{"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":22,"content":[{"type":"verse","number":2,"content":["as he that is wise--rather, yea the pious man profiteth himself. So \"understanding\" or \"wise\"--pious (Dan 12:3, Dan 12:10; Psa 14:2) [MICHAELIS].\n\n"]},{"type":"verse","number":3,"content":["pleasure--accession of happiness; God has pleasure in man's righteousness (Psa 45:7), but He is not dependent on man's character for His happiness.\n\n"]},{"type":"verse","number":4,"content":["Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (see on Job 7:12; Job 7:20; and Job 10:17). \n\nwill he enter . . . into judgment?-- Job had desired this (Job 13:3, Job 13:21). He ought rather to have spoken as in Psa 143:2.\n\n"]},{"type":"verse","number":5,"content":["Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.\n\n"]},{"type":"verse","number":6,"content":["The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to be committed by a rich man. The Mosaic law (Exo 22:26; Deu 24:10) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. Here the case is not quite the same; Job is charged with taking a pledge where he had no just claim to it; and in the second clause, that pledge (the outer garment which served the poor as a covering by day and a bed by night) is represented as taken from one who had not \"changes of raiment\" (a common constituent of wealth in the East), but was poorly clad--\"naked\" (Mat 25:36; Jam 2:15); a sin the more heinous in a rich man like Job.\n\n"]},{"type":"verse","number":7,"content":["Hospitality to the weary traveller is regarded in the East as a primary duty (Isa 21:14).\n\n"]},{"type":"verse","number":8,"content":["mighty--Hebrew, \"man of arm\" (Psa 10:15; namely, Job). \n\nhonourable--Hebrew, \"eminent, or, accepted for countenance\" (Isa 3:3; Kg2 5:1); that is, possessing authority. Eliphaz repeats his charge (Job 15:28; so Zophar, Job 20:19), that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief (Job 22:7, Job 22:9) [MICHAELIS].\n\n"]},{"type":"verse","number":9,"content":["empty--without their wants being relieved (Gen 31:42). The Mosaic law especially protected the widow and fatherless (Exo 22:22); the violation of it in their case by the great is a complaint of the prophets (Isa 1:17). \n\narms--supports, helps, on which one leans (Hos 7:15). Thou hast robbed them of their only stay. Job replies in Job 29:11-16.\n\n"]},{"type":"verse","number":10,"content":["snares--alluding to Job's admission (Job 19:6; compare Job 18:10; Pro 22:5).\n\n"]},{"type":"verse","number":11,"content":["that--so that thou. \n\nabundance--floods. Danger by floods is a less frequent image in this book than in the rest of the Old Testament (Job 11:16; Job 27:20).\n\n"]},{"type":"verse","number":12,"content":["Eliphaz says this to prove that God can from His height behold all things; gratuitously inferring that Job denied it, because he denied that the wicked are punished here. \n\nheight--Hebrew, \"head of the stars\"; that is, \"elevation\" (Job 11:8).\n\n"]},{"type":"verse","number":13,"content":["Rather, And yet thou sayest, God does not concern Himself with (\"know\") human affairs (Psa 73:11).\n\n"]},{"type":"verse","number":14,"content":["in the circuit of heaven--only, not taking any part in earthly affairs. Job is alleged as holding this Epicurean sentiment (Lam 3:44; Isa 29:15; Isa 40:27; Jer 23:24; Eze 8:12; Psa 139:12).\n\n"]},{"type":"verse","number":15,"content":["marked--Rather, Dost thou keep to? that is, wish to follow (so Hebrew, Sa2 22:22). If so, beware of sharing their end. \n\nthe old way--the degenerate ways of the world before the flood (Gen 6:5).\n\n"]},{"type":"verse","number":16,"content":["cut down--rather, \"fettered,\" as in Job 16:8; that is, arrested by death. \n\nout of time--prematurely, suddenly (Job 15:32; Ecc 7:17); literally, \"whose foundation was poured out (so as to become) a stream or flood.\" The solid earth passed from beneath their feet into a flood (Gen 7:11).\n\n"]},{"type":"verse","number":17,"content":["Eliphaz designedly uses Job's own words (Job 21:14-15). \n\ndo for them--They think they can do everything for themselves.\n\n"]},{"type":"verse","number":18,"content":["\"Yet\" you say (see on Job 21:16) that it is \"He who filled their houses with good\"--\"their good is not in their hand,\" but comes from God. \n\nbut the counsel . . . is--rather, \"may the counsel be,\" &c. Eliphaz sarcastically quotes in continuation Job's words (Job 21:16). Yet, after uttering this godless sentiment, thou dost hypocritically add, \"May the counsel,\" &c.\n\n"]},{"type":"verse","number":19,"content":["Triumph of the pious at the fall of the recent followers of the antediluvian sinners. While in the act of denying that God can do them any good or harm, they are cut off by Him. Eliphaz hereby justifies himself and the friends for their conduct to Job: not derision of the wretched, but joy at the vindication of God's ways (Psa 107:42; Rev 15:3; Rev 16:7; Rev 19:1-2).\n\n"]},{"type":"verse","number":20,"content":["The triumphant speech of the pious. If \"substance\" be retained, translate, rather as the Septuagint, \"Has not their substance been taken away, and . . . ?