Job 35 10

Job 35:10 kjv

But none saith, Where is God my maker, who giveth songs in the night;

Job 35:10 nkjv

But no one says, 'Where is God my Maker, Who gives songs in the night,

Job 35:10 niv

But no one says, 'Where is God my Maker, who gives songs in the night,

Job 35:10 esv

But none says, 'Where is God my Maker, who gives songs in the night,

Job 35:10 nlt

Yet they don't ask, 'Where is God my Creator,
the one who gives songs in the night?

Job 35 verses

Job 35 10 Meaning

In this verse, Elihu, speaking to Job, asserts that when people are distressed, they tend to complain about their suffering rather than turning to God, their Creator, who is the ultimate source of comfort, hope, and even joy, particularly in times of profound darkness and adversity. He implies a human failure to seek God's presence and understanding in difficult circumstances, instead focusing on the affliction itself.

Job 35 10 Context

Job 35 is part of Elihu's third discourse, which runs from Job 32 to 37. Elihu, a younger and perhaps more zealous observer, waited for Job and his three friends to finish their arguments before speaking. He positioned himself as a messenger of God, aiming to correct all parties for their flawed reasoning about God’s justice and Job’s suffering. In chapter 35, Elihu challenges Job's perception that God does not respond to cries of injustice (v. 9). He argues that human righteousness or wickedness does not directly affect God's essence but rather impacts fellow humans. Elihu's core point in verse 10 is that rather than simply complaining about affliction, people should seek God their Maker, recognizing Him as the source of strength and comfort, even in the deepest moments of despair. He subtly criticizes Job for focusing too much on his pain and self-justification, implying Job has not sufficiently sought God as his source of joy in the night.

Job 35 10 Word analysis

• "But none": The Hebrew word for 'none' is אִישׁ ('îsh), meaning "a man" or "anyone." Here, used with a negative sense, it indicates "no man" or "no one." Elihu expresses a universal observation about humanity’s typical reaction to suffering—a failure to actively seek God in a specific, intentional way. It highlights a general lack of spiritual insight amidst trial.
• "says": The Hebrew אָמַר ('āmar) translates as "to say, speak, utter, declare." It encompasses more than mere verbal utterance; it implies deep contemplation, consideration, or an inner spiritual searching. It suggests a reflective question or a sincere inquiry from the heart, not just a casual remark.
• "'Where is God my Maker,'": This phrase, אַיֵּה אֱל֙וֹהַּ֙ עֹשַׂי ('ayyēh 'ĕlôah 'ōsay), is a profound rhetorical question.
  • אַיֵּה ('ayyēh): "Where?"—A lamenting question, indicating a perceived absence or distance of God. It's not a question about God's physical location, but about His perceived intervention or presence in a time of need.
  • אֱל֙וֹהַּ֙ ('ĕlôah): "God"—A general term for God, similar to Elohim, emphasizing God’s majesty and power. It points to the one true God in context.
  • עֹשַׂי ('ōsay): "my Maker" or "my Creator." This is a participle from עָשָׂה ('asah), "to do, make, fashion." The possessive suffix "my" establishes an intimate and personal relationship—He is not just any creator, but 'my' creator. It invokes God's sovereign right and responsibility over His creation, and therefore over Job and humanity. It implies that the Maker knows and cares for what He has made. This title emphasizes His power, authority, and inherent connection to human existence.
• "who gives": The Hebrew נֹתֵן (nōthēn) is a participle of נָתַן (nātan), meaning "to give, place, put, set." The participle form suggests an ongoing, continuous act—God is constantly, reliably, and actively giving, rather than a one-time event. This highlights God’s perpetual provision and benevolent nature.
• "songs": The Hebrew זְמִרוֹת (zᵉmirōth) refers to "songs, melodies of praise, joyful singing." It often denotes hymns or spiritual songs, conveying solace, hope, and worship. The plural form implies an abundance of comfort or means of praise. These are not merely cheerful tunes but expressions of spiritual resilience and divine inspiration amidst despair.
• "in the night": The Hebrew בַּלָּיְלָה (ballaylāh) means "in the night." This term serves as a powerful metaphor for periods of deep distress, sorrow, affliction, obscurity, or trials where all natural light and hope seem absent. It contrasts with "day" where joy is more readily associated (Psa 42:8). The idea that God provides songs 'in the night' is counter-intuitive, underscoring God’s ability to bring light and hope to the darkest situations, when human efforts fail.

• "But none says, 'Where is God my Maker,'": This phrase encapsulates Elihu's indictment. It speaks to the human tendency to lament their suffering without seeking its potential divine meaning or the presence of the one who could offer relief or perspective. It's a failure to proactively engage God when things go wrong, and instead just complain.
• "'who gives songs in the night?'": This climactic question highlights a specific, often overlooked, aspect of God's character. It challenges the assumption that God is absent or indifferent in suffering. Instead, it asserts His active provision of comfort, joy, or resilience precisely when life feels darkest. These "songs" represent inner peace, unexpected hope, supernatural strength, or expressions of praise born out of adversity, all originating from God.

Job 35 10 Bonus section

• Elihu's Unique Perspective: Unlike Job’s three friends who held rigid, traditional views linking suffering directly to sin, Elihu introduces a more nuanced perspective on divine wisdom and human understanding. While he still leans towards correcting Job, his statement about God giving "songs in the night" shows a deeper insight into God's character beyond punitive justice. He emphasizes God's majesty and man's responsibility to recognize and seek Him even without full comprehension of His ways.
• Polemics Against Contemporary Beliefs: In a world where many ancient cultures viewed suffering as the wrath of arbitrary gods or impersonal fate, Elihu presents Yahweh as the personal "Maker" who actively engages with His creation, providing comfort even in profound distress. This counters both fatalistic views and simplistic theological interpretations that limit God's interaction to rewards and punishments. It suggests God’s care extends beyond material prosperity.
• Spiritual Maturity: The verse suggests a mark of spiritual maturity is the ability to find or receive "songs in the night." It's not about denying pain but about recognizing God's presence and provision within it, fostering an internal wellspring of hope or praise independent of external circumstances. This concept is foundational for enduring trials with faith rather than despair.

Job 35 10 Commentary

Elihu's observation in Job 35:10 serves as a powerful rebuke of humanity’s typical response to suffering, a response he attributes, in part, to Job. While enduring deep affliction ("the night"), people tend to focus their cries and laments on their pain ("Why me?") rather than directing a heartfelt inquiry to God, their "Maker," concerning His presence and purpose in their trial. This verse encapsulates the profound theological truth that God, as the Creator, not only sustains life but also provides supernatural comfort and even the capacity for joy ("songs") amidst the most severe and seemingly hopeless darkness. The 'songs in the night' speak of a divine capacity to imbue the sufferer with solace, insight, or praise when all natural light and cheer are absent. Elihu asserts that the problem lies not with God's perceived absence, but with humanity's failure to earnestly seek Him as the true source of solace, transforming affliction into a unique opportunity for deepened communion and testimony.