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 9:24Said Rabha. Job was about to turn the dish face downwards (i.e., to deny the might of the Lord). Said Abayi to him: Job spoke only about Satan. On this point Tanaim differ. About the just cited verse R. Elazar said: Job was about to turn the dish face downwards. And R. Joshua said to him: Job spoke only with regard to Satan.
Said Rabha. Job was about to turn the dish face downwards (i.e., to deny the might of the Lord). Said Abayi to him: Job spoke only about Satan. On this point Tanaim differ. About the just cited verse R. Elazar said: Job was about to turn the dish face downwards. And R. Joshua said to him: Job spoke only with regard to Satan.
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 9:9Holy Scripture for this reason makes use of these words, that the things which it aims to convey instruction about, may be represented by the customariness of their usual designation. For if he had spoken of any stars he might wish by names unknown to us, man, for whom this very Scripture was made, would assuredly have known nothing what he heard. … Thus in Holy Writ, when we hear the familiar names of the stars, we learn what stars the discourse runs on. … For not even after the letter is there any thing strange, in that it is said that God created Arcturus, and the Orions, and the Hyades, concerning Whom it is an acknowledged truth, that there is nothing of any sort in the world but He Himself made it.
Holy Scripture for this reason makes use of these words, that the things which it aims to convey instruction about, may be represented by the customariness of their usual designation. For if he had spoken of any stars he might wish by names unknown to us, man, for whom this very Scripture was made, would assuredly have known nothing what he heard. … Thus in Holy Writ, when we hear the familiar names of the stars, we learn what stars the discourse runs on. … For not even after the letter is there any thing strange, in that it is said that God created Arcturus, and the Orions, and the Hyades, concerning Whom it is an acknowledged truth, that there is nothing of any sort in the world but He Himself made it.
Gregory the Great, Morals on the Book of Job, book 9, on 9:9 (his Latin Bible has “Hyades” for the Pleiades); 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 9:17Whence he adds, And will multiply my wounds even without cause. For as we have often said already, blessed Job was never stricken that the stroke might blot out sin in him, but that it might add to his merit. Therefore in asserting himself wounded without cause, he declares that concerning himself openly, which ‘Truth’ witnesses of him in secret, saying, Although thou movedst Me against him, to destroy him without cause. The holy man then does not say from pride that which he says only in truth. Nor is he out of proportion with the rule of righteousness by those words, by which he is not at variance with the Judge.
Whence he adds, And will multiply my wounds even without cause. For as we have often said already, blessed Job was never stricken that the stroke might blot out sin in him, but that it might add to his merit. Therefore in asserting himself wounded without cause, he declares that concerning himself openly, which ‘Truth’ witnesses of him in secret, saying, Although thou movedst Me against him, to destroy him without cause. The holy man then does not say from pride that which he says only in truth. Nor is he out of proportion with the rule of righteousness by those words, by which he is not at variance with the Judge.
Gregory the Great, Morals on the Book of Job, book 9, on 9:17; 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 9:33Therefore let the holy man bethink himself whereunto the human race has run out … and let him call for the Mediator between God and man, God and Man in one, forasmuch as he beholds Him destined to come long after; let him lament and say, Neither is there any that is able to convict both of us, and to lay his hand upon us both. For the Redeemer of Mankind, who was made the Mediator between God and Man through the flesh, because that He alone appeared righteous among men, and yet, even though without sin, was notwithstanding brought to the punishment of sin, did both convict man, that he might not sin, and withstand God, that He might not smite … and He ‘laid His hand upon both,’ in that He at once gave examples to men which they might imitate, and exhibited in Himself those works to God, by which He might be reconciled to men.
Therefore let the holy man bethink himself whereunto the human race has run out … and let him call for the Mediator between God and man, God and Man in one, forasmuch as he beholds Him destined to come long after; let him lament and say, Neither is there any that is able to convict both of us, and to lay his hand upon us both. For the Redeemer of Mankind, who was made the Mediator between God and Man through the flesh, because that He alone appeared righteous among men, and yet, even though without sin, was notwithstanding brought to the punishment of sin, did both convict man, that he might not sin, and withstand God, that He might not smite … and He ‘laid His hand upon both,’ in that He at once gave examples to men which they might imitate, and exhibited in Himself those works to God, by which He might be reconciled to men.
