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.
Parallel Translations
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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.
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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.
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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 blasphemed God in their hearts.' Thus did Job continually.
Cross-references (33)
Passages linked to Job 1:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 42:8 Now therefore, take to yourselves seven bulls and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you, for I will accept him, that I not deal with you according to your folly. For you have not spoken of me the thing that is right, as my servant Job has.”
- Genesis 8:20 Noah built an altar to Yahweh, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar.
- 1 Samuel 16:5 He said, “Peaceably; I have come to sacrifice to Yahweh. Sanctify yourselves, and come with me to the sacrifice.” He sanctified Jesse and his sons, and called them to the sacrifice.
- Genesis 35:2-3 Then Jacob said to his household, and to all who were with him, “Put away the foreign gods that are among you, purify yourselves, change your garments. Let’s arise, and go up to Bethel. I will make there an altar to God, who answered me in the day of my distress, and was with me on the way which I went.”
- Job 8:4 If your children have sinned against him, he has delivered them into the hand of their disobedience.
- Ephesians 6:18 with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
- 1 Kings 21:10 Set two men, wicked fellows, before him, and let them testify against him, saying, ‘You cursed God and the king!’ Then carry him out, and stone him to death.”
- 1 Kings 21:13 The two men, the wicked fellows, came in and sat before him. The wicked fellows testified against him, even against Naboth, in the presence of the people, saying, “Naboth cursed God and the king!” Then they carried him out of the city and stoned him to death with stones.
- Acts 8:22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you.
- Genesis 22:3 Abraham rose early in the morning, and saddled his donkey; and took two of his young men with him, and Isaac his son. He split the wood for the burnt offering, and rose up, and went to the place of which God had told him.
- Jeremiah 17:9-10 The heart is deceitful above all things and it is exceedingly corrupt. Who can know it? “I, Yahweh, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.”
- 1 Corinthians 4:5 Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts. Then each man will get his praise from God.
- Jeremiah 4:14 Jerusalem, wash your heart from wickedness, that you may be saved. How long will your evil thoughts lodge within you?
- Luke 1:75 in holiness and righteousness before him all the days of our life.
- Luke 18:7 Won’t God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them?
- Acts 21:26 Then Paul took the men, and the next day purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.
- Genesis 6:5 Yahweh saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of man’s heart was continually only evil.
- Exodus 18:12 Jethro, Moses’ father-in-law, took a burnt offering and sacrifices for God. Aaron came with all the elders of Israel, to eat bread with Moses’ father-in-law before God.
- Exodus 19:10 Yahweh said to Moses, “Go to the people, and sanctify them today and tomorrow, and let them wash their garments,
- Leviticus 1:3-6 “ ‘If his offering is a burnt offering from the herd, he shall offer a male without defect. He shall offer it at the door of the Tent of Meeting, that he may be accepted before Yahweh. He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him. He shall kill the bull before Yahweh. Aaron’s sons, the priests, shall present the blood and sprinkle the blood around on the altar that is at the door of the Tent of Meeting. He shall skin the burnt offering, and cut it into pieces.
- Leviticus 24:10-16 The son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelite woman and a man of Israel strove together in the camp. The son of the Israelite woman blasphemed the Name, and cursed; and they brought him to Moses. His mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan. They put him in custody until Yahweh’s will should be declared to them. Yahweh spoke to Moses, saying, “Bring him who cursed out of the camp; and let all who heard him lay their hands on his head, and let all the congregation stone him. You shall speak to the children of Israel, saying, ‘Whoever curses his God shall bear his sin. He who blasphemes Yahweh’s name, he shall surely be put to death. All the congregation shall certainly stone him. The foreigner as well as the native-born shall be put to death when he blasphemes the Name.
- Nehemiah 12:30 The priests and the Levites purified themselves; and they purified the people, and the gates, and the wall.
- Job 1:11 But stretch out your hand now, and touch all that he has, and he will renounce you to your face.”
- Job 2:9 Then his wife said to him, “Do you still maintain your integrity? Renounce God, and die.”
