Apologetics Bible
Read Scripture with the original-language, translation, commentary, and apologetics layers kept close to the text.
Scripture-first study surface. Data layers support reading; they do not replace prayer, context, humility, or the text itself.
Four study layers kept near the text.
The reader keeps Scripture first, then brings original-language notes, translation comparison, commentary witness, and apologetics exposition into an ordered study path without letting the tools outrank the passage.
Hebrew and Greek source shelves sit near the passage with transliteration and morphology notes where the source data is available.
A broad translation-comparison set brings KJV, ASV, YLT, BSB, Darby, and many other renderings near the verse so wording differences can be studied carefully.
Historical witness notes appear where source coverage is available, helping readers compare older interpreters without replacing the passage.
Apologetics exposition helps trace how passages function in canonical argument, what doctrinal claims they touch, and how themes connect across the 66 books.
Open a passage.
Read the text first, then compare available translations, words, witness notes, and defense notes.
Type a Bible reference, then jump into the reader.
Choose a layer, then the reader opens that study surface near the passage.
Summary first. Then the depth.
Each chapter starts with the passage, then keeps the supporting study layers close enough to check without replacing the text.
Book framing comes before the notes: title, placement, authorship questions, and why the passage matters.
The chapter text stays first. Supporting source shelves sit after the passage.
Original language, translation comparison, commentary witness, and apologetics exposition stay grouped around the passage when the supporting data is available.
Start with the passage. Use the tools after the text.
The reader keeps translations, source shelves, original-language data, and verse-linked notes close to Scripture. Open Bible Data for the public shelves, or bring a careful question to DaveAI later.
Read the Word before every witness.
Open the chapter itself first. Summaries, verse waypoints, ancient witnesses, cross-references, and the citation apparatus are here to serve the Word YHWH has given, never to outrank it.
The Bible is the authority here. Notes, languages, witnesses, and defenses sit below the text as servants of faithful study.
Receive the chapter frame
Job is the most penetrating treatment of suffering, divine justice, and epistemological humility in the Hebrew Bible. Its probable date is pre-Mosaic (patriarchal setting), making it one of the oldest compositions in Scripture.
Move with reverence
Move carefully to the section you need
Connected primary witness
- Connected ID:
Job_2
- Primary Witness Text: Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the LORD said unto Satan, Behold, he is in thine hand; but save his life. So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. And he took him a potsherd to scrape himself withal; and he sat down among the ashes. Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own pla...
Connected dataset overlay
- Connected ID:
Job_2
- Chapter Blob Preview: Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the LORD said unto Satan, Hast thou considered my servan...
Chapter frameStart here before opening notes.
Chapter frame
Job is the most penetrating treatment of suffering, divine justice, and epistemological humility in the Hebrew Bible. Its probable date is pre-Mosaic (patriarchal setting), making it one of the oldest compositions in Scripture.
Job's friends represent the dominant ancient Near Eastern theodicy: suffering = sin. God's answer from the whirlwind (chs. 38-41) does not explain the suffering but confronts Job with the staggering scale and wisdom of the creation — demanding the creature's epistemological humility before the Creator. Job 19:25-27 ("I know that my Redeemer lives") stands as the OT's most personal resurrection confession.
Verse-by-verse study laneOpen only when you are ready for notes and witnesses.
Verse-by-verse study lane
Job 2:1
Hebrew
וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָֽאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַֽם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָֽה׃vayehiy-hayvom-vayavo'v-veney-ha'elohiym-lehiteyatzev-'al-yehvah-vayavvo'-gam-hashatan-vetokham-lehiteyatzev-'al-yehvah
KJV: Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
AKJV: Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
ASV: Again it came to pass on the day when the sons of God came to present themselves before Jehovah, that Satan came also among them to present himself before Jehovah.
YLT: And the day is, that sons of God come in to station themselves by Jehovah, and there doth come also the Adversary in their midst to station himself by Jehovah.
