Job 33:24(v18)then God is gracious to him, and says, ‘Deliver him from going down to the pit, I have found a ransom.’
Psalms 66:18(v21)If I cherished sin in my heart, the Lord wouldn’t have listened.
Hebrews 11:25(v21)choosing rather to share ill treatment with God’s people than to enjoy the pleasures of sin for a time,
Romans 1:18(v18)For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness,
Ephesians 5:6(v18)Let no one deceive you with empty words. For because of these things, the wrath of God comes on the children of disobedience.
Show all 51 cross-references
1 Peter 3:17(v21)For it is better, if it is God’s will, that you suffer for doing well than for doing evil.
Psalms 49:7-8(v18)none of them can by any means redeem his brother, nor give God a ransom for him. For the redemption of their life is costly, no payment is…
Psalms 110:5(v18)The Lord is at your right hand. He will crush kings in the day of his wrath.
Proverbs 11:4(v19)Riches don’t profit in the day of wrath, but righteousness delivers from death.
Matthew 16:24(v21)Then Jesus said to his disciples, “If anyone desires to come after me, let him deny himself, and take up his cross, and follow me.
Romans 2:5(v18)But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the…
Job 34:20(vv19–20)In a moment they die, even at midnight. The people are shaken and pass away. The mighty are taken away without a hand.
Exodus 12:29(v20)At midnight, Yahweh struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of…
2 Kings 19:35(v20)That night, Yahweh’s angel went out, and struck one hundred eighty-five thousand in the camp of the Assyrians. When men arose early in the…
Job 34:25(v20)Therefore he takes knowledge of their works. He overturns them in the night, so that they are destroyed.
Job 35:3(v21)that you ask, ‘What advantage will it be to you? What profit will I have, more than if I had sinned?’
Psalms 2:5(v18)Then he will speak to them in his anger, and terrify them in his wrath:
Psalms 2:12(v18)Give sincere homage to the Son, lest he be angry, and you perish on the way, for his wrath will soon be kindled. Blessed are all those who…
Psalms 39:10(v18)Remove your scourge away from me. I am overcome by the blow of your hand.
Proverbs 11:21(v19)Most certainly, the evil man will not be unpunished, but the offspring of the righteous will be delivered.
Isaiah 14:6(v18)who struck the peoples in wrath with a continual stroke, who ruled the nations in anger, with a persecution that no one restrained.
Ezekiel 14:4(v21)Therefore speak to them, and tell them, ‘The Lord Yahweh says: “Every man of the house of Israel who takes his idols into his heart, and…
Daniel 3:16-18(v21)Shadrach, Meshach, and Abednego answered the king, “Nebuchadnezzar, we have no need to answer you in this matter. If it happens, our God…
Daniel 6:10(v21)When Daniel knew that the writing was signed, he went into his house (now his windows were open in his room toward Jerusalem) and he…
Matthew 3:7(v18)But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You offspring of vipers, who warned you to…
Matthew 5:29-30(v21)If your right eye causes you to stumble, pluck it out and throw it away from you. For it is more profitable for you that one of your…
Matthew 13:21(v21)yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles.
Acts 5:40-41(v21)They agreed with him. Summoning the apostles, they beat them and commanded them not to speak in the name of Jesus, and let them go. They…
1 Timothy 2:6(v18)who gave himself as a ransom for all, the testimony in its own times,
Job 3:20-21(v20)“Why is light given to him who is in misery, life to the bitter in soul, Who long for death, but it doesn’t come; and dig for it more than…
Job 6:9(v20)even that it would please God to crush me; that he would let loose his hand, and cut me off!
Job 7:15(v20)so that my soul chooses strangling, death rather than my bones.
Job 9:13(v19)“God will not withdraw his anger. The helpers of Rahab stoop under him.
Job 14:13(v20)“Oh that you would hide me in Sheol, that you would keep me secret until your wrath is past, that you would appoint me a set time and…
Job 17:13-14(v20)If I look for Sheol as my house, if I have spread my couch in the darkness, if I have said to corruption, ‘You are my father;’ to the worm,…
Job 34:7-9(v21)What man is like Job, who drinks scorn like water, Who goes in company with the workers of iniquity, and walks with wicked men? For he has…
Psalms 33:16-17(v19)There is no king saved by the multitude of an army. A mighty man is not delivered by great strength. A horse is a vain thing for safety,…
Proverbs 10:2(v19)Treasures of wickedness profit nothing, but righteousness delivers from death.
Proverbs 14:32(v20)The wicked is brought down in his calamity, but in death, the righteous has a refuge.
Ecclesiastes 11:3(v20)If the clouds are full of rain, they empty themselves on the earth; and if a tree falls toward the south, or toward the north, in the place…
Isaiah 2:20(v19)In that day, men shall cast away their idols of silver and their idols of gold, which have been made for themselves to worship, to the…
Isaiah 37:36(v19)Then Yahweh’s angel went out and struck one hundred and eighty-five thousand men in the camp of the Assyrians. When men arose early in the…
Ezekiel 24:16(v18)“Son of man, behold, I will take away from you the desire of your eyes with a stroke: yet you shall neither mourn nor weep, neither shall…
Daniel 5:30(v20)In that night Belshazzar the Chaldean King was slain.
Zephaniah 1:18(v19)Neither their silver nor their gold will be able to deliver them in the day of Yahweh’s wrath, but the whole land will be devoured by the…
Luke 12:20(v20)“But God said to him, ‘You foolish one, tonight your soul is required of you. The things which you have prepared—whose will they be?’
