1 There was a man in the land of Uz, whose name was Job. That man was blameless and upright, and one who feared God, and turned away from evil.
2 There were born to him seven sons and three daughters.
3 His possessions also were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys, and a very great household; so that this man was the greatest of all the children of the east.
4 His sons went and held a feast in the house of each one on his birthday; and they sent and called for their three sisters to eat and to drink with them.
5 It was so, when the days of their feasting had run their course, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all. For Job said, “It may be that my sons have sinned, and renounced God in their hearts.” Job did so continually.
6 Now on the day when God’s sons came to present themselves before Yahweh, Satan also came among them.
7 Yahweh said to Satan, “Where have you come from?” Then Satan answered Yahweh, and said, “From going back and forth on the earth, and from walking up and down in it.”
8 Yahweh said to Satan, “Have you considered my servant, Job? For there is no one like him on the earth, a blameless and an upright man, one who fears God, and turns away from evil.”
9 Then Satan answered Yahweh, and said, “Does Job fear God for nothing?
10 Haven’t you made a hedge around him, and around his house, and around all that he has, on every side? You have blessed the work of his hands, and his substance is increased in the land.
11 But stretch out your hand now, and touch all that he has, and he will renounce you to your face.”
12 Yahweh said to Satan, “Behold, all that he has is in your power. Only on himself don’t stretch out your hand.” So Satan went out from the presence of Yahweh.
13 It fell on a day when his sons and his daughters were eating and drinking wine in their oldest brother’s house,
14 that a messenger came to Job, and said, “The oxen were plowing, and the donkeys feeding beside them,
15 and the Sabeans attacked, and took them away. Yes, they have killed the servants with the edge of the sword, and I alone have escaped to tell you.”
16 While he was still speaking, another also came and said, “The fire of God has fallen from the sky, and has burned up the sheep and the servants, and consumed them, and I alone have escaped to tell you.”
17 While he was still speaking, another also came and said, “The Chaldeans made three bands, and swept down on the camels, and have taken them away, yes, and killed the servants with the edge of the sword; and I alone have escaped to tell you.”
18 While he was still speaking, there came also another, and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house,
19 and behold, there came a great wind from the wilderness, and struck the four corners of the house, and it fell on the young men, and they are dead. I alone have escaped to tell you.”
20 Then Job arose, and tore his robe, and shaved his head, and fell down on the ground, and worshiped.
21 He said, “Naked I came out of my mother’s womb, and naked will I return there. Yahweh gave, and Yahweh has taken away. Blessed be Yahweh’s name.”
22 In all this, Job didn’t sin, nor charge God with wrongdoing.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
The Talmudgathered c. 200–500JewishTract Baba Bathra · on Job 1:1One of the rabbis was sitting before R. Samuel b. Na'hmeni and said: Job never existed; and is mentioned in the Scripture only for an example. Said he to him: The Scripture is against your theory, as it states plainly [Job, i. 1]: "There was a man," etc. But according to your theory it is also written [II Sam. xii. 3]: "But the poor man had nothing," etc. Was it so in reality? It was written only for an example! The same may be said concerning Job? If it were so, why, then, his name and the name of the country he came from? … R. Elazar said: Job was in the time of the judges … R. Nathan said that Job was in the time of the Queen of Sheba, as it is written [Job, i. 15]: "When the Sabeans made an incursion." … And the sages said: He was in the time of the Chaldea, as it is written [ibid., ibid. 17]: "The Chaldeans posted themselves," etc.
One of the rabbis was sitting before R. Samuel b. Na'hmeni and said: Job never existed; and is mentioned in the Scripture only for an example. Said he to him: The Scripture is against your theory, as it states plainly [Job, i. 1]: "There was a man," etc. But according to your theory it is also written [II Sam. xii. 3]: "But the poor man had nothing," etc. Was it so in reality? It was written only for an example! The same may be said concerning Job? If it were so, why, then, his name and the name of the country he came from? … R. Elazar said: Job was in the time of the judges … R. Nathan said that Job was in the time of the Queen of Sheba, as it is written [Job, i. 15]: "When the Sabeans made an incursion." … And the sages said: He was in the time of the Chaldea, as it is written [ibid., ibid. 17]: "The Chaldeans posted themselves," etc.
