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Selected Verse: Job 1:1 - Strong Concordance

Verse	Translation	Text
Job 1:1	Strong Concordance	There was a man [0376] in the land [0776] of Uz [05780], whose name [08034] was Job [0347]; and that man [0376] was perfect [08535] and upright [03477], and one that feared [03373] God [0430], and eschewed [05493] evil [07451].
	King James	There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5) 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-PetrÃ&brvbr;a 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; Ecc 7:20), but integrity, sincerity, and consistency on the whole, in all relations of life (Gen 6:9; Gen 17:1; Pro 10:9; Mat 5:48). It was the fear of God that kept Job from evil (Pro 8:13).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)

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-PetrÃ&brvbr;a 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; Ecc 7:20), but integrity, sincerity, and consistency on the whole, in all relations of life (Gen 6:9; Gen 17:1; Pro 10:9; Mat 5:48). It was the fear of God that kept Job from evil (Pro 8:13).

Notes on the Bible, by Albert Barnes, [1834]
There was a man - This has all the appearance of being a true history. Many have regarded the whole book as a fiction, and have supposed that no such person as Job ever lived. But the book opens with the appearance of reality; and the express declaration that there was such a man, the mention of his name and of the place where he lived, show that the writer meant to affirm that there was in fact such a man. On this question see the Introduction, Section 1. In the land of Uz - On the question where Job lived, see also the Introduction, Section 2. Whose name was Job - The name Job (Hebrew איוב 'ı̂yôb, Gr. Ἰώβ Iōb means properly, according to Gesenius, "one persecuted," from a root (איב 'âyab) meaning to be an enemy to anyone, to persecute, to hate. The primary idea, according to Gesenius, is to be sought in breathing, blowing, or puffing at, or upon anyone, as expressive of anger or hatred, Germ. "Anschnauben." Eichhorn (Einleit. section 638. 1,) supposes that the name denotes a man who turns himself penitently to God, from a sense of the verb still found in Arabic "to repent." On this supposition, the name was given to him, because, at the close of the book, he is represented as exercising repentance for the improper expressions in which he had indulged during his sufferings. The verb occurs only once in the Hebrew Scriptures, Exo 23:22 : But if thou shalt indeed obey his voice, and do all that I speak, then "I will be an enemy" אויב 'ôyêb "unto thine enemies" אויב את 'êth 'ôyêb. The participle איב 'oyēb is the common word to denote an enemy in the Old Testament, Exo 15:6, Exo 15:9; Lev 26:25; Num 35:23; Deu 32:27, Deu 32:42; Psa 7:5; Psa 8:2; Psa 31:8; Lam 2:4-5; Job 13:24; Job 27:7; Job 33:10, "et soepe al." If this be the proper meaning of the word "Job," then the name would seem to have been given him by anticipation, or by common consent, as a much persecuted man. Significant names were very common among the Hebrews - given either by anticipation (see the notes at Isa 8:18), or subsequently, to denote some leading or important event in the life; compare Gen 4:1-2, Gen 4:25; Gen 5:29; Sa1 1:20. Such, too, was the case among the Romans, where the "agnomen" thus bestowed became the appellation by which the individual was best known. Cicero thus received his name from a wart which he had on his face, resembling a "vetch," and which was called by the Latins, "cicer." Thus also Marcus had the name "Ancus," from the Greek word ανκὼν ankōn, because he had a crooked arm; and thus the names Africanus, Germanicus, etc., were given to generals who had distinguished themselves in particular countries; see Univer. Hist. Anc. Part ix. 619, ed. 8vo, Lond. 1779. In like manner it is possible that the name "Job" was given to the Emir of Uz by common consent, as the man much persecuted or tried, and that this became afterward the appellation by which he was best known. The name occurs once as applied to a son of Issachar, Gen 46:13, and in only two other places in the Bible except in this book; Eze 14:14; Jam 5:11. And that man was perfect - (תמם tâmam). The Septuagint have greatly expanded this statement, by giving a paraphrase instead of a translation. "He was a man who was true (ἀληθινός alēthinos), blameless (ἄμεμπτος amemptos), just (δίκαιος dikaios), pious (θεοσεβής theosebēs), abstaining from every evil deed." Jerome renders it, "simplex - simple," or "sincere." The Chaldee, שׁלם shālam, "complete, finished, perfect." The idea seems to be that his piety, or moral character, was "proportionate" and was "complete in all its parts." He was a man of integrity in all the relations of life - as an Emir, a father, a husband, a worshipper of God. Such is properly the meaning of the word תם tâm as derived from תמם tâmam, "to complete, to make full, perfect" or "entire," or "to finish." It denotes that in which there is no part lacking to complete the whole - as in a watch in which no wheel is missing. Thus, he was not merely upright as an Emir, but he was pious toward God; he was not merely kind to his family, but he was just to his neighbors and benevolent to the poor. The word is used to denote integrity as applied to the heart, Gen 20:5 : לבבי בתם betām lebābı̂y, "In the honesty, simplicity, or sincerity of my heart (see the margin) have I done this." So Kg1 22:34, "One drew a bow לתמוּ letumô in the simplicity (or perfection) of his heart;" that is, without any evil intention; compare Sa2 15:11; Pro 10:9. The proper notion, therefore, is that of simplicity. sincerity, absence from guile or evil intention, and completeness of parts in his religion. That he was a man absolutely sinless, or without any propensity to evil, is disproved alike by the spirit of complaining which he often evinces, and by his own confession, Job 9:20 : If I justify myself, mine own mouth shall condemn me; If I say I am perfect, it shall prove me perverse. So also Job 42:5-6 : I have heard of thee by the hearing of the ear, But now mine eye seeth thee; Wherefore I abhor myself, And repent in dust and ashes. Compare Ecc 7:20. And upright - The word ישׁר yâshâr, from ישׁר yâshar, to be straight, is applied often to a road which is straight, or to a path which is level or even. As used here it means upright or righteous; compare Psa 11:7; Psa 37:14,; Deu 32:4; Psa 33:4. And one that feared God - Religion in the Scriptures is often represented as the fear of God; Pro 1:7, Pro 1:29; Pro 2:5; Pro 8:13; Pro 14:26-27; Isa 11:2; Act 9:31, "et soepe al." And eschewed evil - "And departed from (סוּר sûr) evil." Septuagint, "Abstaining from every evil thing." These then are the four characteristics of Job's piety - he was sincere; upright; a worshipper of God; and one who abstained from all wrong. These are the essential elements of true religion everywhere; and the whole statement in the book of Job shows Job was, though not absolutely free from the sins which cleave to our nature, eminent in each of these things.

