Job 24 21

Job 24:21 kjv

He evil entreateth the barren that beareth not: and doeth not good to the widow.

Job 24:21 nkjv

For he preys on the barren who do not bear, And does no good for the widow.

Job 24:21 niv

They prey on the barren and childless woman, and to the widow they show no kindness.

Job 24:21 esv

"They wrong the barren, childless woman, and do no good to the widow.

Job 24:21 nlt

They cheat the woman who has no son to help her.
They refuse to help the needy widow.

Job 24 verses

Job 24 21 Meaning

Job 24:21 vividly describes a wicked person's profound depravity, focusing on their cruel exploitation of the most vulnerable in society. The verse highlights two specific archetypes of the defenseless: the barren woman and the widow. The individual characterized here actively preys upon the barren woman, likely in ways that gain them financial or social advantage at her expense, such as confiscating property, taking advantage of her lack of heirs or social standing, or depriving her of essential needs. Simultaneously, this person neglects and harms the widow, offering no beneficial support or kindness, thus adding to her already precarious state. Job's assertion is that such evil persists seemingly unchecked, a key challenge to his friends' simplified theology of immediate divine retribution.

Job 24 21 Context

Job chapter 24 is part of Job’s prolonged response to his friends’ theological assertions regarding suffering and justice. Throughout their exchanges, Eliphaz, Bildad, and Zophar have steadfastly maintained the retribution principle: that God punishes the wicked promptly and visibly, while blessing the righteous. In chapter 24, Job directly confronts this conventional wisdom. He provides numerous examples of overt wickedness – oppression, theft, violence, and exploitation – that, to his distress, appear to go unpunished in the present world. He observes the wicked taking advantage of the poor, stealing, and harming others (including the barren and the widow in verse 21) without immediate divine intervention. Job 24:21 thus serves as a concrete instance of the social injustice he witnesses, bolstering his argument that God's justice is not as simple, straightforward, or immediately evident as his friends claim. He isn't denying God's power but questioning His perceived delay in enacting visible justice. The immediate cultural context for the original audience was one where widows and barren women were inherently vulnerable members of society, often without familial or legal protection, making their exploitation a particularly heinous act.

Job 24 21 Word analysis

• He exploits / He who devours / He preys on: (סֹרֵר - sorēr) This word carries a strong connotation of actively turning away from righteousness, becoming rebellious, or backsliding, which results in wicked behavior. In this context, it describes someone who preys on or takes advantage of others in a destructive or cruel manner. It suggests a ruthless, self-serving attitude, indicating active harm rather than mere neglect. The image is one of consumption or abusive appropriation.
• the barren woman: (עֲקָרָה - ʻăqārāh) Refers to a woman unable to bear children. In ancient Near Eastern societies, childlessness, particularly barrenness in a woman, was often a source of great social shame and isolation, sometimes even perceived as a divine curse. Such women might lack the familial support structure that sons would provide in old age, making them uniquely vulnerable and easily marginalized. Their inheritance rights could also be precarious without male heirs.
• who has no children / who does not bear / who bears no child: (לֹא תֵלֵד - lō' tēlēḏ) This phrase further emphasizes and clarifies the meaning of "barren woman." It specifically highlights her inability to reproduce, reiterating her unique vulnerability in a patriarchal society where a woman's status was significantly tied to her progeny. This reiteration serves to underline the specific and complete lack of this fundamental social status and support.
• and does no good for / does not benefit: (לֹא יֵיטִיב - lō' yêṭîḇ) This is a direct negation (lō') of "to do good" or "to make things good." It implies an active withholding of help, kindness, or support where it is sorely needed, or even acting in a way that is detrimental. It is not just passivity, but an intentional failure to provide aid, perhaps even in conjunction with taking advantage.
• the widow: (וְאַלְמָנָה - wə'almānāh) Refers to a woman whose husband has died. Widows, along with orphans and sojourners, formed the most consistently vulnerable demographic in ancient Israelite and broader ANE society. Without a male protector (husband, father, son), they were often without legal standing, economic means, or social security, making them prime targets for exploitation and injustice. Biblical law frequently mandates their protection.

Words-group by words-group analysis:

• He exploits the barren woman: This phrase paints a picture of a predatory individual seizing upon the misfortune of the childless. The exploitation could take many forms, from financial deceit to property usurpation, leveraging her isolated position and perceived social weakness. This is a cruel targeting of someone already suffering.
• and does no good for the widow: This part further highlights the character's heartlessness. Not only does he actively exploit the disadvantaged, but he also actively denies aid or positive action to those who desperately need it – the widow. This reveals a dual nature of evil: active harm combined with a complete lack of compassion or willingness to help. This also speaks to a cultural and ethical failing, as caring for widows was a cornerstone of ancient Near Eastern ethical and religious codes.

Job 24 21 Bonus section

The term "barren woman" (ʻăqārāh) might also imply a specific legal or social context of the time. In certain scenarios, a barren woman without close male relatives could have her land or property usurped or disputed after her husband's death, as she would have no direct heirs to secure it. This would make her highly vulnerable to legal or social manipulation. Job's portrayal of this specific act of exploitation underscores the depth of the oppressor's malice and the precision of their targets – not just the poor generally, but the most systematically disempowered individuals. Furthermore, this verse highlights the chasm between Job's empirical observation of the world and his friends' theoretical pronouncements about divine justice. It suggests a more nuanced understanding of God's timing and methods of justice, challenging the direct cause-and-effect understanding of retribution that permeates much of ancient wisdom literature. This social commentary resonates deeply with the prophetic denunciations of injustice found throughout the Old Testament, which often use the oppression of widows, orphans, and sojourners as a key indicator of societal moral decay.

Job 24 21 Commentary

Job 24:21 encapsulates a central theme of Job's struggle: the observable reality that the wicked often flourish while the innocent suffer. By focusing on the barren woman and the widow, Job selects two of the most inherently vulnerable figures in his society. Their exploitation by wicked individuals without immediate consequence directly challenges the simple "deed-consequence" retribution principle championed by his friends. The verb "exploits" (or "devours," "preys on") carries a powerful sense of predatory abuse, highlighting that the wicked are not merely negligent but actively and mercilessly harmful. The "barren woman," often marginalized due to lack of heirs and social standing, and the "widow," bereft of protection and provision, represent the epitome of defenselessness. This verse powerfully illustrates the profound injustice that weighs heavily on Job's spirit, driving his anguished cry for divine explanation. It underscores that human evil, even in its most despicable forms against the weak, is not always met with instant, visible divine judgment, creating a moral dilemma for the suffering righteous.