Exposition: Job 2:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:2
Hebrew
וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן אֵי מִזֶּה תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשֻּׁט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּֽהּ׃vayo'mer-yehvah-'el-hashatan-'ey-mizeh-tavo'-vaya'an-hashatan-'et-yehvah-vayo'mar-mishut-va'aretz-vmehitehalekhe-vah
KJV: And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
AKJV: And the LORD said to Satan, From where come you? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
ASV: And Jehovah said unto Satan, From whence comest thou? And Satan answered Jehovah, and said, From going to and fro in the earth, and from walking up and down in it.
YLT: And Jehovah saith unto the Adversary, Whence camest thou?' And the Adversary answereth Jehovah and saith, From going to and fro in the land, and from walking up and down in it.'
Commentary Witness (Generated)Job 2:2Generated editorial synthesis
Commentary Witness (Generated)
Job 2:2
Job 2:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Job 2:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Job 2:2
Named authorities or texts detected in the witness
- Satan
Exposition: Job 2:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:3
Hebrew
וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ אֶל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע וְעֹדֶנּוּ מַחֲזִיק בְּתֻמָּתוֹ וַתְּסִיתֵנִי בוֹ לְבַלְּעוֹ חִנָּֽם׃vayo'mer-yehvah-'el-hashatan-hashameta-livekha-'el-'avediy-'iyvov-khiy-'eyn-khamohv-va'aretz-'iysh-tam-veyashar-yere'-'elohiym-vesar-mera'-ve'odenv-machaziyq-vetumatvo-vatesiyteniy-vvo-levale'vo-chinam
KJV: And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.
AKJV: And the LORD said to Satan, Have you considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that fears God, and eschews evil? and still he holds fast his integrity, although you moved me against him, to destroy him without cause.
ASV: And Jehovah said unto Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil: and he still holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.
YLT: And Jehovah saith unto the Adversary, `Hast thou set thy heart unto My servant Job because there is none like him in the land, a man perfect and upright, fearing God and turning aside from evil? and still he is keeping hold on his integrity, and thou dost move Me against him to swallow him up for nought!'
Commentary WitnessJob 2:3Quoted commentary witness
Commentary Witness
Job 2:3
Verse 3 To destroy him without cause - Thou wishedst me to permit thee to destroy a man whose sins have not called for so heavy a judgment. This seems to be the meaning of this saying. The original word, לבלעו leballeo, signifies to swallow down or devour; and this word St. Peter had no doubt in view in the place quoted on Job 2:7 of the preceding chapter: "Your adversary the devil goeth about as a roaring lion, seeking whom he may Devour; ζητων, τινα καταπιῃ, seeking whom he may Swallow or Gulp Down. See the note on 1Pet 5:8.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Job 2:7
- 1Pet 5:8
Named authorities or texts detected in the witness
- St
- Devour
- Gulp Down
Exposition: Job 2:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integr...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:4
Hebrew
וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר עוֹר בְּעַד־עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשֽׁוֹ׃vaya'an-hashatan-'et-yehvah-vayo'mar-'vor-ve'ad-'vor-vekhol-'asher-la'iysh-yiten-ve'ad-nafeshvo
KJV: And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.
AKJV: And Satan answered the LORD, and said, Skin for skin, yes, all that a man has will he give for his life.
ASV: And Satan answered Jehovah, and said, Skin for skin, yea, all that a man hath will he give for his life.
YLT: And the Adversary answereth Jehovah and saith, `A skin for a skin, and all that a man hath he doth give for his life.
Commentary WitnessJob 2:4Quoted commentary witness
Commentary Witness
Job 2:4
Verse 4 Skin for skin - That is, A man will part with all he has in the world to save his life; and he will part with all by piecemeal, till he has nothing left on earth, and even be thankful, provided his life be spared. Thou hast only destroyed his property; thou hast left him his life and his health. Thou hast not touched his flesh nor his bone; therefore he is patient and resigned. Man, through the love of life, will go much farther: he will give up one member to save the rest; yea, limb after limb as long as there is hope that, by such sacrifices, life may be spared or prolonged. This is the meaning given to the passage by the Targum; and, I believe, the true one; hence, Job 2:6, the Lord says, Save his life.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Job 2:6
Named authorities or texts detected in the witness
- Ovid
- Targum
- Man
Exposition: Job 2:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:5
Hebrew
אוּלָם שְֽׁלַֽח־נָא יָֽדְךָ וְגַע אֶל־עַצְמוֹ וְאֶל־בְּשָׂרוֹ אִם־לֹא אֶל־פָּנֶיךָ יְבָרֲכֶֽךָּ׃'vlam-shelach-na'-yadekha-vega'-'el-'atzemvo-ve'el-vesharvo-'im-lo'-'el-faneykha-yevarakhekha
KJV: But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.
