As the waters fail from the sea, and the river wastes and dries up,
so man lies down and doesn’t rise. Until the heavens are no more, they will not awake, nor be roused out of their sleep.
“Oh that you would hide me in Sheol, that you would keep me secret until your wrath is past, that you would appoint me a set time and remember me!
If a man dies, will he live again? I would wait all the days of my warfare, until my release should come.
You would call, and I would answer you. You would have a desire for the work of your hands.
Geneva Bible translators 1599 · Public Domain On vv13–15 Hereby he declareth that the fear of God’s judgment…
Hereby he declareth that the fear of God’s judgment was the cause why he desired to die.
That is, release my pains and take me to mercy.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–15 Job 14:11 [As] the waters fail from the sea,…
Job 14:11 [As] the waters fail from the sea, and the flood decayeth and drieth up:
Ver. 11. As the waters fail from the sea] He sets forth the same truth by an elegant similitude drawn from drying up of waters. Look how these, after some exundation of the sea, or some great river, are separated and left (upon the reflux thereof) behind the rest upon the land, which cannot return (for then they must ascend, which is impossible to nature) nor continue, but do utterly dry up, and evaporate; sc, &c., Job 14:11. Others read it thus, As when the waters from the sea fail, the flood decayeth, and drieth up; so when man’s life is taken away, it returns no more while this world lasteth. God hath made in the bowels of the earth certain secret ways, passages, and veins through which water conveyeth itself from the sea to all parts, and hath its saltness taken away in the passage. Thence are our springs, and from them our rivers; but in hot countries and dry seasons springs are dry, and rivers lack water exceedingly; as at this time they do, March 7th, 1653. So when natural moisture decayeth in man, he faileth and dieth; the radical humour, that supplement and oil of life, is dried up, and can be no more renewed till the last day, when yet it shall not be restored to the same state and moisture, but, instead of natural, rise spiritual, 1Co 15:44.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–15 This may be understood either,
This may be understood either,
1. By way of opposition, the waters go or flow out of the sea, and return thither again, Ecc 1:7; and a lake or river sometimes decayeth, and drieth up, but afterwards is recruited and replenished. But man lieth, &c., as it follows. Or,
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2. By way of resemblance; As waters, i.e. some portion of waters, fail from the sea, being either exhaled or drawn up by the sun, or received and sunk into the dry and thirsty earth, or overflowing its banks; and as the flood, or a river, or a pond (for the word signifies any considerable confluence of waters) in a great drought decayeth, and is dried up; in both which cases the selfsame waters never return to their former places; so it is with man. Or thus, As when the waters fail from the sea, i.e. when the sea forsakes the place into which it used to flow, the river, which was fed by it, Ecc 1:7, decayeth and drieth up, without all hopes of recovery; so man, when once the fountain of his radical moisture is dried up, dies, and never revives again.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv11–15 As the waters fail from the sea,.... the words…
As the waters fail from the sea,.... the words may be rendered either without the as, and denote dissimilitude, and the sense be, that the waters go from the sea and return again, as with the tide:
and the flood decays and dries up; and yet is supplied again with water: "but man lieth down, and riseth not again", Job 14:12; or else with the as, and express likeness; as the waters when they fail from the sea, or get out of lakes, and into another channel, never return more; and as a flood, occasioned by the waters of a river overflowing its banks, never return into it more; so man, when he dies, never returns to this world any more. The Targum restrains this to the Red sea, and the parting of that and the river Jordan, and the drying up of that before the ark of the Lord, and the return of both to their places again.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–15 As - So it is with man. Or thus,…
As - So it is with man. Or thus, as when the waters fail from the sea, when the sea forsakes the place into which it used to flow, the river which was fed by it, decayeth and drieth up without all hopes of recovery.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–15 Verse 11. The waters fail from the sea] I…
Verse 11. The waters fail from the sea] I believe this refers to evaporation, and nothing else. As the waters are evaporated from the sea, and the river in passing over the sandy desert is partly exsiccated, and partly absorbed; and yet the waters of the sea are not exhausted, as these vapours, being condensed, fall down in rain, and by means of rivers return again into the sea: so man is imperceptibly removed from his fellows by death and dissolution; yet the human race is still continued, the population of the earth being kept up by perpetual generations.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv11–15 Job 14:11. As the waters fail from the sea…
