Discovery BoxJob 1:4-22
Context1:4 Now his sons used to go 1 and hold 2 a feast in the house of each one in turn, 3 and they would send and invite 4 their three 5 sisters to eat and to drink with them. 1:5 When 6 the days of their feasting were finished, 7 Job would send 8 for them and sanctify 9 them; he would get up early 10 in the morning and offer burnt offerings according to 11 the number of them all. For Job thought, “Perhaps 12 my children 13 have sinned and cursed 14 God in their hearts.” This was Job’s customary practice. 15
1:6 Now the day came when 17 the sons of God 18 came to present themselves before 19 the Lord – and Satan 20 also arrived among them. 1:7 The Lord said to Satan, “Where have you come from?” 21 And Satan answered the Lord, 22 “From roving about 23 on the earth, and from walking back and forth across it.” 24 1:8 So the Lord said to Satan, “Have you considered 25 my servant Job? There 26 is no one like him on the earth, a pure and upright man, one who fears God and turns away 27 from evil.”
1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? 28 1:10 Have you 29 not made a hedge 30 around him and his household and all that he has on every side? You have blessed 31 the work of his hands, and his livestock 32 have increased 33 in the land. 1:11 But 34 extend your hand and strike 35 everything he has, and he will no doubt 36 curse you 37 to your face!”
1:12 So the Lord said to Satan, “All right then, 38 everything he has is 39 in your power. 40 Only do not extend your hand against the man himself!” 41 So Satan went out 42 from the presence of the Lord. 43
1:13 Now the day 45 came when Job’s 46 sons and daughters were eating and drinking wine in their oldest brother’s house, 1:14 and a messenger came to Job, saying, “The oxen were plowing 47 and the donkeys were grazing beside them, 1:15 and the Sabeans 48 swooped down 49 and carried them all away, and they killed 50 the servants with the sword! 51 And I – only I alone 52 – escaped to tell you!”
1:16 While this one was still speaking, 53 another messenger arrived 54 and said, “The fire of God 55 has fallen from heaven 56 and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”
1:17 While this one was still speaking another messenger arrived and said, “The Chaldeans 57 formed three bands and made a raid 58 on the camels and carried them all away, and they killed the servants with the sword! 59 And I – only I alone – escaped to tell you!”
1:18 While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house, 1:19 and suddenly 60 a great wind 61 swept across 62 the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I – only I alone – escaped to tell you!”
1:20 Then Job got up 63 and tore his robe. 64 He shaved his head, 65 and then he threw himself down with his face to the ground. 66 1:21 He said, “Naked 67 I came from my mother’s womb, and naked I will return there. 68 The Lord gives, and the Lord takes away. 69 May the name of the Lord 70 be blessed!” 1:22 In all this Job did not sin, nor did he charge God with moral impropriety. 71
[1:4] 1 tn The perfect verb with the ו (vav), וְהָלְכוּ (vÿhalÿkhu, “they went”) indicates their characteristic action, actions that were frequently repeated (GKC 335-36 §112.dd).
[1:4] 2 tn Heb “make a feast.”
[1:4] 3 tn The sense is cryptic; it literally says “house – a man – his day.” The word “house” is an adverbial accusative of place: “in the house.” “Man” is the genitive; it also has a distributive sense: “in the house of each man.” And “his day” is an adverbial accusative: “on his day.” The point is that they feasted every day of the week in rotation.
[1:4] 4 tn The use of קָרָא (qara’, “to call, invite”) followed by the ל (lamed) usually has the force of “to summon.” Here the meaning would not be so commanding, but would refer to an invitation (see also 1 Kgs 1:19, 25, 26).
[1:4] 5 tn Normally cardinal numerals tend to disagree in gender with the numbered noun. In v. 2 “three daughters” consists of the masculine numeral followed by the feminine noun. However, here “three sisters” consists of the feminine numeral followed by the feminine noun. The distinction appears to be that the normal disagreement between numeral and noun when the intent is merely to fix the number (3 daughters as opposed to 2 or 4 daughters). However, when a particular, previously known group is indicated, the numeral tends to agree with the noun in gender. A similar case occurs in Gen 3:13 (“three wives” of Noah’s sons).