Notes on the Bible, by Albert Barnes, [1834]

There was a man - This has all the appearance of being a true history. Many have regarded the whole book as a fiction, and have supposed that no such person as Job ever lived. But the book opens with the appearance of reality; and the express declaration that there was such a man, the mention of his name and of the place where he lived, show that the writer meant to affirm that there was in fact such a man. On this question see the Introduction, Section 1.

In the land of Uz - On the question where Job lived, see also the Introduction, Section 2.

Whose name was Job - The name Job (Hebrew איוב 'ı̂yôb, Gr. Ἰώβ Iōb means properly, according to Gesenius, "one persecuted," from a root (איב 'âyab) meaning to be an enemy to anyone, to persecute, to hate. The primary idea, according to Gesenius, is to be sought in breathing, blowing, or puffing at, or upon anyone, as expressive of anger or hatred, Germ. "Anschnauben." Eichhorn (Einleit. section 638. 1,) supposes that the name denotes a man who turns himself penitently to God, from a sense of the verb still found in Arabic "to repent." On this supposition, the name was given to him, because, at the close of the book, he is represented as exercising repentance for the improper expressions in which he had indulged during his sufferings. The verb occurs only once in the Hebrew Scriptures, Exo 23:22 : But if thou shalt indeed obey his voice, and do all that I speak, then "I will be an enemy" אויב 'ôyêb "unto thine enemies" אויב את 'êth 'ôyêb.

The participle איב 'oyēb is the common word to denote an enemy in the Old Testament, Exo 15:6, Exo 15:9; Lev 26:25; Num 35:23; Deu 32:27, Deu 32:42; Psa 7:5; Psa 8:2; Psa 31:8; Lam 2:4-5; Job 13:24; Job 27:7; Job 33:10, "et soepe al." If this be the proper meaning of the word "Job," then the name would seem to have been given him by anticipation, or by common consent, as a much persecuted man. Significant names were very common among the Hebrews - given either by anticipation (see the notes at Isa 8:18), or subsequently, to denote some leading or important event in the life; compare Gen 4:1-2, Gen 4:25; Gen 5:29; Sa1 1:20. Such, too, was the case among the Romans, where the "agnomen" thus bestowed became the appellation by which the individual was best known. Cicero thus received his name from a wart which he had on his face, resembling a "vetch," and which was called by the Latins, "cicer." Thus also Marcus had the name "Ancus," from the Greek word ανκὼν ankōn, because he had a crooked arm; and thus the names Africanus, Germanicus, etc., were given to generals who had distinguished themselves in particular countries; see Univer. Hist. Anc. Part ix. 619, ed. 8vo, Lond. 1779. In like manner it is possible that the name "Job" was given to the Emir of Uz by common consent, as the man much persecuted or tried, and that this became afterward the appellation by which he was best known. The name occurs once as applied to a son of Issachar, Gen 46:13, and in only two other places in the Bible except in this book; Eze 14:14; Jam 5:11.