The Talmud, Tract Baba Bathra, Baba Bathra 15a–16a; translated by Michael L. Rodkinson (Boston, 1918); the text of the Internet Sacred Text Archive. The edition
The rabbis' discussions of the law and the Scriptures, gathered in Babylonia over three centuries, each saying under the name of the rabbi who said it.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 1:6Now who are called the sons of God, saving the elect Angels? … It is a very necessary enquiry, how Satan could be present among the elect Angels, he who had a long time before been damned and banished from their number, as his pride required. Yet he is well described as having been present among them; for though he lost his blessed estate, yet he did not part with a nature like to theirs … But it is to be observed, that he is said to have come before the Lord, but not that he saw the Lord. For he came to be seen, and not to see. He was in the Lord's sight, but the Lord was not in his sight; as when a blind man stands in the sun, he is himself bathed indeed in the rays of light, yet he sees nothing of the light, by which he is brightened.
Now who are called the sons of God, saving the elect Angels? … It is a very necessary enquiry, how Satan could be present among the elect Angels, he who had a long time before been damned and banished from their number, as his pride required. Yet he is well described as having been present among them; for though he lost his blessed estate, yet he did not part with a nature like to theirs … But it is to be observed, that he is said to have come before the Lord, but not that he saw the Lord. For he came to be seen, and not to see. He was in the Lord's sight, but the Lord was not in his sight; as when a blind man stands in the sun, he is himself bathed indeed in the rays of light, yet he sees nothing of the light, by which he is brightened.
Gregory the Great, Morals on the Book of Job, book 2, on 1:6, the historical sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 1:20–22He was not altogether unmoved, lest by his very insensibility he should shew a contempt of God; nor was he completely in commotion, lest by excess of grief he should commit sin. But because there are two commandments of love, i.e. the love of God, and of our neighbour; that he might discharge the love of our neighbour, he paid the debt of mourning to his sons; that he might not forego the love of God, he performed the office of prayer amidst his groans. … he does not say, ‘the Lord hath given, the devil hath taken away,’ but the Lord gave, the Lord hath taken away. … when no other hath taken it away, saving He Who Himself gave it, He hath only recalled what was His own, and hath not taken away what was ours. … Since, when we are laid hold of by distressing trials, we may even in the silent working of our thoughts, without word of mouth, be guilty of sin; the testimony both of the lips and of the heart is given to blessed Job.
He was not altogether unmoved, lest by his very insensibility he should shew a contempt of God; nor was he completely in commotion, lest by excess of grief he should commit sin. But because there are two commandments of love, i.e. the love of God, and of our neighbour; that he might discharge the love of our neighbour, he paid the debt of mourning to his sons; that he might not forego the love of God, he performed the office of prayer amidst his groans. … he does not say, ‘the Lord hath given, the devil hath taken away,’ but the Lord gave, the Lord hath taken away. … when no other hath taken it away, saving He Who Himself gave it, He hath only recalled what was His own, and hath not taken away what was ours. … Since, when we are laid hold of by distressing trials, we may even in the silent working of our thoughts, without word of mouth, be guilty of sin; the testimony both of the lips and of the heart is given to blessed Job.
Gregory the Great, Morals on the Book of Job, book 2, on 1:20–22, the historical sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 1:1–12You know that some of our Sages clearly stated Job has never existed, and has never been created, and that he is a poetic fiction. Those who assume that he has existed, and that the book is historical, are unable to determine when and where Job lived. … This difference of opinion supports the assumption that he has never existed in reality. But whether he has existed or not, that which is related of him is an experience of frequent occurrence, is a source of perplexity to all thinkers … According to both theories, viz., the theory that Job did exist, and the theory that he did not exist, the introduction to the book is certainly a fiction; I mean the portion which relates to the words of the adversary, the words of God to the former, and the handing over of Job to him. This fiction, however, is in so far different from other fictions that it includes profound ideas and great mysteries, removes great doubts, and reveals the most important truths.
You know that some of our Sages clearly stated Job has never existed, and has never been created, and that he is a poetic fiction. Those who assume that he has existed, and that the book is historical, are unable to determine when and where Job lived. … This difference of opinion supports the assumption that he has never existed in reality. But whether he has existed or not, that which is related of him is an experience of frequent occurrence, is a source of perplexity to all thinkers … According to both theories, viz., the theory that Job did exist, and the theory that he did not exist, the introduction to the book is certainly a fiction; I mean the portion which relates to the words of the adversary, the words of God to the former, and the handing over of Job to him. This fiction, however, is in so far different from other fictions that it includes profound ideas and great mysteries, removes great doubts, and reveals the most important truths.
