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Job 2:11

    Job 2:11 Translations

    King James Version (KJV)

    Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.

    American King James Version (AKJV)

    Now when Job's three friends heard of all this evil that was come on him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.

    American Standard Version (ASV)

    Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place: Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, and they made an appointment together to come to bemoan him and to comfort him.

    Basic English Translation (BBE)

    And Job's three friends had word of all this evil which had come on him. And they came every one from his place, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite. So they came together to a meeting-place, in order that they might go and make clear to Job their grief for him, and give him comfort.

    Webster's Revision

    Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place: Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, and they made an appointment together to come to bemoan him and to comfort him.

    World English Bible

    Now when Job's three friends heard of all this evil that had come on him, they each came from his own place: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and they made an appointment together to come to sympathize with him and to comfort him.

    English Revised Version (ERV)

    Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: and they made an appointment together to come to bemoan him and to comfort him.

    Clarke's Commentary on Job 2:11

    Job's three friends - The first was Eliphaz the Temanite; or, as the Septuagint has it, Ελιφαζ ὁ Θαιμανων βασιλευς, Eliphaz the king on the Thaimanites. Eliphaz was one of the sons of Esau; and Teman, of Eliphaz, Genesis 36:10, Genesis 36:11. Teman was a city of Edom, Jeremiah 49:7-20; Ezekiel 25:13; Amos 1:11, Amos 1:12.

    Bildad the Shuhite - Or, as the Septuagint, Βαλδαδ ὁ Συχεων τυραννος, Baldad, tyrant of the Suchites. Shuah was the son of Abraham by Keturah: and his posterity is reckoned among the Easterns. It is supposed he should be placed with his brother Midian, and his brother's sons Sheba and Dedan. See Genesis 25:2, Genesis 25:3. Dedan was a city of Edom, see Jeremiah 49:8, and seems to have been situated in its southern boundary, as Teman was in its western. Ezekiel 25:13.

    Zophar the Naamathite - Or, according to the Septuagint, Σωφαρ Μιναιων Βασιλευς, Sophar king of the Minaites. He most probably came from that Naamah, which was bordering upon the Edomites to the south and fell by lot to the tribe of Judah, Joshua 15:21-41. These circumstances, which have already been mentioned in the introduction, prove that Job must have dwelt in the land of Edom, and that all his friends dwelt in Arabia Petraea, or in the countries immediately adjacent. That some of those Eastern people were highly cultivated, we have at least indirect proof in the case of the Temanites, Jeremiah 49:7 : Concerning Edom thus saith the Lord of hosts, Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? They are celebrated also in Baruch 3:22, 23. Speaking of wisdom he says: It hath not been heard of in Chanaan; neither hath it been seen in Theman. The Agarenes that seek wisdom upon earth, the merchants of Meran and of Theman, the expounders of fables, and searchers out of understanding, none of these have known the way of wisdom. It is evident enough from these quotations that the inhabitants of those districts were celebrated for their knowledge; and the sayings of Job's three friends are proofs that their reputation for wisdom stood on a very solid foundation.

    Barnes' Notes on Job 2:11

    Now when Job's three friends heard - It would seem from this that these men were his particular friends.

    They came every one from his own place - His residence. This was the result of agreement or appointment thus to meet together.

    Eliphaz the Temanite - This was the most prominent of his friends. In the ensuing discussion he regularly takes the lead, advances the most important and impressive considerations, and is followed and sustained by the others. The Septuagint renders this Ελιφὰζ ὁ Θαιμαινῶν βασιλεὺς Elifaz ho Thaimainōn basileus - Eliphaz, the king of the Themanites. The Hebrew does not intimate that he held any office or rank. The word rendered "Temanite" תימני têymânı̂y is a patronymic from תמן têmân, meaning properly "at the right hand," and then "the South." The Hebrew geographers are always represented as looking to the East, and not toward the North, as we do; and hence, with them, the right hand denotes the South. Teman or Theman was a son of Eliphaz, and grandson of Esau; see Genesis 36:15, where he is spoken of as "duke" or prince אלוּף 'alûph a head of a family or tribe, a chieftain.