Gregory the Great, Morals on the Book of Job, book 9, on 9:33; 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 9:22–23Job found in this fact a proof that the righteous and the wicked are equal before God, who holds all mankind in contempt. Job therefore says (ix. 22, 23): “This is one thing, therefore I said it, He destroyeth the perfect and the wicked. If the scourge slay suddenly, he will laugh at the trial of the innocent.” He thus declares that when a scourge comes suddenly, killing and destroying all it meets, God laughs at the trial of the innocent. … But he is represented to hold this view only so long as he was without wisdom, and knew God only by tradition, in the same manner as religious people generally know Him. As soon as he had acquired a true knowledge of God, he confessed that there is undoubtedly true felicity in the knowledge of God; it is attained by all who acquire that knowledge, and no earthly trouble can disturb it.
Job found in this fact a proof that the righteous and the wicked are equal before God, who holds all mankind in contempt. Job therefore says (ix. 22, 23): “This is one thing, therefore I said it, He destroyeth the perfect and the wicked. If the scourge slay suddenly, he will laugh at the trial of the innocent.” He thus declares that when a scourge comes suddenly, killing and destroying all it meets, God laughs at the trial of the innocent. … But he is represented to hold this view only so long as he was without wisdom, and knew God only by tradition, in the same manner as religious people generally know Him. As soon as he had acquired a true knowledge of God, he confessed that there is undoubtedly true felicity in the knowledge of God; it is attained by all who acquire that knowledge, and no earthly trouble can disturb it.
Maimonides, The Guide for the Perplexed, part III, chapter 23; 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 9:22–24Here Job touches briefly upon the main point now in dispute between him and his friends. They maintained that those who are righteous and good always prosper in this world, and none but the wicked are in misery and distress; he asserted, on the contrary, that it is a common thing for the wicked to prosper and the righteous to be greatly afflicted. … It must be owned that there is very much truth in what Job here means, that temporal judgments, when they are sent abroad, fall both upon good and bad … We daily see that this is done; if it be not God that does it, where and who is he that does it? … It must be owned that there is too much passion in what Job here says. The manner of expression is peevish. When he meant that God afflicts he ought not to have said, He destroys both the perfect and the wicked; when he meant that God pleases himself with the trial of the innocent he ought not to have said, He laughs at it, for he doth not afflict willingly.
Here Job touches briefly upon the main point now in dispute between him and his friends. They maintained that those who are righteous and good always prosper in this world, and none but the wicked are in misery and distress; he asserted, on the contrary, that it is a common thing for the wicked to prosper and the righteous to be greatly afflicted. … It must be owned that there is very much truth in what Job here means, that temporal judgments, when they are sent abroad, fall both upon good and bad … We daily see that this is done; if it be not God that does it, where and who is he that does it? … It must be owned that there is too much passion in what Job here says. The manner of expression is peevish. When he meant that God afflicts he ought not to have said, He destroys both the perfect and the wicked; when he meant that God pleases himself with the trial of the innocent he ought not to have said, He laughs at it, for he doth not afflict willingly.
Matthew Henry, Commentary on the Whole Bible, on 9:22–24; 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 9:33there is no "umpire" or "arbitrator" … to whom the case between us can be referred; for, as Bar Tzemach observes, he that stands in such a character between two parties must be both more wise and more mighty than they; but there is none among all beings wiser and mightier than God … the Septuagint version renders it as a wish, "O that there was a mediator between us!" and so it may be considered as a prayer for Christ's incarnation … but there is no need of such versions and glosses: Job is here not speaking of the affair of salvation, about which he had no doubt, he knew his state was safe, and he had an interest in the living Redeemer and blessed Mediator; but of the present dispensation of Providence, and of the clearing of that up to the satisfaction of his friends, so that he might appear to be an innocent person; and since God did not think fit to change the scene, there was none to interpose on his behalf, and it was in vain for him to contend with God.