Acts 1:25(v20)to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place.”
1 Thessalonians 5:2-3(v20)For you yourselves know well that the day of the Lord comes like a thief in the night. For when they are saying, “Peace and safety,” then…
Hebrews 2:3(v18)how will we escape if we neglect so great a salvation—which at the first having been spoken through the Lord, was confirmed to us by those…
James 5:3(v19)Your gold and your silver are corroded, and their corrosion will be for a testimony against you and will eat your flesh like fire. You have…
1 Peter 4:15-16(v21)For let none of you suffer as a murderer, or a thief, or an evil doer, or a meddler in other men’s matters. But if one of you suffers for…
51 distinct cross-references across this passage (52 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
God doth punish thee, lest thou shouldest forget God in thy wealth and so perish.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv18–21Job 36:18 Because [there is] wrath, [beware] lest he…
Job 36:18 Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.
Ver. 18. Because there is wrath, beware lest he take thee away with his stroke] Beza readeth it thus, Surely it is wrath, take heed lest with strokes it take thee away; i.e. Certainly the wrath of God doth in this thy calamity most manifestly show itself. Oh beware lest he double his strokes, and beat thee to pieces for thy disobedience and stubbornness. With the froward God will wrestle, Psa 18:26, and add to their miseries seven times more, and seven times and seven to that, Lev 26:18; Lev 26:21; Lev 26:24; Lev 26:28.
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Then a great ransom cannot deliver thee] Heb. turn thee aside, or help thee to decline; that is, to escape, no, though thou shouldest offer thousands of rams, or ten thousand rivers of oil, as Mic 6:7.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv18–21Because there is wrath, to wit, conceived by God…
Because there is wrath, to wit, conceived by God against thee. Because by thy pleading the cause of the wicked, thou hast deserved that God should give sentence against thee, as was now said, and hast provoked God’s wrath against thee; therefore look to thyself, and reconcile thyself to God by true repentance whilst thou mayst, and before sentence be executed upon thee.
Beware: this is not in the Hebrew, but is necessarily to be understood to make up the sense, and is oft understood in the like cases, and that before this Hebrew particle pen, as Gen 3:22; 11:4; 42:4 Isa 36:8. See the like also Mat 25:9; Act 5:39.
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With his stroke; properly, with the stroke of his hand or foot. It is an allusion to men, who oft express their anger by clapping their hands, or stamping with their feet.
Then a great ransom cannot deliver thee; for if once God’s wrath take hold of thee, and sentence be executed upon thee before thou dost repent and humble thyself to thy judge, neither riches, nor friends, no, nor any person or thing in heaven and earth, can redeem thee; no ransom or price will be accepted for thee.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv18–21Because there is wrath,.... Either wrath in Job, so…
Because there is wrath,.... Either wrath in Job, so some; indignation and impatience under the afflicting hand of God, expressed by cursing the day of his birth, and by his angry pleadings with God: and therefore Elihu advises him to beware of it, and check this impetuous spirit; cease from his anger and forsake wrath, and fret not himself to do evil, and provoke the Lord to take him away at once, and then his case would be irretrievable. Or rather wrath in God, which is revealed from heaven against all ungodliness and unrighteousness of men. His vindictive and punitive justice, to revenge and punish wickedness, the effects of which are sometimes awful judgments on men in this life; and eternal vengeance hereafter, called wrath to come: this is laid up in store with him, and sealed up in his treasures, prepared in his purposes and decrees, is revealed in his law, and breaks forth in various instances; see Num 16:46. And there is an appearance of wrath, a little wrath, which is no other than love displeased, in the afflictions and chastisements of God's people, and might be perceived by Job: and this being the case, Elihu advises him to
beware; which, though not expressed in the original, is well supplied; and his meaning is, that he would be cautious of what he said, and not go on to multiply words against God; speak unbecomingly of him, arraign his justice, and find fault with his dealings with him; as well as beware of his actions, conduct, and behaviour, that his tongue and his doings be not against the Lord, to provoke the eyes of his glory;
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lest he take thee away with his stroke; out of the world by death, which is the stroke of his hand; and is sometimes given suddenly, and in an awful manner, in wrath and vengeance. Some render the last word, "with clapping of hands" (y); either the hands of men, Job 27:23; or of God; expressing his exultation and pleasure at the death of such a person, laughing at his calamity, and mocking when fear cometh; which is dreadful and tremendous;
then a great ransom cannot deliver thee: there is no ransom on earth equal to the life or soul of man; "what shall a man give in exchange for his soul?" Mat 16:26; see Psa 49:6. The great ransom of all is the ransom of Christ, which Elihu had made mention of before, Job 33:24; and what else could he have in his mind now? This is the ransom found by infinite wisdom, which Christ came to give, and has given; and by which he has ransomed his people from him that is stronger than they, from the bondage of sin, of Satan, of the world, of hell and death, and everlasting destruction: and this is a great one, plenteous redemption, a great salvation; the ransomer is the great God and our Saviour; the ransom price is not corruptible things, as silver and gold, but the precious blood of Christ, his life, yea, he himself. How great must this ransom be! and it is given for great sinners, the chief of them; and is sufficient for all the elect of God, both Jews and Gentiles: and yet, as great as it is, it is of no avail to one that God has taken away by a stroke out of this world, and sent to everlasting destruction; not through want of sufficiency in this ransom, but by reason of the final and unalterable state of such persons; as, even in the present life, it is of no avail to the deniers and despisers of it, Heb 10:26.