Maimonides, The Guide for the Perplexed, part III, chapter 22; translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 1:6–7It is not said: “And the sons of God and the adversary came to present themselves before the Lord”; this sentence would have implied that the existence of all that came was of the same kind and rank. The words used are these: “And the sons of God came to present themselves before the Lord, and the adversary came also among them.” Such a phrase is only used in reference to one that comes without being expected or invited; he only comes among others whose coming has been sought. The adversary is then described as going to and fro on the earth, and walking up and down thereon. He is in no relation to the beings above, and has no place among them. … R. Simeon, son of Lakish, says: “The adversary (satan), evil inclination (yeẓer ha-ra’), and the angel of death, are one and the same being.” … The Hebrew, satan, is derived from the same root as séteh, “turn away” (Prov. iv. 15); it implies the notion of turning and moving away from a thing; he undoubtedly turns us away from the way of truth, and leads us astray in the way of error.
It is not said: “And the sons of God and the adversary came to present themselves before the Lord”; this sentence would have implied that the existence of all that came was of the same kind and rank. The words used are these: “And the sons of God came to present themselves before the Lord, and the adversary came also among them.” Such a phrase is only used in reference to one that comes without being expected or invited; he only comes among others whose coming has been sought. The adversary is then described as going to and fro on the earth, and walking up and down thereon. He is in no relation to the beings above, and has no place among them. … R. Simeon, son of Lakish, says: “The adversary (satan), evil inclination (yeẓer ha-ra’), and the angel of death, are one and the same being.” … The Hebrew, satan, is derived from the same root as séteh, “turn away” (Prov. iv. 15); it implies the notion of turning and moving away from a thing; he undoubtedly turns us away from the way of truth, and leads us astray in the way of error.
Maimonides, The Guide for the Perplexed, part III, chapter 22; translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 1:6–11It does not at all derogate from the credibility of Job's story in general to allow that this discourse between God and Satan, in these verses, is parabolical, like that of Micaiah (Kg1 22:19, etc.), and an allegory designed to represent the malice of the devil against good men and the divine check and restraint which that malice is under; only thus much further is intimated, that the affairs of this earth are very much the subject of the counsels of the unseen world. … It was a great truth that Job did not fear God for nought; he got much by it, for godliness is great gain: but it was a falsehood that he would not have feared God if he had not got this by it, as the event proved. Job's friends charged him with hypocrisy because he was greatly afflicted, Satan because he greatly prospered.
It does not at all derogate from the credibility of Job's story in general to allow that this discourse between God and Satan, in these verses, is parabolical, like that of Micaiah (Kg1 22:19, etc.), and an allegory designed to represent the malice of the devil against good men and the divine check and restraint which that malice is under; only thus much further is intimated, that the affairs of this earth are very much the subject of the counsels of the unseen world. … It was a great truth that Job did not fear God for nought; he got much by it, for godliness is great gain: but it was a falsehood that he would not have feared God if he had not got this by it, as the event proved. Job's friends charged him with hypocrisy because he was greatly afflicted, Satan because he greatly prospered.
Matthew Henry, Commentary on the Whole Bible, on 1:6–12; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 1:6–7This is generally understood of the angels, as in Job 38:7 … but though the stream of interpreters run this way, I cannot say I am satisfied with it; … and if this presentation of themselves to God is supposed to be in heaven, as where else should it be? it is not possible that Satan could come among them; he is fallen from heaven … it seems better therefore to understand this of the people of God, of professors of religion, who, earlier than the times of Job, were distinguished from the men of the world by this character, "the sons of God", Genesis 6:2 … on one of these days thus fixed and agreed on was the above meeting, at which Satan came among them, as he frequently does in the assembly of the saints, to do what mischief he can … how God and spirits converse together we are not able to say; but no doubt there is a way in which God talks with spirits, even with evil ones, as well as good ones, and in which they speak to him; and so this does not at all affect the reality of this narrative
This is generally understood of the angels, as in Job 38:7 … but though the stream of interpreters run this way, I cannot say I am satisfied with it; … and if this presentation of themselves to God is supposed to be in heaven, as where else should it be? it is not possible that Satan could come among them; he is fallen from heaven … it seems better therefore to understand this of the people of God, of professors of religion, who, earlier than the times of Job, were distinguished from the men of the world by this character, "the sons of God", Genesis 6:2 … on one of these days thus fixed and agreed on was the above meeting, at which Satan came among them, as he frequently does in the assembly of the saints, to do what mischief he can … how God and spirits converse together we are not able to say; but no doubt there is a way in which God talks with spirits, even with evil ones, as well as good ones, and in which they speak to him; and so this does not at all affect the reality of this narrative
John Gill, An Exposition of the Old and New Testament, on 1:6–7; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 1:4–5The seven sons took it in turn to dine with one another the week round, and did not forget their sisters in the loneliness of the parental home, but added them to their number. There existed among them a family peace and union which had been uninterruptedly cherished; but early on the morning of every eighth day, Job instituted a solemn service for his family, and offered sacrifices for his ten children, that they might obtain forgiveness for any sins of frivolity into which they might have fallen in the midst of the mirth of their family gatherings. … "Perhaps," says Job, "my children have sinned, and bidden farewell to God in their hearts." … Job is afraid lest his children may have become somewhat unmindful of God during their mirthful gatherings. … Sacrifice (which is as old as the sin of mankind) was to Job a means of grace, by which he cleansed himself and his family every week from inward blemish. … As head of the family, he faithfully discharged his priestly vocation, which permitted him to offer sacrifice as an early Gentile servant of God.
