1Es war ein MannH376 im LandeH776 UzH5780, der hießH8034 HiobH347. DerselbeH376 war schlechtH8535 und rechtH3477, gottesfürchtig H430 H3373 und miedH5493 das BöseH7451. 2Und zeugteH3205 siebenH7651 SöhneH1121 und dreiH7969 TöchterH1323; 3und seines ViehsH4735 waren 7000 H7651 H505 SchafeH6629, 3000 H7969 H505 KameleH1581, 500 H2568 H3967 JochH6776 RinderH1241 und 500 H2568 H3967 EselinnenH860, und er hatte viel H3966 H7227 GesindeH5657; und erH376 war herrlicherH1419 denn alleH1121, die gegen MorgenH6924 wohnten. 4Und seine SöhneH1121 gingenH1980 hin und machtenH6213 ein MahlH4960, ein jeglicherH376 in seinem HauseH1004 auf seinen TagH3117, und sandtenH7971 hin und ludenH7121 ihre dreiH7969 SchwesternH269, mit ihnen zu essenH398 und zu trinkenH8354. 5Und wenn die TageH3117 des MahlsH4960 um warenH5362, sandteH7971 HiobH347 hin und heiligteH6942 sie und machteH7925 sich des MorgensH1242 frühH7925 auf und opferteH5927 BrandopferH5930 nach ihrer aller ZahlH4557; denn HiobH347 gedachteH559: Meine SöhneH1121 möchten gesündigtH2398 und GottH430 abgesagtH1288 habenH194 in ihrem HerzenH3824. Also tatH6213 HiobH347 allezeitH3117. 6Es begab sich aber auf einen TagH3117, da die KinderH1121 GottesH430 kamenH935 und vorH3320 den HERRNH3068 tratenH3320, kamH935 der SatanH7854 auch unterH8432 ihnen. 7Der HERRH3068 aber sprachH559 zu dem SatanH7854: WoH370 kommstH935 du her? Der SatanH7854 antworteteH6030 dem HERRNH3068 und sprachH559: Ich habe das LandH776 umherH1980 durchzogenH7751. 8Der HERRH3068 sprachH559 zum SatanH7854: Hast du nicht acht H3820 H7760 gehabt auf meinen KnechtH5650 HiobH347? Denn es ist seinesgleichen nicht im LandeH776, schlechtH8535 und rechtH3477 H376, gottesfürchtig H430 H3373 und meidetH5493 das BöseH7451. 9Der SatanH7854 antworteteH6030 dem HERRNH3068 und sprachH559: Meinst du, daß HiobH347 umsonstH2600 GottH430 fürchtetH3372? 10Hast du doch ihn, sein HausH1004 und alles, was er hatH5439, ringsumherH1157 verwahrtH7753. Du hast das WerkH4639 seiner HändeH3027 gesegnetH1288, und sein GutH4735 hat sich ausgebreitetH6555 im LandeH776. 11AberH199 reckeH7971 deine HandH3027 aus und tasteH5060 an alles, was er hat: was gilt’s, er wird dir ins AngesichtH6440 absagenH3808 H1288? 12Der HERRH3068 sprachH559 zum SatanH7854: Siehe, alles, was er hat, sei in deiner HandH3027; nur an ihn selbst legeH7971 deine HandH3027 nicht. Da gingH3318 der SatanH7854 ausH3318 vonH6440 dem HERRNH3068. 13Des TagesH3117 aber, da seine SöhneH1121 und TöchterH1323 aßenH398 und WeinH3196 trankenH8354 in ihres BrudersH251 HauseH1004, des ErstgeborenenH1060, 14kamH935 ein BoteH4397 zu HiobH347 und sprachH559: Die RinderH1241 pflügtenH2790, und die EselinnenH860 gingenH7462 nebenH3027 ihnen auf der WeideH7462, 15da fielenH5307 die aus SabaH7614 herein und nahmenH3947 sie und schlugenH5221 die KnechteH5288 mit der SchärfeH6310 des SchwertsH2719; und ich bin allein entronnenH4422, daß ich dir’s ansagteH5046. 16Da er noch redeteH1696, kamH935 ein anderer und sprachH559: Das FeuerH784 GottesH430 fielH5307 vom HimmelH8064 und verbrannteH1197 SchafeH6629 und KnechteH5288 und verzehrteH398 sie; und ich bin allein entronnenH4422, daß ich dir’s ansagteH5046. 17Da der noch redeteH1696, kamH935 einer und sprachH559: Die ChaldäerH3778 machtenH7760 dreiH7969 RottenH7218 und überfielenH6584 die KameleH1581 und nahmenH3947 sie und schlugenH5221 die KnechteH5288 mit der SchärfeH6310 des SchwertsH2719; und ich bin allein entronnenH4422, daß ich dir’s ansagteH5046. 18Da der noch redeteH1696, kamH935 einer und sprachH559: Deine SöhneH1121 und TöchterH1323 aßenH398 und tranken H3196 H8354 im HauseH1004 ihres BrudersH251, des ErstgeborenenH1060, 19und siehe, da kamH935 ein großerH1419 WindH7307 vonH5676 der WüsteH4057 her und stießH5060 auf die vierH702 EckenH6438 des HausesH1004 und warf’sH5307 auf die jungen LeuteH5288, daß sie starbenH4191; und ich bin allein entronnenH4422, daß ich dir’s ansagteH5046. 20Da standH6965 HiobH347 aufH6965 und zerrißH7167 sein KleidH4598 und raufteH1494 sein HauptH7218 und fielH5307 auf die ErdeH776 und betete anH7812 21und sprachH559: Ich bin nacktH6174 von meiner MutterH517 LeibeH990 gekommenH3318, nacktH6174 werde ich wieder dahinfahrenH7725. Der HERRH3068 hat’s gegebenH5414, der HERRH3068 hat’s genommenH3947; der NameH8034 des HERRNH3068 sei gelobtH1288. 22In diesem allem sündigteH2398 HiobH347 nicht und tatH5414 nichts TörichtesH8604 wider GottH430.
