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.

KJV (with Strong's)

Now when Job's {H347} three {H7969} friends {H7453} heard {H8085} of all this evil {H7451} that was come {H935} upon him, they came {H935} every one {H376} from his own place {H4725}; Eliphaz {H464} the Temanite {H8489}, and Bildad {H1085} the Shuhite {H7747}, and Zophar {H6691} the Naamathite {H5284}: for they had made an appointment {H3259} together {H3162} to come {H935} to mourn {H5110} with him and to comfort {H5162} him.

Complete Jewish Bible

Now when Iyov's three friends heard of all the calamities that had overwhelmed him, they all came. Each came from his own home - Elifaz from Teiman, Bildad from Shuach and Tzofar from Na'amah. They had agreed to meet together in order to come and offer him sympathy and comfort.

Berean Standard Bible

Now when Job’s three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—heard about all this adversity that had come upon him, each of them came from his home, and they met together to go and sympathize with Job and comfort him.

American Standard Version

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; and they made an appointment together to come to bemoan him and to comfort him.

Commentary

### SUMMARY
Job 2:11 marks a pivotal transition in the narrative, introducing Job's three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—who travel from their respective homes to collectively visit Job. Having heard of the catastrophic "evil" that has befallen him, their stated purpose is to "mourn with him and to comfort him," setting the stage for the extensive theological dialogues that comprise the majority of the book.

### CONTEXT
* **Literary Context:** This verse immediately follows a series of devastating losses for Job. In [Job 1](/job/1 "Job 1 - Job's Initial Trials"), he loses his children, servants, and all his possessions. In [Job 2:7-8](/job/2-7 "Job 2:7-8 - Job's Physical Affliction"), he is afflicted with painful boils from head to foot, leading him to sit in ashes, scraping his sores with a potsherd. His wife has just urged him to curse God and die ([Job 2:9](/job/2-9 "Job 2:9 - Job's Wife's Counsel")). It is at this absolute nadir of his suffering that the arrival of his three friends shifts the narrative focus from Job's personal endurance to a broader, profound theological debate. Their initial silent presence, followed by their subsequent speeches, forms the bulk of the book, moving from narrative action to extended poetic dialogue.
* **Historical & Cultural Context:** The act of "mourning with" and "comforting" the afflicted was a deeply ingrained custom in the ancient Near East. When a person experienced profound loss or suffering, it was a social and moral obligation for friends and community members to show solidarity. The fact that Eliphaz, Bildad, and Zophar came "every one from his own place" (Teman, Shuah, and Naamah were distinct geographical regions, indicating significant travel) and "made an appointment together" underscores the deliberate and concerted nature of their visit. This was not a casual encounter but a pre-arranged, solemn act of communal grief and support, reflecting the high value placed on friendship and mutual aid in times of distress. Their initial response of sitting with Job in silence for seven days and seven nights ([Job 2:13](/job/2-13 "Job 2:13 - Friends' Initial Silence")) further highlights the traditional customs of lamentation.
* **Key Themes:** Job 2:11 introduces several crucial themes that will be explored throughout the book. Firstly, it highlights the theme of **friendship and companionship in suffering**. The friends' initial intent is genuinely compassionate, underscoring the biblical value of presence and empathy during affliction, even if their later actions fall short. Secondly, the verse implicitly raises questions about the **nature of true comfort**. Their stated purpose—"to mourn with him and to comfort him"—is critical, implying a shared experience of grief and a compassionate response. This initial noble intention stands in stark contrast to the judgmental and accusatory "comfort" they later offer, which ultimately exacerbates Job's pain. Finally, their arrival serves as the **catalyst for the extensive theological debate** that dominates the central chapters of the Book of Job, moving the narrative from Job's personal trials to a profound exploration of divine justice, human suffering, and the limitations of human wisdom.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **mourn (Hebrew, _lānûd_):** This verb, often translated as "to mourn" or "to lament," implies a deep, shared sorrow, often accompanied by physical expressions of grief such as shaking the head, wailing, or sitting in ashes. It signifies a profound empathy that seeks to enter into the suffering of another.
* **comfort (Hebrew, _nāḥam_):** More than mere verbal consolation, _nacham_ carries a broader semantic range, including to sigh, to be sorry, to repent, or to relieve distress. In this context, it speaks to the hope of alleviating Job's profound sorrow and bringing him relief from his anguish, whether through words, presence, or actions.
* **appointment (Hebrew, _yāʿad_):** This verb means "to appoint," "to meet," or "to fix a time or place." The phrase "made an appointment together" emphasizes that their gathering was not coincidental but a deliberate, pre-arranged, and concerted effort, highlighting their shared concern and commitment to Job.

#### Verse Breakdown
* **"Now when Job's three friends heard of all this evil that was come upon him":** This clause establishes the catalyst for their arrival—the news of Job's catastrophic suffering. The term "evil" (רָעָה, _ra'ah_) here refers to calamity or disaster, not moral wickedness, emphasizing the devastating nature of Job's trials.
* **"they came every one from his own place":** This highlights the significant effort and distance involved in their journey, underscoring the depth of their concern and the strength of their bond with Job. It was a pilgrimage of compassion.
* **"Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite":** This formally introduces the three key characters who will dominate the subsequent dialogues. Their geographical designations suggest their origins and possibly their distinct philosophical or theological perspectives, which will become evident in their speeches.
* **"for they had made an appointment together to come":** This phrase emphasizes the intentionality and solidarity of their visit. It was a planned, unified effort to respond to Job's plight, indicating a shared sense of responsibility and purpose.
* **"to mourn with him and to comfort him":** This states their explicit, noble purpose. It reveals their initial compassionate intent—to share in Job's grief and offer solace—which stands in stark contrast to the accusatory and unhelpful "comfort" they will later provide.