And that man was perfect - (תמם tâmam). The Septuagint have greatly expanded this statement, by giving a paraphrase instead of a translation. "He was a man who was true (ἀληθινός alēthinos), blameless (ἄμεμπτος amemptos), just (δίκαιος dikaios), pious (θεοσεβής theosebēs), abstaining from every evil deed." Jerome renders it, "simplex - simple," or "sincere." The Chaldee, שׁלם shālam, "complete, finished, perfect." The idea seems to be that his piety, or moral character, was "proportionate" and was "complete in all its parts." He was a man of integrity in all the relations of life - as an Emir, a father, a husband, a worshipper of God. Such is properly the meaning of the word תם tâm as derived from תמם tâmam, "to complete, to make full, perfect" or "entire," or "to finish." It denotes that in which there is no part lacking to complete the whole - as in a watch in which no wheel is missing. Thus, he was not merely upright as an Emir, but he was pious toward God; he was not merely kind to his family, but he was just to his neighbors and benevolent to the poor. The word is used to denote integrity as applied to the heart, Gen 20:5 : לבבי בתם betām lebābı̂y, "In the honesty, simplicity, or sincerity of my heart (see the margin) have I done this." So Kg1 22:34, "One drew a bow לתמוּ letumô in the simplicity (or perfection) of his heart;" that is, without any evil intention; compare Sa2 15:11; Pro 10:9. The proper notion, therefore, is that of simplicity. sincerity, absence from guile or evil intention, and completeness of parts in his religion. That he was a man absolutely sinless, or without any propensity to evil, is disproved alike by the spirit of complaining which he often evinces, and by his own confession, Job 9:20 :

If I justify myself, mine own mouth shall condemn me;

If I say I am perfect, it shall prove me perverse.

So also Job 42:5-6 :

I have heard of thee by the hearing of the ear,

But now mine eye seeth thee;

Wherefore I abhor myself,

And repent in dust and ashes.

Compare Ecc 7:20.

And upright - The word ישׁר yâshâr, from ישׁר yâshar, to be straight, is applied often to a road which is straight, or to a path which is level or even. As used here it means upright or righteous; compare Psa 11:7; Psa 37:14,; Deu 32:4; Psa 33:4.

And one that feared God - Religion in the Scriptures is often represented as the fear of God; Pro 1:7, Pro 1:29; Pro 2:5; Pro 8:13; Pro 14:26-27; Isa 11:2; Act 9:31, "et soepe al."