AKJV: But put forth your hand now, and touch his bone and his flesh, and he will curse you to your face.
ASV: But put forth thy hand now, and touch his bone and his flesh, and he will renounce thee to thy face.
YLT: Yet, put forth, I pray Thee, Thy hand, and strike unto his bone and unto his flesh--if not: unto Thy face he doth bless Thee!'
Commentary WitnessJob 2:5Quoted commentary witness
Commentary Witness
Job 2:5
Verse 5 He will curse thee to thy face - Literally, If he will not bless thee to thy face or appearances. His piety to thee will be always regulated by thy bounty to him. See the note on Job 1:11.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Job 1:11
Named authorities or texts detected in the witness
- Literally
Exposition: Job 2:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:6
Hebrew
וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנּוֹ בְיָדֶךָ אַךְ אֶת־נַפְשׁוֹ שְׁמֹֽר׃vayo'mer-yehvah-'el-hashatan-hinvo-veyadekha-'akhe-'et-nafeshvo-shemor
KJV: And the LORD said unto Satan, Behold, he is in thine hand; but save his life.
AKJV: And the LORD said to Satan, Behold, he is in your hand; but save his life. ¶
ASV: And Jehovah said unto Satan, Behold, he is in thy hand; only spare his life.
YLT: And Jehovah saith unto the Adversary, `Lo, he is in thy hand; only his life take care of.'
Commentary WitnessJob 2:6Quoted commentary witness
Commentary Witness
Job 2:6
Verse 6 But save his life - His body thou shalt have permission to afflict, but against his life thou shalt have no power; therefore take care of his life. The original, נפשו שמר naphsho shemor, may be translated, keep his soul; but the word also signifies life; yet in the hands of the destroyer the life of this holy man is placed! How astonishing is the economy of salvation! It is so managed, by the unlimited power and skill of God, that the grand adversary of souls becomes himself, by the order of God, the preserver of that which the evil of his nature incessantly prompts him to destroy!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:6
Source lane
Apologetics Bible source bundle
Exposition: Job 2:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Satan, Behold, he is in thine hand; but save his life.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:7
Hebrew
וַיֵּצֵא הַשָּׂטָן מֵאֵת פְּנֵי יְהוָה וַיַּךְ אֶת־אִיּוֹב בִּשְׁחִין רָע מִכַּף רַגְלוֹ עד וְעַד קָדְקֳדֽוֹ׃vayetze'-hashatan-me'et-feney-yehvah-vayakhe-'et-'iyvov-vishechiyn-ra'-mikhaf-ragelvo-'d-ve'ad-qadeqodvo
KJV: So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.
AKJV: So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot to his crown.
ASV: So Satan went forth from the presence of Jehovah, and smote Job with sore boils from the sole of his foot unto his crown.
YLT: And the Adversary goeth forth from the presence of Jehovah, and smiteth Job with a sore ulcer from the sole of his foot unto his crown.
