Job 2:8

Job 2:8 And he took him a potsherd to scrape himself withal; and he sat down among the ashes.

Ver. 8. And he took him a potsherd] A piece of a broken pot, for want of better; ointments he had none, nor baths, to lenify his soreness. Physicians and friends were far from him. He looked on his right band, and beheld, but there was no man that would know him: refuge failed and perished from him; no man cared for his soul, Psa 142:4. He had still a wife and servants, and (as some think) his household stuff left him. He should therefore by them have been helped; but they helped on his misery, jeering him, and jesting at him, as he afterwards complaineth. Himself, therefore, in this necessity, taketh a potsherd, a piece of earthen pot, thereby to mind himself, saith Gregory, that he was of the earth, earthy, For which cause also

He sat down among the ashes] Or dust, as repenting in dust and ashes, Job 42:6. So Jon 3:6 Mat 11:23. The Septuagint say that he sat upon the dirt or dung, for want of a better cushion, and that he was laid without the city, as if, for the stink and ill savour that came from him, he was not suffered to be in the city (επι της κοπριας εξω της πολεως), as Uzziah, afterwards, being a leper, dwelt in a house by himself alone, 2Ch 26:21. Disce hic, si aegrotas, saith Lavater, Learn here, if thou be sick, and have help about thee of friends, food, medicine, clean linen, and the like, to show thyself patient; poor Job had none of all this. Nay, the Lord Christ had not whereon to rest his head. Sin autem omni cura et solatio es destitutus, But if moreover all care and comfort is wanting, saith he: But say thou be destitute of all cure and comfort, forced to lie without doors, and upon the hard ground; say thou be in such a condition, that thou canst neither stand nor go, nor sit, nor lie, nor eat (either for want of food or want of stomach); comfort thyself with this and the like examples of the saints. Ye have heard of the patience of Job, and what end the Lord made, Jas 5:11. He raiseth the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory, 1Sa 2:8. Again, let no man trust to his present prosperity. Job, who heretofore spake not to his subjects but from his throne, was now seated upon a dunghill; and his hands, accustomed to bear the sceptre, were employed to wipe the matter which distilled from his sores, as the French paraphrast hath it.

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.

Job 2:8. And he took a potsherd, &c. — His children and servants were all dead, his wife unkind, and none of those whom he had formerly befriended had so much sense of honour and gratitude as to minister to him in his distress, to furnish him with linen clothes, or lend a hand to cleanse or dress his running sores; either because the disease was loathsome and offensive, or because they apprehended it to be infectious. Being therefore deprived of other relief, he laid hold on what was next at hand, a piece of a broken pot, or tile, to press out, or remove, the purulent matter which was under his ulcers, or flowed from them, and was the great cause of his pain; or to rub them, and allay the itching, which, as they began to die away, probably became intolerable. The Hebrew word להתגרד, le-hithgared, here used, which we translate to scrape himself, occurs nowhere else in the Bible, but is said to be frequently used in Chaldee and Arabic in the sense of pulling off bark or leaves from trees, and is here rendered by the LXX. ινα τον ιχωρα ξυη, that he might wipe off, or cleanse away, the corrupt matter. And sat down among the ashes — Επι της κοπριας εξω της πολεως, upon the dung-hill without the city, say the Seventy. Here he would easily find a potsherd at hand, but not any clean and soft linen clothes, much less any ointments, salves, or plasters, proper for the healing of his sores. But it is probable, if he had had such things at hand he would not have used them; for as he sat down in this place, in dust and ashes, as mourners used to do, humbling himself under the mighty hand of God, so, in the same spirit of self-abasement and humiliation, he would have declined all things that savoured of tenderness and delicacy, and have still used his potsherd.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2:8 Job might have scraped his skin to relieve itching; the Greek Old Testament says that it was “to scrape away the pus.” • The ashes might refer to a place where lepers were quarantined, but Job was probably demonstrating his grief and dismay (30:19; Gen 18:27; 2 Sam 13:19; Isa 58:5; Jon 3:6).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

