{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JOB","commentaryId":"jamieson-fausset-brown","name":"Job","commonName":"Job","introduction":"JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.\n\nBut Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of \"Job\" in conjunction with \"Noah and Daniel,\" real persons. St. James (Jam 5:11) also refers to Job as an example of \"patience,\" which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.\n\nWHERE JOB LIVED.--\"Uz,\" according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and Ch1 1:17, Ch1 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, \"a mount of the East,\" answering to \"men of the East\" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that \"Uz is the prevailing name of the country at the mouth of the Euphrates.\" It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from \"the wilderness\" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called \"the greatest of the men of the East\"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.\n\nTHE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title \"Lord of Sabaoth,\" as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated \"a piece of money,\" ought rather be rendered \"a lamb.\" 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.\n\nTHE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, \"whilst he was among the Midianites, about 1520 B.C.\" But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (Co1 3:19) quotes it (Job 5:13) with the formula, \"It is written.\" Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and Pe1 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa (\"Psalms,\" Luk 24:44).\n\nDESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.\n\nThe question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare Pe1 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. \"Via crucis, via salutis\" [\"The way of the cross, the way of deliverance\"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. \"Prosperity,\" says BACON, \"is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes.\" This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the \"three\" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.\n\nPOETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jde 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). \"Desolation and destruction, famine and sword,\" that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age. \n\n\n\nNext: Job Chapter 1\n\n","order":18,"numberOfChapters":42,"sha256":"e28c73d19b068ae7148f623bfa79b3c43dd6e60e7a803672cdd5f8a7d5080b3a","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":1},"lastChapterNumber":42,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/42.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":42},"totalNumberOfVerses":954},"chapter":{"number":21,"content":[{"type":"verse","number":3,"content":["literally, \"Begin your mockings\" (Job 17:2).\n\n"]},{"type":"verse","number":4,"content":["Job's difficulty was not as to man, but as to God, why He so afflicted him, as if he were the guilty hypocrite which the friends alleged him to be. Vulgate translates it, \"my disputation.\" \n\nif it were--rather, \"since this is the case.\"\n\n"]},{"type":"verse","number":5,"content":["lay . . . hand upon . . . mouth-- (Pro 30:32; Jdg 18:19). So the heathen god of silence was pictured with his hand on his mouth. There was enough in Job's case to awe them into silence (Job 17:8).\n\n"]},{"type":"verse","number":6,"content":["remember--Think on it. Can you wonder that I broke out into complaints, when the struggle was not with men, but with the Almighty? Reconcile, if you can, the ceaseless woes of the innocent with the divine justice! Is it not enough to make one tremble? [UMBREIT].\n\n"]},{"type":"verse","number":7,"content":["The answer is Rom 2:4; Ti1 1:16; Psa 73:18; Ecc 8:11-13; Luk 2:35-end; Pro 16:4; Rom 9:22. \n\nold--in opposition to the friends who asserted that sinners are \"cut off\" early (Job 8:12, Job 8:14).\n\n"]},{"type":"verse","number":8,"content":["In opposition to Job 18:19; Job 5:4.\n\n"]},{"type":"verse","number":9,"content":["Literally, \"peace from fear\"; with poetic force. Their house is peace itself, far removed from fear. Opposed to the friends' assertion, as to the bad (Job 15:21-24; Job 20:26-28), and conversely, the good (Job 5:23-24).\n\n"]},{"type":"verse","number":10,"content":["Rather, \"their cattle conceive.\" The first clause of the verse describes an easy conception, the second, a happy birth [UMBREIT].