Commentary WitnessJob 2:7Quoted commentary witness
Commentary Witness
Job 2:7
Verse 7 Sore boils - בשחין רע bischin ra, "with an evil inflammation." What this diabolical disorder was, interpreters are not agreed. Some think it was the leprosy, and this is the reason why he dwelt by himself, and had his habitation in an unclean place, without the city, (Septuagint, εξω της πωλεως), or in the open air: and the reason why his friends beheld him afar off, Job 2:12, was because they knew that the disorder was infectious. His scraping himself with a potsherd indicates a disease accompanied with intolerable itching, one of the characteristics of the smallpox. Query, Was it not this disorder? And in order to save his life (for that he had in especial command) did not Satan himself direct him to the cool regimen, without which, humanly speaking, the disease must have proved fatal? In the elephantiasis and leprosy there is, properly speaking, no boil or detached inflammation, or swelling, but one uniform disordered state of the whole surface, so that the whole body is covered with loathsome scales, and the skin appears like that of the elephant, thick and wrinkled, from which appearance the disorder has its name. In the smallpox it is different; each pock or pustule is a separate inflammation, tending to suppuration; and during this process, the fever is in general very high, and the anguish and distress of the patient intolerable. When the suppuration is pretty far advanced, the itching is extreme; and the hands are often obliged to be confined to prevent the patient from literally tearing his own flesh.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Job 2:12
Named authorities or texts detected in the witness
- Septuagint
- Query
Exposition: Job 2:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:8
Hebrew
וַיִּֽקַּֽח־לוֹ חֶרֶשׂ לְהִתְגָּרֵד בּוֹ וְהוּא יֹשֵׁב בְּתוֹךְ־הָאֵֽפֶר׃vayiqach-lvo-cheresh-lehitegared-vvo-vehv'-yoshev-vetvokhe-ha'efer
KJV: And he took him a potsherd to scrape himself withal; and he sat down among the ashes.
AKJV: And he took him a potsherd to scrape himself with; and he sat down among the ashes. ¶
ASV: And he took him a potsherd to scrape himself therewith; and he sat among the ashes.
YLT: And he taketh to him a potsherd to scrape himself with it, and he is sitting in the midst of the ashes.
Commentary Witness (Generated)Job 2:8Generated editorial synthesis
Commentary Witness (Generated)
Job 2:8
Job 2:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he took him a potsherd to scrape himself withal; and he sat down among the ashes.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Job 2:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Job 2:8
Exposition: Job 2:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he took him a potsherd to scrape himself withal; and he sat down among the ashes.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:9
Hebrew
וַתֹּאמֶר לוֹ אִשְׁתּוֹ עֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ בָּרֵךְ אֱלֹהִים וָמֻֽת׃vato'mer-lvo-'ishetvo-'odekha-machaziyq-vetumatekha-varekhe-'elohiym-vamut
KJV: Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.
AKJV: Then said his wife to him, Do you still retain your integrity? curse God, and die.
ASV: Then said his wife unto him, Dost thou still hold fast thine integrity? renounce God, and die.
YLT: And his wife saith to him, `Still thou art keeping hold on thine integrity: bless God and die.'
Commentary WitnessJob 2:9Quoted commentary witness
Commentary Witness
Job 2:9
Verse 9 Then said his wife - To this verse the Septuagint adds the following words: "Much time having elapsed, his wife said unto him, How long dost thou stand steadfast, saying, 'Behold, I wait yet a little longer looking for the hope of my Salvation?' Behold thy memorial is already blotted out from the earth, together with thy sons and thy daughters, the fruits of my pains and labors, for whom with anxiety I have labored in vain. Thyself also sittest in the rottenness of worms night and day, while I am a wanderer from place to place, and from house to house, waiting for the setting of the sun, that I may rest from my labors, and from the griefs which oppress me. Speak therefore some word against God, and die." We translate ברך אלהים ומת barech Elohim vamuth, Curse God, and die. The verb ברך barach is supposed to include in it the ideas of cursing and blessing; but it is not clear that it has the former meaning in any