References (53)
A man lived in the land of Uz (Hebr. Ots) [probably east of Israel, see ]. His name was Job [Hebr. Ijov, meaning "where is the father?" or "employed"]. He was a good (pure) and honest man (had integrity and wanted to do the right thing), who feared (revered) God and shunned evil.
[The words good and honest are used throughout the Bible to mean honesty, fidelity in marriage, treating servants well, being generous to the poor, and not worshipping idols. Job insists that he has done nothing wrong in these areas, see . However, Job was not sinless in a theological sense, otherwise he would not have needed to repent, see ; .]
After a round of [seven such] festivities, Job sent for them to sanctify them. Early in the morning, he sacrificed a burnt offering [] for each of them, for he thought, "My children may have sinned and 'blessed' (Hebr. barach) God (Elohim) in their hearts [rejected and cursed him within themselves]." Job did this every time.
[Here the word bless is used, but the meaning seems to be the opposite, see also ; , ; , . Many translations use the word "curse," but there are Hebrew words for cursing (), so the author seems to be making a point here. Since it was customary to bless each other both when meeting and when parting, bless can also mean "to say goodbye" and here have the meaning "to reject God.". Others interpret it as irony or a euphemism (paraphrase) where the meaning is the opposite. Another explanation may be that a pious scribe who copied the text did not want to write out a curse against God, and instead wrote "bless," but the reader should understand that the opposite is meant. Job seems to have served as a priest for his family, similar to Abraham. The fact that he sacrifices to sanctify his children may indicate that the children did something that was not good. Sacrificing was not unusual; Cain and Abel sacrificed (). Noah sacrificed immediately when he came out of the ark (). Abraham also sacrificed regularly (, ; ). In surrounding cultures, rituals and sacrifices were part of the culture, see e.g. ; ; .]
[Birthdays
Ages are important in the Bible and are counted. The celebration of birthdays is neither prohibited nor encouraged. However, the two birthday celebrations mentioned in the Bible are not good examples. They are celebrated by pagan people and both end in death and sorrow: Pharaoh kills a baker () and Herod Antipas demands the head of John the Baptist on a silver platter ().
Two biblical figures cursed their birthdays, Job () and Jeremiah (), see also . Paul gives good advice in ; ; regarding the celebration of various holidays.]
Then the Lord (Yahweh) said to the Accuser (Satan), "Have you noticed (set your heart on) my servant Job? There is no one on earth as good (pure) and upright (has integrity and wants to do what is right) [same phrase as in ], no one who fears (reveres) God and avoids evil." [Note that it is not the Accuser but the Lord who takes the initiative to highlight Job as an example.]
The Accuser (Satan) answered the Lord (Yahweh): "Is it for no reason that Job fears (reveres) God (Elohim)?
Then a messenger [the first of four] came to Job and said, "While the oxen were plowing and the donkeys were grazing nearby,
When Job heard this, he stood up, tore his robe, and shaved his head [ a customat that time to show grief, see ; ; ]. Then he threw himself flat on the ground [in reverence for God].
Throughout all this [the misfortunes that befell him in ], Job did not sin and did not allow himself to accuse (speak foolishly about) God (Elohim).
[The unusual Hebrew word tiflah is used for accuse. It means distasteful or repulsive, see ; .]
Then the Lord (Yahweh) said to the Accuser (Satan), "Have you noticed (studied, literally: 'set your heart on') my servant Job? There is no one on earth who is so good (pure) and upright (has integrity and wants to do what is right) [same phrase as in , ], no one who fears (reveres) God and avoids evil. He still stands firm and has integrity (is good), even though you drove me (pressured me, made me) to destroy (devour) him without cause." [Satan used the same words "without cause" when he insinuated that Job did not praise God out of pure love and reverence, but only for all the blessings he had received, see .]
Satan left (departed from) the Lord's presence and struck Job with a malignant sore (inflammation), from head to toe (from the soles of his feet to the top of his head—his entire body).
Job replied to her:
"You speak as a foolish
(godless) woman would speak.
Shall we accept the good
[in life] from God,
without also accepting the evil
[that befalls us]?"