\n\n"]},{"type":"verse","number":11,"content":["send forth--namely, out of doors, to their happy sports under the skies, like a joyful flock sent to the pastures. \n\nlittle ones--like lambkins. \n\nchildren--somewhat older than the former. \n\ndance--not formal dances; but skip, like lambs, in joyous and healthful play.\n\n"]},{"type":"verse","number":12,"content":["take--rather, \"lift up the voice\" (sing) to the note of [UMBREIT]. \n\ntimbrel--rather, \"tambourine.\" \n\norgan--not the modern \"organ,\" but the \"pipe\" (Gen 4:21). The first clause refers to stringed, the latter, to wind instruments; thus, with \"the voice\" all kinds of music are enumerated.\n\n"]},{"type":"verse","number":13,"content":["wealth--Old English Version for \"prosperity.\" \n\nin a moment--not by a lingering disease. Great blessings! Lengthened life with prosperity, and a sudden painless death (Psa 73:4).\n\n"]},{"type":"verse","number":14,"content":["Therefore--rather, \"And yet they are such as say,\" &c., that is, say, not in so many words, but virtually, by their conduct (so the Gergesenes, Mat 8:34). How differently the godly (Isa 2:3). \n\nways--The course of action, which God points out; as in Psa 50:23, Margin.\n\n"]},{"type":"verse","number":15,"content":["(Compare Jer 2:20; Pro 30:9, Margin, Exo 5:2). \n\nwhat profit-- (Job 35:3; Mal 3:14; Psa 73:13). Sinners ask, not what is right, but what is for the profit of self. They forget, \"If religion cost self something, the want of it will cost self infinitely more.\"\n\n"]},{"type":"verse","number":16,"content":["not in their hand--but in the hand of God. This is Job's difficulty, that God who has sinners prosperity (good) in His hand should allow them to have it. \n\nis--rather, \"may the counsel of the wicked be far from me!\" [UMBREIT]. This naturally follows the sentiment of the first clause: Let me not hereby be thought to regard with aught but horror the ways of the wicked, however prosperous.\n\n"]},{"type":"verse","number":17,"content":["Job in this whole passage down to Job 21:21 quotes the assertion of the friends, as to the short continuance of the sinner's prosperity, not his own sentiments. In Job 21:22 he proceeds to refute them. \"How oft is the candle\" (lamp), &c., quoting Bildad's sentiment (Job 18:5-6), in order to question its truth (compare Mat 25:8). \n\nhow oft--\"God distributeth,\" &c. (alluding to Job 20:23, Job 20:29). \n\nsorrows--UMBREIT translates \"snares,\" literally, \"cords,\" which lightning in its twining motion resembles (Psa 11:6).\n\n"]},{"type":"verse","number":18,"content":["Job alludes to a like sentiment of Bildad (Job 18:18), using his own previous words (Job 13:25).\n\n"]},{"type":"verse","number":19,"content":["Equally questionable is the friends' assertion that if the godless himself is not punished, the children are (Job 18:19; Job 20:10); and that God rewardeth him here for his iniquity, and that he shall know it to his cost. So \"know\" (Hos 9:7).\n\n"]},{"type":"verse","number":20,"content":["Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime. \n\ndrink-- (Psa 11:6; Isa 51:17; Lam 4:21).\n\n"]},{"type":"verse","number":21,"content":["The argument of the friends, in proof of Job 21:20, What pleasure can he have from his house (children) when he is dead--(\"after him,\" Ecc 3:22). \n\nwhen the number, &c.--Or, rather, \"What hath he to do with his children?\" &c. (so the Hebrew in Ecc 3:1; Ecc 8:6). It is therefore necessary that \"his eyes should see his and their destruction\" (see Job 14:21). \n\ncut off--rather, when the number of his allotted months is fulfilled (Job 14:5). From an Arabic word, \"arrow,\" which was used to draw lots with. Hence \"arrow\"--inevitable destiny [UMBREIT].\n\n"]},{"type":"verse","number":22,"content":["Reply of Job, \"In all these assertions you try to teach God how He ought to deal with men, rather than prove that He does in fact so deal with them. Experience is against you. God gives prosperity and adversity as it pleases Him, not as man's wisdom would have it, on principles inscrutable to us\" (Isa 40:13; Rom 11:34). \n\nthose . . . high--the high ones, not only angels, but men (Isa 2:12-17).\n\n"]},{"type":"verse","number":23,"content":["Literally, \"in the bone of his perfection,\" that is, the full strength of unimpaired prosperity [UMBREIT].\n\n"]},{"type":"verse","number":24,"content":["breasts--rather, \"skins,\" or \"vessels\" for fluids [LEE]. But [UMBREIT] \"stations or resting-places of his herds near water\"; in opposition to Zophar (Job 20:17); the first clause refers to his abundant substance, the second to his vigorous health. \n\nmoistened--comparing man's body to a well-watered field (Pro 3:8; Isa 58:11).