part of the sacred writings, though we sometimes translate it so. Here it seems to be a strong irony. Job was exceedingly afflicted, and apparently dying through sore disease; yet his soul was filled with gratitude to God. His wife, destitute of the salvation which her husband possessed, gave him this ironical reproof. Bless God, and die - What! bless him for his goodness, while he is destroying all that thou hast! bless him for his support, while he is casting thee down and destroying thee! Bless on, and die. The Targum says that Job's wife's name was Dinah, and that the words which she spake to him on this occasion were בריך מימרא דיי ומית berich meymera dayai umith. Bless the word of the Lord, and die. \\ Ovid has such an irony as I suppose this to have been: - Quid vos sacra juvant? quid nunc Aegyptia prosuntSistra? - Cum rapiant mala fata bonos, ignoscite fasso,Sollicitor nullos esse putare deos. Vive plus, moriere pius; cole sacra, colentemMors gravis a templis in cava busta trahet. Amor. lib. iii., Eleg. ix. ver. 33. "In vain to gods (if gods there are) we pray, And needless victims prodigally pay; Worship their sleeping deities: yet death Scorns votaries, and stops the praying breath. To hallow'd shrines intruding fate will come, And drag you from the altar to the tomb." Stepney.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Septuagint
- Targum
- Ray
- Behold
- Curse God
- Bless God
- Dinah
- Lord
- Amor
- Eleg
- Stepney
Exposition: Job 2:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:10
Hebrew
וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָֽיו׃vayo'mer-'eleyha-khedaver-'achat-hanevalvot-tedaveriy-gam-'et-hatvov-neqavel-me'et-ha'elohiym-ve'et-hara'-lo'-neqavel-vekhal-zo't-lo'-chata'-'iyvov-vishefatayv
KJV: But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.
AKJV: But he said to her, You speak as one of the foolish women speaks. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. ¶
ASV: But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.
YLT: And he saith unto her, `As one of the foolish women speaketh, thou speakest; yea, the good we receive from God, and the evil we do not receive.' In all this Job hath not sinned with his lips.
Commentary WitnessJob 2:10Quoted commentary witness
Commentary Witness
Job 2:10
Verse 10 Thou speakest as one of the foolish - Thou speakest like an infidel; like one who has no knowledge of God, of religion, or of a future state. The Targum, who calls this woman Dinah, translates thus: "Thou speakest like one of those women who have wrought folly in the house of their father." This is in reference to an ancient rabbinical opinion, that Job lived in the days of the patriarch Jacob, whose daughter Dinah he had married. Shall we receive good - This we have received in great abundance for many years: And shall we not receive evil? - Shall we murmur when He afflicts us for a day, who has given us health for so many years? Shall we blaspheme his name for momentary privations, who has given us such a long succession or enjoyments? His blessings are his own: he never gave them to us; they were only lent. We have had the long, the free, the unmerited use of them; and shall we be offended at the Owner, when he comes to reclaim his own property? This would be foolish, ungrateful, and wicked. So may every one reason who is suffering from adversity. But who, besides Job, reasons thus? Man is naturally discontented and ungrateful. In all this did not Job sin with his lips - The Chaldee adds, But in his heart he thought words. He had surmisings of heart, though he let nothing escape from his lips.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- The Targum
- Dinah
- Jacob
- Owner
- Job
Exposition: Job 2:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:11
Hebrew
וַֽיִּשְׁמְעוּ שְׁלֹשֶׁת ׀ רֵעֵי אִיּוֹב אֵת כָּל־הָרָעָה הַזֹּאת הַבָּאָה עָלָיו וַיָּבֹאוּ אִישׁ מִמְּקֹמוֹ אֱלִיפַז הַתֵּימָנִי וּבִלְדַּד הַשּׁוּחִי וְצוֹפַר הַנַּֽעֲמָתִי וַיִּוָּעֲדוּ יַחְדָּו לָבוֹא לָנֽוּד־לוֹ וּֽלְנַחֲמֽוֹ׃vayisheme'v-sheloshet- -re'ey-'iyvov-'et-khal-hara'ah-hazo't-hava'ah-'alayv-vayavo'v-'iysh-mimeqomvo-'eliyfaz-hateymaniy-vviledad-hashvchiy-vetzvofar-hana'amatiy-vayiva'adv-yachedav-lavvo'-lanvd-lvo-vlenachamvo
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.
AKJV: Now when Job’s three friends heard of all this evil that was come on 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.
ASV: 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.
