---
title: "Job 1 - Study King James Bible with keil and delitzsch old testament commentary"
description: "Read Job 1 with keil and delitzsch old testament commentary commentary. 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. 2 And there wer"
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url: "https://realbiblebelievers.com/study/keil-and-delitzsch-old-testament-commentary/job/1"
---

[ Read](/kjv/job/1)[ Commentary](/study/job/1)[ Interlinear](/interlinear/job/1) Audio

 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.

 2 And there were born unto him seven sons and three daughters.

 3 His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.***

 4 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.

 5 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.*

 6 ¶ Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.**

 7 And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.

 8 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?*

 9 Then Satan answered the LORD, and said, Doth Job fear God for nought?

 10 Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.*

 11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.*

 12 And the LORD said unto Satan, Behold, all that he hath *is* in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.*

 13 ¶ And there was a day when his sons and his daughters *were* eating and drinking wine in their eldest brother’s house:

 14 And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:

 15 And the Sabeans fell *upon them*, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.

 16 While he *was* yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.*

 17 While he *was* yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.*

 18 While he *was* yet speaking, there came also another, and said, Thy sons and thy daughters *were* eating and drinking wine in their eldest brother’s house:

 19 And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.*

 20 Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,*

 21 And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.

 22 In all this Job sinned not, nor charged God foolishly.*
 
[Esther 10](/study/esther/10) [Job 2](/study/job/2)

## Commentary

 To verse 1
 
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 Têmâ and Bûzân, 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 (Gebâl). And the early historical genealogies ([Genesis 10:23](/kjv/genesis/10/23); [Genesis 22:21](/kjv/genesis/22/21); [Genesis 36:28](/kjv/genesis/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 Têmâ and Dûma, 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 Gebâl, yet both from [Lamentations 4:21](/kjv/lamentations/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 [Jeremiah 25:20](/kjv/jeremiah/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., Fürst, *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 ([Genesis 46:13](/kjv/genesis/46/13)); the name of the Idumaean king, יובב , [Genesis 36:33](/kjv/genesis/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 Îob, also Îjob (not, however, Ijjob, which does not correspond to the real pronunciation, which softens ij into î, and uw into û), vid., Fleischer's *Beitrâge zur arab. Sprachkunde* (*Abh. der sâchs. 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 [Genesis 25:27](/kjv/genesis/25/27), the fourth the proverbial Psalms ([Psalms 34:15](/kjv/psalms/34/15); [Psalms 37:27](/kjv/psalms/37/27)) and [Proverbs 14:16](/kjv/proverbs/14/16). This mingling of expressions from Genesis and Proverbs is characteristic. First now, after the history has been begun in praett., aorr. follow.

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