Job 35:9

KJV

¶ By reason of the multitude of oppressions they make [the oppressed] to cry: they cry out by reason of the arm of the mighty.

KJV (with Strong's)

By reason of the multitude {H7230} of oppressions {H6217} they make the oppressed to cry {H2199}: they cry out {H7768} by reason of the arm {H2220} of the mighty {H7227}.

Complete Jewish Bible

People cry out from under many oppressions; they cry for help from under the fist of the mighty.

Berean Standard Bible

Men cry out under great oppression; they plead for relief from the arm of the mighty.

American Standard Version

By reason of the multitude of oppressions they cry out; They cry for help by reason of the arm of the mighty.

Commentary

### SUMMARY
Job 35:9 vividly portrays the desperate lament of those subjected to severe injustice and the crushing weight of tyrannical power. It describes how the sheer volume and intensity of oppression compel the victims to cry out in anguish, their voices raised in response to the overwhelming might of their oppressors. This verse, part of Elihu's discourse, sets the stage for his argument regarding God's transcendence and the nature of human cries, suggesting that not all cries of distress are directed towards God in a way that elicits His intervention.

### CONTEXT
* **Literary Context:** Job 35:9 is situated within Elihu's extended speeches, specifically in chapter 35, where he attempts to offer a corrective to the perspectives of Job and his three friends. Elihu, the youngest of the four, believes that both Job and his friends have misunderstood God's ways. In this chapter, Elihu argues for God's absolute sovereignty and transcendence, asserting that human righteousness or wickedness does not directly impact God (e.g., [Job 35:6-8](/job/35-6 "Elihu's Argument on God's Transcendence")). He suggests that when people cry out under oppression, their cries often stem from a desire for relief from suffering rather than a genuine seeking of God or understanding of His purposes (e.g., [Job 35:10-13](/job/35-10 "Elihu on Why God Does Not Answer All Cries")). Verse 9 articulates the immediate cause of these cries: the pervasive and heavy hand of injustice and the abuse of power by the "mighty."
* **Historical & Cultural Context:** The ancient Near East, the setting for the Book of Job, was characterized by stark social hierarchies and power imbalances. Kings, powerful landowners, and wealthy individuals often wielded immense authority, which could easily be abused, leading to the oppression of the vulnerable—widows, orphans, sojourners, and the poor. The concept of "justice" (Hebrew: _mishpat_) and "righteousness" (Hebrew: _tsedeq_) was central to their worldview, often understood as the proper ordering of society and the protection of the weak. The "arm" was a common biblical metaphor for strength, power, and authority, reflecting the physical and political might of rulers or powerful individuals. Thus, "the arm of the mighty" would immediately evoke images of overwhelming, often unchecked, power that could crush the defenseless.
* **Key Themes:** Job 35:9 contributes to several overarching themes within the Book of Job and Elihu's discourse. Firstly, it highlights the undeniable **reality of oppression and injustice** in the world, a central problem that Job himself grapples with. Secondly, it underscores the **human response to suffering**, specifically the desperate cry for relief and deliverance. Thirdly, it introduces Elihu's nuanced (and sometimes flawed) perspective on **God's engagement with human suffering**. Elihu suggests that God's silence or apparent inaction in the face of these cries might be due to the *direction* or *nature* of the cries themselves—that they are not truly seeking God but merely complaining about circumstances. This contrasts sharply with Job's persistent laments and the broader biblical affirmation that God hears the cries of His people, as seen in passages like [Exodus 3:7](/exodus/3-7 "God Hears the Cry of the Israelites") and [Psalm 9:9](/psalm/9-9 "The Lord is a Refuge for the Oppressed").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Oppressions (Hebrew, _‘osheq'_):** This term signifies violent extortion, wrongful gain, or oppressive injustice. It implies not just discomfort or hardship, but active, harmful exploitation and the seizure of what rightfully belongs to another through force or fraud. The "multitude of oppressions" emphasizes the widespread, pervasive, and cumulative nature of such injustices.
* **Cry (Hebrew, _za‘aq'_):** This verb denotes a loud, desperate cry for help, often uttered in distress, pain, or danger. It is not a quiet lament but an audible, urgent appeal, frequently directed towards God or a higher authority for intervention and deliverance. In this context, it highlights the extreme suffering that compels such an outcry.
* **Arm of the mighty (Hebrew, _zĕrôa‘ gibbôrîm'_):** "Arm" (זְרוֹעַ, _zĕrôa‘_) is a powerful biblical metaphor for strength, power, and authority. "Mighty" (גִּבֹּרִים, _gibbôrîm_) refers to powerful individuals, warriors, or rulers. The phrase collectively describes the overwhelming, often brutal, force and authority wielded by those in positions of power who use their strength to inflict harm and injustice upon others, emphasizing the systemic and formidable nature of the oppression.