As destitute of all other help and means, and wonderfully afflicted with the sorrow of his disease.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

a potsherd--not a piece of a broken earthen vessel, but an instrument made for scratching (the root of the Hebrew word is "scratch"); the sore was too disgusting to touch. "To sit in the ashes" marks the deepest mourning (Jon 3:6); also humility, as if the mourner were nothing but dust and ashes; so Abraham (Gen 18:27).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8. and he sat down among the ashes] Rather, as he sat among. By the “ashes” is possibly meant (as the Sept. already understands, which translates ἐπὶ τῆς κοπρίας) the Mázbalah, the place outside the Arabic towns where the zibl, that is, dung and other rubbish of the place is thrown. “The dung which is heaped up upon the Mezbele of the Hauran villages is not mixed with straw, which in that warm and dry land is not needed for litter, and it comes mostly from solid-hoofed animals, as the flocks and oxen are left over night in the grazing places. It is carried in baskets in a dry state to this place before the village, and usually burnt once a month … The ashes remain … If the village has been inhabited for centuries the Mezbele reaches a height far overtopping it. The winter rains reduce it into a compact mass, and it becomes by and bye a solid hill of earth … The Mezbele serves the inhabitants for a watchtower, and in the sultry evenings for a place of concourse, because there is a current of air on the height. There all day long the children play about it; and there the outcast, who has been stricken with some loathsome malady, and is not allowed to enter the dwellings of men, lays himself down, begging an alms of the passers-by by day, and by night sheltering himself among the ashes which the heat of the sun has warmed. There too lie the village dogs, perhaps gnawing a fallen carcase, which is often flung there.” Wetzstein in Delitzsch, Comm. on Job , 2 Ed. p. 62 (Trans, vol. II, p. 152).

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.

Then said his wife to him,.... The Jews (g), who affect to know everything, say, that Job's wife was Dinah, the daughter of Jacob, as the Targum, but this is not very likely; however, we may observe that polygamy had not obtained in these early times; Job had but one wife, and very probably she is the same that after all this bore him ten children more; since we never read of her death, nor of his having any other wife, and might be a good woman for anything that appears to the contrary; and Job himself seems to intimate the same, though she was in the dark about this providence, and under a sore temptation on that account; and therefore says to her husband:

dost thou still retain thine integrity? not as blaming him for insisting and leaning on his integrity, and justifying, and not humbling himself before God, when he should rather confess his sins and prepare for death; for this is contrary to the sense of the phrase used, Job 2:3; where Job is applauded by the Lord himself for holding fast his integrity; nor will Job's answer comport with this sense of her words; nor did she speak as wondering that he should still retain it among so many sore temptations and afflictions; though indeed persevering grace is a marvellous thing; but then he would never have blamed her for such an expression: nor said she this as upbraiding and reproaching him for his religion and continuance in it, and mocking at him, and despising him on that account, as Michal did David; but as suggesting to him there was nothing in religion, and advising him to throw up the profession of it; for he might easily see, by his own case and circumstances, that God had no more regard to good men than to bad men, and therefore it was in vain to serve him; the temptation she laboured under was the same with that good man's, Asaph, Psa 73:11,

curse God, and die: which is usually interpreted, curse God and then destroy thyself; or utter some such blasphemous words, as will either provoke him to destroy thee, or will make thee liable to be taken notice of by the civil magistrate and put to death for it; or do this in revenge for his hand upon thee, and then die; or, though thou diest; but these are all too harsh and wicked to be said by one that had been trained up in a religious manner, and had been so many years the consort of so holy and good a man: the words may be rendered, "bless God and die" (h); and may be understood either sarcastically, go on blessing God till thou diest; if thou hast not had enough of it, take thy fill of it, and see what will be the issue of it; nothing but death; wilt thou still continue "blessing God and dying?" so some (i) render the words, referring to what he had said in Job 1:21; or else really and sincerely, as advising him to humble himself before God, confess his sins, and "pray" (k) unto him that he would take him out of this world, and free him from all his pains and sorrow; or rather the sense is, "bless God": take thy farewell of him (l); bid adieu to him and all religion, and so die; for there is no good to be hoped for on the score of that, here or hereafter; or at least not in this life: and so it amounts to much the same as before; and this sense is confirmed by Job's answer, which follows.

(g) T. Hieros. Sotah, fol. 20. 3. (h) "benedic Deo", Montanus, Piscator, Schmidt, Michaelis. (i) "Benedicendo et moriendo", Junius & Tremellius, Cocceius, Broughton. (k) "Supplica Deo", Tigurine version; so some in Munster. (l) "Valere jubeas numen et morere", Schultens; "valedic Deo", so some in Mercer.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And he took him a potsherd - The word used here חרשׁ chârâsh means a fragment of a broken vessel; see the notes at Isa 45:9. The Septuagint renders it ὄστρακον ostrakon - “a shell.” One object of taking this was to remove from his body the filth accumulated by the universal ulcer, compare Job 7:4-5; and another design probably was, to “indicate” the greatness of his calamity and sorrow. The ancients were accustomed to show their grief by significant external actions (compare the notes at Job 1:20), and nothing could more strongly denote the greatness of the calamity, than for a man of wealth, honor, and distinction, to sit down in the ashes, to take a piece of broken earthen-ware, and begin to scrape his body covered over with undressed and most painful sores. It does not appear that anything was done to heal him, or any kindness shown in taking care of his disease. It would seem that he was at once separated from his home, as a man whom none would venture to approach, and was doomed to endure his suffering without sympathy from others.

To scrape himself withal - The word used here גרד gârad has the sense of grating, scraping, sawing; or to scrape or rasp with an edged tool. The same word identically, as to letters, is used at present among the Arabs; meaning to rasp or scrape with any kind of tool. The idea here seems to be, that Job took the pieces of broken pottery that he found among the ashes to scrape himself with.

And he sat down among the ashes - On the expressions of grief among the ancients, see the notes at Job 1:20. The general ideas of mourning among the nations of antiquity seem to have been, to strip off all their ornaments; to put on the coarsest apparel, and to place themselves in the most humiliating positions. To sit on the ground (see the note at Isa 3:26), or on a heap of ashes, or a pile of cinders, was a common mode of expressing sorrow; see the note at Isa 58:5. To wear sackcloth to shave their heads and their beards and to abstain from pleasant food and from all cheerful society, and to utter loud and long exclamations or shrieks, was also a common mode of indicating grief. The Vulgate renders this “sedates in sterquilinio,” “sitting on a dunghill.” The Septuagint, “and he took a shell to scrape off the ichor (ἰχῶρα ichōra) the “sanies,” or filth produced by a running ulcer, and sat upon the ashes “out of the city,”” implying that his grief was so excessive that he left the city and his friends, and went out to weep alone.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Potsherd. His nails were worn, and poverty had left him nothing else. --- Dunghill. Hebrew, "ashes." (Haydock) --- St. Chrysostom represents this place as visited by pilgrims, instructive and more brilliant than any throne. (Hom. 5. ad Pop. Ant.) -- Septuagint add, "upon the dung, without the city: and after a long time had elapsed, his wife also said to him, How long wilt thou wait, saying: Lo, I will still tarry a little while, expecting the hope of my salvation? For behold thy memory is perished from the land, thy sons and daughters, the pains and labours of my womb, whom I brought forth in labour and sorrow, to no purpose. But thou sittest in the open air, the night long, amid the corruption of worms, while I wander like a slave, seeking for one place and house after another, in expectation of the sun setting, that my labours may cease, and the sorrows which now surround and hold me fast. But speak thou some word to (or against) the Lord, and die." (Haydock) --- This addition has been omitted in the Complutensian edition, to make it like the Vulgate, (Calmet) though it is found in all the Greek copies (Nobilius) and fathers, and also in several Latin Bibles. It seems, however, to be only a gloss of some transcriber. The devil had not destroyed this wife, as she would prove one of his most powerful auxiliaries. (Calmet)

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).

