Job 21 28

Job 21:28 kjv

For ye say, Where is the house of the prince? and where are the dwelling places of the wicked?

Job 21:28 nkjv

For you say, 'Where is the house of the prince? And where is the tent, The dwelling place of the wicked?'

Job 21:28 niv

You say, 'Where now is the house of the great, the tents where the wicked lived?'

Job 21:28 esv

For you say, 'Where is the house of the prince? Where is the tent in which the wicked lived?'

Job 21:28 nlt

You will tell me of rich and wicked people
whose houses have vanished because of their sins.

Job 21 verses

Job 21 28 Meaning

Job 21:28 captures Job's direct challenge to his friends' simplistic understanding of divine justice. He articulates the question they typically pose or implicitly assume: "Where is the house of the prince? and where are the dwelling places of the wicked?" This question, in their theology, expects the immediate and visible disappearance of any legacy, power, or establishment belonging to the wicked. Job implies that, contrary to their expectation, such observable destruction is not always the reality, forcing them to confront the inconsistencies between their doctrine and what is often seen in the world.

Job 21 28 Context

Job 21:28 is uttered during Job's third response to his three friends, specifically following Zophar's speech in Job 20, where Zophar vehemently insists on the swift and visible demise of the wicked. Throughout Job chapter 21, Job presents a counter-argument by observing that, quite often, the wicked live prosperous lives, die peacefully, and leave behind their wealth and families. He challenges the neat, direct, and immediate retributive justice system proposed by his friends. This verse directly quotes the friends' likely rhetorical question, which they expect to have an obvious answer—namely, that the "house" (lineage, wealth, power) of the wicked is nowhere to be found, a sign of God's direct judgment. Job's use of this question serves to highlight the dissonance between their theological dogma and observable reality, setting the stage for his assertion that God's ways are more complex and inscrutable than they assume.

In the ancient Near Eastern cultural context, the "house" was not merely a physical dwelling but signified the entire family, lineage, dynasty, wealth, and lasting influence. For one's house to "disappear" meant the eradication of their legacy and all they built. The friends firmly believed that a just God would ensure this happened quickly and visibly to the wicked.

Job 21 28 Word analysis

• For ye say (כִּי־תֹאמְרוּ, kî-tōʾmərrū): Job prefaces his statement by indicating he is articulating a typical line of argument or a presupposition held by his friends. This phrase sets up their rigid, formulaic theology which Job intends to refute. It highlights that this is a repeated or assumed utterance from their side.
• Where is (אַיֵּה, ʾayyēh): This is an interrogative adverb meaning "where?" It functions here as a rhetorical question, expressing an expectation of absence or disappearance. The friends would use this to imply that the wicked's possessions or descendants are visibly gone as a sign of judgment. Job ironically uses their own anticipated rhetoric.
• the house (בֵּית, bêṯ): From the Hebrew bayit (בַּיִת), which holds significant meaning. While it can literally refer to a physical dwelling, it more profoundly signifies a family, lineage, household, dynasty, or an enduring establishment. In the context of the wicked, "their house" disappearing would mean their legacy, influence, descendants, and wealth would be entirely wiped out, symbolizing ultimate divine judgment and erasure from memory. This comprehensive destruction is what Job's friends expect to see as evidence of the wicked's downfall.
• of the prince (נָדִיב, nādîḇ): From the Hebrew nadiv, which means "noble," "generous," "prince," or "freewill offering." Here, it likely refers to a wicked individual who holds a position of prominence, influence, or leadership. It's often used ironically when applied to the wicked, pointing to someone whose elevated status should, according to the friends' logic, guarantee a spectacular downfall of their "house."
• and where are (וְאַיֵּה, wəʾayyēh): A repetition of the rhetorical question, serving to intensify the friends' expected emphasis on the utter disappearance of anything associated with the wicked. The conjunction "and" links this second clause in parallel with the first, indicating a comprehensive loss.
• the dwelling places (מִשְׁכְּנוֹת, miškənōṯ): From the Hebrew mishkan (מִשְׁכָּן), typically meaning "dwelling," "habitation," or "tabernacle." The plural form (mishkanot) suggests multiple residences or a more extensive network of habitations, pointing to the widespread establishment and wealth of the wicked, rather than just one person's home. It reinforces the idea of permanent, visible structures that symbolize the wicked's dominion.
• of the wicked (רְשָׁעִים, rəšāʿîm): From the Hebrew rashaʿim, the plural of rashaʿ (רָשָׁע), meaning "wicked," "guilty," or "ungodly." This is the general term for those who disregard God's law and live unrighteous lives. The friends believe that God's justice would inevitably and swiftly cause the "dwelling places" of all such individuals to vanish.

Job 21 28 Bonus section

• The irony in this verse is profound: Job is not asking where the house of the wicked is because he is unsure, but because his friends are too sure about its supposed disappearance, yet reality often contradicts them.
• This passage highlights the enduring theological tension found throughout the Bible concerning the prosperity of the wicked, which challenged many biblical figures (e.g., the Psalmist in Psa 73, Jeremiah in Jer 12, Habakkuk in Hab 1). Job introduces the topic into the discourse within the book itself.
• The "house of the prince" could imply the very seat of power and governance held by an unrighteous leader, emphasizing the extent of their perceived immunity from immediate judgment, further confounding the friends' theological system.

Job 21 28 Commentary

Job 21:28 forms a crucial rhetorical pivot in Job's third discourse, exposing the vulnerability of his friends' simplistic theology of immediate retribution. Job directly confronts their underlying assumption: that the disappearance of the "house" or "dwelling places" of the wicked, symbolizing their lineage, wealth, and power, is a direct, visible, and swift sign of divine judgment. He highlights that this neat formula often doesn't align with reality.

The friends clung to a dogma that good would always result in immediate prosperity, and evil in swift ruin. For them, a prominent "prince" or any "wicked" person who seemed to thrive defied God's justice, unless their downfall was imminent and clear. This verse quotes their precise form of challenging divine providence when they didn't see the anticipated punishment.

Job's challenge forces them, and by extension the reader, to reconsider whether divine justice always operates according to human timetables or observable manifestations. He implies that the wicked often persist in their prosperity, raising questions about God's patience, His methods of justice, and the limited scope of human understanding. The verse indirectly sets the stage for God's ultimate answer to Job, which underscores that divine wisdom and justice transcend human categories and expectations.