential goodness; and how this is to be improved, see Matthew 6:26.
John Gill, An Exposition of the Old and New Testament, on 38:41; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Job 38:7Stars - The angels, who may well be called morning - stars, because of their excellent lustre and glory. Sons of God - The angels called the sons of God, because they had their whole being from him, and because they were made partakers of his Divine and glorious image. Shouted - Rejoiced in and blessed God for his works, whereby he intimates, that they neither did advise or any way assist him, nor dislike or censure any of his works, as Job had presumed to do.
John Wesley, Explanatory Notes upon the Old Testament, on 38:7; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Job 38:26–27Such rain, though man cannot explain the reason for it, is not lost. God has some wise design in it. … As though the desolate ground thirsted for God's showers. Personification. The beauty imparted to the uninhabited desert pleases God, for whom primarily all things exist, and He has ulterior designs in it.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 38:26–27 (“such rain” is rain on land where no one lives); 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 38:7Then no human being was present, for man was not yet created; the angels, however, beheld with rejoicing the founding of the place of the future human family, and the mighty acts of God in accordance with the decree of His love (as at the building of the temple, the laying of the foundation, Ezr 3:10, and the setting of the head-stone, Zac 4:7, were celebrated) … The "morning stars," however, are mentioned in connection with them, because between the stars and the angels … a mysterious connection exists, which is manifoldly attested in Holy Scripture … They are actual stars … Joy and light are reciprocal notions, and the scale of the tones of joy is likened to the scale of light and colours; therefore the fulness of light, in which the morning stars shone forth all together at the founding of the earth, may symbolize one grandly harmonious song of joy.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 38:4–7; 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.