Jamieson Fausset Brown Bible Commentary 1 THE HOLINESS OF JOB, HIS WEALTH, &c. (
Job 1:1-
Job 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
Gen 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 (
Gen 46:13).
perfect--not absolute or faultless perfection (compare
Job 9:20;
Eccl 7:20), but integrity, sincerity, and consistency on the whole, in all relations of life (
Gen 6:9;
Gen 17:1;
Pro 10:9;
Matt 5:48). It was the fear of God that kept Job from evil (
Pro 8:13).
3 she-asses--prized on account of their milk, and for riding (
Judg 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-- (
Gen 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 (
Judg 6:3;
Ezek 25:4).
4 every one his day--namely, the birthday (
Job 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 (
Gen 47:10). Thus UMBREIT translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (
Pro 20:1). This act illustrates Job's "fear of God" (
Job 1:1).
6 SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (
Job 1:6-
Job 1:12)
sons of God--angels (
Job 38:7;
1Kgs 22:19). They present themselves to render account of their "ministry" in other parts of the universe (
Heb 1:14).
the Lord--Hebrew, JEHOVAH, the self-existing God, faithful to His promises. God says (
Exod 6:3) that He was not known to the patriarchs by this name. But, as the name occurs previously in
Gen 2:7-
Gen 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 (
Job 4:19;
Job 15:15;
Jude 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 (
1Chr 21:1;
Ps 109:6;
Zech 3:1); "accuser" (
Rev 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 (
Isa 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 (
Gen 3:1). He is called prince of this world (
John 12:31); the god of this world (
2Cor 4:4); prince of the power of the air (
Eph 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 (
Matt 12:43;
1Pet 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 (
Gen 1:26;
Ps 8:6). Man then lost it and Satan became prince of this world. The Son of man (
Ps 8:4) --the representative man, regains the forfeited inheritance (
Rev 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 (
Gen 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 (
Job 1:8), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (
Mal 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 (
Job 1:11, "thine"), but He allows the enemy to do so.
13 JOB, IN AFFLICTION, BLESSES GOD, &c. (
Job 1:13-
Job 1:22)
wine--not specified in
Job 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 (
Gen 25:3). The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (compare
Gen 16:12).
I alone am escaped--cunningly contrived by Satan. One in each case escapes (
Job 1:16-
Job 1:17,
Job 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" [
Ps 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" [
Eph 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" (
Hab 1:6-
Hab 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 (
Gen 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 (
Job 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 (
Isa 21:1;
Hos 13:15).
the young men--rather, "the young people"; including the daughters (so in
Ruth 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 (
2Sam 13:31). The rending of the mantle was the conventional mark of deep grief (
Gen 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 (
Jer 41:5;
Mic 1:16).
21 Naked-- (
1Tim 6:7). "Mother's womb" is poetically the earth, the universal mother (
Eccl 5:15;
Eccl 12:7;
Ps 139:15). Job herein realizes God's assertion (
Job 1:8) against Satan's (
Job 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 (
Isa 9:6).
22 nor charged God foolishly--rather, "allowed himself to commit no folly against God" [UMBREIT].
Job 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 (
Job 6:6;
Jer 23:13, Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures (
Pro 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.