- Job 27:10 Will he delight himself in the Almighty, and call on God at all times?
- Job 41:25 When he raises himself up, the mighty are afraid. They retreat before his thrashing.
- Psalms 5:3 Yahweh, in the morning you will hear my voice. In the morning I will lay my requests before you, and will watch expectantly.
- Ecclesiastes 9:10 Whatever your hand finds to do, do it with your might; for there is no work, nor plan, nor knowledge, nor wisdom, in Sheol, where you are going.
- Mark 7:21-23 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. All these evil things come from within, and defile the man.”
- John 11:55 Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves.
- Exodus 24:5 He sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of cattle to Yahweh.
- 1 Kings 18:31 Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom Yahweh’s word came, saying, “Israel shall be your name.”
- 2 Corinthians 11:2 For I am jealous over you with a godly jealousy. For I married you to one husband, that I might present you as a pure virgin to Christ.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain That is, commanded them to be sanctified: meaning, that…
That is, commanded them to be sanctified: meaning, that they should consider the faults that they had committed, and reconcile themselves for the same.
That is, he offered for every one of his children an offering of reconciliation, which declared his religion toward God, and the care that he had toward his children.
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In Hebrew it is, and blessed God, which is sometimes taken for blaspheming and cursing, as here and 1 Kings 21:10, 13, etc.
While the feast lasted.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 1:5 And it was so, when the days…
Job 1:5 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.
Ver. 5. And it was so, that when the days of their feasting were gone about] Such was his holy care of them, and jealousy over them, that he would defer the work no longer; as knowing that sin will rankle in the conscience, and harden the heart, like poison in the body, it must be quickly cast up, ere it get to the vitals.
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That Job sent and sanctified them] Though they were grown up, yet he kept them in awe, as appears by his command to sanctify themselves against the sacrifice, Ut se parent et purgent. So he nourished and purified theme. So did not Eli, but honoured his untoward sons above God, even then when those lewd lowlies kicked at his sacrifice, and at his offering which he had commanded in his habitation, 1Sa 2:29. Job knew that he was bound as well to the preservation, as to the observation, of God’s commandments, to see that others (those especially of his familiarity and family) keep them as well as himself. When, therefore, the circle of days and feasting was finished, he waited not till the eighth day came, but at the end of the seventh he summoneth all his children to come before the Lord in holy duties, with the best preparations they could make; to wash their hands in innocence before they compassed God’s altar, Psa 26:6; to repent of their immoderations in mirth, or whatsoever other guilt they had any way contracted; lest he cast back their services as dirt upon their faces. The heathens, by the light of nature, saw that God was not to be served slightly and slubberingly. The Pythagoreans would not have men worship by the by, but make it their business, and prepare for it aforehand. And Numa Pompilius, second king of Rome, commanded that men should not worship God for fashion, carelessly, and as doing somewhat else; but freed from all other cares and cumbers, ουκ ες παραδω προσκυνειν, αλλα οικοθεν παρασκευασαμενοι. ουκ εν παρεργω και αμελως, &c. (Plut.). The Jews had their preparation and their forepreparation to the passover (παρασκευη, προπαρασκευη): and as any man measureth to God in preparation, God will measure to him again in blessing.
And rose up early in the morning] Sanctificat, sanat, ditat quoque surgere mane. Sanctify, heal, enrich also to rise in the morning. The morning is the best time for holy duties. God should have the first of everything; then, also, men are freshest and freest from worldly businesses. The Philistines arose early to do sacrifice to their Dagon, or Tritan, as other heathens called him. They generally took the top of the morning ( utpote quod παν εργον οφελλει) to offer to their dung hill deities, as holding that then they sat in their temples, and took notice of morning salutations. Homer brings in Nestor sacrificing in the morning; so do the Roman historians their Potitii and Pinarii, offering to Hercules upon their greatest altar of all. Argonauts do the like in Apollonius; and the Persian magi were wont to worship the rising sun with their early hymns.