And eschewed evil - "And departed from (סוּר sûr) evil." Septuagint, "Abstaining from every evil thing." These then are the four characteristics of Job's piety - he was sincere; upright; a worshipper of God; and one who abstained from all wrong. These are the essential elements of true religion everywhere; and the whole statement in the book of Job shows Job was, though not absolutely free from the sins which cleave to our nature, eminent in each of these things.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
land of Uz A region at the south of Edom, and west of the Arabian desert, extending to Chaldea. Uz See (Jer 25:20). fear (See Scofield) - (Psa 19:9).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
1 There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. The lxx translates, ἐν χώρᾳ τῇ Αὐσίτιδι; and adds at the close of the book, ἐπὶ τοῖς ὁρίοις τῆν Ἰδουμαίας καὶ Ἀραβίας, therefore north-east from Idumea, towards the Arabian desert. There, in the Arabian desert west from Babylon, under the Caucabenes, according to Ptolemy (v. 19, 2), the Αἰσῖται (Αἰσεῖται), i.e., the Uzzites, dwelt. This determination of the position of Uz is the most to be relied on. It tends indirectly to confirm this, that Οὖσος, in Jos. Ant. i. 6, 4, is described as founder of Trachonitis and Damascus; that the Jakut Hamawi and Moslem tradition generally (as recently Fries, Stud. u. Krit. 1854, ii.) mention the East Haran fertile tract of country north-west of Tm and Bzn, el-Bethenije, the district of Damascus in which Job dwelt; (Note: Vid., Abulfeda, Historia anteislam. p. 26 (cf. 207f.), where it says, "The whole of Bethenije, a part of the province of Damascus, belonged to Job as his possession.") that the Syrian tradition also transfers the dwelling-place of Job to Hauran, where, in the district of Damascus, a monastery to his honour is called Dair Ejjub (vid., Volck, Calendarium Syriacum, p. 29). All these accounts agree that Uz is not to be sought in Idumaea proper (Gebl). And the early historical genealogies (Gen 10:23; Gen 22:21; Gen 36:28) are not unfavourable to this, since they place Uz in relation to Seir-Edom on the one hand, and on the other to Aram: the perplexing double occurrence of such names as Tm and Dma, both in Idumaea and East Hauran, perhaps just results from the mixing of the different tribes through migration. But at all events, though Uz did not lie in Gebl, yet both from Lam 4:21, and on account of the reference in the book of Job itself to the Horites, a geographical connection between Idumaea and Ausitis is to be held; and from Jer 25:20 one is warranted in supposing, that עוץ, with which the Arabic name of Esau, ‛yṣ ('l-‛yṣ), perhaps not accidentally accords, was the collective name of the northern part of the Arabian desert, extending north-east from Idumaea towards Syria. Here, where the aborigines of Seir were driven back by the Aramaic immigrants, and to where in later times the territory of Edom extended, dwelt Job. His name is not symbolic with reference to the following history. It has been said, איּוב signifies one hostilely treated, by Satan namely. (Note: Geiger (DMZ, 1858, S. 542f.) conjectures that, Sir. xlix. 9 (καὶ γὰρ ἐμνήσθη τῶν ἐχθρῶν ἐν ὄμβρῳ), τῶν ἐχθρῶν is a false translation of איוב. Renan assents; but τῶν εχθρῶν suits there excellently, and Job would be unnaturally dragged in.) But the following reasons are against it: (1) that none of the other names which occur in the book are symbolically connected with the history; (2) that the form קטּול has never a properly passive signification, but either active, as יסּור, reprover (as parallel form with קטּל), or neuter, as ילּוד, born, שׁכּור, drunken, also occasionally infinitive (vid., Frst, Concord. p. 1349 s.), so that it may be more correct, with Ewald, after the Arabic (אוּב, cognate with שׁוּב, perhaps also בּוא), to explain the "one going of himself." Similar in sound are, יוב, the name of one of the sons of Issachar (Gen 46:13); the name of the Idumaean king, יובב, Gen 36:33 (which the lxx, Aristeas, Jul. Africanus, (Note: Vid., Routh, Relinquiae ii. 154f.: Ἐκ τοῦ Ἠσαῦ ἄλλοι τε πολλοὶ καὶ Ραγουὴλ γεννᾶται ἀφ ̓ οὗ Ζάρεδ, ἐξ οὗ Ἰὼβ ὅς κατὰ συγχώρησιν θεοῦ ὑπὸ διαβόλου ἐπειράσθη καὶ ἐνίκησε τὸν πειράζοντα.) combine with Job); and the name of the king of Mauritania, Juba, which in Greek is written Ἰόβας (Didymus Chalcenter. ed. Schmidt, p. 305): perhaps all these names belong to the root יב, to shout with joy. The lxx writes Ἰώβ with lenis; elsewhere the א at the beginning is rendered by asper, e.g., Αβραάμ, Ἡλίας. Luther writes Hiob; he has preferred the latter mode, that it may not be read Job with the consonantal Jod, when it should be Iob, as e.g., it is read by the English. It had been more correctly Ijob, but Luther wished to keep to the customary form of the name so far as he could; so we, by writing Iob with vowel I, do not wish to deviate too much from the mode of writing and pronunciation customary since Luther. (Note: On the authorizing of the writing Iob, more exactly ob, also job (not, however, Ijjob, which does not correspond to the real pronunciation, which softens ij into , and uw into ), vid., Fleischer's Beitrge zur arab. Sprachkunde (Abh. der schs. Gesellschaft d. Wissenschaften, 1863), S. 137f. [The usual English form Job is adopted here, though Dr. Delitzsch writes Iob in the original work. - Tr.]) The writer intentionally uses four synonyms together, in order to describe as strongly as possible Job's piety, the reality and purity of which is the fundamental assumption of the history. תּם, with the whole heart disposed towards God and what is good, and also well-disposed toward mankind; ישׁר, in thought and action without deviation conformed to that which is right; אלהים ירא, fearing God, and consequently being actuated by the fear of God, which is the beginning (i.e., principle) of wisdom; מרע סר, keeping aloof from evil, which is opposed to God. The first predicate recalls Gen 25:27, the fourth the proverbial Psalms (Psa 34:15; Psa 37:27) and Pro 14:16. This mingling of expressions from Genesis and Proverbs is characteristic. First now, after the history has been begun in praett., aorr. follow.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

1 There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.

The lxx translates, ἐν χώρᾳ τῇ Αὐσίτιδι; and adds at the close of the book, ἐπὶ τοῖς ὁρίοις τῆν Ἰδουμαίας καὶ Ἀραβίας, therefore north-east from Idumea, towards the Arabian desert. There, in the Arabian desert west from Babylon, under the Caucabenes, according to Ptolemy (v. 19, 2), the Αἰσῖται (Αἰσεῖται), i.e., the Uzzites, dwelt. This determination of the position of Uz is the most to be relied on. It tends indirectly to confirm this, that Οὖσος, in Jos. Ant. i. 6, 4, is described as founder of Trachonitis and Damascus; that the Jakut Hamawi and Moslem tradition generally (as recently Fries, Stud. u. Krit. 1854, ii.) mention the East Haran fertile tract of country north-west of Tm and Bzn, el-Bethenije, the district of Damascus in which Job dwelt;

(Note: Vid., Abulfeda, Historia anteislam. p. 26 (cf. 207f.), where it says, "The whole of Bethenije, a part of the province of Damascus, belonged to Job as his possession.")