there is no "umpire" or "arbitrator" … to whom the case between us can be referred; for, as Bar Tzemach observes, he that stands in such a character between two parties must be both more wise and more mighty than they; but there is none among all beings wiser and mightier than God … the Septuagint version renders it as a wish, "O that there was a mediator between us!" and so it may be considered as a prayer for Christ's incarnation … but there is no need of such versions and glosses: Job is here not speaking of the affair of salvation, about which he had no doubt, he knew his state was safe, and he had an interest in the living Redeemer and blessed Mediator; but of the present dispensation of Providence, and of the clearing of that up to the satisfaction of his friends, so that he might appear to be an innocent person; and since God did not think fit to change the scene, there was none to interpose on his behalf, and it was in vain for him to contend with God.
John Gill, An Exposition of the Old and New Testament, on 9:33; 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.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 9:2–10The chief thought of Bildad's speech was, that God does not pervert what is right. Certainly … - says Job, as he ironically confirms this maxim of Bildad's, - it is so: what God does is always right, because God does it; how could man maintain that he is in the right in opposition to God! If God should be willing to enter into controversy with man, he would not be able to give Him information on one of a thousand subjects that might be brought into discussion; he would be so confounded, so disarmed, by reason of the infinite distance of the feeble creature from his Creator. … Job agrees with the friends in the recognition of the power of God, and intentionally describes those phases of it which display its terrible majesty. But while the friends deduce from this doctrine the duty of a humble deportment on the part of the sufferer, Job uses it to support the cheerless truth that human right can never be maintained in opposition to the absolute God.
The chief thought of Bildad's speech was, that God does not pervert what is right. Certainly … - says Job, as he ironically confirms this maxim of Bildad's, - it is so: what God does is always right, because God does it; how could man maintain that he is in the right in opposition to God! If God should be willing to enter into controversy with man, he would not be able to give Him information on one of a thousand subjects that might be brought into discussion; he would be so confounded, so disarmed, by reason of the infinite distance of the feeble creature from his Creator. … Job agrees with the friends in the recognition of the power of God, and intentionally describes those phases of it which display its terrible majesty. But while the friends deduce from this doctrine the duty of a humble deportment on the part of the sufferer, Job uses it to support the cheerless truth that human right can never be maintained in opposition to the absolute God.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:1–4 and 9:8–10; 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 9
Job 9:2–33, World English Bible
Job 9 in the Bible · Told in the Story: Chapter 17, Job’s Friends
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 9:24Said Rabha. Job was about to turn the dish face downwards (i.e., to deny the might of the Lord). Said Abayi to him: Job spoke only about Satan. On this point Tanaim differ. About the just cited verse R. Elazar said: Job was about to turn the dish face downwards. And R. Joshua said to him: Job spoke only with regard to Satan.
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 9:9Holy Scripture for this reason makes use of these words, that the things which it aims to convey instruction about, may be represented by the customariness of their usual designation. For if he had spoken of any stars he might wish by names unknown to us, man, for whom this very Scripture was made, would assuredly have known nothing what he heard. … Thus in Holy Writ, when we hear the familiar names of the stars, we learn what stars the discourse runs on. … For not even after the letter is there any thing strange, in that it is said that God created Arcturus, and the Orions, and the Hyades, concerning Whom it is an acknowledged truth, that there is nothing of any sort in the world but He Himself made it.
Gregory the Great, Morals on the Book of Job, book 9, on 9:9 (his Latin Bible has “Hyades” for the Pleiades); 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 9:17Whence he adds, And will multiply my wounds even without cause. For as we have often said already, blessed Job was never stricken that the stroke might blot out sin in him, but that it might add to his merit. Therefore in asserting himself wounded without cause, he declares that concerning himself openly, which ‘Truth’ witnesses of him in secret, saying, Although thou movedst Me against him, to destroy him without cause. The holy man then does not say from pride that which he says only in truth. Nor is he out of proportion with the rule of righteousness by those words, by which he is not at variance with the Judge.