(y) "complosione manuum", Tigurine version; so some in Munster.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv18–21Wrath - Conceived by God against thee. Then -…
Wrath - Conceived by God against thee. Then - If once God's wrath take hold of thee, no ransom will be accepted for thee.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv18, 20, 21Verse 18. Because there is wrath] This is a…
Verse 18. Because there is wrath] This is a time in which God is punishing the wicked; take heed lest thou be cut off in a moment. Redeem the time; the days are evil.
Then a great ransom] When he determines to destroy, who can save?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv18, 20Job 36:18-19. Because there is wrath — Conceived by…
Job 36:18-19. Because there is wrath — Conceived by God against thee; because, by thy pleading the cause of the wicked, thou hast provoked God’s wrath against thee; beware lest he take thee away by his stroke — בשׂפק, besaphek, properly, with the stroke of his hand or foot, an allusion to men’s expressing their anger by striking with their hand or stamping with their foot. Look to thyself, and reconcile thyself to God by true repentance, while thou hast an opportunity. A great ransom cannot deliver thee — If once God’s wrath take hold on thee, and sentence be executed upon thee before thou repentest and humblest thyself before thy judge, neither riches nor friends, nor any person or thing in heaven or earth can redeem thee: no ransom or price will be accepted for thee. Will he esteem thy riches? — If thou hadst as much of them as ever; no, nor all the forces of strength — The strongest forces; not if thou hadst all the treasure and all the force which all the powers of earth could muster up.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv18–21Because there is wrath - That is, the wrath…
Because there is wrath - That is, the wrath of God is to be dreaded. The meaning is, that if Job persevered in the spirit which he had manifested, he had every reason to expect that God would suddenly cut him off. He might now repent and find mercy, but he had shown the spirit of those who were rebellions in affliction, and if he persevered in that, he had nothing to expect but the wrath of God.
With his stroke - With his smiting or chastisement; compare Job 34:26.
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Then a great ransom cannot deliver thee - Margin, “turn thee aside.” The meaning is, that a great ransom could not prevent him from being cut off. On the meaning of the word ransom, see the notes at Job 33:24. The idea here is, not that a great ransom could not deliver him “after” he was cut off and consigned to hell - which would be true; but that when he had manifested a spirit of insubmission a little longer, nothing could save him from being cut off from the land of the living. God would not spare him on account; of wealth, or rank, or age, or wisdom. None of these things would be a “ransom” in virtue of which his forfeited life would be preserved.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv19–21Without, or before thou be forced by tribulation. (Menochius)…
Without, or before thou be forced by tribulation. (Menochius) --- Lay aside all sentiments of pride, (St. Gregory) or keep in awe the mighty, who administer justice in thy name. (Menochius) --- Protestants, "Will he esteem thy riches? No, not gold, nor all the forces of strength." Septuagint, "Let not a willing mind incline thee unjustly to the prayer of the needy in distress." (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv18–21(Num 16:45; Psa 49:6-7; Mat 16:26). Even the "ransom"…
(Num 16:45; Psa 49:6-7; Mat 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (Heb 10:26-29).
with his stroke-- (Job 34:26). UMBREIT translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; Job 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv18–2118. Because there is wrath… his stroke — This…
18. Because there is wrath… his stroke — This passage has given much trouble to critics, of whose readings some are unspeakably absurd. The real difficulty lies in the word stroke, (שׂפק, sephek,) which is translated by some, “abundance;” thus, (Furst,) “He may not seduce thee with abundance.” making God indirectly an agent of evil. On the other hand, Gesenius renders it “punishment;” while Furst gives the first meaning of its root, as in Job_34:26, “to strike.” Rosenmuller, A. Clarke, and Noyes, virtually adopt the reading of the text. Carey thinks that the expression “take away” is intended to correspond with the same word, “remove,” in Job_36:16, with the meaning, God has not, as yet, by his mercy urged you out (הסיתךְ) of your distress, (Job_36:16;) take care that in his provoked wrath he does not altogether urge you away (יסיתךְ) with a stroke. The preposition ב, with, (a stroke,) may be rendered against; which leads some (Conant) to ascribe the anger to Job, and to read the clause. “For beware lest anger stir thee up against chastisement.” But the use of the same word (חמה, “wrath”) in Job_19:29, where it is spoken of God, would rather point to a rebuke on the part of Elihu. The very wrath Job threatened against “the friends” is that which he himself has reason to apprehend unless he, too, exercise proper caution. The muttering of the approaching storm may have given special point to the exhortation, and Elihu may have been emboldened to greater severity of address than would otherwise have seemed justifiable. “See,” he seems to say, “the lightnings, God’s messengers, already endorse the message of God’s servant.”
Ransom — Kopher; same word as in Job_33:24, but used here in a modified sense. No consideration either of wealth, honour, wisdom, or piety, (Eze_33:12-13,) — no price that man can bring — will avail to deliver man when once under the retributive hand of God. Comp. Job_30:24.
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Cannot deliver thee — The meaning of נשׂה in the niphil form is unquestionably, as in the margin, “to turn aside.” Gesenius renders the phrase, (Thes. 877,) “A great ransom cannot turn thee aside from the divine punishment; a form of speech,” he says, “used of those who turn aside from the way to avoid peril.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv18–2118. In this verse wrath appears to be that…
18. In this verse wrath appears to be that of Job, as “anger,” Job_36:13. Elihu warns him against allowing it to entice him into rebellion against God, comp. ch. Job_34:37. The A. V. takes “wrath” as that of God, visible in Job’s afflictions. This gives a good parallel to the “greatness of the ransom” in the next clause. Elihu’s doctrine, however, is that afflictions are not the expression of God’s wrath but of His disciplinary mercy; and his great object is to warn Job against putting this false construction on God’s dealing with him; cf. ch. 33 throughout, ch. Job_36:5.