[1:5] 6 tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.
[1:5] 7 tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.
[1:5] 8 tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).
[1:5] 10 tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.
[1:5] 11 tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).
[1:5] 12 tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).
[1:5] 13 tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.
[1:5] 14 tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.
[1:5] 15 tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).
[1:6] 16 sn The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong.
[1:6] 17 tn The beginning Hebrew expression “and there was – the day” indicates that “there came a day when” or more simply “the day came when.” It emphasizes the particular day. The succeeding clause is then introduced with a preterite with the with vav (ו) consecutive (see E. Dhorme, Job, 5).
[1:6] 18 sn The “sons of God” in the OT is generally taken to refer to angels. They are not actually “sons” of Elohim; the idiom is a poetic way of describing their nature and relationship to God. The phrase indicates their supernatural nature, and their submission to God as the sovereign Lord. It may be classified as a genitive that expresses how individuals belong to a certain class or type, i.e., the supernatural (GKC 418 §128.v). In the pagan literature, especially of Ugarit, “the sons of God” refers to the lesser gods or deities of the pantheon. See H. W. Robinson, “The Council of Yahweh,” JTS 45 (1943): 151-57; G. Cooke, “The Sons of (the) God(s),” ZAW 76 (1964): 22-47; M. Tsevat, “God and the Gods in the Assembly,” HUCA 40-41 (1969/70): 123-37.
[1:6] 19 tn The preposition עַל (’al) in this construction after a verb of standing or going means “before” (GKC 383 §119.cc).
[1:6] 20 sn The word means “adversary” or with the article “the adversary” – here the superhuman adversary or Satan. The word with the article means that the meaning of the word should receive prominence. A denominative verb meaning “to act as adversary” occurs. Satan is the great accuser of the saints (see Zech 3 where “Satan was standing there to ‘satanize’ Joshua the priest”; and see Rev 12 which identifies him with the Serpent in Genesis). He came among the angels at this time because he is one of them and has access among them. Even though fallen, Satan has yet to be cast down completely (see Rev 12).
[1:7] 21 tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h).
[1:7] 22 tn Heb “answered the
[1:7] 23 tn The verb שׁוּט (shut) means “to go or rove about” (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.
[1:7] 24 tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17).
[1:8] 25 tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b).
[1:8] 26 tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”
[1:8] 27 tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil.
[1:9] 28 tn The Hebrew form has the interrogative ה (he) on the adverb חִנָּם (khinnam, “gratis”), a derivative either of the verb חָנַן (khanan, “to be gracious, show favor”), or its related noun חֵן (khen, “grace, favor”). The adverb has the sense of “free; gratis; gratuitously; for nothing; for no reason” (see BDB 336 s.v. חִנָּם). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job.
[1:10] 29 tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”
[1:10] 30 tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.
[1:10] 31 sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).
[1:10] 32 tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.
[1:10] 33 tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).
[1:11] 34 tn The particle אוּלָם (’ulam, “but”) serves to restrict the clause in relation to the preceding clause (IBHS 671-73 §39.3.5e, n. 107).
[1:11] 35 tn The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently.
[1:11] 36 sn The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.
[1:11] 37 tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.
[1:12] 38 tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.
[1:12] 39 tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.
[1:12] 40 tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.
[1:12] 41 tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”
[1:12] 42 tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.
[1:12] 43 sn So Satan, having received his permission to test Job’s sincerity, goes out from the
[1:13] 44 sn The series of catastrophes and the piety of Job is displayed now in comprehensive terms. Everything that can go wrong goes wrong, and yet Job, the pious servant of Yahweh, continues to worship him in the midst of the rubble. This section, and the next, will lay the foundation for the great dialogues in the book.
[1:13] 45 tn The Targum to Job clarifies that it was the first day of the week. The fact that it was in the house of the firstborn is the reason.
[1:13] 46 tn Heb “his”; the referent (Job) has been specified in the translation for clarity.
[1:14] 47 tn The use of the verb “to be” with the participle gives emphasis to the continuing of the action in the past (GKC 360 §116.r).