#### Verse Breakdown
* **"By reason of the multitude of oppressions":** This clause establishes the direct cause of the suffering and subsequent outcry. It points to an overwhelming and pervasive environment of injustice, where wrongful acts, exploitation, and abuse of power are not isolated incidents but a widespread phenomenon. The "multitude" suggests a cumulative effect, where the sheer volume of injustice becomes unbearable.
* **"they make [the oppressed] to cry":** This indicates the direct consequence of the "multitude of oppressions." The oppressors, through their actions, *cause* the victims to cry out. It's an involuntary, desperate reaction to unbearable circumstances, highlighting the profound impact of injustice on the human spirit and body. The KJV's insertion of "[the oppressed]" clarifies the intended subject of the crying.
* **"they cry out by reason of the arm of the mighty":** This clause reiterates and reinforces the source of the oppression. The "arm of the mighty" is the instrument and symbol of the power that inflicts the oppression. The repetition of "they cry" emphasizes the intensity and desperation of the victims' lament, directly linking their suffering to the overwhelming, often ruthless, strength and authority of those in power.

#### Literary Devices
Job 35:9 effectively employs several literary devices to convey its powerful message. The phrase "**arm of the mighty**" serves as a potent **Metaphor**, representing not just physical strength but also the political, social, and economic power wielded by those in authority, often to the detriment of the vulnerable. The "multitude of oppressions" can be seen as a form of **Hyperbole**, emphasizing the overwhelming and pervasive nature of injustice, suggesting it is not merely present but abundant and crushing. The structure of the verse itself exhibits a form of **Parallelism**, where the second clause ("they cry out by reason of the arm of the mighty") echoes and intensifies the first ("By reason of the multitude of oppressions they make [the oppressed] to cry"), reinforcing the cause and effect of suffering under powerful oppressors. This creates a strong sense of **Pathos**, evoking empathy and pity for the suffering, while also highlighting the oppressive force that causes their anguish.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 35:9, while part of Elihu's complex and sometimes flawed theological argument, nevertheless highlights a pervasive biblical theme: the reality of human suffering due to injustice and the abuse of power. Elihu's immediate point is that these cries, though loud, may not be directed towards God in a way that prompts His desired response, implying a lack of true spiritual seeking. However, the broader biblical narrative consistently portrays God as one who hears the cries of the oppressed and is deeply concerned with justice. From the groaning of the Israelites under Egyptian bondage to the prophetic calls for social righteousness, God's character is revealed as a champion of the vulnerable. While Elihu might challenge the *direction* of the cry, the verse itself powerfully describes the *experience* of the oppressed, which resonates throughout Scripture and points to a divine concern for those who suffer unjustly.

* [Exodus 3:7](/exodus/3-7 "God Hears the Cry of His People"): "And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows."
* [Psalm 9:9](/psalm/9-9 "The Lord is a Refuge for the Oppressed"): "The LORD also will be a refuge for the oppressed, a refuge in times of trouble."
* [Psalm 10:17-18](/psalm/10-17 "God Hears the Desire of the Afflicted"): "LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear: To judge the fatherless and the oppressed, that the man of the earth may no more oppress."

### REFLECTION AND APPLICATION
Job 35:9 serves as a timeless mirror reflecting the enduring reality of injustice in our world. Even today, countless individuals and communities suffer under the "arm of the mighty"—whether it be through corrupt governance, exploitative economic systems, systemic discrimination, or the tyranny of powerful individuals. This verse compels us to acknowledge the profound pain and desperation of the oppressed, reminding us that their "cry" is a natural, visceral response to unbearable circumstances. For believers, this verse prompts a crucial self-examination: when we face hardships or witness injustice, what is the nature and direction of our own cries? Are we merely complaining about our circumstances, or are we genuinely seeking God for comfort, wisdom, justice, and strength? While Elihu's theology has its limitations, the broader biblical witness calls us not only to empathize with the oppressed but also to actively participate in God's work of justice, advocating for the voiceless and standing against all forms of oppression, trusting that God indeed hears and will ultimately rectify all wrongs.

#### Questions for Reflection
* **How does Job 35:9 resonate with contemporary forms of oppression in our world, and what specific examples come to mind?**
* **When faced with injustice or personal hardship, what is the nature and direction of your own "cry"—is it primarily a complaint, a lament, or a prayer directed towards God?**
* **In what practical ways can believers actively stand against the "arm of the mighty" and advocate for the oppressed in their communities and globally?**

### FAQ

**What is Elihu's main point in Job 35 regarding these cries?**

Answer: Elihu's primary argument in Job 35 is that God is transcendent and not directly affected by human actions, whether righteous or wicked ([Job 35:6-7](/job/35-6 "Elihu's Argument on God's Transcendence")). He suggests that while the oppressed cry out due to their suffering, their cries often do not receive a divine response because they are not truly directed towards God in a spirit of seeking Him or His wisdom. Instead, Elihu implies these cries are often mere complaints about circumstances or oppressors, lacking a genuine spiritual dimension or a desire for understanding God's purposes ([Job 35:10-13](/job/35-10 "Elihu on Why God Does Not Answer All Cries")). He believes God is more concerned with teaching and instructing people through their trials, and that true cries for help should be accompanied by a turning to God for knowledge and understanding, rather than just relief from pain.

**Does God always hear the cries of the oppressed, according to the Bible?**

Answer: Yes, contrary to Elihu's somewhat limited and specific perspective in Job 35:9-13, the overwhelming testimony of the broader biblical narrative is that God *does* hear and respond to the cries of the oppressed. From the foundational account of God hearing the groaning of the Israelites in Egypt and remembering His covenant ([Exodus 2:23-25](/exodus/2-23 "God Hears the Groaning of Israel") and [Exodus 3:7](/exodus/3-7 "God Hears the Cry of His People")) to countless psalms affirming God as a refuge for the afflicted ([Psalm 34:17](/psalm/34-17 "The Righteous Cry Out and the Lord Hears Them"); [Psalm 145:19](/psalm/145-19 "He Fulfills the Desire of Those Who Fear Him")), Scripture consistently portrays God as one who champions the cause of the vulnerable and acts on their behalf. Elihu's point is less about God's inability or unwillingness to hear, and more about the *quality* or *direction* of the human cry, suggesting that a cry born solely of complaint, rather than seeking God, may not yield the desired divine intervention. However, God's character throughout the Bible is one of profound compassion and active justice for the oppressed.

### CHRIST-CENTERED FULFILLMENT
Job 35:9, with its stark depiction of the oppressed crying out under the "arm of the mighty," finds its ultimate and profound fulfillment in the person and work of Jesus Christ. He is the one who perfectly identifies with the oppressed, not only by ministering to them during His earthly life but by becoming the ultimate oppressed one Himself. [Isaiah 53:7](/isaiah/53-7 "He Was Oppressed and Afflicted") prophesies of the Suffering Servant, "He was oppressed and he was afflicted, yet he opened not his mouth," a stark contrast to the cries of Job 35:9, yet a cry of silent suffering that God profoundly heard. Jesus, though innocent, was subjected to the full weight of human injustice and the spiritual oppression of sin, culminating in His crucifixion under the "arm of the mighty" Roman and Jewish authorities. His death on the cross was not merely a cry of anguish but a decisive act of liberation, disarming the powers and authorities that oppress humanity ([Colossians 2:13-15](/colossians/2-13 "Christ Disarmed the Powers")). Furthermore, Jesus' very mission, as declared in [Luke 4:18-19](/luke/4-18 "Jesus' Mission Statement"), was "to preach good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed." He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "Jesus, the Lamb of God")), addressing the root cause of all oppression. In Christ, every cry of the oppressed is heard, not merely as a complaint, but as a plea to the One who has already conquered the "arm of the mighty" and promises a future where God will wipe away every tear from their eyes ([Revelation 21:4](/revelation/21-4 "God Will Wipe Away Every Tear")).

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.

Cross-References

Exodus 2:23

¶ And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.

Job 34:28

So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.

Exodus 3:9

Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.

Luke 18:3

And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.

Luke 18:7

And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?

Psalms 43:2

For thou [art] the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?

Psalms 56:1

¶ To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath. Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.