Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Job 1:4 - Strong Concordance

Verse	Translation	Text
Job 1:4	Strong Concordance	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.
	King James	And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
every one his day--namely, the birthday (Job 3:1). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.

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

every one his day--namely, the birthday (Job 3:1). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.

Notes on the Bible, by Albert Barnes, [1834]
And his sons went and feasted in their houses - Dr. Good renders this, "and his sons went to hold a banquet house." Tindal renders it, "made bankertea." The Hebrew means, they went and made a "house-feast;" and the idea is, that they gave an entertainment in their dwellings, in the ordinary way in which such entertainments were made. The word used here (משׁתה mı̂shteh) is derived from שׁתה shâthâh, "to drink;" and then to drink together, to banquet. Schultens supposes that this was merely designed to keep up the proper familiarity between the different branches of the family, and not for purposes of revelry and dissipation; and this seems to accord with the view of Job. He, though a pious man, was not opposed to it, but he apprehended merely that they might have sinned in their hearts, Job 1:5. He knew the danger, and hence, he was more assiduous in imploring for them the divine guardianship. Every one his day - In his proper turn, or when his day came round. Perhaps it refers only to their birthdays; see Job 3:1, where the word "day" is used to denote a birthday. In early times the birthday was observed with great solemnity and rejoicing. Perhaps in this statement the author of the Book of Job means to intimate that his family lived in entire harmony, and to give a picture of his domestic happiness strongly contrasted with the calamities which came upon his household. It was a great aggravation of his sufferings that a family thus peaceful and harmonious was wholly broken up. - The Chaldee adds, "until seven days were completed," supposing that each one of these feasts lasted seven days, a supposition by no means improbable, if the families were in any considerable degree remote from each other. And sent and called for their three sisters - This also may be regarded as a circumstance showing that these occasions were not designed for revelry. Young men, when they congregate for dissipation, do not usually invite their "sisters" to be with them; nor do they usually desire the presence of virtuous females at all. The probability, therefore, is, that this was designed as affectionate and friendly family conversation. In itself there was nothing wrong in it, nor was there necessarily any danger; yet Job felt it "possible" that they might have erred and forgotten God, and hence, he was engaged in more intense and ardent devotion on their account; Job 1:5.

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

And his sons went and feasted in their houses - Dr. Good renders this, "and his sons went to hold a banquet house." Tindal renders it, "made bankertea." The Hebrew means, they went and made a "house-feast;" and the idea is, that they gave an entertainment in their dwellings, in the ordinary way in which such entertainments were made. The word used here (משׁתה mı̂shteh) is derived from שׁתה shâthâh, "to drink;" and then to drink together, to banquet. Schultens supposes that this was merely designed to keep up the proper familiarity between the different branches of the family, and not for purposes of revelry and dissipation; and this seems to accord with the view of Job. He, though a pious man, was not opposed to it, but he apprehended merely that they might have sinned in their hearts, Job 1:5. He knew the danger, and hence, he was more assiduous in imploring for them the divine guardianship.

Every one his day - In his proper turn, or when his day came round. Perhaps it refers only to their birthdays; see Job 3:1, where the word "day" is used to denote a birthday. In early times the birthday was observed with great solemnity and rejoicing. Perhaps in this statement the author of the Book of Job means to intimate that his family lived in entire harmony, and to give a picture of his domestic happiness strongly contrasted with the calamities which came upon his household. It was a great aggravation of his sufferings that a family thus peaceful and harmonious was wholly broken up. - The Chaldee adds, "until seven days were completed," supposing that each one of these feasts lasted seven days, a supposition by no means improbable, if the families were in any considerable degree remote from each other.

And sent and called for their three sisters - This also may be regarded as a circumstance showing that these occasions were not designed for revelry. Young men, when they congregate for dissipation, do not usually invite their "sisters" to be with them; nor do they usually desire the presence of virtuous females at all. The probability, therefore, is, that this was designed as affectionate and friendly family conversation. In itself there was nothing wrong in it, nor was there necessarily any danger; yet Job felt it "possible" that they might have erred and forgotten God, and hence, he was engaged in more intense and ardent devotion on their account; Job 1:5.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
4, 5 And his sons went and feasted in the house of him whose day it was, and sent and called for their sisters to eat and drink with them. And it happened, when the days of their feasting were gone about, 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, I may be that my sons have sinned, and dismissed God from their hearts. Thus did Job continually. The subordinate facts precede, Job 1:4, in perff.; the chief fact follows, Job 1:5, in fut. consec. The perff. describe, according to Ges. 126, 3, that which has happened repeatedly in the past, as e.g., Rut 4:7; the fut. consec. the customary act of Job, in conjunction with this occurrence. The consecutio temporum is exactly like Sa1 1:3. It is questionable whether אישׁ בּית is a distinct adverbial expression, in domu unuiscujusque, and יומו also distinct, die ejus (Hirz. and others); or whether the three words are only one adverbial expression, in domo ejus cujus dies erat, which latter we prefer. At all events, יומו here, in this connection, is not, with Hahn, Schlottm., and others, to be understood of the birthday, as Job 3:1. The text, understood simply as it stands, speaks of a weekly round (Oehler and others). 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. The writer might have represented this celebration on the evening of every seventh day, but he avoids even the slightest reference to anything Israelitish: for there is no mention in Scripture of any celebration of the Sabbath before the time of Israel. The sacred observance of the Sabbath, which was consecrated by God the Creator, was first expressly enjoined by the Sinaitic Thora. Here the family celebration falls on the morning of the Sunday, - a remarkable prelude to the New Testament celebration of Sunday in the age before the giving of the law, which is a type of the New Testament time after the law. The fact that Job, as father of the family, is the Cohen of his house, - a right of priesthood which the fathers of Israel exercised at the first passover (מצרים פסח), and from which a relic is still retained in the annual celebration of the passover (הדורות פסח), - is also characteristic of the age prior to the law. The standpoint of this age is also further faithfully preserved in this particular, that עולה here, as also Job 42:8, appears distinctly as an expiatory offering; whilst in the Mosaic ritual, although it still indeed serves לכפר (Lev 1:4), as does every blood-offering, the idea of expiation as its peculiar intention is transferred to הטאת and אשׁם. Neither of these forms of expiatory offering is here mentioned. The blood-offering still bears its most general generic name, עולה, which it received after the flood. This name indicates that the offering is one which, being consumed by fire, is designed to ascend in flames and smoke. העלה refers not so much to bringing it up to the raised altar, as to causing it to rise in flame and smoke, causing it to ascend to God, who is above. קדּשׁ is the outward cleansing and the spiritual preparation for the celebration of the sacred festival, as Exo 19:14. It is scarcely necessary to remark, that the masculine suffixes refer also to the daughters. There were ten whole sacrifices offered by Job on each opening day of the weekly round, at the dawn of the Sunday; and one has therefore to imagine this round of entertainment as beginning with the first-born on the first day of the week. "Perhaps," says Job, "my children have sinned, and bidden farewell to God in their hearts." Undoubtedly, בּרך signifies elsewhere (Kg1 21:10; Psa 10:3), according to a so-called ἀντιφραστικὴ εὐφημία, maledicere. This signification also suits Job 2:5, but does not at all suit Job 2:9. This latter passage supports the signification valedicere, which arises from the custom of pronouncing a benediction or benedictory salutation at parting (e.g., Gen 47:10). Job is afraid lest his children may have become somewhat unmindful of God during their mirthful gatherings. In Job's family, therefore, there was an earnest desire for sanctification, which was far from being satisfied with mere outward propriety of conduct. 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. The futt. consec. are followed by perff., which are governed by them. כּכה, however, is followed by the fut., because in historical connection (cf. on the other hand, Num 8:26), in the signification, faciebat h.e. facere solebat (Ges. 127, 4, b). Thus Job did every day, i.e., continually. 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 writer has now made us acquainted with the chief person of the history which he is about to record, and in Job 1:6 begins the history itself.

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

4, 5 And his sons went and feasted in the house of him whose day it was, and sent and called for their sisters to eat and drink with them. And it happened, when the days of their feasting were gone about, 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, I may be that my sons have sinned, and dismissed God from their hearts. Thus did Job continually.

The subordinate facts precede, Job 1:4, in perff.; the chief fact follows, Job 1:5, in fut. consec. The perff. describe, according to Ges. 126, 3, that which has happened repeatedly in the past, as e.g., Rut 4:7; the fut. consec. the customary act of Job, in conjunction with this occurrence. The consecutio temporum is exactly like Sa1 1:3.

It is questionable whether אישׁ בּית is a distinct adverbial expression, in domu unuiscujusque, and יומו also distinct, die ejus (Hirz. and others); or whether the three words are only one adverbial expression, in domo ejus cujus dies erat, which latter we prefer. At all events, יומו here, in this connection, is not, with Hahn, Schlottm., and others, to be understood of the birthday, as Job 3:1. The text, understood simply as it stands, speaks of a weekly round (Oehler and others). 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.

The writer might have represented this celebration on the evening of every seventh day, but he avoids even the slightest reference to anything Israelitish: for there is no mention in Scripture of any celebration of the Sabbath before the time of Israel. The sacred observance of the Sabbath, which was consecrated by God the Creator, was first expressly enjoined by the Sinaitic Thora. Here the family celebration falls on the morning of the Sunday, - a remarkable prelude to the New Testament celebration of Sunday in the age before the giving of the law, which is a type of the New Testament time after the law. The fact that Job, as father of the family, is the Cohen of his house, - a right of priesthood which the fathers of Israel exercised at the first passover (מצרים פסח), and from which a relic is still retained in the annual celebration of the passover (הדורות פסח), - is also characteristic of the age prior to the law. The standpoint of this age is also further faithfully preserved in this particular, that עולה here, as also Job 42:8, appears distinctly as an expiatory offering; whilst in the Mosaic ritual, although it still indeed serves לכפר (Lev 1:4), as does every blood-offering, the idea of expiation as its peculiar intention is transferred to הטאת and אשׁם. Neither of these forms of expiatory offering is here mentioned. The blood-offering still bears its most general generic name, עולה, which it received after the flood. This name indicates that the offering is one which, being consumed by fire, is designed to ascend in flames and smoke. העלה refers not so much to bringing it up to the raised altar, as to causing it to rise in flame and smoke, causing it to ascend to God, who is above. קדּשׁ is the outward cleansing and the spiritual preparation for the celebration of the sacred festival, as Exo 19:14. It is scarcely necessary to remark, that the masculine suffixes refer also to the daughters. There were ten whole sacrifices offered by Job on each opening day of the weekly round, at the dawn of the Sunday; and one has therefore to imagine this round of entertainment as beginning with the first-born on the first day of the week. "Perhaps," says Job, "my children have sinned, and bidden farewell to God in their hearts." Undoubtedly, בּרך signifies elsewhere (Kg1 21:10; Psa 10:3), according to a so-called ἀντιφραστικὴ εὐφημία, maledicere. This signification also suits Job 2:5, but does not at all suit Job 2:9. This latter passage supports the signification valedicere, which arises from the custom of pronouncing a benediction or benedictory salutation at parting (e.g., Gen 47:10). Job is afraid lest his children may have become somewhat unmindful of God during their mirthful gatherings. In Job's family, therefore, there was an earnest desire for sanctification, which was far from being satisfied with mere outward propriety of conduct. 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. The futt. consec. are followed by perff., which are governed by them. כּכה, however, is followed by the fut., because in historical connection (cf. on the other hand, Num 8:26), in the signification, faciebat h.e. facere solebat (Ges. 127, 4, b). Thus Job did every day, i.e., continually. 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 writer has now made us acquainted with the chief person of the history which he is about to record, and in Job 1:6 begins the history itself.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Feasted - To testify and maintain their brotherly love. His day - Each his appointed day, perhaps his birth - day, or the first day of the month.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Feasted in their houses, every one his day - It is likely that a birthday festival is here intended. When the birthday of one arrived, he invited his brothers and sisters to feast with him; and each observed the same custom.

Top

¹ After [0310] this opened [06605] Job [0347] his mouth [06310], and cursed [07043] his day [03117].

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].

¹ After [0310] this opened [06605] Job [0347] his mouth [06310], and cursed [07043] his day [03117].

⁶ Now there was a day [03117] when the sons [01121] of God [0430] came [0935] to present [03320] themselves before the LORD [03068], and Satan [07854] came [0935] also among [08432] them.

²⁶ But shall minister [08334] with their brethren [0251] in the tabernacle [0168] of the congregation [04150], to keep [08104] the charge [04931], and shall do [05647] no service [05656]. Thus shalt thou do [06213] unto the Levites [03881] touching their charge [04931].

¹⁰ And Jacob [03290] blessed [01288] Pharaoh [06547], and went out [03318] from before [06440] Pharaoh [06547].

⁹ Then said [0559] his wife [0802] unto him, Dost thou still retain [02388] thine integrity [08538]? curse [01288] God [0430], and die [04191].

⁵ But [0199] put forth [07971] thine hand [03027] now, and touch [05060] his bone [06106] and his flesh [01320], and he will curse [01288] thee to thy face [06440].

³ For the wicked [07563] boasteth [01984] of his heart's [05315] desire [08378], and blesseth [01288] the covetous [01214], whom the LORD [03068] abhorreth [05006].

¹⁰ And set [03427] two [08147] men [0582], sons [01121] of Belial [01100], before him, to bear witness [05749] against him, saying [0559], Thou didst blaspheme [01288] God [0430] and the king [04428]. And then carry him out [03318], and stone [05619] him, that he may die [04191].

¹⁴ And Moses [04872] went down [03381] from the mount [02022] unto the people [05971], and sanctified [06942] the people [05971]; and they washed [03526] their clothes [08071].

⁴ And he shall put [05564] his hand [03027] upon the head [07218] of the burnt offering [05930]; and it shall be accepted [07521] for him to make atonement [03722] for him.

⁸ Therefore take [03947] unto you now seven [07651] bullocks [06499] and seven [07651] rams [0352], and go [03212] to my servant [05650] Job [0347], and offer up [05927] for yourselves a burnt offering [05930]; and my servant [05650] Job [0347] shall pray [06419] for you: for him [06440] will I accept [05375]: lest I deal [06213] with you after your folly [05039], in that ye have not spoken [01696] of me the thing which is right [03559], like my servant [05650] Job [0347].

¹ After [0310] this opened [06605] Job [0347] his mouth [06310], and cursed [07043] his day [03117].

³ And this [01931] man [0376] went up [05927] out of his city [05892] yearly [03117] [03117] to worship [07812] and to sacrifice [02076] unto the LORD [03068] of hosts [06635] in Shiloh [07887]. And the two [08147] sons [01121] of Eli [05941], Hophni [02652] and Phinehas [06372], the priests [03548] of the LORD [03068], were there.

⁷ Now this was the manner in former time [06440] in Israel [03478] concerning redeeming [01353] and concerning changing [08545], for to confirm [06965] all things [01697]; a man [0376] plucked off [08025] his shoe [05275], and gave [05414] it to his neighbour [07453]: and this was a testimony [08584] in Israel [03478].

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.