Study notes

Job 2

Introducing JobWho wrote it, when, why, and what to look for as you read

1:1–2:13

God and Satan agree to test Job, which causes his troubles and confirms his integrity (1:20–21; 2:10). None of the book's characters ever learn of this council in heaven.

1:6–2:10 Section

God wanted Satan to notice Job. Later Satan was understood to be the devil. Satan brought a charge against Job. He accused Job of only serving God because of the ways that God blessed him.

Satan wanted God to test Job. He was sure that Job would speak evil things against God. He would do this if he were made to suffer. This meant that Job would stop honouring God.

God gave Satan the authority to take away everything Job had except his life. First Satan took away Job’s livestock, his servants and his children. Job remained humble before God as he mourned. He recognised that God had allowed him to have good things. And he recognised that God had allowed them to be taken away.

Job recognised that God had the right to decide what happened in his life. He praised the name of the Lord even in his sadness.

Then Satan took away Job’s health. Job’s body was in pain. He sat in ashes. This was a common practice to show that people were very sad. Job’s wife saw how miserable he was. She thought that it would be better for him to die. She suggested that Job speak against God so that God would put him to death. Job thought that this idea was foolish. The wise thing to do was to remain faithful to God no matter what happened.

2:1–3

This scene repeats exactly as it did in 1:6–8.

2:3

The phrase without cause (Hebrew khinnam) is a play on words from Satan's question in 1:9.

2:5

strike his flesh and bones: People once believed bones were the source of health.

2:6

spare (literally guard or watch over): Ironically, God made Satan responsible for guarding Job’s life (compare 10:13–14; 13:27; 33:11).

2:7

This Hebrew term for terrible boils referred to any raised wounds that leak (Exodus 9:10; Leviticus 13:18–20; Deuteronomy 28:27, 35).

2:8

Job might have scraped his skin for relief. The ancient Greek Old Testament (Septuagint) says it was “to scrape away the pus.”
The ashes might refer to a place where they placed lepers in isolation. But Job was probably showing his grief and how desperate he was (30:19; Genesis 18:27; 2 Samuel 13:19; Isaiah 58:5; Jonah 3:6).

2:9

Job's wife first summarized Job's temptation by echoing God's words. Job was trying to "retain his integrity" (2:3). In her frustration and pain, she then advised Job to curse God. Without knowing it, she was asking Job to fulfill Satan's prediction (1:11; 2:5).

2:10

Job accepted both good and bad things from God, showing his right relationship and faith in God (righteousness) (compare 1:21; 2 Samuel 12:16–20; Luke 22:42).
By saying nothing wrong, Job controlled his tongue (Proverbs 13:3; 21:23; see James 3:2).

2:11

It might have taken several months for Job’s three friends to learn about his troubles (see study note on 6:14–27; see 7:3).
The text suggests that Job’s three friends were Edomites, a people known for their wisdom (Jeremiah 49:7; Obadiah 1:8).
Eliphaz the Temanite was probably a descendant of Esau’s grandson Teman (Genesis 36:10–11, 15). His land was in Edom (Ezekiel 25:13; Amos 1:11–12).
The "Bil-" part of the name "Bildad" would remind Hebrew readers of names like Bilhan, a descendant of Esau (Genesis 36:27; 1 Chronicles 1:42). The "-dad" part of the name would remind readers of names like Bedad, father of the Edomite king Hadad (Genesis 36:35; 1 Chronicles 1:46).
Shuhite: No place named "Shuah" is known, but Abraham’s son "Shuah" was sent to “a land in the east” (Genesis 25:1, 6; 1 Chronicles 1:32).
The ancient Greek Old Testament (Septuagint) lists Zophar instead of "Zepho" as one of Esau’s grandsons (Genesis 36:11, 15; 1 Chronicles 1:36). A Naamathite might live in a town named "Naamah." But no such place is known. Two Old Testament women are named "Naamah," but neither is likely an ancestor of Zophar (Genesis 4:22; 1 Kings 14:21).

2:11–3:26 Section

Job’s friends Eliphaz, Bildad and Zophar visited him in order to comfort him. These men joined Job in his sadness. They recognised how terribly Job was suffering.

They did several things that were common in that time for people who were mourning. They also showed their respect for Job by being silent for seven days. They waited for Job to speak first.

His speech was recorded as a long poem. Job described how sad and bitter his life had become. He didn’t have any peace or rest. He wished that he hadn’t been born.

Job wondered why God allowed people who were suffering to continue living.

2:12

They could barely recognize Job: This expression shows how much Job had suffered (compare Isaiah 52:14; 53:3).
Job’s friends showed their grief and began to weep aloud, as if Job was dead.
Throwing dust sometimes showed anger or hate (see 2 Samuel 16:13; Acts 22:23). But here it showed grief (see Joshua 7:6; 1 Samuel 4:12; Nehemiah 9:1; Lamentations 2:10).

2:13

Job’s friends sat on the ground to share in Job’s suffering (see 2:8).
People usually showed grief for seven days and nights when an important person died or to acknowledge other bad news (Genesis 50:10; 1 Samuel 31:13; see also Ezekiel 3:14–15).

Verse notes: Adapted by Mission Mutual (Aquifer Open Study Notes) from Tyndale Open Study Notes © 2023 Tyndale House Publishers. CC BY-SA 4.0. Section notes: Biblica Study Notes © 2023 Biblica, Inc. CC BY-SA 4.0, via BibleAquifer. About the sources