that the Syrian tradition also transfers the dwelling-place of Job to Hauran, where, in the district of Damascus, a monastery to his honour is called Dair Ejjub (vid., Volck, Calendarium Syriacum, p. 29). All these accounts agree that Uz is not to be sought in Idumaea proper (Gebl). And the early historical genealogies (Gen 10:23; Gen 22:21; Gen 36:28) are not unfavourable to this, since they place Uz in relation to Seir-Edom on the one hand, and on the other to Aram: the perplexing double occurrence of such names as Tm and Dma, both in Idumaea and East Hauran, perhaps just results from the mixing of the different tribes through migration. But at all events, though Uz did not lie in Gebl, yet both from Lam 4:21, and on account of the reference in the book of Job itself to the Horites, a geographical connection between Idumaea and Ausitis is to be held; and from Jer 25:20 one is warranted in supposing, that עוץ, with which the Arabic name of Esau, ‛yṣ ('l-‛yṣ), perhaps not accidentally accords, was the collective name of the northern part of the Arabian desert, extending north-east from Idumaea towards Syria. Here, where the aborigines of Seir were driven back by the Aramaic immigrants, and to where in later times the territory of Edom extended, dwelt Job. His name is not symbolic with reference to the following history. It has been said, איּוב signifies one hostilely treated, by Satan namely.

(Note: Geiger (DMZ, 1858, S. 542f.) conjectures that, Sir. xlix. 9 (καὶ γὰρ ἐμνήσθη τῶν ἐχθρῶν ἐν ὄμβρῳ), τῶν ἐχθρῶν is a false translation of איוב. Renan assents; but τῶν εχθρῶν suits there excellently, and Job would be unnaturally dragged in.)

But the following reasons are against it: (1) that none of the other names which occur in the book are symbolically connected with the history; (2) that the form קטּול has never a properly passive signification, but either active, as יסּור, reprover (as parallel form with קטּל), or neuter, as ילּוד, born, שׁכּור, drunken, also occasionally infinitive (vid., Frst, Concord. p. 1349 s.), so that it may be more correct, with Ewald, after the Arabic (אוּב, cognate with שׁוּב, perhaps also בּוא), to explain the "one going of himself." Similar in sound are, יוב, the name of one of the sons of Issachar (Gen 46:13); the name of the Idumaean king, יובב, Gen 36:33 (which the lxx, Aristeas, Jul. Africanus,

(Note: Vid., Routh, Relinquiae ii. 154f.: Ἐκ τοῦ Ἠσαῦ ἄλλοι τε πολλοὶ καὶ Ραγουὴλ γεννᾶται ἀφ ̓ οὗ Ζάρεδ, ἐξ οὗ Ἰὼβ ὅς κατὰ συγχώρησιν θεοῦ ὑπὸ διαβόλου ἐπειράσθη καὶ ἐνίκησε τὸν πειράζοντα.)

combine with Job); and the name of the king of Mauritania, Juba, which in Greek is written Ἰόβας (Didymus Chalcenter. ed. Schmidt, p. 305): perhaps all these names belong to the root יב, to shout with joy. The lxx writes Ἰώβ with lenis; elsewhere the א at the beginning is rendered by asper, e.g., Αβραάμ, Ἡλίας. Luther writes Hiob; he has preferred the latter mode, that it may not be read Job with the consonantal Jod, when it should be Iob, as e.g., it is read by the English. It had been more correctly Ijob, but Luther wished to keep to the customary form of the name so far as he could; so we, by writing Iob with vowel I, do not wish to deviate too much from the mode of writing and pronunciation customary since Luther.

(Note: On the authorizing of the writing Iob, more exactly ob, also job (not, however, Ijjob, which does not correspond to the real pronunciation, which softens ij into , and uw into ), vid., Fleischer's Beitrge zur arab. Sprachkunde (Abh. der schs. Gesellschaft d. Wissenschaften, 1863), S. 137f. [The usual English form Job is adopted here, though Dr. Delitzsch writes Iob in the original work. - Tr.])

The writer intentionally uses four synonyms together, in order to describe as strongly as possible Job's piety, the reality and purity of which is the fundamental assumption of the history. תּם, with the whole heart disposed towards God and what is good, and also well-disposed toward mankind; ישׁר, in thought and action without deviation conformed to that which is right; אלהים ירא, fearing God, and consequently being actuated by the fear of God, which is the beginning (i.e., principle) of wisdom; מרע סר, keeping aloof from evil, which is opposed to God. The first predicate recalls Gen 25:27, the fourth the proverbial Psalms (Psa 34:15; Psa 37:27) and Pro 14:16. This mingling of expressions from Genesis and Proverbs is characteristic. First now, after the history has been begun in praett., aorr. follow.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Uz - Part of Arabia. Perfect - Not legally or exactly, but as to his sincere intentions, hearty affections, and diligent endeavours to perform all his duties to God and men. Upright - Heb. right, exact and regular in all his dealings, with men; one of an unblameable conversation. Feared - One truly pious, and devoted to God. Eschewed - Carefully avoiding all sin against God or men.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
In the land of Uz - This country was situated in Idumea, or the land of Edom, in Arabia Petraea, of which it comprised a very large district. See the preface. Whose name was Job - The original is איוב Aiyob; and this orthography is followed by the Chaldee, Syriac, and Arabic. From the Vulgate we borrow Job, not very dissimilar from the Ιωβ Iob of the Septuagint. The name signifies sorrowful, or he that weeps. He is supposed to have been called Jobab. See more in the preface. Perfect and upright - תם וישר tam veyashar; Complete as to his mind and heart, and Straight or Correct as to his moral deportment. Feared God - Had him in continual reverence as the fountain of justice, truth, and goodness. Eschewed evil - סר מרע sar mera, departing from, or avoiding evil. We have the word eschew from the old French eschever, which signifies to avoid. All within was holy, all without was righteous; and his whole life was employed in departing from evil, and drawing nigh to God. Coverdale translates an innocent and vertuous man, soch one as feared God, an eschued evell. From this translation we retain the word eschew.

