1Und HiobH347 antworteteH6030 JehovaH3068 und sprachH559 : 2Ich weißH3045, daß du alles vermagst, und kein Vorhaben dir verwehrt werden kannH3201. 3Wer ist es, der den RatH6098 verhülltH5956 ohne ErkenntnisH1847? So habe ichH5046 denn beurteilt, was ichH995 nicht verstand, Dinge, zu wunderbarH6381 für mich, die ich nicht kannteH3045. 4HöreH8085 doch, und ich will redenH1696; ich will dich fragenH7592, und duH3045 belehre mich! 5Mit dem Gehör des Ohres hatte ich von dirH8088 gehört, aber nun hatH8085 mein AugeH5869 dich gesehenH7200. 6Darum verabscheue ich mich und bereue in StaubH6083 und AscheH665. 7Und es geschah, nachdemH310 JehovaH3068 diese WorteH1697 zuH3559 HiobH347 geredet hatteH1696, da sprachH559 JehovaH3068 zu EliphasH464, dem Temaniter: Mein ZornH639 istH1696 entbrannt wider dich und wider deine beidenH8147 FreundeH7453; denn nichtH2734 geziemend habt ihr von mir geredet, wie mein KnechtH5650 HiobH347. 8UndH3212 nun nehmetH5375 euch siebenH7651 FarrenH6499 und siebenH7651 WidderH352, und gehet zuH3559 meinem KnechteH5650 HiobH347 und opfert ein BrandopferH5930 für euch. Und HiobH347, mein KnechtH5650, möge für euch bittenH6419; denn ihn will ich annehmenH3947, damit ich nichtH5927 an euch tueH6213 nach eurer TorheitH5039; denn nicht geziemend habtH1696 ihr vonH6440 mir geredet, wie mein KnechtH5650 HiobH347. 9Da gingenH3212 EliphasH464, der Temaniter, undH5375 BildadH1085, der Schuchiter, und ZopharH6691, der Naamathiter, und taten, wie JehovaH3068 zu ihnenH1696 geredet hatteH6213; und JehovaH3068 nahm HiobH347 an. 10Und JehovaH3068 wendete die Gefangenschaft HiobsH347, als er für seine FreundeH7453 beteteH6419; und JehovaH3068 mehrte alles, was HiobH347 gehabt hatte, umH7725 das Doppelte. 11Und esH5162 kamenH935 zu ihm alle seine BrüderH251 und alle seine SchwesternH269 und alle seine früheren Bekannten; und sie aßenH398 mit ihm in seinem HauseH1004, und sie bezeugten ihm ihrH3045 Beileid und trösteten ihnH6440 über all das UnglückH7451, welches JehovaH3068 über ihn gebrachtH935 hatte; und sie gabenH5414 ihm einH376 jeder eineH259 Kesita, und einH376 jeder einen goldenenH2091 Ring. 12Und JehovaH3068 segneteH1288 das EndeH319 HiobsH347 mehr als seinen AnfangH7225; und er bekam vierzehntausend H702 H6240 H505 Stück KleinviehH6629 und sechstausend H8337 H505 KameleH1581 und tausend H702 H6240 H505 JochH6776 RinderH1241 und tausend H702 H6240 H505 EselinnenH860. 13Und es wurden ihm siebenH7658 SöhneH1121 und dreiH7969 TöchterH1323 geboren. 14Und er gabH7121 der erstenH259 den NamenH8034 JemimaH3224, und der zweitenH8145 den NamenH8034 KeziaH7103, und der drittenH7992 den NamenH8034 Keren-Happuk. 15Und so schöneH3303 Frauen wie die TöchterH1323 HiobsH347 wurden imH8432 ganzen LandeH776 nicht gefundenH4672. Und ihr VaterH1 gabH5414 ihnen ein ErbteilH5159 inmitten ihrer BrüderH251. 16UndH3967 HiobH347 lebteH2421 nachH310 diesem hundertvierzig JahreH8141; und erH1121 sahH7200 seine KinderH1121 und seine Kindeskinder, vierH702 GeschlechterH1755. 17Und HiobH347 starbH4191, altH2205 und der TageH3117 sattH7649.
Jamieson Fausset Brown Bible Commentary 2 JOB'S PENITENT REPLY. (
Job 42:1-
Job 42:6)
In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (
Job 40:15;
Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (
Job 42:6), and incompetence to deal with the wicked as a just judge (
Job 40:8-
Job 40:14).
thought--"purpose," as in
Job 17:11; but it is usually applied to evil devices (
Job 21:27;
Ps 10:2): the ambiguous word is designedly chosen to express that, while to Job's finite view, God's plans seem bad, to the All-wise One they continue unhindered in their development, and will at last be seen to be as good as they are infinitely wise. No evil can emanate from the Parent of good (
Jas 1:13,
Jas 1:17); but it is His prerogative to overrule evil to good.
3 I am the man! Job in God's own words (
Job 38:2) expresses his deep and humble penitence. God's word concerning our guilt should be engraven on our hearts and form the groundwork of our confession. Most men in confessing sin palliate rather than confess. Job in omitting "by words" (
Job 38:2), goes even further than God's accusation. Not merely my words, but my whole thoughts and ways were "without knowledge."
too wonderful--I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.
4 When I said, "Hear," &c., Job's demand (
Job 13:22) convicted him of being "without knowledge." God alone could speak thus to Job, not Job to God: therefore he quotes again God's words as the groundwork of retracting his own foolish words.