Job 14:11. As the waters fail from the sea — This may mean, either, 1st, As the waters go, or flow out from the sea, and return not thither again, Ecc 1:7 : or, 2d, As waters, that is, some portion of the waters, are exhaled from the sea by the sun, or are received and sunk into the dry and thirsty earth: or, 3d, As the waters of the sea fail, when the sea forsakes the place into which it used to flow; and the flood decayeth and drieth up — As a flood, or a river, or a pond (for the word signifies any considerable confluence of waters) in a great drought decayeth, and is dried up, in which cases the same waters never return to their former places, so it is with man; when once the fountain of his life is dried up he dies, and never revives again as to the present life.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–15 As the waters fail from the sea - As…
As the waters fail from the sea - As the waters evaporate wholly, and leave the bottom wholly dry, so it is with man, who passes entirely away, and leaves nothing. But to what fact Job refers here, is not known. The sea or ocean has never been dried up, so as to furnish a ground for this comparison. Noyes renders it, “the lake.” Dr. Good, without the slightest authority, renders it, “as the billows pass away with the tides.” Herder supposes it to mean that until the waters fail from the sea man will not rise again, but the Hebrew will not bear this interpretation. Probably the true interpretation is, that which makes the word rendered sea (ים yâm) refer to a lake, or a stagnant pool; see Isa 11:15, note; Isa 19:5, note. The word is applied not unfrequently to a lake, as to the lake of Genesareth, Num 34:11; to the Dead Sea, Gen 14:3; Deu 4:49; Zec 14:8. It is used, also, to denote the Nile, Isa 19:5, and the Euphrates, Isa 27:1. It is also employed to denote the brass sea that was made by Solomon, and placed in front of the temple; 2Ki 25:13. I see no reason to doubt, therefore, that it may be used here to denote the collections of water, which were made by torrents pouring down from the mountains, and which would after a little while wholly evaporate.
And the flood decayeth - The river - נהר nâhâr. Such an occurrence would be common in the parched countries of the East; see the notes at Job 6:15 ff. As such torrents vanish wholly away, so it was with man. Every vestige disappeared; compare 2Sa 14:14.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11–14 Sea. There would be no supply of rain for…
Sea. There would be no supply of rain for the fountains. (Ecclesiastes i. 7.) All would continue dry: so when the blood is once gone, life is at an end. See 2 Kings xiv. 14. (Calmet) --- The water cannot go back. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–15 sea--that is, a lake, or pool formed from the…
sea--that is, a lake, or pool formed from the outspreading of a river. Job lived near the Euphrates: and "sea" is applied to it (Jer 51:36; Isa 27:1). So of the Nile (Isa 19:5).
fail--utterly disappeared by drying up. The rugged channel of the once flowing water answers to the outstretched corpse ("lieth down," Job 14:12) of the once living man.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11–15 11. The sea — The word sea is sometimes…
11. The sea — The word sea is sometimes used for the River Nile, and sometimes for the Euphrates. (Jer_51:36.) The point of comparison, according to Umbreit, lies between the dried-up and rugged channel of a once flowing stream or lake, and the outstretched corpse of a once living and acting man. Compare Isa_19:5, where the Hebrew is almost a literal citation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–13 11. fail from the sea] i. e. the inland…
11. fail from the sea] i. e. the inland sea or pool, cf. Isa_19:5; so in Arabic bahr, sea, is any mass of water whether salt or fresh, and also a river.
the flood] the stream. A graphic figure for complete extinction.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11, 14 (11) As the waters fail from the sea seems…
(11) As the waters fail from the sea seems commonly to have been misunderstood from its having been taken as a comparison; but there is no particle denoting comparison in the Hebrew. Moreover, the water never fails from the sea, nor do great rivers like the Nile or the Euphrates ever dry up. The comparison that is implied, but not expressed, is one of contrariety. The waters will have failed from the sea, and the rivers will have wasted and become dry, and yet the man who hath lain down (in death) will not arise: i.e., sooner than that shall happen, the sea will fail and the great rivers become dry. This appears to give a sense far better and more appropriate to the context. The Authorised Version obscures the obvious meaning of the passage by the introduction of the “as,” which is not wanted. There is no hope of any future life, still less of any resurrection here; but neither can we regard the language as involving an absolute denial of it. What Job says is equally true even in full view of the life to come and of the resurrection; indeed, there seems to glimmer the hope of an ardent though unexpressed longing, through the very language that is used. At all events, the statement uttered so confidently is not proof against the inevitable doubt involved in Job_14:14.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–15 As the waters fail from the sea. The allusion…
As the waters fail from the sea. The allusion seems to be to the actual desiccation of seas and rivers. Job, apparently, had known instances of both. A formation of new land in the place, of sea is always going on at the head of the Persian Gulf, through the deposits of the Tigris and Euphrates; and this formation was very rapid in ancient times, when the head of the gulf was narrower. The desiccation of river-courses is common in Mesopotamia, where arms thrown out by the Tigris and Euphrates get blocked, and then silted up. And the flood decayeth and drieth up; rather, and the river decayeth"etc. (see the comment on the preceding clause).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv12, 14, 15 Till the heavens be no more, they shall not…
Job_14:12
Till the heavens be no more, they shall not awake, nor be raised out of their sleep.
