Job1:13–22

“Folly” that has no salt: tiphlâh verbal / quotation: confirmed

The noun תִּפְלָה (H8604) appears in only three verses. In Job 24:12 Job complains that God does not “charge” (yāśîm tiphlâh) the wicked with wrong while the wounded cry out; in Jeremiah 23:13 the prophet saw tiphlâh in the prophets of Samaria. Ellicott and Pulpit point to 24:12; JFB cites the Jeremiah margin. The irony is sharp: the man who here refuses to ascribe tiphlâh to God will later complain that God fails to ascribe it to the wicked. Cambridge and JFB both tie the word to the “unsavoury” adjective of 6:6.

Job 24:12 · Jeremiah 23:13

basis: Verifier: shared Hebrew lexeme H8604 tiphlâh (in 3 vv); a rare word, so a real verbal link; not a quotation

Naked from the womb: the Preacher’s echo verbal / quotation: confirmed

Ecclesiastes 5:15 restates Job’s line: as he came from his mother’s womb, so he shall go, naked. The Verifier records three shared lexemes, including the uncommon עָרֹם (H6174, 15 vv), with ’êm and beṭen. K&D observes that “the writer of Ecclesiastes (Ecclesiastes 5:14) has left out this difficult שׁמה” (K&D cites the Hebrew verse numbering). JFB also cites Ecclesiastes 5:15. Whether Qoheleth borrows from Job or both draw on a proverb cannot be decided from the text; the verbal identity is real.

Ecclesiastes 5:15

basis: Verifier: shared Hebrew lexemes H6174 ʻârôwm (in 15 vv), H517 ʼêm (in 202 vv), H990 beṭen (in 72 vv); the rare ʻârôwm plus the womb/mother collocation is a genuine verbal echo; direction of dependence undetermined

Stripping and nakedness: pâshaṭ and ʻârôm structural / thematic: confirmed

The Chaldeans וַיִּפְשְׁטוּ (“spread out, raided”) in 1:17, and Job names himself עָרֹם, “naked,” in 1:21. The same pair recurs in Job 22:6, where Eliphaz accuses Job of having “stripped the naked” of their clothing, and in Hosea 2:3, where God threatens to strip faithless Israel naked. The Verifier records both lexemes in each. Within Job the pairing is an ironic reversal: the man left naked by raiders is later accused of stripping others. The sense of pâshaṭ in 1:17 is “raid,” not “strip,” so the link is thematic rather than strictly verbal.

Job 22:6 · Hosea 2:3

basis: Verifier: shared Hebrew lexemes H6584 pâshaṭ (in 42 vv), H6174 ʻârôwm (in 15 vv) across this unit; the senses differ (raid vs strip), so tiered structural, not verbal

“Touch all that he has”: the Satan’s word fulfilled by the wind structural / thematic: confirmed

In 1:11 the Satan demanded that God put forth his hand and “touch” (nâgaʻ) all that Job had. In 1:19 the wind וַיִּגַּע, “touched,” the four corners of the house. The narrator uses the accuser’s own verb for the final blow. The Verifier confirms the shared lexeme, though it is common, so the link rests on its placement in the same chapter more than on rarity.

Job 1:11 · Job 2:5

basis: Verifier pair Job 1:19 / Job 1:11: shared lexeme H5060 nâgaʻ (in 142 vv); common word, significant by proximity and plot; Job 2:5 repeats the Satan’s demand (not separately verified)

“Blessed be the Name”: the word the Satan used for cursing structural / thematic: confirmed

The Pual participle מְבֹרָךְ (H1288) answers 1:11, where the Satan predicted Job would bârak God to his face, a euphemism for cursing. Ellicott: “The very word used in a contrary sense (Job 1:11).” Pulpit: “That the same word is used in its two opposite senses rather accentuates the antithesis.” Job’s wife will use the same verb in 2:9.

Job 1:11 · Job 2:9

basis: Verifier pair Job 1:21 / Job 1:11: shared lexeme H1288 bârak (in 289 vv); common word, but the in-book antithesis is noted by Ellicott and Pulpit

Restoration of the herds structural / thematic: confirmed

The cattle and she-asses lost in 1:14 to 15 reappear doubled in 42:12. The Verifier records bâqâr, ʼâthôwn and the name Job in both verses. The frame of the book closes the loop this unit opens.