In the second clause he warns Job against being led astray by the greatness of the ransom, by which he means Job’s severe afflictions; cf. ch. Job_33:24.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv18–21(18) Because there is wrath.—“For there is wrath: now,…
(18) Because there is wrath.—“For there is wrath: now, therefore, beware lest He take thee away with one stroke, so that great ransom cannot deliver thee.” Literally it is, let not a great ransom deliver thee, but the sense is probably like the Authorised Version.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv18–21Because there is wrath, beware lest he take thee…
Because there is wrath, beware lest he take thee away with his stroke. The original is exceedingly obscure, and three or four quite distinct renderings have been proposed; but one of the latest critics (Professor Stanley Loathes) prefers to all the other translations that of the Authorized Version. Job is threatened by Elihu with a coming judgment which shall remove him from the earth altogether. Then a great ransom cannot deliver thee. Once let destruction fall, and there is no longer any place for ransom. Nothing can then deliver thee from thy just punishment.
The uselessness of a great ransom.
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Job had sinned, says Elihu, though not in the black and hypocritical way that his three friends attributed to him. His sin had been in judging God, and charging the Holy One with injustice; and this sin brought its own punishment; indeed, it was its own punishment, because to think that God, our Maker and our Judge, is unjust is to be in torment. Now Job is told that if he holds to this sin the greatness of a ransom will be of no avail; he cannot be saved.
I MAN LOOKS FOR DELIVERANCE THROUGH A. RANSOM. This is not only a Christian idea. It is found in the Old Testament, and it is to be traced through heathen systems of religion, though among these systems it appears in a degraded and corrupted state.
1. Man has a sense of bondage. This he feels. When conscience is aroused, he has the most intense consciousness of its galling fetters. "Who shall deliver me from the body of this death?". (Rom_7:24)
2. Man cannot escape from his bondage. The old brigand, Satan, that great robber of souls, has too tight a hand on his victims to let them go free whenever they choose to escape from his clutches. Habit is a stronger bandage than the cords with which Samson was bound. The deliverance must come from without.
3. This deliverance must be at a great cost. We do not know what the cost must be, nor how it should be settled. It cannot be true, as some of the Fathers held, that a price must be paid to Satan that he may consent to liberate man. He never consents. He can have no compensation. The liberation is by the overthrow of Satan and the conquest of his domain. The Bastille must be stormed and hurled down if its prisoners are to escape. But this can only be done at great cost.
II CHRIST IS THE RANSOM FOR THE DELIVERANCE OF MAN. This is his own statement. (Mat_20:28) His advent with humiliation in a state of servitude was a Divine payment a sacrifice on the part of God. His death was his own surrender of his life for the liberation of man from sin. We need not understand why the ransom had to be paid in order to see that it has been paid. A clear idea of the reason and necessity of the payment might help our faith. Still, the fact is the great thing to know. Christ has given himself fur us, and through him we have liberty.
III THE GREATEST RANSOM MAY BE UNAVAILING.
1. If it is not rightly paid. Men make great sacrifices in asceticism; yet there is no reason to think that they are of any adequate value, because they are not required by God, and they serve no good end.
2. If there is no repentance. The work of Christ is for the benefit of all who will avail themselves of it. But a first condition of profiting by it is repentance. While a man holds to his sin he cannot enjoy the benefits of Christ"s sacrifice. For him Christ has died in vain.
3. If it is not accompanied try faith. This is the connecting link that joins the soul to Christ. All that he has done for us remains outside us, not touching our life and need, till we learn to confide in him.
CONCLUSION. It is worse for the ransom to be paid in vain than for it not to be paid at all. They who reject Christ are doubly without hope, for they are without excuse. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv18, 21Because there is wrath.
Job_36:18
Because there is wrath.
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The wrath of God
The language of the text may be spoken to every impenitent and unbelieving sinner of the human race.
I. The actual. There is wrath.
1. This wrath is Divine. By virtue of Gods perfection He is in the possession of an emotional nature, He has the attribute of wrath. Instead of this property being inconsistent with the other attributes of God, it is absolutely necessary to constitute Him morally perfect. This wrath is undoubtedly a great reality.
2. This wrath is merited. Sin merits wrath. Sin is the wrong act of a moral substance, a substance in the possession of free-will. In this act there are rebellion, robbery, and ingratitude. Hence sin merits the Divine indignation. Hence, wherever there is sin there is also suffering.
3. This wrath is impartial. It has been revealed from heaven against angels and against men, without respect of person. It has been revealed against every sinful act of every sinful being.
II. The probable. There may be destruction. Beware lest He take thee away with His stroke.
1. He hath power to do it.
2. He has threatened to do so.
3. Some who were as near saved as you have been lost.
III. The impossible. There cannot be deliverance. Then a great ransom cannot deliver thee, literally, cannot turn thee aside. Deliverance is impossible--
1. By a great ransom of material wealth. Though we could give mines of gems, oceans of pearls, worlds of gold and silver, yet such a ransom price could not deliver us.