    He is supposed to have lived on the east of Idumea. Eusebius places Thaeman in Arabia Petrara, five miles from Petra (see the notes at Isaiah 16:1), and says that there was a Roman garrison there. The Temanites were cclebrated for wisdom. "Is wisdom no more in Teman?" Jeremiah 49:7. The country was distinguished also for producing men of strength: "And thy mighty men, O Teman, shall be dismayed;" Obadiah 1:9. That this country was a part of Idumea is apparent, not only from the fact that Teman was a descendant of Esau, who settled there, but from several places in the Scriptures. Thus, in Ezekiel 25:13, it is said, "I will also stretch out mine hand upon Edom, and I will make it desolate from Toman, and they of Dedan shall fall by the sword." In Amos 1:12, Teman is mentioned as in the vicinity of Bozrah, at one time the capital of Idumea: "But I will send a fire upon Teman, which shall devour the palaces of Bozrah;" see the notes at Isaiah 21:14. The inhabitants of this country were distinguished in early times for wisdom, and particularly for that kind of wisdom which is expressed in close observation of men and manners, and the course of events, and which was expressed in proverbs. Thus, they are mentioned in the book of Baruch, 3:23: "The merchants of Meran and of Theman, the authors of fables, and searchers out of understanding," οἱ μυθολόγοι καὶ οἱ ἐκζητηταὶ τῆς συνέσεως hoi muthologoi kai hoi ekzētētai tēs suneseōs.

    And Bildad the Shuhite - The second speaker uniformly in the following argument. The Septuagint renders this, "Bildad the sovereign of the Saucheans," Σαυχέων τύραννος Saucheōn turannos. Shuah שׁוּח shûach (meaning a pit) was the name of a son of Abraham, by Keturah, and also of an Arabian tribe, descended from him, Genesis 25:2. "The country of the Shuhites," says Gesenius, "was not improbably the same with the Σακκαία Sakkaia of Ptolemy, v. 15, eastward of Batanea." But the exact situation of the Shubites is unknown. It is difficult to determine the geography of the tribes of Arabia, as many of them are migratory and unsettled. It would seem that Bildad did not reside very far from Eliphaz, for they made an "agreement" to go and visit Job.

    And Zophar the Naamathite - An inhabitant of Naamah, whose situation is unknown. The Septuagint renders this, "Zophar, king of the Minaians - Μιναίων βασιλεύς Minaiōn basileus. A place by the name of Naamah is mentioned in Joshua 15:41, as in the limits of the tribe of Judah. But this was a considerable distance from the residence of Job, and it is not probable that Zophar was far from that region. Conjecture is useless as to the place where he lived. The Editor of the Pictorial Bible, however, supposes that Zophar was from the town in Judah mentioned in Joshua 15:41. He observes that this town is "mentioned in a list of the uttermost cities of Judah's lot, 'toward the coast of Edom southward; ' it is further among that portion of those towns that lay 'in the valley' Joshua 15:33, wbich valley is the same that contained Joktheel Joshua 15:38, which is supposed to have been Petra. Naamah was probably, therefore, in or near the Ghor or valley which extends from the Dead Sea to the Gulf of Akaba. - These considerations," he adds, "seem to establish the conclusion that the scene of this book is laid in the land of Edom." In the first part of this verse, a remarkable addition occurs in the Chaldee paraphrase. - It is as follows: "And the three friends of Job heard of all the evil which had come upon him, and when they saw the trees of his gardens (Chaldean, "Paradise" פרדסיהון) that they were dried up, and the bread of his support that it was turned into living flesh (לבסרא אתהפך סעודתחון ולחם חיא), and the wine of his drink turned into blood (אתהפך משתיחון וחמר לדמא)."

    Here is evidently the doctrine of "transubstantiation," the change of bread into flesh, and of wine into blood, and bears the marks of having been interpolated by some friend of the papacy. But when or by whom it was done is unknown. It is a most stupid forgery. The evident intention of it was to sustain the doctrine of transubstantiation, by the plea that it was found far back in the times of Job, and that it could not be regarded, therefore, as an absurdity. To what extent it has ever been used by the advocates of that doctrine, I have no means of ascertaining. Its interpolation here is a pretty sure proof of the conviction of the author of it that the doctrine is not found in any fair interpretation of the Bible.

    For they had made an appointment together - They had agreed to go together, and they evidently set out on the journey together. The Chaldee - or someone who has interpolated a passage in the Chaldee - has introduced a circumstance in regard to the design of their coming, which savors also of the Papacy. It is as follows: "They came each one from his place, and for the merit of this they were freed from the place destined to them in Gehenna," a passage evidently intended to defend the doctrine of "purgatory," by the authority of the ancient Chaldee Paraphrase.

    To come to mourn with him, and to comfort him - To show the appropriate sympathy of friends in a time of special calamity. They did not come with an intention to reproach him, or to charge him with being a hypocrite.
    Book: Job