\n\n"]},{"type":"verse","number":26,"content":["(Ecc 9:2).\n\n"]},{"type":"verse","number":27,"content":["Their wrongful thoughts against Job are stated by him in Job 21:28. They do not honestly name Job, but insinuate his guilt.\n\n"]},{"type":"verse","number":28,"content":["ye say--referring to Zophar (Job 20:7). \n\nthe house--referring to the fall of the house of Job's oldest son (Job 1:19) and the destruction of his family. \n\nprince--The parallel \"wicked\" in the second clause requires this to be taken in a bad sense, tyrant, oppressor (Isa 13:2), the same Hebrew, \"nobles\"--oppressors. \n\ndwelling-places--rather, \"pavilions,\" a tent containing many dwellings, such as a great emir, like Job, with many dependents, would have.\n\n"]},{"type":"verse","number":29,"content":["Job, seeing that the friends will not admit him as an impartial judge, as they consider his calamities prove his guilt, begs them to ask the opinion of travellers (Lam 1:12), who have the experience drawn from observation, and who are no way connected with him. Job opposes this to Bildad (Job 8:8) and Zophar (Job 20:4). \n\ntokens--rather, \"intimations\" (for example, inscriptions, proverbs, signifying the results of their observation), testimony. Literally, \"signs\" or proofs in confirmation of the word spoken (Isa 7:11).\n\n"]},{"type":"verse","number":30,"content":["Their testimony (referring perhaps to those who had visited the region where Abraham who enjoyed a revelation then lived) is that \"the wicked is (now) spared (reserved) against the day of destruction (hereafter).\" The Hebrew does not so well agree with [UMBREIT] \"in the day of destruction.\" Job does not deny sinners' future punishment, but their punishment in this life. They have their \"good things\" now. Hereafter, their lot, and that of the godly, shall be reversed (Luk 16:25). Job, by the Spirit, often utters truths which solve the difficulty under which he labored. His afflictions mostly clouded his faith, else he would have seen the solution furnished by his own words. This answers the objection, that if he knew of the resurrection in Job 19:25, and future retribution (Job 21:30), why did he not draw his reasonings elsewhere from them, which he did not? God's righteous government, however, needs to be vindicated as to this life also, and therefore the Holy Ghost has caused the argument mainly to turn on it at the same time giving glimpses of a future fuller vindication of God's ways. \n\nbrought forth--not \"carried away safe\" or \"escape\" (referring to this life), as UMBREIT has it. \n\nwrath--literally, \"wraths,\" that is, multiplied and fierce wrath.\n\n"]},{"type":"verse","number":31,"content":["That is, who dares to charge him openly with his bad ways? namely, in this present life. He shall, I grant (Job 21:30), be \"repaid\" hereafter.\n\n"]},{"type":"verse","number":32,"content":["Yet--rather, \"and.\" \n\nbrought--with solemn pomp (Psa 45:15). \n\ngrave--literally, \"graves\"; that is, the place where the graves are. \n\nremain in--rather, watch on the tomb, or sepulchral mound. Even after death he seems still to live and watch (that is, have his \"remembrance\" preserved) by means of the monument over the grave. In opposition to Bildad (Job 18:17).\n\n"]},{"type":"verse","number":33,"content":["As the classic saying has it, \"The earth is light upon him.\" His repose shall be \"sweet.\" \n\ndraw--follow. He shall share the common lot of mortals; no worse off than they (Heb 9:27). UMBREIT not so well (for it is not true of \"every man\"). \"Most men follow in his bad steps, as countless such preceded him.\"\n\n"]},{"type":"verse","number":34,"content":["falsehood--literally, \"transgression.\" Your boasted \"consolations\" (Job 15:11) are contradicted by facts (\"vain\"); they therefore only betray your evil intent (\"wickedness\") against me.\n\n\n\n\nNext: Job Chapter 22\n\n"]}],"introduction":"JOB'S ANSWER. (Job 21:1-34)\n\nconsolations--If you will listen calmly to me, this will be regarded as \"consolations\"; alluding to Eliphaz' boasted \"consolations\" (Job 15:11), which Job felt more as aggravations (\"mockings,\" Job 21:3) than consolations (Job 16:2).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JOB/21.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":21},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/22.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":22},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/20.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":20},"numberOfVerses":31}