\" But the Hebrew is rather, \"Truly our adversary is cut down\" [GESENIUS]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book (Job 1:1-2:13; Gen 3:15). \n\nremnant--all that \"is left\" of the sinner; repeated from Job 20:26, which makes UMBREIT'S rendering \"glory\" (Margin), \"excellency,\" less probable. \n\nfire--alluding to Job (Job 1:16; Job 15:34; Job 18:15). First is mentioned destruction by water (Job 22:16); here, by fire (Pe2 3:5-7).\n\n"]},{"type":"verse","number":21,"content":["Eliphaz takes it for granted, Job is not yet \"acquainted\" with God; literally, \"become a companion of God.\" Turn with familiar confidence to God. \n\nand be--So thou shalt be: the second imperatively expresses the consequence of obeying the first (Psa 37:27). \n\npeace--prosperity and restoration to Job; true spiritually also to us (Rom 5:1; Col 1:20). \n\ngood-- (Ti1 4:8).\n\n"]},{"type":"verse","number":22,"content":["lay up-- (Psa 119:11).\n\n"]},{"type":"verse","number":23,"content":["Built up--anew, as a restored house. \n\nthou shalt put away--rather, \"If thou put away\" [MICHAELIS].\n\n"]},{"type":"verse","number":24,"content":["Rather, containing the protasis from the last clause of Job 22:23, \"If thou regard the glittering metal as dust\"; literally, \"lay it on on the dust\"; to regard it of as little value as the dust on which it lies. The apodosis is at Job 22:25, Then shall the Almighty be, &c. God will take the place of the wealth, in which thou didst formerly trust. \n\ngold--rather, \"precious\" or \"glittering metal,\" parallel to \"(gold) of Ophir,\" in the second clause [UMBREIT and MAURER]. \n\nOphir--derived from a Hebrew word \"dust,\" namely, gold dust. HEEREN thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the center of Arabian commerce). It is curious that the natives of Malacca still call their mines Ophirs. \n\nstones of the brooks--If thou dost let the gold of Ophir remain in its native valley among the stones of the brooks; that is, regard it as of little worth as the stones, &c. The gold was washed down by mountain torrents and lodged among the stones and sand of the valley.\n\n"]},{"type":"verse","number":25,"content":["Apodosis. \n\nYea--rather, Then shall the Almighty be, &c. \n\ndefence--rather, as the same Hebrew means in Job 22:24 (see on Job 22:24) --Thy precious metals; God will be to thee in the place of riches. \n\nplenty of silver--rather, \"And shall be to thee in the place of laboriously-obtained treasures of silver\" [GESENIUS]. Elegantly implying, it is less labor to find God than the hidden metals; at least to the humble seeker (Job 28:12-28). But [MAURER] \"the shining silver.\"\n\n"]},{"type":"verse","number":26,"content":["lift up . . . face, &c.--repeated from Zophar (Job 11:15).\n\n"]},{"type":"verse","number":27,"content":["(Isa 58:9, Isa 58:14). \n\npay thy vows--which thou hast promised to God in the event of thy prayers being heard: God will give thee occasion to pay the former, by hearing the latter.\n\n"]},{"type":"verse","number":28,"content":["light--success.\n\n"]},{"type":"verse","number":29,"content":["Rather, When (thy ways; from Job 22:28) are cast down (for a time), thou shalt (soon again have joyful cause to) say, There is lifting up (prosperity returns back to me) [MAURER]. \n\nhe--God. \n\nhumble--Hebrew, \"him that is of low eyes.\" Eliphaz implies that Job is not so now in his affliction; therefore it continues: with this he contrasts the blessed effect of being humble under it (Jam 4:6; Pe1 5:5 probably quote this passage). Therefore it is better, I think, to take the first clause as referred to by \"God resisteth the proud.\" When (men) are cast down, thou shalt say (behold the effects of) pride. Eliphaz hereby justifies himself for attributing Job's calamities to his pride. \"Giveth grace to the humble,\" answers to the second clause.\n\n"]},{"type":"verse","number":30,"content":["island--that is, \"dwelling.\" But the Hebrew expresses the negative (Sa1 4:21); translate \"Thus He (God) shall deliver him who was not guiltless,\" namely, one, who like Job himself on conversion shall be saved, but not because he was, as Job so constantly affirms of himself, guiltless, but because he humbles himself (Job 22:29); an oblique attack on Job, even to the last. \n\nand it--Rather, \"he (the one not heretofore guiltless) shall be delivered through the purity (acquired since conversion) of thy hands\"; by thy intercession (as Gen 18:26, &c.). [MAURER]. The irony is strikingly exhibited in Eliphaz unconsciously uttering words which exactly answer to what happened at last: he and the other two were \"delivered\" by God accepting the intercession of Job for them (Job 42:7-8).\n\n\n\n\nNext: Job Chapter 23\n\n"]}],"introduction":"AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30)\n\nEliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; Ch1 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JOB/22.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":22},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/23.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":23},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JOB/21.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JOB","chapter":21},"numberOfVerses":29}