11:1 Zophar the Naamathite Zophar is from Naamah—an unknown location. Naamah is listed as a female descendant of Cain in Gen 4:22. See note on Job 2:11.

11:2 an abundance of words go unanswered Like Bildad, Zophar begins by rebuking Job. In Wisdom literature, speaking many words is characteristic of a fool (Prov 10:19; Eccl 5:7; 10:14).

11:3 loose talk This Hebrew term means “empty talk” or “false boasting” (Isa 16:6; Jer 48:30).

when you mock Zophar accuses Job of mocking God. Job earlier accused God of mocking the complaints of the innocent (Job 9:23).

11:4 My teaching is pure Job never claims this. Zophar caricatures Job’s position, showing little sympathy for his agony.

in your sight Zophar again mischaracterizes Job’s claims: Job never has claimed to be completely free from sin (7:21; 9:2); he only say that he has not done anything deserving of this suffering (compare 7:20; 9:20–22).

11:5 God might speak Both Zophar and Job desire to hear from God (13:22). However, Zophar assumes God will condemn Job, while Job—believing himself to be innocent—wants an explanation for his suffering. When God finally speaks, He does not meet either of their wishes—He neither condemns Job nor explains the reason for suffering.

11:6 some of your guilt Zophar believes God was not punishing Job as much as he deserved (compare 7:20 and note). Eliphaz believed Job had some small sin to confess before all was restored (4:5–6). Bildad thought Job must be righteous since he was still living, in contrast to his children (8:4–6).

11:7 the essence of God Zophar argues that Job cannot understand the work of God. Ironically, while Job has not claimed to understand God’s work, Zophar does so by assuming Job’s suffering was the result of God’s punishment.

11:8 It is higher than the heaven God’s wisdom goes beyond all boundaries. His Spirit and presence are described the same way in Psa 139:8.

Sheol The Hebrew text here uses the term she’ol—the place of the dead according to Hebrew thought. In the ancient Near Eastern worldview, the place of the dead was believed to be below the earth. See note on Job 14:13.

Old Testament Theology of the Afterlife

11:11 those who are worthless Zophar implies Job is guilty by grouping him with the “worthless men.” He suffers as a result of his sin.

11:12 a wild donkey’s colt is born as a human being An impossibility that affirms the impossibility of the first half of the verse. Zophar uses this proverb to tell Job to stop being foolish by insisting he is innocent; it will get him nowhere. Rather, he should repent (vv. 13–20).

11:13 you yourself direct your heart The Hebrew term used here, kun, means to “establish” or “make firm.” When paired with the word for “heart,” it indicates faithfulness (1 Sam 7:3; Pss 78:37; 112:7). Like Bildad (Job 8:5–7), Zophar encourages Job to repent and turn to God.

11:14 put it far away Calls for repentance often included an appeal to put away some form of wrongdoing (1 Sam 7:3).

11:15 surely then Zophar assures Job that restoration will follow repentance. In describing Job’s possible restoration, Zophar directly contrasts some of Job’s complaints.

you will lift up your face Responds to Job’s complaint that he could not lift his head even though he was innocent. See note on Job 10:15.

without blemish Ironically, according to the prologue, Job is already without blemish (1:1).

11:16 you yourself will forget your misery In 9:27–28, Job wishes he could forget his complaint. Zophar assures him that if he repents, his misery will be forgotten.

11:17 than noon This continues the metaphor of light/life in Job (see 3:4 and note); it also contrasts the end of Job’s last speech (see 10:21–22; compare Psa 37:6).

11:18 you will sleep in safety Job complained that God was hunting him like a lion and attacking him relentlessly (Job 10:16–17). Zophar assures him that he will find peace when he repents.