2. By a great ransom of animal life.
3. By the ransom of the Highest, Christ Jesus. Christ gave Himself a sacrifice for us. (Homilist.)
Divine anger
1. There is wrath in the government of God.
2. This wrath may overtake the sinner any moment.
3. When it overtakes him in this way, he has no means of deliverance. (Homilist.)
Solemn warning
Whether these words were suited to the ease of Job or not, they are certainly applicable to all impenitent sinners, and contain--
I. An important assertion. Because there is wrath. From this declaration it is evident that it has been known from the earliest ages that God is displeased with sin, and has often revealed His anger against the ungodliness of men.
1. This assertion must be explained. The anger, hatred, and wrath of God are not impure passions in Him, as they are in man. All who violate the precepts of His law become obnoxious to its awful penalties, and justly incur the punitive wrath of the Divine Lawgiver (Rom_2:3-9).
2. This assertion must be confirmed. This is evident from the Scriptures, which assure us that the Lord is angry with the wicked.
II. An affectionate admonition.
1. The exercise of caution. Beware! Deeply consider your state and character before God--remember your awful responsibility, and the intimate connection which subsists between a state of mortal probation and eternal retribution (Gal_6:7-8); be wise, and know the day of your visitation.
2. The pursuit of salvation. An apprehension of Divine wrath should induce a diligent use of the means appointed for our deliverance; this is the only way of being rescued from sin and ruin.
III. An impressive argument; Lest He take thee away, etc.
1. The sinners punishment is inevitable. Lest He take thee away with His stroke. Incorrigible impenitence leads to unavoidable ruin (Rom_6:21); sin will surely find us out, for the wicked shall not go unpunished. His stroke signifies a sudden calamity or awful judgment. Such was the deluge--the overthrow of Sodom and Gomorrah--the punishment of Korah, Dathan, and Abiram--the death of Herod, Ananias, and Sapphira, etc. (Gen_7:1-24; Gen_19:27; Num_16:31-33; Act_5:1-10; Act_12:20-23).
2. The sinners punishment is irremediable. Then a great ransom cannot deliver thee. To ransom is to deliver, either by price or by power. The present life is the only day of salvation. There is no Redeemer for the finally lost. They have nothing to offer for their ransom, nor can any possible price purchase, or power rescue them from interminable perdition. What, then, is our present state? (Sketches of Four Hundred Sermons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v19Can your wealth benefit you, so that you will…
Can your wealth benefit you, so that you will not be in distress, or can all the force of your strength help you?
Elihu asks these questions to state that money and power will not be able to help Job if he acts unjustly. AT: "Your wealth cannot cause you to no longer be in distress, and all the force of your strength cannot help you." (See: Rhetorical Question)
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all the force of your strength
"all of your great strength" or "all of your mighty efforts"
when peoples are cut off in their place
Possible meanings are 1) that "peoples" refers to people in general and "cut off in their place" is a metaphor for oppressing others by dragging them away from their homes. AT: "when people drag others away from their homes" or 2) that "peoples" represents nations and "cut off in their place" is a metaphor for nations being destroyed. AT: "when nations will perish" (See: Metaphor)
you are being tested by suffering
This can be stated in active form. AT: "God is testing you by making you suffer" (See: Active or Passive)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv18, 20, 21 God doth punish thee, lest thou shouldest forget God…
God doth punish thee, lest thou shouldest forget God in thy wealth and so perish.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18–21 Job 36:18 Because [there is] wrath, [beware] lest he…
Job 36:18 Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.
Ver. 18. Because there is wrath, beware lest he take thee away with his stroke] Beza readeth it thus, Surely it is wrath, take heed lest with strokes it take thee away; i.e. Certainly the wrath of God doth in this thy calamity most manifestly show itself. Oh beware lest he double his strokes, and beat thee to pieces for thy disobedience and stubbornness. With the froward God will wrestle, Psa 18:26, and add to their miseries seven times more, and seven times and seven to that, Lev 26:18; Lev 26:21; Lev 26:24; Lev 26:28.
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Then a great ransom cannot deliver thee] Heb. turn thee aside, or help thee to decline; that is, to escape, no, though thou shouldest offer thousands of rams, or ten thousand rivers of oil, as Mic 6:7.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18–21 Because there is wrath, to wit, conceived by God…
Because there is wrath, to wit, conceived by God against thee. Because by thy pleading the cause of the wicked, thou hast deserved that God should give sentence against thee, as was now said, and hast provoked God’s wrath against thee; therefore look to thyself, and reconcile thyself to God by true repentance whilst thou mayst, and before sentence be executed upon thee.
Beware: this is not in the Hebrew, but is necessarily to be understood to make up the sense, and is oft understood in the like cases, and that before this Hebrew particle pen, as Gen 3:22; 11:4; 42:4 Isa 36:8. See the like also Mat 25:9; Act 5:39.
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With his stroke; properly, with the stroke of his hand or foot. It is an allusion to men, who oft express their anger by clapping their hands, or stamping with their feet.
