1Byl muž v zemi Úsu, jménem Jób. Tento muž byl bezúhonný a přímý, bohabojný a odvracející se od zlého. 2Narodilo se mu sedm synů a tři dcery. 3Jeho statek vydal na sedm tisíc ovcí a tři tisíce velbloudů, pět set spřežení skotu a pět set oslic a velmi mnoho čeledi; onen muž byl nejzámožnější ze všech synů východu. 4Jeho synové chodívali a pořádali hostinu, každý doma ve svůj den. Posílali pro své tři sestry a zvali je, aby jedly a pily s nimi. 5I stávalo se, když proběhly dny hostiny, že Jób pro ně posílal a posvěcoval je, vstával časně ráno a přinášel zápalné oběti podle počtu jich všech; neboť Jób říkal: Moji synové možná zhřešili a ve svém srdci zlořečili Bohu. Takto činil Jób po všechny dny. 6Tu nastal den, kdy přišli Boží synové, aby se postavili před Hospodina; mezi nimi přišel také Satan. 7Hospodin tehdy Satanovi řekl: Odkud přicházíš? Satan Hospodinu odpověděl: Z obchůzky na zemi, z procházení po ní sem a tam. 8Hospodin se pak Satana zeptal: Jestlipak sis všiml mého otroka Jóba? Neboť není na zemi jemu podobného, muže bezúhonného a přímého, bohabojného a odvracejícího se od zlého. 9Satan nato Hospodinu odpověděl: Bojí se snad Jób Boha bezdůvodně? 10Cožpak ty jsi neohradil jej, jeho dům a všechno, co má, ze všech stran? Nepožehnal jsi dílo jeho rukou a nerozhojnil se jeho statek na zemi? 11Avšak vztáhni nyní svou ruku a zasáhni vše, co má; určitě ti bude do tváře zlořečit. 12Hospodin řekl Satanovi: Hle, vše, co má, je ve tvé ruce; pouze na něho ruku nevztahuj. A Satan odešel z Hospodinovy přítomnosti. 13Nastal den, kdy jeho synové a dcery jedli a pili víno v domě svého prvorozeného bratra. 14Tu přišel k Jóbovi posel a řekl: Skot právě oral a oslice se pásly vedle něj. 15Vtom vpadli Šebovci, pobrali je a služebníky zabili ostřím meče. Unikl jsem pouze já sám, abych ti to oznámil. 16Ještě mluvil, když přišel jiný a řekl: Boží oheň padl z nebes, zapálil ovce i služebníky a strávil je. Unikl jsem pouze já sám, abych ti to oznámil. 17Ještě mluvil, když přišel jiný a řekl: Chaldejci postavili tři oddíly, vtrhli na velbloudy, pobrali je a služebníky zabili ostřím meče. Unikl jsem pouze já sám, abych ti to oznámil. 18Zatímco mluvil, přišel jiný a řekl: Tvoji synové a dcery jedli a pili víno v domě svého prvorozeného bratra 19a hle, silný vítr se přihnal přes pustinu a opřel se do čtyř rohů domu; ten se zřítil na ty mladé a zemřeli. Unikl jsem pouze já sám, abych ti to oznámil. 20Nato Jób vstal, roztrhl své roucho a ostříhal si hlavu; pak padl na zem a klaněl se. 21Řekl: Nahý jsem vyšel z nitra své matky a nahý se tam navrátím; Hospodin dal a Hospodin vzal. Budiž požehnáno Hospodinovo jméno. 22V tom všem Jób nezhřešil a nepřiřkl Bohu nic bláhového.
Jamieson Fausset Brown Bible Commentary 1 THE HOLINESS OF JOB, HIS WEALTH, &c. (
Иов 1:1-
Иов 1:5)
Uz--north of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-Petrća on the west, and Arabia-Felix on the south.
Job--The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [EICHORN]; or rather from a Hebrew word signifying one to whom enmity was shown, "greatly tried" [GESENIUS]. Significant names were often given among the Hebrews, from some event of later life (compare
Быт 4:2, Abel--a "feeder" of sheep). So the emir of Uz was by general consent called Job, on account of his "trials." The only other person so called was a son of Issachar (
Быт 46:13).
perfect--not absolute or faultless perfection (compare
Иов 9:20;
Екк 7:20), but integrity, sincerity, and consistency on the whole, in all relations of life (
Быт 6:9;
Быт 17:1;
Прит 10:9;
Мф 5:48). It was the fear of God that kept Job from evil (
Прит 8:13).
3 she-asses--prized on account of their milk, and for riding (
Суд 5:10). Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in movable tents and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "five hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelling in a town, in which respect he differed from the patriarchs. Camels are well called "ships of the desert," especially valuable for caravans, as being able to lay in a store of water that suffices them for days, and to sustain life on a very few thistles or thorns.
household-- (
Быт 26:14). The other rendering which the Hebrew admits, "husbandry," is not so probable.
men of the east--denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta (
Суд 6:3;
Иез 25:4).
4 every one his day--namely, the birthday (
Иов 3:1). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.
5 when the days of their feasting were gone about--that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.
cursed God--The same Hebrew word means to "curse," and to "bless"; GESENIUS says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient (
Быт 47:10). Thus UMBREIT translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (
Прит 20:1). This act illustrates Job's "fear of God" (
Иов 1:1).