#### Literary Devices
Job 2:11 is rich in **Character Introduction**, formally presenting the three figures who will drive the theological discourse of the book. The verse also employs **Foreshadowing**, as the friends' arrival, initially portrayed as an act of compassion, subtly hints at the ensuing conflict and debate. There is a strong element of **Irony** present, as their stated purpose "to mourn with him and to comfort him" directly contrasts with the profound distress and alienation their subsequent arguments inflict upon Job. Furthermore, the verse serves as a crucial **Narrative Transition**, shifting the literary mode from direct storytelling of Job's trials to the extended poetic dialogues that explore the complex questions of suffering and divine justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse introduces the human response to profound suffering, moving beyond Job's personal lament to the communal and theological dimensions of affliction. It highlights the initial, commendable impulse of human solidarity in the face of tragedy, reflecting a divine design for community and mutual support. However, it also subtly sets the stage for the failure of human wisdom and empathy when confronted with suffering that defies conventional explanations. The friends' initial, pure intent to comfort will soon devolve into a debate rooted in a rigid retribution theology, revealing the inadequacy of human attempts to fully comprehend or explain the ways of God. This tension between genuine compassion and flawed theological frameworks becomes a central theme, prompting readers to consider what true comfort entails and how we are to respond to those in deep distress.

* [Romans 12:15](/romans/12-15 "Romans 12:15 - Weep with Those Who Weep")
* [2 Corinthians 1:3-4](/2_corinthians/1-3 "2 Corinthians 1:3-4 - God of All Comfort")
* [Proverbs 17:17](/proverbs/17-17 "Proverbs 17:17 - A Friend Loves at All Times")

### REFLECTION AND APPLICATION
Job 2:11 serves as a profound reminder of the vital importance of empathetic presence in the midst of suffering. While Job's friends ultimately fail in their execution of comfort, their initial impulse to physically show up and share in his pain is commendable. True comfort often begins not with words of advice or theological explanations, but with a willingness to sit in silence, to listen actively, and to simply be present with the afflicted. It challenges us to consider whether our first response to someone in deep distress is genuine compassion and solidarity, or a rush to judgment, explanation, or problem-solving. We are called to be channels of God's comfort, recognizing that sometimes the most profound comfort we can offer is simply our unwavering, empathetic presence, mirroring the God who draws near to the brokenhearted.

#### Questions for Reflection
* **How can we genuinely "mourn with" those who suffer, rather than immediately offering solutions or explanations?**
* **What is the difference between true comfort, rooted in empathy, and well-intentioned but ultimately unhelpful advice or theological pronouncements?**
* **In what ways might our own theological frameworks or assumptions hinder or help us in comforting others who are experiencing inexplicable pain?**
* **When faced with someone's profound suffering, what is our primary responsibility as a friend or community member?**

### FAQ
**Who were Job's three friends mentioned in this verse, and where were they from?**

Answer: Job's three friends were Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. These names indicate their origins from distinct geographical regions in the ancient Near East: Teman (likely Edom), Shuah (possibly near the Euphrates), and Naamah (location uncertain, but indicating a separate locale). Their varied origins underscore the broad reach of Job's reputation and the concerted effort they made to come to him.

**Why did Job's friends come to visit him, according to this verse?**

Answer: The verse explicitly states that they came "to mourn with him and to comfort him." This indicates their initial, compassionate intent to offer solidarity in his grief and provide solace in his profound suffering. Their visit was a customary act of friendship and communal support in response to the catastrophic "evil" (calamity) that had befallen Job.

**What is the significance of the phrase "they had made an appointment together"?**

Answer: This phrase highlights the deliberate and unified nature of their visit. It wasn't a casual or coincidental encounter, but a pre-arranged, concerted effort by the three friends to collectively respond to Job's plight. This emphasizes their shared concern, their commitment to Job, and the solemnity of their purpose in coming to him. It sets the stage for the formal, structured dialogues that follow, which are initiated by their presence.

### CHRIST-CENTERED FULFILLMENT
Job 2:11, with the arrival of Job's friends, introduces the human attempt to comprehend and respond to suffering, a theme that finds its ultimate fulfillment and resolution in Jesus Christ. The friends, though initially well-intentioned, ultimately fail to provide true comfort because their understanding of suffering is limited by human wisdom and a rigid theology of retribution. They cannot truly "mourn with" Job in a way that brings lasting solace, nor can they offer an adequate explanation for his pain. This inadequacy points to the profound need for a divine Comforter. Jesus, unlike Job's friends, is not merely an external observer but one who fully entered into human suffering. He is the [Man of Sorrows, acquainted with grief](/isaiah/53-3 "Isaiah 53:3-4 - Christ, a Man of Sorrows"), who experienced the depths of human pain and abandonment. His weeping at Lazarus's tomb ([John 11:35](/john/11-35 "John 11:35 - Jesus Wept")) demonstrates a perfect empathy that truly mourns with those who mourn. Furthermore, as our [sympathetic high priest](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sympathetic High Priest"), Jesus understands our weaknesses and temptations, having experienced them himself. The ultimate comfort and explanation for suffering are not found in human philosophical debates or attempts to assign blame, but in the cross of Christ, where God Himself fully entered into and conquered suffering and death. Through His atoning work, Jesus provides a comfort that transcends human understanding, offering true solace and hope, and empowering believers to be channels of God's comfort to a suffering world, not through flawed human wisdom, but through the Spirit of Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.