Then a great ransom cannot deliver thee; for if once God’s wrath take hold of thee, and sentence be executed upon thee before thou dost repent and humble thyself to thy judge, neither riches, nor friends, no, nor any person or thing in heaven and earth, can redeem thee; no ransom or price will be accepted for thee.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv18–21 Because there is wrath,.... Either wrath in Job, so…
Because there is wrath,.... Either wrath in Job, so some; indignation and impatience under the afflicting hand of God, expressed by cursing the day of his birth, and by his angry pleadings with God: and therefore Elihu advises him to beware of it, and check this impetuous spirit; cease from his anger and forsake wrath, and fret not himself to do evil, and provoke the Lord to take him away at once, and then his case would be irretrievable. Or rather wrath in God, which is revealed from heaven against all ungodliness and unrighteousness of men. His vindictive and punitive justice, to revenge and punish wickedness, the effects of which are sometimes awful judgments on men in this life; and eternal vengeance hereafter, called wrath to come: this is laid up in store with him, and sealed up in his treasures, prepared in his purposes and decrees, is revealed in his law, and breaks forth in various instances; see Num 16:46. And there is an appearance of wrath, a little wrath, which is no other than love displeased, in the afflictions and chastisements of God's people, and might be perceived by Job: and this being the case, Elihu advises him to
beware; which, though not expressed in the original, is well supplied; and his meaning is, that he would be cautious of what he said, and not go on to multiply words against God; speak unbecomingly of him, arraign his justice, and find fault with his dealings with him; as well as beware of his actions, conduct, and behaviour, that his tongue and his doings be not against the Lord, to provoke the eyes of his glory;
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lest he take thee away with his stroke; out of the world by death, which is the stroke of his hand; and is sometimes given suddenly, and in an awful manner, in wrath and vengeance. Some render the last word, "with clapping of hands" (y); either the hands of men, Job 27:23; or of God; expressing his exultation and pleasure at the death of such a person, laughing at his calamity, and mocking when fear cometh; which is dreadful and tremendous;
then a great ransom cannot deliver thee: there is no ransom on earth equal to the life or soul of man; "what shall a man give in exchange for his soul?" Mat 16:26; see Psa 49:6. The great ransom of all is the ransom of Christ, which Elihu had made mention of before, Job 33:24; and what else could he have in his mind now? This is the ransom found by infinite wisdom, which Christ came to give, and has given; and by which he has ransomed his people from him that is stronger than they, from the bondage of sin, of Satan, of the world, of hell and death, and everlasting destruction: and this is a great one, plenteous redemption, a great salvation; the ransomer is the great God and our Saviour; the ransom price is not corruptible things, as silver and gold, but the precious blood of Christ, his life, yea, he himself. How great must this ransom be! and it is given for great sinners, the chief of them; and is sufficient for all the elect of God, both Jews and Gentiles: and yet, as great as it is, it is of no avail to one that God has taken away by a stroke out of this world, and sent to everlasting destruction; not through want of sufficiency in this ransom, but by reason of the final and unalterable state of such persons; as, even in the present life, it is of no avail to the deniers and despisers of it, Heb 10:26.
(y) "complosione manuum", Tigurine version; so some in Munster.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18–21 Wrath - Conceived by God against thee. Then -…
Wrath - Conceived by God against thee. Then - If once God's wrath take hold of thee, no ransom will be accepted for thee.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18, 20, 21 Verse 18. Because there is wrath] This is a…
Verse 18. Because there is wrath] This is a time in which God is punishing the wicked; take heed lest thou be cut off in a moment. Redeem the time; the days are evil.
Then a great ransom] When he determines to destroy, who can save?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18, 20 Job 36:18-19. Because there is wrath — Conceived by…
Job 36:18-19. Because there is wrath — Conceived by God against thee; because, by thy pleading the cause of the wicked, thou hast provoked God’s wrath against thee; beware lest he take thee away by his stroke — בשׂפק, besaphek, properly, with the stroke of his hand or foot, an allusion to men’s expressing their anger by striking with their hand or stamping with their foot. Look to thyself, and reconcile thyself to God by true repentance, while thou hast an opportunity. A great ransom cannot deliver thee — If once God’s wrath take hold on thee, and sentence be executed upon thee before thou repentest and humblest thyself before thy judge, neither riches nor friends, nor any person or thing in heaven or earth can redeem thee: no ransom or price will be accepted for thee. Will he esteem thy riches? — If thou hadst as much of them as ever; no, nor all the forces of strength — The strongest forces; not if thou hadst all the treasure and all the force which all the powers of earth could muster up.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv18–21 Because there is wrath - That is, the wrath…
Because there is wrath - That is, the wrath of God is to be dreaded. The meaning is, that if Job persevered in the spirit which he had manifested, he had every reason to expect that God would suddenly cut him off. He might now repent and find mercy, but he had shown the spirit of those who were rebellions in affliction, and if he persevered in that, he had nothing to expect but the wrath of God.
With his stroke - With his smiting or chastisement; compare Job 34:26.
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Then a great ransom cannot deliver thee - Margin, “turn thee aside.” The meaning is, that a great ransom could not prevent him from being cut off. On the meaning of the word ransom, see the notes at Job 33:24. The idea here is, not that a great ransom could not deliver him “after” he was cut off and consigned to hell - which would be true; but that when he had manifested a spirit of insubmission a little longer, nothing could save him from being cut off from the land of the living. God would not spare him on account; of wealth, or rank, or age, or wisdom. None of these things would be a “ransom” in virtue of which his forfeited life would be preserved.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv19–21 Without, or before thou be forced by tribulation. (Menochius)…
Without, or before thou be forced by tribulation. (Menochius) --- Lay aside all sentiments of pride, (St. Gregory) or keep in awe the mighty, who administer justice in thy name. (Menochius) --- Protestants, "Will he esteem thy riches? No, not gold, nor all the forces of strength." Septuagint, "Let not a willing mind incline thee unjustly to the prayer of the needy in distress." (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv18–21 (Num 16:45; Psa 49:6-7; Mat 16:26). Even the "ransom"…
(Num 16:45; Psa 49:6-7; Mat 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (Heb 10:26-29).
