Job 1:6–22

Footnotes

1. 31 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.
2. 32 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).
3. 33 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 ( §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,” 45 (1943): 151–57; G. Cooke, “The Sons of (the) God(s),” 76 (1964): 22–47; M. Tsevat, “God and the Gods in the Assembly,” 40–41 (1969/70): 123–37.
4. 34 The preposition עַל (’al) in this construction after a verb of standing or going means “before” ( §119.cc).
5. 35 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).
6. 36 The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present ( §107.h).
7. 37 Heb “answered the Lord and said” (also in v. 9). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.
8. 38 The verb שׁוּט (shut) means “to go or rove about” ( 1001–2 ). Here the infinitive construct serves as the object of the preposition.
9. 39 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). As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of humans. The good angels are said to go to and fro in the earth on behalf of the suffering righteous (Zech 1:10, 11; 6:7), but Satan goes seeking whom he may devour (1 Pet 5:8).
10. 40 The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. 963 I שׂוּם 2.b). The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities.
11. 41 The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. §39.3.4e): “Certainly there is no one like him.”
12. 42 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.
13. 43 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 336 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.
14. 44 The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”
15. 45 The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something ( 962 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.
16. 46 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 ().
17. 47 Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.
18. 48 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).
19. 49 The particle אוּלָם (’ulam, “but”) serves to restrict the clause in relation to the preceding clause ( §39.3.5e, n. 107).
20. 50 The force of the imperatives in this sentence are almost conditional—if God were to do this, then surely Job would respond differently. The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity.
21. 51 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.
22. 52 See the comments on . 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.
23. 53 The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.
24. 54 The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.
25. 55 Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.
26. 56 The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”
27. 57 The to Job adds “with permission” to show that he was granted leave from God’s presence.
28. 58 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.
29. 59 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.
30. 60 The 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.
31. 61 Heb “his”; the referent (Job) has been specified in the translation for clarity.
32. 62 The use of the verb “to be” with the participle gives emphasis to the continuing of the action in the past ( §116.r).
33. 63 The 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 (shéva’, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia ( שְׁבָא 2.c). The name “Sheba” is used to represent its inhabitants, or some of them. The verb is feminine because the name is a place name. The Sabeans were a tribe from the Arabian peninsula. They were traders mostly (6:19). The raid came from the south, suggesting that this band of Sabeans were near Edom. The time of the attack seems to be winter since the oxen were plowing.
34. 64 The Hebrew is simply “fell” (from נָפַל, nafal). To “fall upon” something in war means to attack quickly and suddenly.
35. 65 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.”
36. 66 Heb “the edge/mouth of the sword”; see T. J. Meek, “Archaeology and a Point of Hebrew Syntax,” 122 (1951): 31–33.
37. 67 The pleonasms in the verse emphasize the emotional excitement of the messenger.
38. 68 The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened ( §37.6d).
39. 69 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” ( §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.
40. 70 The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. , , ). The 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,” 3 (1953): 209–24.
41. 71 Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.
42. 72 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 simply has “horsemen.”
43. 73 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.
44. 74 Heb “with the edge/mouth of the sword.”
45. 75 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.
46. 76 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).
47. 77 The word מֵעֵבֶר (me’ever) is simply “from the direction of”; the word עֵבֶר (’ever) indicates the area the whirlwind came across.
48. 78 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.”
49. 79 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,” 6 (1956): 220–24.
50. 80 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).
51. 81 This last verb is the Hishtaphel of the word חָוָה (khavah; 1005 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. , , , , ) 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,” 29 (1979): 493–95; and J. A. Emerton, “The Etymology of histahawah,” (1977): 41–55.
52. 82 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.”
53. 83 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.”
54. 84 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.
55. 85 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.
56. 86 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,” 55 (1974): 381–93.