5 hearing of the ear-- (
Ps 18:44, Margin). Hearing and seeing are often in antithesis (
Job 29:11;
Ps 18:8).
seeth--not God's face (
Exod 33:20), but His presence in the veil of a dark cloud (
Job 38:1). Job implies also that, besides this literal seeing, he now saw spiritually what he had indistinctly taken on hearsay before God's infinite wisdom. He "now" proves this; he had seen in a literal sense before, at the beginning of God's speech, but he had not seen spiritually till "now" at its close.
6 myself--rather "I abhor," and retract the rash speeches I made against thee (
Job 42:3-
Job 42:4) [UMBREIT].
7 EPILOGUE, in prose. (
Job 42:7-
Job 42:17)
to Eliphaz--because he was the foremost of the three friends; their speeches were but the echo of his.
right--literally, "well-grounded," sure and true. Their spirit towards Job was unkindly, and to justify themselves in their unkindliness they used false arguments (
Job 13:7); (namely, that calamities always prove peculiar guilt); therefore, though it was "for God" they spake thus falsely, God "reproves" them, as Job said He would (
Job 13:10).
as . . . Job hath--Job had spoken rightly in relation to them and their argument, denying their theory, and the fact which they alleged, that he was peculiarly guilty and a hypocrite; but wrongly in relation to God, when he fell into the opposite extreme of almost denying all guilt. This extreme he has now repented of, and therefore God speaks of him as now altogether "right."
8 seven--(See Introduction). The number offered by the Gentile prophet (
Num 23:1). Job plainly lived before the legal priesthood, &c. The patriarchs acted as priests for their families; and sometimes as praying mediators (
Gen 20:17), thus foreshadowing the true Mediator (
1Tim 2:5), but sacrifice accompanies and is the groundwork on which the mediation rests.
him--rather, "His person [face] only" (see on
Job 22:30). The "person," must be first accepted, before God can accept his offering and work (
Gen 4:4); that can be only through Jesus Christ.
folly--impiety (
Job 1:22;
Job 2:10).
9 The forgiving spirit of Job foreshadows the love of Jesus Christ and of Christians to enemies (
Matt 5:44;
Luke 23:34;
Acts 7:60;
Acts 16:24,
Acts 16:28,
Acts 16:30-
Acts 16:31).
10 turned . . . captivity--proverbial for restored, or amply indemnified him for all he had lost (
Ezek 16:53;
Ps 14:7;
Hos 6:11). Thus the future vindication of man, body and soul, against Satan (
Job 1:9-
Job 1:12), at the resurrection (
Job 19:25-
Job 19:27), has its earnest and adumbration in the temporal vindication of Job at last by Jehovah in person.
twice--so to the afflicted literal and spiritual Jerusalem (
Isa 40:2;
Isa 60:7;
Isa 61:7;
Zech 9:12). As in Job's case, so in that of Jesus Christ, the glorious recompense follows the "intercession" for enemies (
Isa 53:12).
11 It was Job's complaint in his misery that his "brethren," were "estranged" from him (
Job 19:13); these now return with the return of his prosperity (
Pro 14:20;
Pro 19:6-
Pro 19:7); the true friend loveth at all times (
Pro 17:17;
Pro 18:24). "Swallow friends leave in the winter and return with the spring" [HENRY].
eat bread--in token of friendship (
Ps 41:9).
piece of money--Presents are usual in visiting a man of rank in the East, especially after a calamity (
2Chr 32:23). Hebrew, kesita. MAGEE translates "a lamb" (the medium of exchange then before money was used), as it is in Margin of
Gen 33:19;
Josh 24:32. But it is from the Arabic kasat, "weighed out" [UMBREIT], not coined; so
Gen 42:35;
Gen 33:19; compare with
Gen 23:15, makes it likely it was equal to four shekels; Hebrew kashat, "pure," namely, metal. The term, instead of the usual "shekel," &c., is a mark of antiquity.
earring--whether for the nose or ear (
Gen 35:4;
Isa 3:21). Much of the gold in the East, in the absence of banks, is in the shape of ornaments.
12 Probably by degrees, not all at once.
13 The same number as before,
Job 1:2; perhaps by a second wife; in
Job 19:17 his wife is last mentioned.
14 Names significant of his restored prosperity (
Gen 4:25;
Gen 5:29).
Jemima--"daylight," after his "night" of calamity; but MAURER, "a dove."
Kezia--"cassia," an aromatic herb (
Ps 45:8), instead of his offensive breath and ulcers.
Keren-happuch--"horn of stibium," a paint with which females dyed their eyelids; in contrast to his "horn defiled in the dust" (
Job 16:15). The names also imply the beauty of his daughters.
15 inheritance among . . . brethren--An unusual favor in the East to daughters, who, in the Jewish law, only inherited, if there were no sons (
Num 27:8), a proof of wealth and unanimity.
16 The Septuagint makes Job live a hundred seventy years after his calamity, and two hundred forty in all. This would make him seventy at the time of his calamity, which added to a hundred forty in Hebrew text makes up two hundred ten; a little more than the age (two hundred five) of Terah, father of Abraham, perhaps his contemporary. Man's length of life gradually shortened, till it reached threescore and ten in Moses' time (
Ps 90:10).
sons' sons--a proof of divine favor (
Gen 50:23;
Ps 128:6;
Pro 17:6).
17 full of days--fully sated and contented with all the happiness that life could give him; realizing what Eliphaz had painted as the lot of the godly (
Job 5:26;
Ps 91:16;
Gen 25:8;
Gen 35:29). The Septuagint adds, "It is written, that he will rise again with those whom the Lord will raise up." Compare
Matt 27:52-
Matt 27:53, from which it perhaps was derived spuriously.