YLT: And three of the friends of Job hear of all this evil that hath come upon him, and they come in each from his place--Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite--and they are met together to come in to bemoan him, and to comfort him;
Commentary WitnessJob 2:11Quoted commentary witness
Commentary Witness
Job 2:11
Verse 11 Job's three friends - The first was Eliphaz the Temanite; or, as the Septuagint has it, Ελιφαζ ὁ Θαιμανων βασιλευς, Eliphaz the king on the Thaimanites. Eliphaz was one of the sons of Esau; and Teman, of Eliphaz, Gen 36:10, Gen 36:11. Teman was a city of Edom, Jer 49:7-20; Eze 25:13; Amo 1:11, Amo 1:12. Bildad the Shuhite - Or, as the Septuagint, Βαλδαδ ὁ Συχεων τυραννος, Baldad, tyrant of the Suchites. Shuah was the son of Abraham by Keturah: and his posterity is reckoned among the Easterns. It is supposed he should be placed with his brother Midian, and his brother's sons Sheba and Dedan. See Gen 25:2, Gen 25:3. Dedan was a city of Edom, see Jer 49:8, and seems to have been situated in its southern boundary, as Teman was in its western. Eze 25:13. Zophar the Naamathite - Or, according to the Septuagint, Σωφαρ Μιναιων Βασιλευς, Sophar king of the Minaites. He most probably came from that Naamah, which was bordering upon the Edomites to the south and fell by lot to the tribe of Judah, Joshua 15:21-41. These circumstances, which have already been mentioned in the introduction, prove that Job must have dwelt in the land of Edom, and that all his friends dwelt in Arabia Petraea, or in the countries immediately adjacent. That some of those Eastern people were highly cultivated, we have at least indirect proof in the case of the Temanites, Jer 49:7 : Concerning Edom thus saith the Lord of hosts, Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? They are celebrated also in Baruch 3:22, 23. Speaking of wisdom he says: It hath not been heard of in Chanaan; neither hath it been seen in Theman. The Agarenes that seek wisdom upon earth, the merchants of Meran and of Theman, the expounders of fables, and searchers out of understanding, none of these have known the way of wisdom. It is evident enough from these quotations that the inhabitants of those districts were celebrated for their knowledge; and the sayings of Job's three friends are proofs that their reputation for wisdom stood on a very solid foundation.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 36:10
- Gen 36:11
- Jer 49:7-20
- Eze 25:13
- Gen 25:2
- Gen 25:3
- Jer 49:8
- Joshua 15:21-41
- Jer 49:7
Named authorities or texts detected in the witness
- Septuagint
- Temanite
- Thaimanites
- Esau
- Teman
- Eliphaz
- Edom
- Or
- Baldad
- Suchites
- Keturah
- Easterns
- Midian
- Dedan
- Minaites
- Naamah
- Judah
- Arabia Petraea
- Temanites
- Chanaan
- Theman
Exposition: Job 2:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 appoint...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:12
Hebrew
וַיִּשְׂאוּ אֶת־עֵינֵיהֶם מֵרָחוֹק וְלֹא הִכִּירֻהוּ וַיִּשְׂאוּ קוֹלָם וַיִּבְכּוּ וַֽיִּקְרְעוּ אִישׁ מְעִלוֹ וַיִּזְרְקוּ עָפָר עַל־רָאשֵׁיהֶם הַשָּׁמָֽיְמָה׃vayishe'v-'et-'eyneyhem-merachvoq-velo'-hikhiyruhv-vayishe'v-qvolam-vayivekhv-vayiqere'v-'iysh-me'ilvo-vayizereqv-'afar-'al-ra'sheyhem-hashamayemah
KJV: And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven.
AKJV: And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust on their heads toward heaven.
ASV: And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his robe, and sprinkled dust upon their heads toward heaven.
YLT: and they lift up their eyes from afar and have not discerned him, and they lift up their voice and weep, and rend each his robe, and sprinkle dust on their heads--heavenward.
Commentary WitnessJob 2:12Quoted commentary witness
Commentary Witness
Job 2:12
Verse 12 They rent every one his mantle - I have already had frequent occasions to point out and illustrate, by quotations from the ancients, the actions that were used in order to express profound grief; such as wrapping themselves in sackcloth, covering the face, strewing dust or ashes upon the head, sitting upon the bare ground, etc., etc.; significant actions which were in use among all nations.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:12
Source lane
Apologetics Bible source bundle
Exposition: Job 2:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 2:13
Hebrew
וַיֵּשְׁבוּ אִתּוֹ לָאָרֶץ שִׁבְעַת יָמִים וְשִׁבְעַת לֵילוֹת וְאֵין־דֹּבֵר אֵלָיו דָּבָר כִּי רָאוּ כִּֽי־גָדַל הַכְּאֵב מְאֹֽד׃vayeshevv-'itvo-la'aretz-shive'at-yamiym-veshive'at-leylvot-ve'eyn-dover-'elayv-davar-khiy-ra'v-khiy-gadal-hakhe'ev-me'od
KJV: So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.
AKJV: So they sat down with him on the ground seven days and seven nights, and none spoke a word to him: for they saw that his grief was very great.
ASV: So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.
YLT: And they sit with him on the earth seven days and seven nights, and there is none speaking unto him a word when they have seen that the pain hath been very great.
Commentary WitnessJob 2:13Quoted commentary witness
Commentary Witness
Job 2:13
Verse 13 They sat down with him upon the ground seven days - They were astonished at the unprecedented change which had taken place in the circumstances of this most eminent man; they could not reconcile his present situation with any thing they had met with in the history of Divine providence. The seven days mentioned here were the period appointed for mourning. The Israelites mourned for Jacob seven days, Gen 50:10. And the men of Jabesh mourned so long for the death of Saul, 1Sam 31:13; 1Chr 10:12. And Ezekiel sat on the ground with the captives at Chebar, and mourned with and for them seven days. Eze 3:15. The wise son of Sirach says, "Seven days do men mourn for him that is dead;" Sirach 22:12. So calamitous was the state of Job, that they considered him as a dead man: and went through the prescribed period of mourning for him. They saw that his grief was very great - This is the reason why they did not speak to him: they believed him to be suffering for heavy crimes, and, seeing him suffer so much, they were not willing to add to his distresses by invectives or reproach. Job himself first broke silence.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 50:10
- 1Sam 31:13
- 1Chr 10:12
- Eze 3:15
Named authorities or texts detected in the witness
- Ovid
- Saul
- Chebar
- Job
Exposition: Job 2:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
11
Generated editorial witnesses
2
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Job 2:1-5
- Job 2:6-8
- Job 2:9
- Job 2:10
- Job 2:11-13
- Job 2:1
- Job 2:2
- Job 2:7
- 1Pet 5:8
- Job 2:3
- Job 2:6
- Job 2:4
- Job 1:11
- Job 2:5
- Job 2:12
- Job 2:8
- Gen 36:10
- Gen 36:11
- Jer 49:7-20
- Eze 25:13
- Gen 25:2
- Gen 25:3
- Jer 49:8
- Joshua 15:21-41
- Jer 49:7
- Job 2:11
- Gen 50:10
- 1Sam 31:13
- 1Chr 10:12
- Eze 3:15
- Job 2:13
Named authorities or texts surfaced in commentary
- Ovid
- Targum
- Job
- Satan
- St
- Devour
- Gulp Down
- Man
- Literally
- Septuagint
- Query
- Ray
- Behold
- Curse God
- Bless God
- Dinah
- Lord
- Amor
- Eleg
- Stepney
- The Targum
- Jacob
- Owner
- Temanite
- Thaimanites
- Esau
- Teman
- Eliphaz
- Edom
- Or
- Baldad
- Suchites
- Keturah
- Easterns
- Midian
- Dedan
- Minaites
- Naamah
- Judah
- Arabia Petraea
- Temanites
- Chanaan
- Theman
- Saul
- Chebar
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
No book matched that filter yet
Try a book name like Genesis, Psalms, Romans, or Revelation, or switch back to a broader testament filter.
What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
Job 2:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 2:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness