And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.
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.
And it was so, 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, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.
And the LORD said unto Satan, Hast thou considered ° my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?
Then Satan answered the LORD, and said, Doth Job fear God for nought?
And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,
In all this Job sinned not, nor charged God foolishly.
And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.
So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.
New Defender's Study Bible Notes
1:9 dry land. The work of the third day began with the laying of the foundations of the earth (see notes on Job 38:4; Proverbs 8:29; Psalm 33:7) by the power of God’s spoken Word. The waters “under the firmament” apparently still contained all the material elements of the earth in solution or suspension until the energizing Word initiated a vast complex string of chemical and physical reactions, to precipitate, combine and sort all the rock materials and metals comprising the solid earth. The “earth” (Hebrew eretz) thus formed was the same “earth” which had initially been “without form” (the same word eretz is used in Genesis 1:1,2,10), but it was now “dry land,” no longer mixed in the initial watery matrix.
1:14 signs. The Hebrew word for “signs” is the same word (oth) as used for Cain’s “mark” (Genesis 4:15) and for Noah’s “token” (meaning the rainbow–Genesis 9:12). Evidently the stars were arranged by God to “signify” something to those on the earth, not just scattered evenly or randomly around in space. God even named the stars and their constellations (e.g., Job 38:31-33; Isaiah 40:26). For their possible significance, see notes on Amos 5:8; Job 9:9; 26:13; 38:32.
2:6 mist. The “mist” was not a river, as some writers think. The Hebrew word simply means water vapor (compare Job 36:27); it refers merely to the local daily cycle of evaporation and condensation occasioned by the day/night temperature cycle.
6:2 sons of God. The identity of these “sons of God” has been a matter of much discussion, but the obvious meaning is that they were angelic beings. This was the uniform interpretation of the ancient Jews, who translated the phrase as “angels of God” in their Septuagint translation of the Old Testament. The apocryphal books of Enoch elaborate this interpretation, which is also strongly implied by the New Testament passages (Jude 6, II Peter 2:4-6; I Peter 3:19,20). The Hebrew phrase is bene elohim, which occurs elsewhere only in Job 1:6; 2:1; 38:7. In these three explicitly parallel usages, the contextual meaning can be nothing except that of angels. A similar phrase bar elohim, occurs in Daniel 3:25, and another, bar elim, occurs in Psalm 29:1 and Psalm 89:6. All of these also refer explicitly to angels. The intent of the writer of Genesis 6 (probably Noah) was clearly that of introducing a monstrous irruption of demonic forces on the earth, leading to universal corruption and eventual judgment.
10:23 Uz. Uz gave his name to Job’s homeland (Job 1:1) but little is known of the other three sons of Aram. Evidently the children of Aram had more contact with Shem than his other grandsons (except through Arphaxad) since none of the others are listed.
14:5 Rephaims. Some of these Canaanite tribes seem actually to have been demon-possessed, in the same manner as the demon-energized population before the Flood (see notes on Genesis 6:1-4). The Rephaim (“strong ones”) and the Zamzummim (“powerful ones,” probably the same as the Zuzim) along with the Emim, all seem to have been of “the sons of Anak” or the Anakim, and all seem to have been giants (note Deuteronomy 2:10,20; Joshua 15:13). In Numbers 13:33, these Anakim are actually said to have been “giants” (Hebrew nephilim, the same word as used in Genesis 6:4). Furthermore, the term rephaim is also used to refer to some of the spirits of the wicked dead in Hades (Job 26:5; Proverbs 2:18; 9:18; 21:16; Isaiah 14:9; 26:14). All of this suggests another irruption of demonic spirits after the Flood, possibly at the rebellion at Babel, with giant progeny again being produced through demon-possessed parents. Their descendants inhabited Canaan.
19:30 dwelt in a cave. There have been “cave-dwellers” all through history, not primitive ape-men, but true cultured humans, forced by circumstances into such habitations. This home was quite a comedown for a family accustomed to material luxuries. The caves of the Dead Sea region have been inhabited by many people over the centuries. In fact, the famous Dead Sea Scrolls were found in such caves, left by communities of the Essene sect. Note also Job 30:3-6.
25:3 Sheba, and Dedan. These two grandsons of Abraham by Keturah, seem to have been named after two grandsons of Cush (Genesis 10:7), although Shem also had a great grandson named Sheba (Genesis 10:22,24,25,28). One of these, probably the Cushite, evidently became the ancestor of the Sabaeans, and the Queen of Sheba (Job 1:15; I Kings 10:1). The Sabaeans have been well identified on the monuments as a kingdom in southwest Arabia, near modern Yemen.
25:27 plain man. The word, “plain” (Hebrew tam) actually means “perfect” (as used in Job 1:1,8; 2:3) or mature. Jacob worked at home, while Esau played in the fields. Jacob took God’s promises reverently and seriously; Esau “despised his birthright” (Genesis 25:34).
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26:5 my laws. Long before Moses, there were divine commandments and laws, and Abraham obeyed them. Certain law codes found among the Babylonians, the Hittites and others also antedate Moses and agree in many respects with the Mosaic laws, perhaps reflecting a primeval system given by God (possibly only verbally) that disappeared after Babel except for those, like Abraham, who retained and obeyed the truth. Note also the same implication in Job 23:12.