Job 42:12

basis: Verifier: shared Hebrew lexemes H1241 bâqâr (in 172 vv), H347 ʼÎyôwb (in 52 vv), H860 ʼâthôwn (in 28 vv); a frame correspondence, not a quotation

“We brought nothing into the world”: Paul and Job structural / thematic: confirmed

1 Timothy 6:7 (“we brought nothing into this world, and it is certain we can carry nothing out”) is cited at 1:21 by Barnes, Gill, Cambridge, JFB and implicitly Henry (“We brought nothing of this world's goods into the world”). Gill thinks Job’s words are “perhaps... referred to” by Paul. Paul’s sentence is Greek and does not quote Job’s wording; it shares the thought, and is arguably closer to Ecclesiastes 5:15. Cross-Testament links cannot share Strong’s numbers, so this is tiered structural.

1 Timothy 6:7

basis: Cross-Testament (Hebrew to Greek): no shared Strong’s possible; shared motif of entering and leaving the world with nothing, cited by Barnes, Gill, Cambridge, JFB; Gill’s suggestion of direct dependence is unproven

“Prince of the power of the air” flagged: verify source

Barnes, JFB, Poole, Pulpit and Benson connect the fire and the wind to Ephesians 2:2, reading Satan’s permitted agency in the storms. The Job text itself names no agent for the fire beyond the messenger’s “of God,” and Ephesians 2:2 speaks of the spirit at work in the disobedient, not of weather. The connection is a theological inference from 1:12 shared by many, not an exegetical link in either text.

Ephesians 2:2

basis: Cross-Testament interpretive link asserted by Barnes, JFB, Poole, Pulpit, Benson; Ephesians 2:2 does not address natural phenomena; no lexical basis possible; treat as doctrinal application

Mourning rites: torn garments structural / thematic: confirmed

Poole, Benson, JFB and Pulpit set Job’s torn robe beside Jacob’s grief for Joseph (Genesis 37:34), and Ellicott beside David’s worship after the child’s death (2 Samuel 12:20). The pattern of grief that ends in worship is shared; the lexical overlap is not recorded by the Verifier.

Genesis 37:34 · 2 Samuel 12:20

basis: Shared mourning pattern cited by Poole, Benson, JFB, Pulpit, Ellicott; no Verifier lexical basis recorded

The tested servant who does not curse ancient/widely-held

⚙ The Satan’s wager is that no one serves God for nothing (1:9). Job answers it partially: stripped of all, he blesses. The New Testament presents one who answered it wholly: tempted by the same accuser (Matthew 4:1 to 11), “when he was reviled, reviled not again” (1 Peter 2:23), and was stripped of his garments (John 19:23 to 24) yet committed himself to the Father. Henry draws the line himself: “may the malice and power of Satan render that Saviour more precious to our souls... who, for our salvation, suffered from that enemy far more than Job suffered.” The figural reading of Job as a figure of the suffering Christ is old in the church (it runs through Gregory the Great’s Moralia on Job); James 5:11 joins “the patience of Job” to “the end of the Lord.” Note the limit: Job suffers innocently but not vicariously; Christ’s suffering was for others.

Matthew 4:1-11 · 1 Peter 2:23 · James 5:11 · John 19:23-24

“The LORD gave, the LORD took”: the cup received from the Father novel

⚙ Job sees past Sabeans, Chaldeans, fire and wind to YHWH as the one who took (Henry: “See how Job looks above instruments, and keeps his eye upon the First Cause”). Jesus speaks the same way of his passion, though Judas, priests and Pilate are the instruments: “the cup which my Father hath given me, shall I not drink it?” (John 18:11), and to Pilate, “thou couldest have no power at all against me, except it were given thee from above” (John 19:11). This parallel between Job’s submission and Christ’s is a tool synthesis offered for testing; the commentators in this brief do not draw it.

John 18:11 · John 19:11 · Luke 22:42

Naked out, clothed in: the hope beyond Job’s horizon ancient/widely-held

⚙ Job says only that he will return naked. Benson and Poole, following Paul, add that the sanctified soul “goes out of the world clothed” (2 Corinthians 5:3), and both point forward to Job 19:25, “I know that my Redeemer liveth.” Gill hears a resurrection hope in “thither”: the grave as a womb from which he will be delivered “till the resurrection morn.” The verse itself does not say this; the Christian reading supplies it from the later canon.

2 Corinthians 5:3 · Job 19:25