[The words for good (Hebr. tóv) and evil (Hebr. ra) do not refer to God's character, but to the circumstances that affect life on earth. The word foolish refers more to being godless than to being without reason. The same word is used for someone who says in his heart that there is no God, see . See also , . Note that Job does not accuse his wife of being ungodly, only that she speaks like someone who is. He also includes her in his answer and uses the word "we." Job responds as if he had read and .] Throughout all this
[throughout this trial],
Job did not sin with his lips.
When three of
Job's acquaintances
(neighbors – Hebr. rea) heard about all the misfortunes that had befallen him, they agreed to go and show compassion and comfort him. The three were:
Eliphaz – the Temanite
[Teman was a city in Edom southeast of the Dead Sea, known for wisdom, see ] and
Bildad – the Shuhite
[Shuh probably means "wealth"] and
Zophar – the Naamathite
[Naamah means "beautiful"].
[These were three of Job's acquaintances or neighbors. The eldest and most prominent is always mentioned first in lists, which in this case is Eliphaz. The other two names are unusual and the places are unknown, but Shoa and Naama were probably located somewhere in present-day Jordan. Bildad has a good knowledge of the papyrus plant () and may have had contact with Egypt. The name Eliphaz means "my God is gold." The etymology of the name Bildad is not entirely clear, but the name consists of two parts: Bel or Baal (lord) followed by the verb jadad (to love). The meaning could be "the Lord is loved" or "Bel has loved." Some see a connection to the god Baal here. The third acquaintance's name is Tsofar, which means trumpet, alarm, or siren.]Then Job opened his mouth and cursed the day he was born. [The prophet Jeremiah also cursed the day he was born, see .]
Then Job spoke (Hebr. anah) and said:
Then Job answered and said:
Then Job answered and said:
Then Job answered and said:
Then Job answered and said:
Then Job answered and said:
Then Job answered and said:
Then Job answered and said:
Then Job answered and said:
[Job's opening words in chapter 27 break the normal cycle of speech and response found in the previous eight dialogues. Based on previous patterns (Eliphaz, Bildad, and Zophar), it would have been time for the third speaker, Zophar, to speak here. He seems to be silent, and instead Job continues his speech. The more unusual Hebrew word mashal, which describes proverbs and sayings, is used here.]
Once again, Job took up his saying (he began to speak in images and proverbs, often with many layers of meaning; sometimes even prophetically – Hebr. mashal) and said:
let thistles grow instead of wheat
and harmful reeds instead of barley.
The words of Job are ended.
[Now follow four speeches by a new person – Eliho. He is younger than the other three acquaintances who have spoken to Job, see . He has been listening to the conversations (). He is the only person in the Book of Job who has a family tree, see . His tribe was from Boz, which is the name of two men (; ) and a place. In , Boz is mentioned together with Dedan and Tema (). Eliho, like the other three, had roots in the desert landscape east of Israel.]
The three [frail] men [Eliphaz, Bildad, and Zophar] now stopped answering Job, because he was righteous in his own eyes.
This angered Eliho, the son of Barachel, a Bozit, of the family of Ram.
He was angry with Job because he claimed to be right against God (Elohim),
and he was upset with his three friends
because they could not find an answer and yet judged Job guilty.
Eliho had waited (Hebr. chachah) to address Job
because the others were older (Hebr. zaqen) than he was.
and I watched you closely (followed you attentively).
But, behold, none of you could convince Job,
none could answer his words.
Elihu spoke up and said:
And yet, Job, I beg you, listen to my words (Hebr. milah)
and all my words (Hebr. davar).
Listen, Job! Hear me!
Be quiet, so I can speak.
for Job has said, "I am righteous,
and God (El) has taken away my rights.
What man (warrior—a man in his prime—full of his own strength and power) is like Job
who drinks contempt like water?
Job speaks without knowledge
and his words are without reflection.
Is it the desire to test Job to the end,
when he answers like a foolish man,
[Eliho now turns away from Job, and speaks about him to those standing around:] So Job opens his mouth [speaks] to emptiness,
without knowledge, babble (talk, chatter – Hebr. milah) piles up (flows).
Listen [with emphasis] carefully to this, Job!
