Job 5 7

Job 5:7 kjv

Yet man is born unto trouble, as the sparks fly upward.

Job 5:7 nkjv

Yet man is born to trouble, As the sparks fly upward.

Job 5:7 niv

Yet man is born to trouble as surely as sparks fly upward.

Job 5:7 esv

but man is born to trouble as the sparks fly upward.

Job 5:7 nlt

People are born for trouble
as readily as sparks fly up from a fire.

Job 5 verses

Job 5 7 Meaning

Eliphaz the Temanite, in his first discourse with Job, asserts a universal truth, from his perspective, that suffering is an inherent part of the human condition, as natural and inevitable as sparks flying upwards from a fire. This statement suggests that humans are naturally inclined or born into a life filled with hardship, toil, and sorrow.

Job 5 7 Context

Job 5:7 is spoken by Eliphaz the Temanite, one of Job's three friends, during his first long speech (Job 4:1-5:27). The immediate context of this verse is Eliphaz attempting to persuade Job that his immense suffering must be a consequence of his own sin, because, in Eliphaz's traditional retributive theology, only the wicked suffer intensely. Eliphaz contrasts Job's plight with what he perceives as universal human experience: while trouble may come, it doesn't just spring up randomly like weeds (v.6), but rather humans are naturally predisposed to trouble from birth. The phrase "as the sparks fly upward" serves as a vivid analogy to reinforce the inevitability and naturalness of human suffering, much like the automatic trajectory of fire sparks. Within the broader narrative of the Book of Job, Eliphaz's argument represents a limited, human-centered understanding of divine justice, failing to account for the mysterious nature of God's sovereignty and suffering for purposes beyond simple retribution.

Job 5 7 Word analysis

• Yet (כִּי - kî): A common Hebrew conjunction that can mean "for," "surely," "indeed," "but," or "because." In this context, it functions as a strong affirmative or concessive particle. Following Eliphaz's observation about how trouble doesn't just appear from nowhere, "kî" here serves to introduce a fundamental, underlying truth as he sees it, suggesting "but it is certainly true that..." It emphasizes the certainty and universal nature of the ensuing statement.
• man (אָדָם - ʾādām): This term refers to humanity in general, mankind, or a human being, distinct from individual ish (man, male person). Its usage here underscores that the statement is not about Job specifically but about the general human condition, reinforcing the universality of Eliphaz's assertion. It carries an implicit connection to adamah (ground), from which humanity was created, hinting at a connection to earthly, frail existence.
• is born (יִוָּלֵד - yiwwālēḏ): The Hophal stem of yalad (to bear, give birth). The Hophal form denotes a passive sense, "to be born." This signifies an innate, inherent condition or destiny from the very beginning of life, not something acquired later or due to specific circumstances. It points to a foundational aspect of human existence.
• to trouble (לְעָמָל - ləʿāmāl): The preposition l (lamed) indicates "to" or "for the purpose of." ʿāmāl (עָמָל) is a significant word in biblical Hebrew. It refers to "toil," "labor," "trouble," "misery," "hardship," or "affliction." It often carries the connotation of wearisome, burdensome effort, or suffering as a direct result of the Fall (Gen 3:17-19, "in toil you shall eat of it"). It encompasses physical labor, mental distress, and general hardship. Eliphaz asserts that being born into or for ʿāmāl is humanity's natural state.
• as (כְּ - kə): A preposition meaning "as," "like," "according to." It introduces a simile, a direct comparison.
• the sparks (בְּנֵי־רֶשֶׁף - bənê-rešep): Literally "sons of Resheph."
  • rešep (רֶשֶׁף) means "flame," "lightning," or "spark." In some contexts in the Ancient Near East, Resheph was a Canaanite and Aramean deity associated with plague, pestilence, and fire. The biblical usage here is primarily literal, referring to the physical manifestation of fire's fragments.
  • "Sons of" (בְּנֵי) is a common Hebrew idiom to denote a characteristic, membership in a class, or source. So, "sons of Resheph" poetically describes individual sparks emanating from a fire or flames, implying something inherently belonging to or arising from rešep. It vividly paints the picture of tiny, energetic fragments shooting upwards from a blaze.
• fly upward (יַגְבִּיהוּ עוּף - yagbîhū ʿūf): This phrase combines two verbs.
  • yagbîhū: Hiphil imperfect of gaba (to be high, exalted). Hiphil means "to make high," "to raise," or "to ascend."
  • ʿūf: (עוּף) means "to fly," "to flutter."
  • Together, they powerfully depict the natural, inherent, and unavoidable trajectory of sparks. The imagery of sparks naturally soaring upwards underscores the inevitability and inherent nature of ʿāmāl for mankind. It is an act that doesn't require effort or external force; it's simply what they do.

Job 5 7 Bonus section

• The analogy of sparks (bənê-rešep) flying upwards is vivid and impactful. It not only conveys inevitability but also suggests the fleeting and numerous nature of troubles, like countless sparks continually ascending.
• Eliphaz's statement, while an accurate observation of the universal reality of suffering in a general sense, fails to explain why specific suffering occurs or God's ultimate purpose in it, especially in the case of a righteous man like Job. His theology is primarily one of direct cause-and-effect (sin leads to suffering, righteousness leads to prosperity), which the book of Job as a whole is designed to challenge.
• The phrase ʿāmāl is often used in Ecclesiastes (e.g., Ecc 1:3, 2:11, 2:22) to describe the futile, burdensome toil under the sun, emphasizing the vanity of life outside of God. This connection reinforces the pervasive sense of hardship in the human condition, further underlining Eliphaz's point, even if his application is flawed.

Job 5 7 Commentary

Job 5:7 captures a profound, albeit ultimately incomplete, statement about the human condition from Eliphaz's perspective. It highlights the widespread and deeply felt experience of struggle, toil, and suffering that defines life in a fallen world. The analogy of sparks inevitably flying upward is particularly potent, suggesting a natural law governing human existence that dictates an inclination towards hardship.

While seemingly a truism and universally acknowledged in many ancient and modern contexts, Eliphaz employs this truth within a rigid framework of retributive justice, implying that Job's exceptional suffering is merely a more pronounced instance of this general rule, necessitated by his sin. He misses the critical nuance of Job's unique righteous suffering, making his statement a true observation but used for a false conclusion regarding Job.

From a broader biblical standpoint, the verse echoes the reality of humanity's post-Fall state (Gen 3), where toil and sorrow are inherent. However, the New Testament significantly refines and deepens the understanding of suffering. While acknowledging the general truth that trouble is common (John 16:33), it also introduces concepts of suffering for Christ's sake, suffering as divine discipline, or suffering as a means to spiritual growth (Jas 1:2-3, Rom 5:3-4, Heb 12:6-7). This offers hope and purpose to affliction that Eliphaz's limited worldview could not grasp, moving beyond mere inevitable trouble to redemptive suffering. The verse, therefore, stands as a poetic yet bleak summation of fallen human experience, but it also subtly points to the need for a greater revelation of God's ways than human wisdom can provide.