And offered burnt offerings] Whole burnt offerings, not sacrifice only (as the Greek interpreter hath it), nor peace offerings, whereof himself might have had part; but burnt offerings, that were offered in fire unto God, and that according to the number of his sons; not one general family sacrifice only, but for every one, one. It appeareth, then, that Job was no penny father, no niggard in God’s service, but lavished money out of the bag, and thought all too little that way. So did Solomon in that greatest sacrifice that ever we read of, 1Ki 8:63, and his father David, when, out of his poverty, as he calleth it, he had prepared for the house of the Lord a hundred thousand talents of gold, and a thousand thousand talents of silver, &c., which Sir Walter Raleigh casteth up to be more than any king in the world is worth; this is check to our tenacity and baseness (Hist. of the World, Part II., cap. 17, sect. 9).
For Job said] viz. In his heart, for God understandeth the language of the heart also, Psa 139:1 Gen 20:11.
It may be that my sons have sinned] Or, lest haply. He well knew the corruption of man’s nature, wherein there is a πανσπερμια, seed place of all sins. He knew also how easily we overshoot ourselves at merry meetings, and give too much liberty to our tongues and appetites to run riot. He, therefore, seeks pardon for his children’s suspected sins; he knew, besides unavoidable and involuntary infirmities (such as none are free from), they might be called to an account by a just and jealous God for their other men’s sins, which they had not bewailed, 1Co 5:2, or not rebuked, at least by their countenance, as God doth, Psa 80:16. Job was a man of a tender conscience, and therefore propounds to himself the worst; neither was it against charity in him to suspect ill of his children, while he intended their good, and turned his suspicion into a supplication. That his children were godly is put out of question, by his being at a question whether they had sinned. But how then doth it follow?
And cursed God in their hearts] And not blessed God, so Calvin rendereth it; not done him right, and therefore wrong, so Sanctius; they have not high and honourable conceptions of him, answerable to his excellent greatness; but, by base and bald thoughts, cast him, as it were, into a dishonourable mould, and not giving him the glory due to his name, that holy and reverend name, Psa 111:9; great and dreadful among the heathen, Mal 1:14. In the Hebrew it is, And blessed God, for cursed, by an euphemismus or antiphrasis; as when a harlot is called Kedesha, a holy woman, by contraries. So auri sacra (i.e. execranda) fames. sacrifice of gold (i.e. a curse) famine, The Hebrews so abhorred blasphemy against God, as they would not have the sound of it to be joined to the name of God, whom they commonly call Baruc-hu, the blessed one. So they would not take the name of leaven (that prohibited ware) into their mouths all the time of the feast of the passover (Elias Thisb.). So in their common talk they call a sow dabhar achar, another thing, because they were forbidden to eat swine’s flesh.
Thus did Job continually] Heb. all the days; that is, in the renewed seasons, he was not weary of well doing, but steadfast and unmoveable, always abounding in the work of the Lord, always renewing his repentance, and faith in Christ, figured by those sacrifices; for the ceremonial law was their gospel.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain When the days of their feasting were gone about;…
When the days of their feasting were gone about; when each of them had had his turn, which peradventure came speedily, though not immediately one after another; and there was some considerable interval before their next feasting time.
Job sent and sanctified them, i.e. he exhorted and commanded them to sanctify themselves for the following work, to wit, by purifying themselves from all ceremonial and moral pollution, as the manner then was, Exo 19:10, and by preparing themselves by true repentance for all their sins, and particularly such as they had committed in their time of feasting and jollity, and by fervent prayers to make their peace with God by sacrifice.
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Rose up early in the morning; thereby showing his ardent zeal in God’s service, and his impatience till God was reconciled to him and to his children.
It may be that my sons have sinned: his zeal for God’s glory, and his true love to his children, made him jealous; for which he had cause enough from the corruption of man’s nature, the frailty and folly of youth, the many temptations which attend upon feasting and jollity, and the easiness of sliding from lawful to forbidden delights.