The seven sons took it in turn to dine with one another the week round, and did not forget their sisters in the loneliness of the parental home, but added them to their number. There existed among them a family peace and union which had been uninterruptedly cherished; but early on the morning of every eighth day, Job instituted a solemn service for his family, and offered sacrifices for his ten children, that they might obtain forgiveness for any sins of frivolity into which they might have fallen in the midst of the mirth of their family gatherings. … "Perhaps," says Job, "my children have sinned, and bidden farewell to God in their hearts." … Job is afraid lest his children may have become somewhat unmindful of God during their mirthful gatherings. … Sacrifice (which is as old as the sin of mankind) was to Job a means of grace, by which he cleansed himself and his family every week from inward blemish. … As head of the family, he faithfully discharged his priestly vocation, which permitted him to offer sacrifice as an early Gentile servant of God.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:4–5; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Job 1
Job 1:1–22, World English Bible
Job 1 in the Bible · Told in the Story: Chapter 16, Job’s Trouble
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
The Talmudgathered c. 200–500JewishTract Baba Bathra · on Job 1:1One of the rabbis was sitting before R. Samuel b. Na'hmeni and said: Job never existed; and is mentioned in the Scripture only for an example. Said he to him: The Scripture is against your theory, as it states plainly [Job, i. 1]: "There was a man," etc. But according to your theory it is also written [II Sam. xii. 3]: "But the poor man had nothing," etc. Was it so in reality? It was written only for an example! The same may be said concerning Job? If it were so, why, then, his name and the name of the country he came from? … R. Elazar said: Job was in the time of the judges … R. Nathan said that Job was in the time of the Queen of Sheba, as it is written [Job, i. 15]: "When the Sabeans made an incursion." … And the sages said: He was in the time of the Chaldea, as it is written [ibid., ibid. 17]: "The Chaldeans posted themselves," etc.
The Talmud, Tract Baba Bathra, Baba Bathra 15a–16a; translated by Michael L. Rodkinson (Boston, 1918); the text of the Internet Sacred Text Archive. The edition
The rabbis' discussions of the law and the Scriptures, gathered in Babylonia over three centuries, each saying under the name of the rabbi who said it.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 1:6Now who are called the sons of God, saving the elect Angels? … It is a very necessary enquiry, how Satan could be present among the elect Angels, he who had a long time before been damned and banished from their number, as his pride required. Yet he is well described as having been present among them; for though he lost his blessed estate, yet he did not part with a nature like to theirs … But it is to be observed, that he is said to have come before the Lord, but not that he saw the Lord. For he came to be seen, and not to see. He was in the Lord's sight, but the Lord was not in his sight; as when a blind man stands in the sun, he is himself bathed indeed in the rays of light, yet he sees nothing of the light, by which he is brightened.
Gregory the Great, Morals on the Book of Job, book 2, on 1:6, the historical sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 1:20–22He was not altogether unmoved, lest by his very insensibility he should shew a contempt of God; nor was he completely in commotion, lest by excess of grief he should commit sin. But because there are two commandments of love, i.e. the love of God, and of our neighbour; that he might discharge the love of our neighbour, he paid the debt of mourning to his sons; that he might not forego the love of God, he performed the office of prayer amidst his groans. … he does not say, ‘the Lord hath given, the devil hath taken away,’ but the Lord gave, the Lord hath taken away. … when no other hath taken it away, saving He Who Himself gave it, He hath only recalled what was His own, and hath not taken away what was ours. … Since, when we are laid hold of by distressing trials, we may even in the silent working of our thoughts, without word of mouth, be guilty of sin; the testimony both of the lips and of the heart is given to blessed Job.
