Job 2 11

Job 2:11 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.

Job 2:11 nkjv

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

Job 2:11 niv

When Job's three friends, Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite, heard about all the troubles that had come upon him, they set out from their homes and met together by agreement to go and sympathize with him and comfort him.

Job 2:11 esv

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

Job 2:11 nlt

When three of Job's friends heard of the tragedy he had suffered, they got together and traveled from their homes to comfort and console him. Their names were Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite.

Job 2 verses

Job 2 11 Meaning

Job 2:11 describes the arrival of Job's three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. Upon hearing of the severe calamities that had befallen Job, they traveled from their respective homes to meet and express sympathy. Their stated purpose was to mourn with him and to offer comfort, highlighting an initial commendable intention amidst Job's overwhelming suffering.

Job 2 11 Context

Job 2:11 follows a devastating series of losses for Job (Job 1) and his personal affliction with grievous sores (Job 2:7-8). Up to this point, Job has maintained his integrity, not cursing God. His wife, however, has urged him to "curse God and die." This verse marks a significant turning point, introducing the main human interlocutors who will dominate the lengthy poetic dialogues that follow. These friends—Eliphaz, Bildad, and Zophar—are portrayed initially as concerned and well-meaning, having traveled to respond to Job's profound suffering. Their arrival sets the stage for the subsequent theological debate about the nature of suffering, justice, and God's ways, moving the narrative from direct divine-satanic conflict to human philosophical grappling.

Job 2 11 Word analysis

• Now (וַיְהִי, vayhi): A common Hebrew narrative transition, often translated as "And it happened" or "Now it came to pass." It signals a progression in the story, introducing a new scene or development.
• when Job's (אִיּוֹב, Iyyob) three (שְׁלֹשֶׁת, shloshet) friends (רֵעִים, re'im):
  • Friends (רֵעִים, re'im): Plural of rea', meaning companion, neighbor, friend. It denotes close association or a covenant relationship rather than just an acquaintance. This word implies a prior, deep connection and mutual respect among them. In ancient Near Eastern culture, friends were expected to show solidarity in times of distress.
• heard (שָׁמְעוּ, sham'u) of all this evil (הָרָעָה, ha-ra'ah):
  • Heard (שָׁמְעוּ, sham'u): Implies receiving news, but also understanding or perceiving its weight. The news would have been widespread due to the nature of Job's standing.
  • Evil (הָרָעָה, ha-ra'ah): This Hebrew term primarily means "calamity," "misfortune," "disaster," or "adversity" in this context, rather than moral evil. It encapsulates all the suffering that befell Job—loss of possessions, children, and health. The concept of God "bringing evil" (as in Amos 3:6) refers to calamity, not moral wrongdoing.
• that was come upon (בָא, ba) him (עָלָיו, alayv): Signifies the comprehensive nature and overwhelming force of the suffering that befell Job, leaving no aspect of his life untouched.
• they came (וַיָּבֹאוּ, vayavo'u) every one (אִישׁ, 'ish) from his own place (מִמְּקֹמוֹ, mim'komo):
  • Came (וַיָּבֹאוּ, vayavo'u): Emphasizes their active journey and deliberate effort to reach Job.
  • Every one from his own place: This highlights the geographical distances involved and the effort they expended. It implies a coordinated journey from different locations.
• Eliphaz the Temanite (אֱלִיפַז הַתֵּימָנִי, 'Eliphaz ha-Temani), and Bildad the Shuhite (וּבִלְדַּד הַשּׁוּחִי, u-Bildad ha-Shuchi), and Zophar the Naamathite (וְצֹפַר הַנַּעֲמָתִי, ve-Tsofar ha-Na'amati):
  • These names and designations pinpoint their origins in various ancient Near Eastern regions, particularly within the Edomite sphere (Teman, Shuah, Na'amah), known for their wisdom traditions (e.g., Jer 49:7; Obad 1:8). Their specific identities and backgrounds become crucial for understanding the particular theological perspectives they later bring to the debate. Teman was particularly noted for wisdom.
• for they had made an appointment together (וַיִּוָּעֲדוּ יַחְדָּו, vayivva'adu yachdav):
  • Made an appointment (וַיִּוָּעֲדוּ, vayivva'adu): Indicates a pre-arranged, coordinated meeting. They consciously decided to converge at Job's location, demonstrating collective purpose and solidarity. This was not a chance encounter.
• to come to mourn (לָנוּד, lanud) with him and to comfort (וּלְנַחֲמוֹ, ule'nakhamo) him:
  • Mourn (לָנוּד, lanud): From nud, meaning to move or shake, often implying expression of grief—shaking the head, showing sympathy, expressing lamentation. In ancient Near Eastern cultures, this involved specific rituals, often including silent sitting for a period.
  • Comfort (וּלְנַחֲמוֹ, ule'nakhamo): From nakham, meaning to console, relieve, or bring ease to someone distressed. This word encapsulates their intended act of offering solace.
• "to mourn with him and to comfort him": This phrase defines their stated initial motivation, expressing what appears to be a genuine act of compassion and solidarity. This sets up the dramatic tension because their eventual words prove to be anything but comforting. This is a subtle dramatic irony for the discerning reader.

Job 2 11 Bonus section

• The names Eliphaz, Bildad, and Zophar represent different schools of ancient wisdom tradition, perhaps embodying regional variations. Teman was famed for wisdom (Jer 49:7; Obad 1:8), suggesting Eliphaz might represent a refined, traditional wisdom approach.
• The meticulous detailing of their origins and synchronized arrival sets them up as formal, authoritative figures in the coming debate, rather than casual visitors. They are not simply friends; they are representative intellectuals of their era.
• This verse can be read as a poignant illustration of good intentions pave the way for misguided actions when understanding and humility are absent. Their compassion, while real, eventually gives way to a rigid, retributive theology.
• The phrase "to mourn with him and to comfort him" also reflects the dual aspects of supporting someone in distress: acknowledging their pain and then seeking to alleviate it. The first aspect (mourning silently) they do well (Job 2:13); the second (comforting verbally) they fail at catastrophically.

Job 2 11 Commentary

Job 2:11 functions as a crucial expositional hinge in the book of Job, introducing the human dimension of response to Job's profound suffering. The verse portrays Job's friends as initially benevolent figures, spurred by empathy to action. Their "hearing of all this evil" suggests widespread knowledge of Job's calamities, indicative of his prominence. The detail that they traveled "from his own place" and "made an appointment together" highlights their commitment, demonstrating not a casual visit but a determined act of solidarity, reflecting a strong bond of friendship. Their expressed intention "to mourn with him and to comfort him" speaks to a cultural expectation of empathy and support in ancient Near Eastern society. Mourning rituals, which could include extended periods of silence (as we see in Job 2:13), weeping, and physical demonstrations of grief, were integral to communal support. The friends initially fulfill this role with commendable intent. However, this verse also subtly foreshadows the dramatic irony that unfolds in the subsequent chapters; these very intentions ultimately fail, as their comfort becomes judgmental rebuke. Their cultural wisdom traditions, though revered, would prove insufficient and ultimately flawed in understanding God's complex ways and the nature of Job's unique suffering. Their journey represents humanity's attempt to grapple with profound affliction through established frameworks of understanding.