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¹³ The fear [03374] of the LORD [03068] is to hate [08130] evil [07451]: pride [01344], and arrogancy [01347], and the evil [07451] way [01870], and the froward [08419] mouth [06310], do I hate [08130].

⁴⁸ Be [2071] ye [5210] therefore [3767] perfect [5046], even [5618] as your [5216] Father [3962] which [3588] is in [1722] heaven [3772] is [2076] perfect [5046].

⁹ He that walketh [03212] uprightly [08537] walketh [01980] surely [0983]: but he that perverteth [06140] his ways [01870] shall be known [03045].

¹ And when Abram [087] was ninety [08673] [08141] years [08141] old [01121] and nine [08672], the LORD [03068] appeared [07200] to Abram [087], and said [0559] unto him, I am the Almighty [07706] God [0410]; walk [01980] before me [06440], and be thou perfect [08549].

⁹ These are the generations [08435] of Noah [05146]: Noah [05146] was a just [06662] man [0376] and perfect [08549] in his generations [01755], and Noah [05146] walked [01980] with God [0430].

²⁰ For there is not a just [06662] man [0120] upon earth [0776], that doeth [06213] good [02896], and sinneth [02398] not.

²⁰ If I justify [06663] myself, mine own mouth [06310] shall condemn [07561] me: if I say, I am perfect [08535], it shall also prove me perverse [06140].

¹³ And the sons [01121] of Issachar [03485]; Tola [08439], and Phuvah [06312], and Job [03102], and Shimron [08110].

² And she again [03254] bare [03205] his brother [0251] Abel [01893]. And Abel [01893] was a keeper [07462] of sheep [06629], but Cain [07014] was a tiller [05647] of the ground [0127].

¹ There was a man [0376] in the land [0776] of Uz [05780], whose name [08034] was Job [0347]; and that man [0376] was perfect [08535] and upright [03477], and one that feared [03373] God [0430], and eschewed [05493] evil [07451].
² And there were born [03205] unto him seven [07651] sons [01121] and three [07969] daughters [01323].
³ His substance [04735] also was seven [07651] thousand [0505] sheep [06629], and three [07969] thousand [0505] camels [01581], and five [02568] hundred [03967] yoke [06776] of oxen [01241], and five [02568] hundred [03967] she asses [0860], and a very [03966] great [07227] household [05657]; so that this man [0376] was the greatest [01419] of all the men [01121] of the east [06924].
⁴ And his sons [01121] went [01980] and feasted [04960] [06213] in their houses [01004], every one [0376] his day [03117]; and sent [07971] and called [07121] for their three [07969] sisters [0269] to eat [0398] and to drink [08354] with them.
⁵ And it was so, when the days [03117] of their feasting [04960] were gone about [05362], that Job [0347] sent [07971] and sanctified [06942] them, and rose up early [07925] in the morning [01242], and offered [05927] burnt offerings [05930] according to the number [04557] of them all: for Job [0347] said [0559], It may be [0194] that my sons [01121] have sinned [02398], and cursed [01288] God [0430] in their hearts [03824]. Thus did [06213] Job [0347] continually [03117].

³¹ Then [3303] [3767] had [2192] the churches [1577] rest [1515] throughout [2596] all [3650] Judaea [2449] and [2532] Galilee [1056] and [2532] Samaria [4540], and were edified [3618]; and [2532] walking in [4198] the fear [5401] of the Lord [2962], and [2532] in the comfort [3874] of the Holy [40] Ghost [4151], were multiplied [4129].

² And the spirit [07307] of the LORD [03068] shall rest [05117] upon him, the spirit [07307] of wisdom [02451] and understanding [0998], the spirit [07307] of counsel [06098] and might [01369], the spirit [07307] of knowledge [01847] and of the fear [03374] of the LORD [03068];

²⁶ In the fear [03374] of the LORD [03068] is strong [05797] confidence [04009]: and his children [01121] shall have a place of refuge [04268].
²⁷ The fear [03374] of the LORD [03068] is a fountain [04726] of life [02416], to depart [05493] from the snares [04170] of death [04194].

⁵ Then shalt thou understand [0995] the fear [03374] of the LORD [03068], and find [04672] the knowledge [01847] of God [0430].

²⁹ For that they hated [08130] knowledge [01847], and did not choose [0977] the fear [03374] of the LORD [03068]:

⁷ The fear [03374] of the LORD [03068] is the beginning [07225] of knowledge [01847]: but fools [0191] despise [0936] wisdom [02451] and instruction [04148].

⁴ For the word [01697] of the LORD [03068] is right [03477]; and all his works [04639] are done in truth [0530].

⁴ He is the Rock [06697], his work [06467] is perfect [08549]: for all his ways [01870] are judgment [04941]: a God [0410] of truth [0530] and without iniquity [05766], just [06662] and right [03477] is he.

¹⁴ The wicked [07563] have drawn out [06605] the sword [02719], and have bent [01869] their bow [07198], to cast down [05307] the poor [06041] and needy [034], and to slay [02873] such as be of upright [03477] conversation [01870].

⁷ For the righteous [06662] LORD [03068] loveth [0157] righteousness [06666]; his countenance [06440] doth behold [02372] the upright [03477].

²⁰ For there is not a just [06662] man [0120] upon earth [0776], that doeth [06213] good [02896], and sinneth [02398] not.

⁵ I have heard [08085] of thee by the hearing [08088] of the ear [0241]: but now mine eye [05869] seeth [07200] thee.
⁶ Wherefore I abhor [03988] myself, and repent [05162] in dust [06083] and ashes [0665].

²⁰ If I justify [06663] myself, mine own mouth [06310] shall condemn [07561] me: if I say, I am perfect [08535], it shall also prove me perverse [06140].

⁹ He that walketh [03212] uprightly [08537] walketh [01980] surely [0983]: but he that perverteth [06140] his ways [01870] shall be known [03045].

¹¹ And with Absalom [053] went [01980] two hundred [03967] men [0376] out of Jerusalem [03389], that were called [07121]; and they went [01980] in their simplicity [08537], and they knew [03045] not any thing [01697].

³⁴ And a certain man [0376] drew [04900] a bow [07198] at a venture [08537], and smote [05221] the king [04428] of Israel [03478] between the joints [01694] of the harness [08302]: wherefore he said [0559] unto the driver of his chariot [07395], Turn [02015] thine hand [03027], and carry me out [03318] of the host [04264]; for I am wounded [02470].

⁵ Said [0559] he not unto me, She [01931] is my sister [0269]? and she [01931], even [01571] she [01931] herself said [0559], He is my brother [0251]: in the integrity [08537] of my heart [03824] and innocency [05356] of my hands [03709] have I done [06213] this.

¹¹ Behold [2400], we count them happy [3106] which endure [5278]. Ye have heard [191] of the patience [5281] of Job [2492], and [2532] have seen [1492] the end [5056] of the Lord [2962]; that [3754] the Lord [2962] is [2076] very pitiful [4184], and [2532] of tender mercy [3629].

¹⁴ Though these three [07969] men [0582], Noah [05146], Daniel [01840], and Job [0347], were in it [08432], they should deliver [05337] but their own souls [05315] by their righteousness [06666], saith [05002] the Lord [0136] GOD [03069].

¹³ And the sons [01121] of Issachar [03485]; Tola [08439], and Phuvah [06312], and Job [03102], and Shimron [08110].

²⁰ Wherefore it came to pass, when the time [03117] was come [08622] about after Hannah [02584] had conceived [02029], that she bare [03205] a son [01121], and called [07121] his name [08034] Samuel [08050], saying, Because I have asked [07592] him of the LORD [03068].

²⁹ And he called [07121] his name [08034] Noah [05146], saying [0559], This same shall comfort [05162] us concerning our work [04639] and toil [06093] of our hands [03027], because [04480] of the ground [0127] which the LORD [03068] hath cursed [0779].

²⁵ And Adam [0120] knew [03045] his wife [0802] again [05750]; and she bare [03205] a son [01121], and called [07121] his name [08034] Seth [08352]: For God [0430], said she, hath appointed [07896] me another [0312] seed [02233] instead [08478] of Abel [01893], whom [03588] Cain [07014] slew [02026].

¹ And Adam [0120] knew [03045] [0853] Eve [02332] his wife [0802]; and she conceived [02029], and bare [03205] [0853] Cain [07014], and said [0559], I have gotten [07069] a man [0376] from [0854] the LORD [03068].
² And she again [03254] bare [03205] his brother [0251] Abel [01893]. And Abel [01893] was a keeper [07462] of sheep [06629], but Cain [07014] was a tiller [05647] of the ground [0127].

¹⁸ Behold, I and the children [03206] whom the LORD [03068] hath given [05414] me are for signs [0226] and for wonders [04159] in Israel [03478] from the LORD [03068] of hosts [06635], which dwelleth [07931] in mount [02022] Zion [06726].

¹⁰ Behold, he findeth [04672] occasions [08569] against me, he counteth [02803] me for his enemy [0341],

⁷ Let mine enemy [0341] be as the wicked [07563], and he that riseth up [06965] against me as the unrighteous [05767].

²⁴ Wherefore hidest [05641] thou thy face [06440], and holdest [02803] me for thine enemy [0341]?