with his stroke-- (Job 34:26). UMBREIT translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; Job 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv18–21 18. Because there is wrath… his stroke — This…
18. Because there is wrath… his stroke — This passage has given much trouble to critics, of whose readings some are unspeakably absurd. The real difficulty lies in the word stroke, (שׂפק, sephek,) which is translated by some, “abundance;” thus, (Furst,) “He may not seduce thee with abundance.” making God indirectly an agent of evil. On the other hand, Gesenius renders it “punishment;” while Furst gives the first meaning of its root, as in Job_34:26, “to strike.” Rosenmuller, A. Clarke, and Noyes, virtually adopt the reading of the text. Carey thinks that the expression “take away” is intended to correspond with the same word, “remove,” in Job_36:16, with the meaning, God has not, as yet, by his mercy urged you out (הסיתךְ) of your distress, (Job_36:16;) take care that in his provoked wrath he does not altogether urge you away (יסיתךְ) with a stroke. The preposition ב, with, (a stroke,) may be rendered against; which leads some (Conant) to ascribe the anger to Job, and to read the clause. “For beware lest anger stir thee up against chastisement.” But the use of the same word (חמה, “wrath”) in Job_19:29, where it is spoken of God, would rather point to a rebuke on the part of Elihu. The very wrath Job threatened against “the friends” is that which he himself has reason to apprehend unless he, too, exercise proper caution. The muttering of the approaching storm may have given special point to the exhortation, and Elihu may have been emboldened to greater severity of address than would otherwise have seemed justifiable. “See,” he seems to say, “the lightnings, God’s messengers, already endorse the message of God’s servant.”
Ransom — Kopher; same word as in Job_33:24, but used here in a modified sense. No consideration either of wealth, honour, wisdom, or piety, (Eze_33:12-13,) — no price that man can bring — will avail to deliver man when once under the retributive hand of God. Comp. Job_30:24.
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Cannot deliver thee — The meaning of נשׂה in the niphil form is unquestionably, as in the margin, “to turn aside.” Gesenius renders the phrase, (Thes. 877,) “A great ransom cannot turn thee aside from the divine punishment; a form of speech,” he says, “used of those who turn aside from the way to avoid peril.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv18–21 18. In this verse wrath appears to be that…
18. In this verse wrath appears to be that of Job, as “anger,” Job_36:13. Elihu warns him against allowing it to entice him into rebellion against God, comp. ch. Job_34:37. The A. V. takes “wrath” as that of God, visible in Job’s afflictions. This gives a good parallel to the “greatness of the ransom” in the next clause. Elihu’s doctrine, however, is that afflictions are not the expression of God’s wrath but of His disciplinary mercy; and his great object is to warn Job against putting this false construction on God’s dealing with him; cf. ch. 33 throughout, ch. Job_36:5.
In the second clause he warns Job against being led astray by the greatness of the ransom, by which he means Job’s severe afflictions; cf. ch. Job_33:24.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv18–21 (18) Because there is wrath.—“For there is wrath: now,…
(18) Because there is wrath.—“For there is wrath: now, therefore, beware lest He take thee away with one stroke, so that great ransom cannot deliver thee.” Literally it is, let not a great ransom deliver thee, but the sense is probably like the Authorised Version.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18–21 Because there is wrath, beware lest he take thee…
Because there is wrath, beware lest he take thee away with his stroke. The original is exceedingly obscure, and three or four quite distinct renderings have been proposed; but one of the latest critics (Professor Stanley Loathes) prefers to all the other translations that of the Authorized Version. Job is threatened by Elihu with a coming judgment which shall remove him from the earth altogether. Then a great ransom cannot deliver thee. Once let destruction fall, and there is no longer any place for ransom. Nothing can then deliver thee from thy just punishment.
The uselessness of a great ransom.
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Job had sinned, says Elihu, though not in the black and hypocritical way that his three friends attributed to him. His sin had been in judging God, and charging the Holy One with injustice; and this sin brought its own punishment; indeed, it was its own punishment, because to think that God, our Maker and our Judge, is unjust is to be in torment. Now Job is told that if he holds to this sin the greatness of a ransom will be of no avail; he cannot be saved.
I MAN LOOKS FOR DELIVERANCE THROUGH A. RANSOM. This is not only a Christian idea. It is found in the Old Testament, and it is to be traced through heathen systems of religion, though among these systems it appears in a degraded and corrupted state.
1. Man has a sense of bondage. This he feels. When conscience is aroused, he has the most intense consciousness of its galling fetters. "Who shall deliver me from the body of this death?". (Rom_7:24)
2. Man cannot escape from his bondage. The old brigand, Satan, that great robber of souls, has too tight a hand on his victims to let them go free whenever they choose to escape from his clutches. Habit is a stronger bandage than the cords with which Samson was bound. The deliverance must come from without.
3. This deliverance must be at a great cost. We do not know what the cost must be, nor how it should be settled. It cannot be true, as some of the Fathers held, that a price must be paid to Satan that he may consent to liberate man. He never consents. He can have no compensation. The liberation is by the overthrow of Satan and the conquest of his domain. The Bastille must be stormed and hurled down if its prisoners are to escape. But this can only be done at great cost.
II CHRIST IS THE RANSOM FOR THE DELIVERANCE OF MAN. This is his own statement. (Mat_20:28) His advent with humiliation in a state of servitude was a Divine payment a sacrifice on the part of God. His death was his own surrender of his life for the liberation of man from sin. We need not understand why the ransom had to be paid in order to see that it has been paid. A clear idea of the reason and necessity of the payment might help our faith. Still, the fact is the great thing to know. Christ has given himself fur us, and through him we have liberty.