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The sleep of death
1. Death is like sleep in its outward appearance. This likeness should remind us, when we lie down to sleep, of that death which sleep resembles. It should teach us to look upon it without dismay.
2. Sleep and death are both a refuge from the ills and cares of this life, and a rest from its labour.
3. In both the soul is conscious still. The soul never sleeps, and hence the phenomena of dreams.
4. Each is followed by an awakening. The consideration that you must shortly sleep in the dust, and you know not how soon, should constrain you to seek for the pardon of your sins, and the removal of your iniquity, ere it be too late. (G. Cole.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v14 Job 14:14. - Joh 11:25 - Joh 11:26.
Job
JOB’S QUESTION, JESUS’ ANSWER
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Job 14:14. - Joh 11:25 - Joh 11:26.
Job’s question waited long for an answer. Weary centuries rolled away; but at last the doubting, almost despairing, cry put into the mouth of the man of sorrows of the Old Testament is answered by the Man of Sorrows of the New. The answer in words is this second text which may almost be supposed to allude to the ancient question. The answer, in fact, is the resurrection of Christ. Apart from this answer there is none.
So we may take these two texts to help us to grasp more clearly and feel more profoundly what the world owes to that great fact which we are naturally led to think of to-day.
I. The ancient and ever returning question.
The Book of Job is probably a late part of the Old Testament. It deals with problems which indicate some advance in religious thought. Solemn and magnificent, and for the most part sad; it is like a Titan struggling with large problems, and seldom attaining to positive conclusions in which the heart or the head can rest in peace. Here all Job’s mind is clouded with a doubt. He has just given utterance to an intense longing for a life beyond the grave. His abode in Sheol is thought of as in some sense a breach in the continuity of his consciousness, but even that would be tolerable, if only he could be sure that, after many days, God would remember him. Then that longing gives way before the torturing question of the text, which dashes aside the tremulous hope with its insistent interrogation. It is not denial, but it is a doubt which palsies hope. But though he has no certainty, he cannot part with the possibility, and so goes on to imagine how blessed it would be if his longing were fulfilled. He thinks that such a renewed life would be like the ‘release’ of a sentry who had long stood on guard; he thinks of it as his swift, joyous ‘answer’ to God’s summons, which would draw him out from the sad crowd of pale shadows and bring him back to warmth and reality. His hope takes a more daring flight still, and he thinks of God as yearning for His creature, as His creature yearns for Him, and having ‘a desire to the work of His hands,’ as if His heaven would be incomplete without His servant. But the rapture and the vision pass, and the rest of the chapter is all clouded over, and the devout hope loses its light. Once again it gathers brightness in the twenty-first chapter, where the possibility flashes out starlike, that ‘after my skin hath been thus destroyed, yet from my flesh shall I see God.’
These fluctuations of hope and doubt reveal to us the attitude of devout souls in Israel at a late era of the national life. And if they show us their high-water mark, we need not suppose that similar souls outside the Old Testament circle had solid certainty where these had but a variable hope. We know how large a development the doctrine of a future life had in Assyria and in Egypt, and I suppose we are entitled to say that men have always had the idea of a future. They have always had the thought, sometimes as a fear, sometimes as a hope, but never as a certainty. It has lacked not only certainty but distinctness. It has lacked solidity also, the power to hold its own and sustain itself against the weighty pressure of intrusive things seen and temporal.
But we need not go to the ends of the earth or to past generations for examples of a doubting, superficial hold of the truth that man lives through death and after it. We have only to look around us, and, alas! we have only to look within us. This age is asking the question again, and answering it in many tones, sometimes of indifferent disregard, sometimes flaunting a stark negative without reasoned foundation, sometimes with affirmatives with as little reason as these negatives. The modern world is caught in the rush and whirl of life, has its own sorrows to front, its own battles to fight, and large sections of it have never come as near an answer to Job’s question as Job did.