He took him a potsherd; partly to allay the itch which his ulcers caused; and partly to squeeze out or take away that purulent matter which was under them, or flowed from them, and was the great cause of his torment. And this he did not with soft linen cloths, either because he had not now a sufficient quantity of them for so much use, or because therein he must have had the help of others, who abhorred to come near him, Job 19:13-15; nor with his own hands or fingers, which were also ulcerous, and so unfit for that use; and besides he loathed to touch himself: but with potsherds, either because they were next at hand, and ready for his present use; or in token of his repentance and deep humiliation under God’s heavy hand, which made him decline all things which favoured of tenderness and delicacy.

Among the ashes, Heb. in dust or ashes, as mourners used to do; of which see Job 42:6 Jon 3:6; Mat 11:21.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Potsherd — The Septuagint renders, “And he took a shell to scrape away the ulcerous discharge, and sat upon a dung heap outside the city.” As the sores were too loathsome to touch, he took a piece of earthenware, (potsherd, or shard — Old English for fragment.) that he might remove the filth of the sores, and allay the extreme itching.

Among the ashes — In the Hauran, dung being unneeded for agricultural purposes, is burned from time to time in an appointed place outside the town. The heaps of ashes and filth soon attain a height greater than that of the highest buildings of the village. — Wetzstein. Something of this kind the Septuagint may have had in view. This act of Job was, among the Orientals, a common symbol of extreme distress. Ulysses, after suffering shipwreck, placed himself mourning on a heap of ashes. Odyssey, 5:153, 160. (See note, Job_16:15.) Job, not unlike his divine Saviour, is the smitten of God. (Isa_53:4.) Leprosy was regarded by the ancients as a divine visitation. The Hebrews named it, “The stroke of the scourge,” a meaning that our own word plague (“stroke”) originally bore. Hence Jerome translates Isaiah, (chapter Isa_53:4,) “We did esteem him smitten” — by leprosus, — or the leprous one, a name the Messiah bears also in the Talmud. Christ “bare our sins in his own body,” and on this account “there was a hiding of faces from him,” as from a leprous person. (Isa_53:3, margin.) Job, a type of Christ, is to all appearance rejected of God. The ban of God and man alike rests upon him. “If a Persian has the leprosy he is not allowed to enter into a city, or to have any dealings with the other Persians; he must, they say, have sinned against the sun.” — Herodotus, 1:139. (See note, Job_19:21.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he took him a potsherd to scrape himself withal. "The surface of the integuments," says Dr. Quain, "is often much inflamed, and sometimes discharges a serous ichor, or chyle-like fluid, according to the extent to which the lymphatics are engaged in the particular ease" (ibid., p. 432). This "serous or lymph-like fluid" is occasionally "acrid and offensive." Job seems to have used his potsherd to scrape it away. And he sat down among the ashes. Not as a curative process, or even as an alleviation of his pains, but simply as was the custom of mourners. (comp. Isa_47:3 Isa_58:5 Jer_6:26 Eze_27:30 Jon_3:6) The LXX renders, "on the dung-heap;" but this meaning, if a possible one, is highly improbable.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Scrape - This he did not with soft linen clothes, either because he had not now a sufficient quantity of them; or because therein he must have had the help of others who abhorred to come near him. Nor with his own hands or fingers, which were also ulcerous, and so unfit for that use; but with potsherds, either because they were next at hand, and ready for his present use; or in token of his deep humiliation under God's hand, which made him decline all things that favoured of tenderness and delicacy. Hebrew. in dust or ashes, as mourners used to do. If God lay him among the ashes, there he will contentedly sit down. A low spirit becomes low circumstances, and will help to reconcile us to them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

to scratch himself with Heb. להתגרד. This word is spelled with a “dalet.” It is a Mishnaic expression (Rosh Hashanah 27b): “If he scraped it (גרדו) and reduced it to its normal size,” but גורר with a “reish” is only an expression of dragging, like (Shabbath 29b), “A person may drag a bed or a bench.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.