Gregory the Great, Morals on the Book of Job, book 9, on 9:17; 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 9:33Therefore let the holy man bethink himself whereunto the human race has run out … and let him call for the Mediator between God and man, God and Man in one, forasmuch as he beholds Him destined to come long after; let him lament and say, Neither is there any that is able to convict both of us, and to lay his hand upon us both. For the Redeemer of Mankind, who was made the Mediator between God and Man through the flesh, because that He alone appeared righteous among men, and yet, even though without sin, was notwithstanding brought to the punishment of sin, did both convict man, that he might not sin, and withstand God, that He might not smite … and He ‘laid His hand upon both,’ in that He at once gave examples to men which they might imitate, and exhibited in Himself those works to God, by which He might be reconciled to men.
Gregory the Great, Morals on the Book of Job, book 9, on 9:33; 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 9:22–23Job found in this fact a proof that the righteous and the wicked are equal before God, who holds all mankind in contempt. Job therefore says (ix. 22, 23): “This is one thing, therefore I said it, He destroyeth the perfect and the wicked. If the scourge slay suddenly, he will laugh at the trial of the innocent.” He thus declares that when a scourge comes suddenly, killing and destroying all it meets, God laughs at the trial of the innocent. … But he is represented to hold this view only so long as he was without wisdom, and knew God only by tradition, in the same manner as religious people generally know Him. As soon as he had acquired a true knowledge of God, he confessed that there is undoubtedly true felicity in the knowledge of God; it is attained by all who acquire that knowledge, and no earthly trouble can disturb it.
Maimonides, The Guide for the Perplexed, part III, chapter 23; 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 9:22–24Here Job touches briefly upon the main point now in dispute between him and his friends. They maintained that those who are righteous and good always prosper in this world, and none but the wicked are in misery and distress; he asserted, on the contrary, that it is a common thing for the wicked to prosper and the righteous to be greatly afflicted. … It must be owned that there is very much truth in what Job here means, that temporal judgments, when they are sent abroad, fall both upon good and bad … We daily see that this is done; if it be not God that does it, where and who is he that does it? … It must be owned that there is too much passion in what Job here says. The manner of expression is peevish. When he meant that God afflicts he ought not to have said, He destroys both the perfect and the wicked; when he meant that God pleases himself with the trial of the innocent he ought not to have said, He laughs at it, for he doth not afflict willingly.
Matthew Henry, Commentary on the Whole Bible, on 9:22–24; 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 9:33there is no "umpire" or "arbitrator" … to whom the case between us can be referred; for, as Bar Tzemach observes, he that stands in such a character between two parties must be both more wise and more mighty than they; but there is none among all beings wiser and mightier than God … the Septuagint version renders it as a wish, "O that there was a mediator between us!" and so it may be considered as a prayer for Christ's incarnation … but there is no need of such versions and glosses: Job is here not speaking of the affair of salvation, about which he had no doubt, he knew his state was safe, and he had an interest in the living Redeemer and blessed Mediator; but of the present dispensation of Providence, and of the clearing of that up to the satisfaction of his friends, so that he might appear to be an innocent person; and since God did not think fit to change the scene, there was none to interpose on his behalf, and it was in vain for him to contend with God.
John Gill, An Exposition of the Old and New Testament, on 9:33; 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.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 9:2–10The chief thought of Bildad's speech was, that God does not pervert what is right. Certainly … - says Job, as he ironically confirms this maxim of Bildad's, - it is so: what God does is always right, because God does it; how could man maintain that he is in the right in opposition to God! If God should be willing to enter into controversy with man, he would not be able to give Him information on one of a thousand subjects that might be brought into discussion; he would be so confounded, so disarmed, by reason of the infinite distance of the feeble creature from his Creator. … Job agrees with the friends in the recognition of the power of God, and intentionally describes those phases of it which display its terrible majesty. But while the friends deduce from this doctrine the duty of a humble deportment on the part of the sufferer, Job uses it to support the cheerless truth that human right can never be maintained in opposition to the absolute God.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:1–4 and 9:8–10; 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.