6 SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (
Иов 1:6-
Иов 1:12)
sons of God--angels (
Иов 38:7;
3Цар 22:19). They present themselves to render account of their "ministry" in other parts of the universe (
Евр 1:14).
the Lord--Hebrew, JEHOVAH, the self-existing God, faithful to His promises. God says (
Исх 6:3) that He was not known to the patriarchs by this name. But, as the name occurs previously in
Быт 2:7-
Быт 2:9, &c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means; namely, "making things to be," fulfilling the promises made to their forefathers. This name, therefore, here, is no objection against the antiquity of the Book of Job.
Satan--The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks on Job is similar to that with which he looked on Adam in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen himself (
Иов 4:19;
Иов 15:15;
Иуд 1:6). In the Book of Job, Satan is first designated by name: "Satan," Hebrew, "one who lies in wait"; an "adversary" in a court of justice (
1Пар 21:1;
Псал 109:6;
Зах 3:1); "accuser" (
Откр 12:10). He has the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more on man's side against Satan (
Ис 42:21); and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the Greek name--the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent (
Быт 3:1). He is called prince of this world (
Ин 12:31); the god of this world (
2Кор 4:4); prince of the power of the air (
Еф 2:2). God here questions him, in order to vindicate His own ways before angels.
7 going to and fro--rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste (
Мф 12:43;
1Пет 5:8). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty (
Быт 1:26;
Псал 8:6). Man then lost it and Satan became prince of this world. The Son of man (
Псал 8:4) --the representative man, regains the forfeited inheritance (
Откр 11:15). Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles.
8 considered--Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.
9 fear God for naught--It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the reward" of His people (
Быт 15:1).
10 his substance is increased--literally, "spread out like a flood"; Job's herds covered the face of the country.
11 curse thee to thy face--in antithesis to God's praise of him (
Иов 1:8), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (
Мал 3:14).
12 in thy power--Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this (
Иов 1:11, "thine"), but He allows the enemy to do so.
13 JOB, IN AFFLICTION, BLESSES GOD, &c. (
Иов 1:13-
Иов 1:22)
wine--not specified in
Иов 1:4. The mirth inspired by the "wine" here contrasts the more sadly with the alarm which interrupted it.
14 the asses feeding beside them--Hebrew, "she asses." A graphic picture of rural repose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs.
15 Sabeans--not those of Arabia-Felix, but those of Arabia-Deserta, descending from Sheba, grandson of Abraham and Keturah (
Быт 25:3). The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (compare
Быт 16:12).
I alone am escaped--cunningly contrived by Satan. One in each case escapes (
Иов 1:16-
Иов 1:17,
Иов 1:19), and brings the same kind of message. This was to overwhelm Job, and leave him no time to recover from the rapid succession of calamities--"misfortunes seldom come single."
16 fire of God--Hebraism for "a mighty fire"; as "cedars of God"--"lofty cedars" [
Псал 80:10]. Not lightning, which would not consume all the sheep and servants. UMBREIT understands it of the burning wind of Arabia, called by the Turks "wind of poison." "The prince of the power of the air" [
Еф 2:2] is permitted to have control over such destructive agents.
17 Chaldeans--not merely robbers as the Sabeans; but experienced in war, as is implied by "they set in array three bands" (
Авв 1:6-
Авв 1:8). RAWLINSON distinguishes three periods: 1. When their seat of empire was in the south, towards the confluence of the Tigris and Euphrates. The Chaldean period, from 2300 B.C. to 1500 B.C. In this period was Chedorlaomer (
Быт 14:1), the Kudur of Hur or Ur of the Chaldees, in the Assyrian inscriptions, and the conqueror of Syria. 2. From 1500 to 625 B.C., the Assyrian period. 3. From 625 to 538 B.C. (when Cyrus the Persian took Babylon), the Babylonian period. "Chaldees" in Hebrew--Chasaim. They were akin, perhaps, to the Hebrews, as Abraham's sojourn in Ur, and the name "Chesed," a nephew of Abraham, imply. The three bands were probably in order to attack the three separate thousands of Job's camels (
Иов 1:3).
19 a great wind from the wilderness--south of Job's house. The tornado came the more violently over the desert, being uninterrupted (
Ис 21:1;
Ос 13:15).
the young men--rather, "the young people"; including the daughters (so in
Руф 2:21).
20 Job arose--not necessarily from sitting. Inward excitement is implied, and the beginning to do anything. He had heard the other messages calmly, but on hearing of the death of his children, then he arose; or, as EICHORN translates, he started up (
2Цар 13:31). The rending of the mantle was the conventional mark of deep grief (
Быт 37:34). Orientals wear a tunic or shirt, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shaving the head was also usual in grief (
Иер 41:5;
Мих 1:16).
21 Naked-- (
1Тим 6:7). "Mother's womb" is poetically the earth, the universal mother (
Екк 5:15;
Екк 12:7;
Псал 139:15). Job herein realizes God's assertion (
Иов 1:8) against Satan's (
Иов 1:11). Instead of cursing, he blesses the name of JEHOVAH (Hebrew). The name of Jehovah, is Jehovah Himself, as manifested to us in His attributes (
Ис 9:6).
22 nor charged God foolishly--rather, "allowed himself to commit no folly against God" [UMBREIT].
Иов 2:10 proves that this is the meaning. Not as Margin "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are folly; literally, an "insipid, unsavory" thing (
Иов 6:6;
Иер 23:13, Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures (
Прит 8:36). We are to submit to trials, not because we see the reasons for them, nor yet as though they were matters of chance, but because God wills them, and has a right to send them, and has His own good reasons in sending them.