Gregory the Great, Morals on the Book of Job, book 2, on 1:20–22, the historical sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 1:1–12You know that some of our Sages clearly stated Job has never existed, and has never been created, and that he is a poetic fiction. Those who assume that he has existed, and that the book is historical, are unable to determine when and where Job lived. … This difference of opinion supports the assumption that he has never existed in reality. But whether he has existed or not, that which is related of him is an experience of frequent occurrence, is a source of perplexity to all thinkers … According to both theories, viz., the theory that Job did exist, and the theory that he did not exist, the introduction to the book is certainly a fiction; I mean the portion which relates to the words of the adversary, the words of God to the former, and the handing over of Job to him. This fiction, however, is in so far different from other fictions that it includes profound ideas and great mysteries, removes great doubts, and reveals the most important truths.
Maimonides, The Guide for the Perplexed, part III, chapter 22; translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 1:6–7It is not said: “And the sons of God and the adversary came to present themselves before the Lord”; this sentence would have implied that the existence of all that came was of the same kind and rank. The words used are these: “And the sons of God came to present themselves before the Lord, and the adversary came also among them.” Such a phrase is only used in reference to one that comes without being expected or invited; he only comes among others whose coming has been sought. The adversary is then described as going to and fro on the earth, and walking up and down thereon. He is in no relation to the beings above, and has no place among them. … R. Simeon, son of Lakish, says: “The adversary (satan), evil inclination (yeẓer ha-ra’), and the angel of death, are one and the same being.” … The Hebrew, satan, is derived from the same root as séteh, “turn away” (Prov. iv. 15); it implies the notion of turning and moving away from a thing; he undoubtedly turns us away from the way of truth, and leads us astray in the way of error.
Maimonides, The Guide for the Perplexed, part III, chapter 22; translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 1:6–11It does not at all derogate from the credibility of Job's story in general to allow that this discourse between God and Satan, in these verses, is parabolical, like that of Micaiah (Kg1 22:19, etc.), and an allegory designed to represent the malice of the devil against good men and the divine check and restraint which that malice is under; only thus much further is intimated, that the affairs of this earth are very much the subject of the counsels of the unseen world. … It was a great truth that Job did not fear God for nought; he got much by it, for godliness is great gain: but it was a falsehood that he would not have feared God if he had not got this by it, as the event proved. Job's friends charged him with hypocrisy because he was greatly afflicted, Satan because he greatly prospered.
Matthew Henry, Commentary on the Whole Bible, on 1:6–12; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Job 1:6–7This is generally understood of the angels, as in Job 38:7 … but though the stream of interpreters run this way, I cannot say I am satisfied with it; … and if this presentation of themselves to God is supposed to be in heaven, as where else should it be? it is not possible that Satan could come among them; he is fallen from heaven … it seems better therefore to understand this of the people of God, of professors of religion, who, earlier than the times of Job, were distinguished from the men of the world by this character, "the sons of God", Genesis 6:2 … on one of these days thus fixed and agreed on was the above meeting, at which Satan came among them, as he frequently does in the assembly of the saints, to do what mischief he can … how God and spirits converse together we are not able to say; but no doubt there is a way in which God talks with spirits, even with evil ones, as well as good ones, and in which they speak to him; and so this does not at all affect the reality of this narrative
John Gill, An Exposition of the Old and New Testament, on 1:6–7; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 1:4–5The seven sons took it in turn to dine with one another the week round, and did not forget their sisters in the loneliness of the parental home, but added them to their number. There existed among them a family peace and union which had been uninterruptedly cherished; but early on the morning of every eighth day, Job instituted a solemn service for his family, and offered sacrifices for his ten children, that they might obtain forgiveness for any sins of frivolity into which they might have fallen in the midst of the mirth of their family gatherings. … "Perhaps," says Job, "my children have sinned, and bidden farewell to God in their hearts." … Job is afraid lest his children may have become somewhat unmindful of God during their mirthful gatherings. … Sacrifice (which is as old as the sin of mankind) was to Job a means of grace, by which he cleansed himself and his family every week from inward blemish. … As head of the family, he faithfully discharged his priestly vocation, which permitted him to offer sacrifice as an early Gentile servant of God.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:4–5; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.