II. Christ’s all-sufficing answer.
He gave it there, by the grave of Lazarus, to that weeping sister, but He spoke these great words of calm assurance to all the world. One cannot but note the difference between His attitude in the presence of the great Mystery and that of all other teachers. How calmly, certainly, and confidently He speaks!
Mark that Jesus, even at that hour of agony, turns Martha’s thoughts to Himself. What He is is the all-important thing for her to know. If she understands Him, life and death will have no insoluble problems nor any hopelessness for her. ‘I am the Resurrection and the Life.’ She had risen in her grief to a lofty height in believing that ‘even now’-at this moment when help is vain and hope is dead-’whatsoever thou wilt ask of God, God will give it thee,’ but Jesus offers to her a loftier conception of Him when He lays a sovereign hand on resurrection and life, and discloses that both inhere in Him, and from Him flow to all who shall possess them. He claims to have in Himself the fountain of life, in all possible senses of the word, as well as in the special sense relevant at that sad hour. Further, He tells Martha that by faith in Him any and all may possess that life. And then He majestically goes on to declare that the life which He gives is immune from, and untouched by, death. The believer shall live though he dies, the living believer shall never die. It is clear that, in these two great statements, to die is used in two different meanings, referring in the former case to the physical fact, and in the latter carrying a heavier weight of significance, namely the pregnant sense which it usually has in this Gospel, of separation from God and consequently from the true life of the soul. Physical death is not the termination of human life. The grim fact touches only the surface life, and has nothing to do with the essential, personal being. He that believes on Jesus, and he only, truly lives, and his union with Jesus secures his possession of that eternal life, which victoriously persists through the apparent, superficial change which men call death. Nothing dies but the death which surrounds the faithful soul. For it to die is to live more fully, more triumphantly, more blessedly. So though the act of physical death remains, its whole character is changed. Hence the New Testament euphemisms for death are much more than euphemisms. Men christen it by names which drape its ugliness, because they fear it so much, but Faith can play with Leviathan, because it fears it not at all. Hence such names as ‘sleep,’ ‘exodus,’ are tokens of the victory won for all believers by Jesus. He will show Martha the hope for all His followers which begins to dawn even in the calling of her brother back from the grip of death. And He shows us the great truth that His being the ‘Life’ necessarily involved His being also the ‘Resurrection,’ for His life-communicating work could not be accomplished till His all-quickening vitality had flowed over into, and flooded with its own conquering tides, not only the spirit which believes but its humble companion, the soul, and its yet humbler, the body. A bodily life is essential to perfect manhood, and Jesus will not stay His hand till every believer is full-summed in all his powers, and is perfect in body, soul, and spirit, after the image of Him who redeemed Him.
III. The pledge for the truth of the answer.
The words of Jesus are only words. These precious words, spoken to that one weeping sister in a little Jewish village, and which have brought hope to millions ever since, are as baseless as all the other dreams and longings of the heart, unless Jesus confirms them by fact. If He did not rise from the dead, they are but another of the noble, exalted, but futile delusions of which the world has many others. If Christ be not risen, His words of consolation are swelling words of emptiness; His whole claims are ended, and the age-old question which Job asked is unanswered still, and will always remain unanswered. If Christ be not risen, the hopeless colloquy between Jehovah and the prophet sums up all that can be said of the future life: ‘Son of man, can these bones live?’ And I answered, ‘O Lord God, Thou knowest!’
But Christ’s resurrection is a fact which, taken in connection with His words while on earth, endorses these and establishes His claims to be the Declarer of the name of God, the Saviour of the world. It gives us demonstration of the continuity of life through and after death. Taken along with His ascension, which is but, so to speak, the prolongation of the point into a line, it declares that a glorified body and an abode in a heavenly home are waiting for all who by faith become here partakers in Jesus and are quickened by sharing in His life.
So in despite of sense and doubt and fear, notwithstanding teachers who, like the supercilious philosophers on Mars Hill, mock when they hear of a resurrection from the dead, we should rejoice in the great light which has shined into the region of the shadow of death, we should clasp His divine and most faithful answer to that old, despairing question, as the anchor of our souls, and lift up our hearts in thanksgiving in the triumphant challenge, ‘O death! where is thy sting? O grave! where is thy victory?’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v13 Heb. "Sheol," (See Scofield "Hab 2:5").
grave
Heb. "Sheol," (See Scofield "Hab 2:5").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v13 A Prayer to be Delivered from his Affliction
A Prayer to be Delivered from his Affliction
v. 13. Oh, that Thou wouldest hide me in the grave, secure in the realm of the dead, that Thou wouldest keep me secret, safely hidden, until Thy wrath be past, change once more into kindness, that Thou wouldest appoint me a set time and remember me! Job pleaded to be remembered in mercy, to be reestablished in God’s grace. But for him, the reality differs much from this wish.
