Job 1:6

Satan’s Accusation of Job ¹ 

1:6 Now the day came when ²  the sons of God ³  came to present themselves before ⁴  the Lord – and Satan ⁵  also arrived among them.

Job 1:9

1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? ⁶ 

Job 2:6

2:6 So the Lord said to Satan, “All right, ⁷  he is ⁸  in your power; ⁹  only preserve ¹⁰  his life.”

Job 1:12

1:12 So the Lord said to Satan, “All right then, ¹¹  everything he has is ¹²  in your power. ¹³  Only do not extend your hand against the man himself!” ¹⁴  So Satan went out ¹⁵  from the presence of the Lord. ¹⁶ 

[1:6]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn The preposition עַל (’al) in this construction after a verb of standing or going means “before” (GKC 383 §119.cc).

[1:6]  ⁵ 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).

[1:9]  ⁶ 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.

[2:6]  ¹¹ tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.

[2:6]  ¹² tn The LXX has “I deliver him up to you.”

[2:6]  ¹³ tn Heb “hand.”

[2:6]  ¹⁴ sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.

[1:12]  ¹⁶ tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.

[1:12]  ¹⁷ tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.

[1:12]  ¹⁸ tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.

[1:12]  ¹⁹ 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]  ²⁰ tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.

[1:12]  ²¹ sn So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence.