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Job

About this book
Chapter 31

1 “I made a covenant with my eyes; how then could I entertain thoughts against a virgin? 2 What then would be one’s lot from God above, one’s heritage from the Almighty on high? 3 Is it not misfortune for the unjust and disaster for those who work iniquity? 4 Does he not see my ways and count all my steps? 5 If I have walked in falsehood and if my foot has hastened to deceit— 6 let him weigh me with honest scales; then God will discover my integrity. 7 If my footsteps have strayed from the way, if my heart has gone after my eyes, or if anything has defiled my hands, 8 then let me sow and let another eat, and let my crops be uprooted. 9 If my heart has been enticed by a woman, and I have lain in wait at my neighbor’s door, 10 then let my wife turn the millstone for another man, and may other men commit adultery with her. 11 For I would have committed a shameful act, an iniquity to be judged. 12 For it is a fire that devours even to Destruction, and it would uproot all my harvest. 13 “If I have disregarded the right of my male servants or my female servants when they disputed with me, 14 then what will I do when God confronts me in judgment; when he intervenes, how will I respond to him? 15 Did not the one who made me in the womb make them? Did not the same one form us in the womb? 16 If I have refused to give the poor what they desired, or caused the eyes of the widow to fail, 17 if I ate my morsel of bread myself, and did not share any of it with orphans— 18 but from my youth I raised the orphan like a father, and from my mother’s womb I guided the widow—⁠ 19 if I have seen anyone about to perish for lack of clothing, or a poor man without a coat, 20 whose heart did not bless me as he warmed himself with the fleece of my sheep, 21 if I have raised my hand to vote against the orphan, when I saw my support in the court, 22 then let my arm fall from the shoulder, let my arm be broken off at the socket. 23 For the calamity from God was a terror to me, and by reason of his majesty I was powerless. 24 “If I have put my confidence in gold or said to pure gold, ‘You are my security!’ 25 if I have rejoiced because of the extent of my wealth, or because of the great wealth my hand had gained, 26 if I looked at the sun when it was shining, and the moon advancing as a precious thing, 27 so that my heart was secretly enticed, and my hand threw them a kiss from my mouth, 28 then this also would be iniquity to be judged, for I would have been false to God above. 29 If I have rejoiced over the misfortune of my enemy or exulted because calamity found him— 30 I have not even permitted my mouth to sin by asking for his life through a curse— 31 if the members of my household have never said, ‘If only there were someone who has not been satisfied from Job’s meat!’— 32 but no stranger had to spend the night outside, for I opened my doors to the traveler— 33 if I have covered my transgressions as men do, by hiding iniquity in my heart,⁠ 34 because I was terrified of the great multitude, and the contempt of families terrified me, so that I remained silent and would not go outdoors— 35 “If only I had someone to hear me! Here is my signature— let the Almighty answer me! If only I had an indictment that my accuser had written. 36 Surely I would wear it proudly on my shoulder, I would bind it on me like a crown; 37 I would give him an accounting of my steps; like a prince I would draw near to him. 38 “If my land cried out against me and all its furrows wept together, 39 if I have eaten its produce without paying, or caused the death of its owners, 40 then let thorns sprout up in place of wheat, and in place of barley, noxious weeds.” The words of Job are ended.

Texts in conversation

Compare Genesis 3:8 and Job 31:33

Hebrew Bible

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Summary

Genesis 3 describes the man and woman hiding after their disobedience, covering themselves and concealing their guilt. Job echoes this pattern when he claims he has not hidden his sins like Adam, repeating the same image of hiding.

Passages

Genesis 3:8

Hebrew Bible
6 When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it. 7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves. 8 Then the man and his wife heard the sound of the Lord God moving about in the orchard at the breezy time of the day, and they hid from the Lord God among the trees of the orchard. 9 But the Lord God called to the man and said to him, “Where are you?” 10 The man replied, “I heard you moving about in the orchard, and I was afraid because I was naked, so I hid.”
750–400 BCE (scholarly estimate) Read in Genesis

Job 31:33

Hebrew Bible
31 if the members of my household have never said, ‘If only there were someone who has not been satisfied from Job’s meat!’— 32 but no stranger had to spend the night outside, for I opened my doors to the traveler— 33 if I have covered my transgressions as men do, by hiding iniquity in my heart, 34 because I was terrified of the great multitude, and the contempt of families terrified me, so that I remained silent and would not go outdoors— 35 “If only I had someone to hear me! Here is my signature— let the Almighty answer me! If only I had an indictment that my accuser had written.
500–401 BCE (scholarly estimate) Read in Job

References

"... A few have observed references in the book of Job to the non-Priestly creation account. Noteworthy among them is Manfred Oeming, who discusses the relationship between the book of Job and Genesis 2–3 based on the usage of the term אדם ('adam'). He focuses on three texts, Job 15:7, 20:4, and 31:33, and views them as references to the historical Adam. Oeming concludes that the debate between Job and his friends revolves around the themes of the ‘prelapsarian’ and the ‘postlapsarian’ Adam. Job’s friends view him as a ‘postlapsarian’ Adam and declare to him that his status is far from that of the original Adam. In turn, Job maintains that he is better than Adam, as he, Job, lived an upright life despite ‘the knowledge of the “postlapsarian Adam”’. Oeming’s argument assumes that the authors of the book of Job referred to the figure of ‘Adam’ based upon an intertextual reading of אדם ('adam') - a term widely used in the Hebrew Bible. I aim to contribute to Oeming’s argument by demonstrating that indeed the authors of the book of Job probably did construct their arguments through an intertextual dialogue with Genesis 2–3 ..."
Yasir Saleem, “‘For a Man Is Born to Suffer’: Intertextuality between Job 4–5 and Gen. 2.4b–3.24,” JSOT 46.3 (2022): 388–407.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Genesis 3:8 and Job 31:33

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