[1:15] 48 tn The LXX has “the spoilers spoiled them” instead of “the Sabeans swooped down.” The translators might have connected the word to שְָׁבָה (shavah, “to take captive”) rather than שְׁבָא (shÿva’, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia (HALOT 1381 s.v. שְׁבָא 2.c).
[1:15] 49 tn The Hebrew is simply “fell” (from נָפַל, nafal). To “fall upon” something in war means to attack quickly and suddenly.
[1:15] 50 sn Job’s servants were probably armed and gave resistance, which would be the normal case in that time. This was probably why they were “killed with the sword.”
[1:15] 51 tn Heb “the edge/mouth of the sword”; see T. J. Meek, “Archaeology and a Point of Hebrew Syntax,” BASOR 122 (1951): 31-33.
[1:15] 52 tn The pleonasms in the verse emphasize the emotional excitement of the messenger.
[1:16] 53 tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).
[1:16] 54 tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.
[1:16] 55 sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.
[1:16] 56 tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.
[1:17] 57 sn The name may have been given to the tribes that roamed between the Euphrates and the lands east of the Jordan. These are possibly the nomadic Kaldu who are part of the ethnic Aramaeans. The LXX simply has “horsemen.”
[1:17] 58 tn The verb פָּשַׁט (pashat) means “to hurl themselves” upon something (see Judg 9:33, 41). It was a quick, plundering raid to carry off the camels.
[1:17] 59 tn Heb “with the edge/mouth of the sword.”
[1:19] 60 tn The use of the particle הִנֵּה (hinneh, “behold”) in this sentence is deictic, pointing out with excitement the events that happened as if the listener was there.
[1:19] 61 sn Both wind and lightning (v. 16) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23-27; Prov 3:4; Luke 8:24-25).
[1:19] 62 tn The word מֵעֵבֶר (me’ever) is simply “from the direction of”; the word עֵבֶר (’ever) indicates the area the whirlwind came across.
[1:20] 63 tn The verb וַיָּקָם (vayyaqom, “and he arose”) indicates the intentionality and the rapidity of the actions to follow. It signals the beginning of his response to the terrible news. Therefore, the sentence could be translated, “Then Job immediately began to tear his robe.”
[1:20] 64 sn It was the custom to tear the robe in a time of mourning, to indicate that the heart was torn (Joel 2:13). The “garment, mantel” here is the outer garment frequently worn over the basic tunic. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 220-24.
[1:20] 65 sn In mourning one normally put off every adornment that enhanced or embellished the person, including that which nature provided (Jer 7:29; Mic 1:16).
[1:20] 66 tn This last verb is the Hishtaphel of the word חָוָה (khavah; BDB 1005 s.v. שָׁחָה); it means “to prostrate oneself, to cause oneself to be low to the ground.” In the OT it is frequently translated “to worship” because that is usually why the individual would kneel down and then put his or her forehead to the ground at the knees. But the word essentially means “to bow down to the ground.” Here “worship” (although employed by several English translations, cf. KJV, NASB, NIV, NRSV, CEV) conveys more than what is taking place – although Job’s response is certainly worshipful. See G. I. Davies, “A Note on the Etymology of histahawah,” VT 29 (1979): 493-95; and J. A. Emerton, “The Etymology of histahawah,” OTS (1977): 41-55.
[1:21] 67 tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”
[1:21] 68 sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”
[1:21] 69 tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.
[1:21] 70 sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.
[1:22] 71 tn The last clause is difficult to translate. It simply reads, “and he did not give unseemliness to God.” The word תִּפְלָה (tiflah) means “unsavoriness” or “unseemliness” in a moral sense. The sense is that Job did not charge God with any moral impropriety in his dealings with him. God did nothing worthless or tasteless. The ancient versions saw the word connected with “foolishness” or “stupidity” (תָּפֵל, tafel, “to be tasteless”). It is possible that “folly” would capture some of what Job meant here. See also M. Dahood, “Hebrew-Ugaritic Lexicography XII,” Bib 55 (1974): 381-93.