III THE GREATEST RANSOM MAY BE UNAVAILING.
1. If it is not rightly paid. Men make great sacrifices in asceticism; yet there is no reason to think that they are of any adequate value, because they are not required by God, and they serve no good end.
2. If there is no repentance. The work of Christ is for the benefit of all who will avail themselves of it. But a first condition of profiting by it is repentance. While a man holds to his sin he cannot enjoy the benefits of Christ"s sacrifice. For him Christ has died in vain.
3. If it is not accompanied try faith. This is the connecting link that joins the soul to Christ. All that he has done for us remains outside us, not touching our life and need, till we learn to confide in him.
CONCLUSION. It is worse for the ransom to be paid in vain than for it not to be paid at all. They who reject Christ are doubly without hope, for they are without excuse. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv18, 21 Because there is wrath.
Job_36:18
Because there is wrath.
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The wrath of God
The language of the text may be spoken to every impenitent and unbelieving sinner of the human race.
I. The actual. There is wrath.
1. This wrath is Divine. By virtue of Gods perfection He is in the possession of an emotional nature, He has the attribute of wrath. Instead of this property being inconsistent with the other attributes of God, it is absolutely necessary to constitute Him morally perfect. This wrath is undoubtedly a great reality.
2. This wrath is merited. Sin merits wrath. Sin is the wrong act of a moral substance, a substance in the possession of free-will. In this act there are rebellion, robbery, and ingratitude. Hence sin merits the Divine indignation. Hence, wherever there is sin there is also suffering.
3. This wrath is impartial. It has been revealed from heaven against angels and against men, without respect of person. It has been revealed against every sinful act of every sinful being.
II. The probable. There may be destruction. Beware lest He take thee away with His stroke.
1. He hath power to do it.
2. He has threatened to do so.
3. Some who were as near saved as you have been lost.
III. The impossible. There cannot be deliverance. Then a great ransom cannot deliver thee, literally, cannot turn thee aside. Deliverance is impossible--
1. By a great ransom of material wealth. Though we could give mines of gems, oceans of pearls, worlds of gold and silver, yet such a ransom price could not deliver us.
2. By a great ransom of animal life.
3. By the ransom of the Highest, Christ Jesus. Christ gave Himself a sacrifice for us. (Homilist.)
Divine anger
1. There is wrath in the government of God.
2. This wrath may overtake the sinner any moment.
3. When it overtakes him in this way, he has no means of deliverance. (Homilist.)
Solemn warning
Whether these words were suited to the ease of Job or not, they are certainly applicable to all impenitent sinners, and contain--
I. An important assertion. Because there is wrath. From this declaration it is evident that it has been known from the earliest ages that God is displeased with sin, and has often revealed His anger against the ungodliness of men.
1. This assertion must be explained. The anger, hatred, and wrath of God are not impure passions in Him, as they are in man. All who violate the precepts of His law become obnoxious to its awful penalties, and justly incur the punitive wrath of the Divine Lawgiver (Rom_2:3-9).
2. This assertion must be confirmed. This is evident from the Scriptures, which assure us that the Lord is angry with the wicked.
II. An affectionate admonition.
1. The exercise of caution. Beware! Deeply consider your state and character before God--remember your awful responsibility, and the intimate connection which subsists between a state of mortal probation and eternal retribution (Gal_6:7-8); be wise, and know the day of your visitation.
2. The pursuit of salvation. An apprehension of Divine wrath should induce a diligent use of the means appointed for our deliverance; this is the only way of being rescued from sin and ruin.
III. An impressive argument; Lest He take thee away, etc.
1. The sinners punishment is inevitable. Lest He take thee away with His stroke. Incorrigible impenitence leads to unavoidable ruin (Rom_6:21); sin will surely find us out, for the wicked shall not go unpunished. His stroke signifies a sudden calamity or awful judgment. Such was the deluge--the overthrow of Sodom and Gomorrah--the punishment of Korah, Dathan, and Abiram--the death of Herod, Ananias, and Sapphira, etc. (Gen_7:1-24; Gen_19:27; Num_16:31-33; Act_5:1-10; Act_12:20-23).
2. The sinners punishment is irremediable. Then a great ransom cannot deliver thee. To ransom is to deliver, either by price or by power. The present life is the only day of salvation. There is no Redeemer for the finally lost. They have nothing to offer for their ransom, nor can any possible price purchase, or power rescue them from interminable perdition. What, then, is our present state? (Sketches of Four Hundred Sermons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v19 Can your wealth benefit you, so that you will…
Can your wealth benefit you, so that you will not be in distress, or can all the force of your strength help you?
Elihu asks these questions to state that money and power will not be able to help Job if he acts unjustly. AT: "Your wealth cannot cause you to no longer be in distress, and all the force of your strength cannot help you." (See: Rhetorical Question)
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all the force of your strength
"all of your great strength" or "all of your mighty efforts"
when peoples are cut off in their place
Possible meanings are 1) that "peoples" refers to people in general and "cut off in their place" is a metaphor for oppressing others by dragging them away from their homes. AT: "when people drag others away from their homes" or 2) that "peoples" represents nations and "cut off in their place" is a metaphor for nations being destroyed. AT: "when nations will perish" (See: Metaphor)
you are being tested by suffering
This can be stated in active form. AT: "God is testing you by making you suffer" (See: Active or Passive)
translationWords
strength
commit
sin
people group
cut off
turn
test
suffer
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.