Stop and consider the wonders of God (El). []
[For the first time in the entire book of Job, God speaks to Job. There have been 37 chapters of silence from God, during which Job has asked for an answer, the last one being in where Job said, "Let the Almighty answer me!" Since chapter 5, Job's friends have tried to speak for God, but have failed. The Hebrew word for storm is different from the word for "strong storm" in , which caused Job and his wife to lose their ten children. Nevertheless, the choice of words suggests a connection between the storm and man's understanding of who God is.]
The Lord (Jahveh) answered Job from the whirlwind (Hebr. searah) and said:
The Lord answered Job and said:
Then Job answered the Lord (Yahweh) and said:
After the Lord
(Yahweh) had spoken this to
Job, he said to Eliphaz the Temanite
[the eldest of Job's three friends, who initiated the dialogue and spoke first, see ]:
"My wrath is kindled against you and your two friends
[Bildad and Zophar]. You have not spoken what is right
(true) about me, as my servant
Job has done.
Now take seven young bulls and seven rams and go to my servant Job and offer them as a burnt offering for yourselves []. My servant Job will then pray [offer a vicarious prayer] for you. I will listen to his prayer. I will not treat (act against) you based on your ignorance (shamelessness). You have not spoken the truth about me as my servant Job has done."
[The problem with the theology of Eliphaz, Bildad, and Zophar was that they said that God immediately judges sin and rewards goodness. If something bad happens, the person affected must have committed some sin. Eliho, who spoke last (), does not receive God's criticism, nor does he receive praise.]
Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite did as the Lord (Yahweh) had told them, and the Lord (Yahweh) accepted Job's prayer (lifted his face toward Job in favor).
When Job prayed for his acquaintances, the Lord (Yahweh) restored him (literally: 'the Lord gave back what had been stolen'). The Lord (Yahweh) gave Job twice as much as he had had before.
The Lord blessed the latter part of Job's life more than the former. He received
14,000 sheep,
6,000 camels,
1,000 pairs of oxen, and
1,000 female donkeys.
There were no women in the whole country as beautiful as Job's daughters. Their father gave them inheritance rights along with their brothers.
[Two details are noteworthy. The first is that the daughters are mentioned by name, while none of the sons' names are mentioned. The author does not explain the meaning of the names, but it seems that the choice of names reinforces how valuable and appreciated they were in the eyes of Job and his wife. The second is that the daughters also inherit from Job, which was unusual in this patriarchal era when daughters only inherited if there were no sons, see .]
Job lived another 140 years and saw his children and grandchildren in four generations.
Then Job died old (of old age) and satisfied (content) with life.
[If Job was about 70 years old when he suffered his trial and then lived another 140 years, he was just over 200 years old. In the same way that his possessions doubled, Job also received 2 x 70 extra years. Since the Flood, life expectancy has gradually decreased from 900 years to a maximum of 120 years, see . In terms of time, considering human lifespan, Job may have been a contemporary of Abraham's father Terah, who lived to be 205 years old. Abraham lived to be 175 years old, see ; .]
even if these three fragile men (Hebr. enósh) were there [in the land]—Noah, Daniel, and Job—they would only be able to save their own lives (souls—Hebr. nefesh) through their righteousness, declares (says, proclaims) the Lord of lords (Adonai Yahweh).
[Jeremiah has already said "even if Moses and Samuel stood before me," see . Noah and Job lived long before Ezekiel became a prophet. The two were examples of men who only managed to save those closest to them. When the flood came, the whole earth was affected, but Noah and his family were saved. Job prayed for his children, but they were struck by misfortune; however, Job and his wife survived. Daniel may be the contemporary biblical Daniel who was taken captive to Babylon, or the legend of a Daniel in the Ugaritic saga of Aqhat (1300 BC). In that case, three non-Jews from history are mentioned. A Daniel is also mentioned in .]
even if these three fragile men—Noah, Daniel, and Job []—were in it (the land), as surely as I live, declares (says, proclaims) the Lord of lords (Adonai Yahweh), they would not be able to save sons and not daughters, they would only save their own souls with their righteousness.
See [observe, consider] how we say that those who have stood firm are blessed (happy). You have heard of Job's endurance (steadfastness) [how he stood firm during trials], and you have seen the Lord's purpose [how he richly blessed Job in the end], for the Lord is full of grace and mercy.
