Job 2:11

¶ 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.

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.

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.

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.

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

Job 2:11 introduces the pivotal moment where Job's three friends arrive to offer solace after the immense suffering he has endured. This verse sets the stage for the extensive dialogues that form the bulk of the Book of Job, shifting the narrative from Job's personal trials to a profound theological debate about the nature of suffering and divine justice.

Context

Following a series of catastrophic losses—his children, servants, and possessions—and then being afflicted with painful sores from head to foot, as detailed in Job 2:7, Job sits in ashes, scraping his sores. His wife has already urged him to curse God and die. It is at this low point that his three friends, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, hear of his plight. They are not casual acquaintances but individuals who traveled from their respective regions, having "made an appointment together" with the specific purpose to "mourn with him and to comfort him." This initial intent highlights the ancient Near Eastern custom of solidarity in grief and the importance of communal support during times of severe distress.

Key Themes

  • Friendship and Companionship in Suffering: The verse emphasizes the initial good intentions of Job's friends. They came not to accuse or debate, but to share in his sorrow and provide comfort. This underscores the biblical value of presence and empathy during affliction.
  • The Nature of Comfort: Their stated purpose—"to mourn with him and to comfort him"—is crucial. It implies a shared experience of grief and a compassionate response. While their subsequent actions in the book deviate significantly from this initial aim, their arrival itself represents an act of care.
  • The Catalyst for Dialogue: The arrival of these three figures marks a significant transition in the book, moving from narrative description of Job's trials to the philosophical and theological discussions that dominate the central chapters.

Linguistic Insights

The Hebrew word for "comfort" (נָחַם, nacham) often implies more than just verbal consolation; it can encompass the idea of relieving distress, offering solace, and even changing one's mind or relenting. In this context, it speaks to the hope of alleviating Job's profound sorrow. The phrase "to mourn with him" (לָנוּד לוֹ, lanud lo) signifies a deep, shared lament, often involving physical expressions of grief.

Practical Application

Job 2:11 serves as a powerful reminder of the importance of being present for those who suffer. While Job's friends eventually fail in their execution of comfort, their initial impulse to show up and share in his pain is commendable. True comfort often begins with empathetic presence, active listening, and a willingness to sit in silence with the afflicted. It reminds us that our first response to someone in deep distress should be compassion and solidarity, not immediate judgment or theological debate. We are called to be channels of God's comfort, as seen in 2 Corinthians 1:4, which speaks to God comforting us so that we may comfort others.

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Cross-References

  • Romans 12:15 (12 votes)

    Rejoice with them that do rejoice, and weep with them that weep.

  • Job 42:11 (8 votes)

    Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.

  • Proverbs 17:17 (4 votes)

    ¶ A friend loveth at all times, and a brother is born for adversity.

  • Job 6:14 (4 votes)

    ¶ To him that is afflicted pity [should be shewed] from his friend; but he forsaketh the fear of the Almighty.

  • Jeremiah 49:7 (4 votes)

    ¶ Concerning Edom, thus saith the LORD of hosts; [Is] wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?

  • Genesis 25:2 (3 votes)

    And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

  • 1 Corinthians 12:26 (3 votes)

    And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.