⁴ He hath bent [01869] his bow [07198] like an enemy [0341]: he stood [05324] with his right hand [03225] as an adversary [06862], and slew [02026] all that were pleasant [04261] to the eye [05869] in the tabernacle [0168] of the daughter [01323] of Zion [06726]: he poured out [08210] his fury [02534] like fire [0784].
⁵ The Lord [0136] was as an enemy [0341]: he hath swallowed up [01104] Israel [03478], he hath swallowed up [01104] all her palaces [0759]: he hath destroyed [07843] his strong holds [04013], and hath increased [07235] in the daughter [01323] of Judah [03063] mourning [08386] and lamentation [0592].

⁸ And hast not shut me up [05462] into the hand [03027] of the enemy [0341]: thou hast set [05975] my feet [07272] in a large room [04800].

² Out of the mouth [06310] of babes [05768] and sucklings [03243] hast thou ordained [03245] strength [05797] because of thine enemies [06887], that thou mightest still [07673] the enemy [0341] and the avenger [05358].

⁵ Let the enemy [0341] persecute [07291] my soul [05315], and take [05381] it; yea, let him tread down [07429] my life [02416] upon the earth [0776], and lay [07931] mine honour [03519] in the dust [06083]. Selah [05542].

⁴² I will make mine arrows [02671] drunk [07937] with blood [01818], and my sword [02719] shall devour [0398] flesh [01320]; and that with the blood [01818] of the slain [02491] and of the captives [07633], from the beginning [07218] of revenges [06546] upon the enemy [0341].

²⁷ Were it not [03884] that I feared [01481] the wrath [03708] of the enemy [0341], lest their adversaries [06862] should behave themselves strangely [05234], and lest they should say [0559], Our hand [03027] is high [07311], and the LORD [03068] hath not done [06466] all this.

²³ Or with any stone [068], wherewith a man may die [04191], seeing [07200] him not [03808], and cast [05307] it upon him, that he die [04191], and was not his enemy [0341], neither sought [01245] his harm [07451]:

²⁵ And I will bring [0935] a sword [02719] upon you, that shall avenge [05358] the quarrel [05359] of my covenant [01285]: and when ye are gathered together [0622] within [0413] your cities [05892], I will send [07971] the pestilence [01698] among [08432] you; and ye shall be delivered [05414] into the hand [03027] of the enemy [0341].

⁹ The enemy [0341] said [0559], I will pursue [07291], I will overtake [05381], I will divide [02505] the spoil [07998]; my lust [05315] shall be satisfied [04390] upon them; I will draw [07324] my sword [02719], my hand [03027] shall destroy [03423] them.

⁶ Thy right hand [03225], O LORD [03068], is become glorious [0142] in power [03581]: thy right hand [03225], O LORD [03068], hath dashed in pieces [07492] the enemy [0341].

²² But if thou shalt indeed [08085] obey [08085] his voice [06963], and do [06213] all that I speak [01696]; then I will be an enemy [0340] unto thine enemies [0341], and an adversary [06887] unto thine adversaries [06696].

⁹ The fear [03374] of the LORD [03068] is clean [02889], enduring [05975] for ever [05703]: the judgments [04941] of the LORD [03068] are true [0571] and righteous [06663] altogether [03162].

²⁰ And all the mingled [06153] people, and all the kings [04428] of the land [0776] of Uz [05780], and all the kings [04428] of the land [0776] of the Philistines [06430], and Ashkelon [0831], and Azzah [05804], and Ekron [06138], and the remnant [07611] of Ashdod [0795],

¹⁶ A wise [02450] man feareth [03373], and departeth [05493] from evil [07451]: but the fool [03684] rageth [05674], and is confident [0982].

²⁷ Depart [05493] from evil [07451], and do [06213] good [02896]; and dwell [07931] for evermore [05769].

¹⁵ The eyes [05869] of the LORD [03068] are upon the righteous [06662], and his ears [0241] are open unto their cry [07775].

²⁷ And the boys [05288] grew [01431]: and Esau [06215] was a cunning [03045] hunter [06718], a man [0376] of the field [07704]; and Jacob [03290] was a plain [08535] man [0376], dwelling [03427] in tents [0168].

³³ And Bela [01106] died [04191], and Jobab [03103] the son [01121] of Zerah [02226] of Bozrah [01224] reigned [04427] in his stead.

¹³ And the sons [01121] of Issachar [03485]; Tola [08439], and Phuvah [06312], and Job [03102], and Shimron [08110].

²¹ Rejoice [07797] and be glad [08055], O daughter [01323] of Edom [0123], that dwellest [03427] in the land [0776] of Uz [05780]; the cup [03563] also shall pass [05674] through unto thee: thou shalt be drunken [07937], and shalt make thyself naked [06168].

²⁸ The children [01121] of Dishan [01789] are these; Uz [05780], and Aran [0765].

²¹ Huz [05780] his firstborn [01060], and Buz [0938] his brother [0251], and Kemuel [07055] the father [01] of Aram [0758],

²³ And the children [01121] of Aram [0758]; Uz [05780], and Hul [02343], and Gether [01666], and Mash [04851].