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v. 14. If a man die, shall he live again? It is the voice of suspicion, of skepticism, which desires to banish all hope for the future, the doubt which endeavors to enter the heart of believers from time to time. All the days of my appointed time will I wait till my change come. The figure is taken from the life of the soldier, who will not abandon his post until he is relieved, discharged, or exchanged. The idea of an eventual deliverance from the realm of death is brought out pretty strongly at this point.
v. 15. Thou shalt call, that is, God would call to him, in granting him the discharge which he hoped for, and I will answer Thee; Thou wilt have a desire to the work of Thine hands, God would feel an affectionate yearning for Job, the poor, miserable creature, who was now groaning under such great afflictions.
v. 16. For now Thou numberest my steps, at this time God was still watching his every move as that of a transgressor; dost Thou not watch over my sin? So deep was Job’s despair that he believed God was still holding back, that He was still keeping anger, that His full manifestation of it had not yet taken place.
v. 17. My transgression is sealed up in a bag, his guilt, or wickedness, was kept in remembrance, and Thou sewest up mine iniquity, literally, "Thou hast stitched on to my transgressions," that is, made Job’s iniquity greater than it was in truth, and then punished him accordingly.
v. 18. And surely the mountain falling cometh to naught, it crumbles to pieces under the destroying influence of the elements, and the rock is removed out of his place, growing old and decaying in the same manner.
v. 19. The waters wear the stones, hollowing them out by continual dripping; Thou washest away the things which grow out of the dust of the earth, the floods of water carry away the fruitful soil very quickly; and Thou destroyest the hope of man, for mortal man also perishes without the slightest hope of being brought back to this life again. The strongest and most substantial things in nature are unable to withstand the destructive power of the elements in the hand of God; how much less will mortal man escape this destruction?
v. 20. Thou prevailest forever against him, overpowering him with His might, and he passeth; Thou changest his countenance, disfiguring him, distorting his features in the agony of death, and sendest him away, forth out of this earthly life.
v. 21. His sons come to honor, or, "should his children be in honor?" and he knoweth it not; and they are brought low, abased and disgraced; but he perceiveth it not of them. Man in the realm of death is utterly ignorant of that which takes place on this earth, being affected neither by the good nor by the ill fortune of his surviving relatives.
v. 22. But his flesh upon him shall have pain, feeling pain in the thought of his own misery, and his soul within him shall mourn. Pain is here, by personification, from our feelings while alive, attributed to the flesh and the soul, as if man could feel it in his body when dead. Note that the restoration of the body together with the soul is assumed in this passage, in a final awakening of the dead.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv13, 15 General Information:
General Information:
Job continues speaking to God.
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Oh, that you would hide me
This is an exclamation showing what Job wants very much but does not really expect to happen. AT: "I wish that you would hide me" (See: Exclamations)
keep me in private
"keep me locked up" or "keep me hidden"
call me to mind
Call someone to mind is an idiom meaning to think about him. AT: "think about me" or "remember me" (See: Idiom)
If a man dies, will he live again?
The implicit answer is "no." AT: "If a man dies, he will not live again." (See: Rhetorical Question)
If so
What "so" refers to is understood from the previous phrase. AT: "If he would live again" (See: Assumed Knowledge and Implicit Information)
to wait all my weary time there
"to wait all my time there even though I would be weary"
until my release should come
The abstract noun "release" can be expressed with the verb "release." AT: "until I should be released" or "until you release me" (See: Abstract Nouns)
translationWords
Hades
trouble
wrath
mind
die
life
time
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12–13 14:12 do not rise again: Job himself did not…
14:12 do not rise again: Job himself did not have even the minimal evidence of resurrection found in the Old Testament (2 Kgs 13:21; Isa 26:19; Dan 12:2; cp. Job 19:25). • Job was not focusing on the end of the universe when the heavens will be no more (Ps 102:25-26; Isa 34:4; 51:6; Heb 1:10-12) but on the eternity of the heavens (Ps 148:6; cp. Pss 72:5, 7, 17; 89:29, 37). His phrase refers to the permanency of death.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.