Job 18:9
A trap seizes his heel; a snare grips him.
A trap
The Hebrew word for "trap" here is "פַּח" (pach), which often refers to a bird trap or a net. In the ancient Near Eastern context, traps were commonly used for hunting and capturing animals. This imagery suggests a sudden and unexpected capture, emphasizing the inevitability of divine justice for the wicked. Theologically, it reflects the belief that those who live in opposition to God's ways will ultimately face consequences, as traps are set by divine decree.

seizes
The verb "seizes" comes from the Hebrew "אָחַז" (achaz), meaning to take hold of or grasp. This word conveys a sense of forceful and inescapable capture. In the broader scriptural context, it underscores the certainty and swiftness of God's judgment. The use of this verb suggests that the wicked cannot escape their fate, as God's justice is both active and decisive.

his heel
The "heel" in Hebrew is "עָקֵב" (aqeb), which can symbolize vulnerability or the end of one's path. Biblically, the heel is often associated with deceit or treachery, as seen in the account of Jacob, whose name is derived from the same root. In this verse, the heel represents the point at which the wicked are caught, highlighting their ultimate downfall. It serves as a reminder that no matter how cunning or elusive one may be, God's justice will find them at their most vulnerable point.

a snare
The term "snare" is translated from the Hebrew "מוֹקֵשׁ" (moqesh), which refers to a device used to entrap or ensnare. Historically, snares were used to capture animals by entangling them, often leading to their demise. This imagery is powerful in illustrating the entanglement of sin and the inescapable nature of divine retribution. Theologically, it serves as a warning that those who set traps for others or live in sin will themselves be ensnared by their own actions.

grips
The word "grips" is derived from the Hebrew "חָזַק" (chazaq), meaning to be strong, firm, or to take hold of. This verb indicates a firm and unyielding hold, suggesting that once the snare is set, escape is impossible. In the context of divine justice, it emphasizes the strength and certainty of God's judgment. The grip of the snare is a metaphor for the inescapable consequences of living a life contrary to God's will.

him
The pronoun "him" refers to the wicked individual being described in Bildad's speech. In the broader context of the Book of Job, this serves as a cautionary tale about the fate of those who reject God's wisdom and righteousness. It personalizes the message, making it clear that divine justice is not just a general principle but applies to each individual. This personal application serves as a reminder of the importance of living a life aligned with God's commandments.

Persons / Places / Events
1. Bildad the Shuhite
One of Job's three friends who comes to comfort him. In this chapter, Bildad is speaking, offering a perspective on the fate of the wicked.

2. Job
The central figure of the book, a man of great faith and integrity who is undergoing severe trials and suffering.

3. The Snare/Trap
Metaphorical devices used to describe the sudden and inescapable calamities that befall the wicked, according to Bildad.
Teaching Points
The Reality of Consequences
Bildad's speech, though harsh, reminds us that actions have consequences. In life, the choices we make can lead to blessings or traps.

Misinterpretation of Suffering
Bildad's assumption that suffering is always a result of wickedness is flawed. We must be cautious not to judge others' suffering without understanding God's broader purposes.

The Need for Discernment
As believers, we should seek discernment to understand the difference between divine discipline and the trials that test our faith.

The Importance of Compassion
Bildad's lack of compassion serves as a warning. We are called to comfort and support those who suffer, not to add to their burden with judgment.

Trust in God's Sovereignty
Even when life feels like a snare, we can trust in God's sovereignty and His ultimate plan for redemption and justice.
Bible Study Questions
1. How does Bildad's perspective on suffering and wickedness compare to the overall message of the Book of Job?

2. In what ways can we ensure that we do not fall into the trap of misjudging others' suffering as Bildad did?

3. How can the imagery of a snare or trap in Job 18:9 help us understand the nature of sin and its consequences?

4. What other biblical examples can you think of where individuals faced traps or snares, and how did they respond?

5. How can we apply the lessons from Job 18:9 to our own lives, particularly in how we view and respond to the suffering of others?
Connections to Other Scriptures
Psalm 9:15
This verse speaks of the wicked being ensnared by the work of their own hands, similar to Bildad's assertion that traps await the wicked.

Proverbs 5:22
This verse describes how the iniquities of the wicked ensnare them, reinforcing the idea of self-inflicted consequences.

Genesis 3:15
The imagery of the heel being struck can be connected to the curse pronounced on the serpent, symbolizing the ongoing struggle between good and evil.
Renewed Rebukes and WarningsE. Johnson Job 18:1-21
The Danger of Denouncing WickednessJoseph Parker, D. D.Job 18:1-21
The Second Discourse of BildadHomilistJob 18:1-21
The Fruits of ImpietyR. Green Job 18:5-14
The Sinner Entrapped by His Own FeetW.F. Adeney Job 18:8-10
People
Bildad, Job
Places
Uz
Topics
Catch, Designing, Fast, Foot, Gin, Grip, Heel, Hold, Holds, Lay, Layeth, Lays, Net, Prevail, Robber, Seize, Seizes, Shut, Snaps, Snare, Taketh, Trap
Dictionary of Bible Themes
Job 18:9

     5160   heel

Job 18:5-16

     4416   branch

Job 18:5-17

     4504   roots

Job 18:7-10

     5589   trap

Job 18:8-10

     5342   hunting

Library
Whether the Fire of Hell is Beneath the Earth?
Objection 1: It would seem that this fire is not beneath the earth. For it is said of the damned (Job 18:18), "And God shall remove him out of the globe [Douay: 'world']." Therefore the fire whereby the damned will be punished is not beneath the earth but outside the globe. Objection 2: Further, nothing violent or accidental can be everlasting. But this fire will be in hell for ever. Therefore it will be there, not by force but naturally. Now fire cannot be under the earth save by violence. Therefore
Saint Thomas Aquinas—Summa Theologica

Whether the Devil is the Head of all the Wicked?
Objection 1: It would seem that the devil is not the head of the wicked. For it belongs to the head to diffuse sense and movement into the members, as a gloss says, on Eph. 1:22, "And made Him head," etc. But the devil has no power of spreading the evil of sin, which proceeds from the will of the sinner. Therefore the devil cannot be called the head of the wicked. Objection 2: Further, by every sin a man is made evil. But not every sin is from the devil; and this is plain as regards the demons, who
Saint Thomas Aquinas—Summa Theologica

The Difference Between the Two Testaments.
1. Five points of difference between the Old and the New Testaments. These belong to the mode of administration rather than the substance. First difference. In the Old Testament the heavenly inheritance is exhibited under temporal blessings; in the New, aids of this description are not employed. 2. Proof of this first difference from the simile of an heir in pupillarity, as in Gal. 4:1. 3. This the reason why the Patriarchs, under the Law, set a higher value on this life and the blessings of it,
John Calvin—The Institutes of the Christian Religion

Whether the Fire of Hell is of the Same Species as Ours?
Objection 1: It would seem that this fire is not of the same species as the corporeal fire which we see. For Augustine says (De Civ. Dei xx, 16): "In my opinion no man knows of what kind is the everlasting fire, unless the Spirit of God has revealed it to anyone." But all or nearly all know the nature of this fire of ours. Therefore that fire is not of the same species as this. Objection 2: Further, Gregory commenting on Job 10:26, "A fire that is not kindled shall devour him," says (Moral. xv):
Saint Thomas Aquinas—Summa Theologica

The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root
John Bunyan—The Works of John Bunyan Volumes 1-3

A Few Sighs from Hell;
or, The Groans of the Damned Soul: or, An Exposition of those Words in the Sixteenth of Luke, Concerning the Rich Man and the Beggar WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF TORMENT. Also, a Brief Discourse touching the
John Bunyan—The Works of John Bunyan Volumes 1-3

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

Links
Job 18:9 NIV
Job 18:9 NLT
Job 18:9 ESV
Job 18:9 NASB
Job 18:9 KJV

Job 18:9 Commentaries

Bible Hub
Job 18:8
Top of Page
Top of Page