And cursed God; not in the grossest manner and highest degree, which it is not probable either that they should do, now especially when they had no provocation to do it, as being surrounded with blessings and comforts which they were actually enjoying, and not yet exercised with any affliction, or that Job should suspect it concerning them; but despised and dishonoured God; for both Hebrew and Greek words signifying cursing, are sometimes used to note only reviling, or detracting, or speaking evil, or setting light by a person. Thus what is called cursing one’s father or mother, Exo 21:17, is elsewhere called setting light by them, as Deu 27:16; Eze 22:7. See also 2Pe 2:10; Jdg 1:8, and many other places.
In their hearts; by slight and low thoughts of God, by neglecting or forgetting to give God the praise and glory of the mercies which by his favour they enjoyed, by taking more hearty delight in their feasts and jollity than in the service and fruition of God; for these and such-like distempers of heart are most usual in times of prosperity and jollity, as appears by common experience, and by the many Divine cautions we have against them, as Deu 6:11,12; Ho 2:8, and elsewhere. And these miscarriages, though inward and secret, Job calls by such a hard name as usually signifies cursing, by way of aggravation of their sin, which peradventure they were too apt to slight as a small and trivial miscarriage.
This did Job continually, i.e. it was his constant course at the end of every feasting time.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And it was so, when the days of their…
And it was so, when the days of their feasting were gone about,.... When they had been at each other's houses in turn; when the rotation was ended: something like this is practised by the Chinese, who have their co-fraternities, which they call "the brotherhood of the month"; this consists of thirty, according to the number of days therein, and in a circle they go every day to eat at one another's house by turns; if one man has not convenience to receive the fraternity in his own house, he may provide it at another man's, and there are many public houses very well furnished for this purpose (e): Job's sons probably began at the elder brother's house, and so went on according to their age, and ended with the younger brother; so when they had gone through the circuit, as the word (f) signifies, and the revolution was over, and they had done feasting for that season, or that year:
that Job sent and sanctified them; not that he did or could make them holy, by imparting grace, or infusing holiness into them; at most he could only pray for their sanctification, and give them rules, precepts, and instructions about holiness, and exhortations to it; but here it signifies, that being at some distance from them he sent messengers or letters to them to sanctify and prepare themselves for the sacrifices he was about to offer for them; either by some rites and ceremonies, as by washing themselves, and abstinence from their wives, which were sometimes used as preparatory to divine service, Gen 35:2, or by fasting and prayer; or, perhaps, no more is intended by it than an invitation of them to come and attend the solemn sacrifice which he, as the head of the family, would offer for them; so, to sanctify people, is sometimes to invite, to call and gather them to holy service, see Joe 2:15 and so the Targum renders it. "Job sent and invited them:"
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and rose up early in the morning of the last of the days of feasting; he took the first opportunity, and that as early as he could; which shows the eagerness of his spirit for the glory of God, and the good of his children, losing no time for his devotion to God, and regard for his family; this being also the fittest time for religious worship and service, see Psa 5:3, and was used for sacrifice, Exo 29:39,
and offered burnt offering according to the number of them all either of his ten children, or only his seven sons, since they only are next mentioned, and were the masters of the feast: this was before the law of the priesthood was in being, which restrained the offering of sacrifice to those in the office of priests, when, before, every head of a family had a right unto it; and this custom of offering sacrifice was before the law of Moses, it was of divine institution, and in use from the time of the fall of man, Gen 3:21, and was by tradition handed down from one to another, and so Job had it; and which was typical of the sacrifice of Christ, to be offered up in the fulness of time for the expiation of sin; and Job, no doubt, by faith in Christ, offered up those burnt offerings for his sons, and one for each of them, thereby signifying, that everyone stood in need of the whole sacrifice of Christ for the atonement of sin, as every sinner does:
for Job said, it may be that my sons have sinned; not merely as in common, or daily sins of infirmity; for Job so full well knew the corruption of human nature, that a day could not pass without sin in thought, word, or deed; but some more notorious or scandalous sin; that, in the midst of their feasting and mirth, they had used some filthy, or frothy, and unsavoury and unbecoming language; had dropped some impure words, or impious jests, or done some actions which would reflect dishonour on God and true religion, and bring an odium on themselves and families: now Job was not certain of this, he had had no instruction or intelligence of it; he only surmised and conjectured it might be so; he was fearful and jealous lest it should: this shows his care and concern, as for the glory of God, so for the spiritual welfare of his children, though they were grown up and gone from him, and is to be considered in favour of his sons; for by this it is evident they were not addicted to any sin, or did not live a vicious course of life; but that they were religious and godly persons; or, otherwise Job would have had no doubt in his mind about their conduct and behaviour: the particular sin he feared they might have been guilty of follows:
and cursed God in their hearts; not in the grossest sense of the expression, so as to deny the being of God, and wish there was none, and conceive blasphemy in their hearts, and utter it with their lips; but whereas to bless God is to think and speak well of him, and ascribe that to him which is his due; so to curse him is to think and speak irreverently of him, and not to attribute to him what belongs unto him; and thus Job might fear that his sons, amidst their feasting, might boast of their plenty, and of the increase of their substance, and attribute it to their own diligence and industry, and not to the providence of God, of which he feared they might speak slightingly and unbecomingly, as persons in such circumstances sometimes do, see Deu 32:15. Mr. Broughton renders it, "and little blessed God in their hearts" not blessing him as they should was interpretatively cursing him; the Hebrew word used properly and primarily signifies to bless (g), and then the meaning is, either that his sons had sinned, but took no notice of it, nor were humbled for it, but blessed God, being prosperous and successful, as if they had never sinned at all, see Zac 13:1, Sanctius adds the negative particle "not", as if the meaning was, that they sinned, and did not bless God for their mercies as they should, Deu 8:10, but this is too daring and venturous to make such an addition; though this is favoured by the Targum, as in some copies, which paraphrases it,
and have not prayed in the name of the Lord in their hearts: and because the word is used at parting, and taking a farewell of friends, Cocceius thinks it may be so used here, and the sense to be, that they sinned, and took their leave of God, and departed from him; but rather, as the word Elohim is used of strange gods, of false deities, Exo 18:11. Job's fears might be, lest his sons should have been guilty of any idolatrous action, at least of blessing the gods of the Gentiles in their hearts, since feasting sometimes leads to idolatry, Exo 32:6, but the first sense seems best, with which the Septuagint version agrees,
"it may be my sons in their mind have thought evil things against the Lord:''
thus did Job continually; or "all those days" (h); that is, after every such circuit and rotation of feasting, or after every feast day kept by them, he offered sacrifices for them; or every year (i), as some interpret the phrase, the feasts, and so the sacrifices, being annual; all this is observed, partly further to describe the piety of Job, his affection for his family, and concern for their spiritual good, and the glory of God, and partly as a leading step to an later event, Job 1:18.
(e) Semedo's History of China, par. 1. c. 13. (f) "cum circulssent, vel circulum fecissent", Vatablus; "circulum absolverent", Bolducius. (g) "benedixerint Deo", V. L. Piscator. (h) "cunctis diebus", Pagninus, Montanus; "singulis diebus illis", Junius & Tremellius; "omnibus diebus illis", Piscator, Cocceius. (i) "Singulis annis", Schmidt, Schultens; see 1 Sam. xx. 7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain When - When each of them had had his…
When - When each of them had had his turn. Satisfied - He exhorted them to examine their own consciences, to repent of any thing, which had been amiss in their feasting, and compose their minds for employments of a more solemn nature. Early - Thereby shewing his ardent zeal in God's service. May be - His zeal for God's glory, and his true love to his children, made him jealous. Cursed - Not in a gross manner, which it is not probable either that they should do, or that Job should suspect it concerning them, but despised or dishonoured God; for both Hebrew and Greek words signifies cursing, are sometimes used to note only, reviling or setting light by a person. Hearts - By slight and low thoughts of God, or by neglecting to give God the praise for the mercies which they enjoyed. Thus - It was his constant course at the end of every feasting time, to offer a sacrifice for each. Parents should be particular in their addresses to God, for the several branches of their family; praying for each child, according to his particular temper, genius and disposition.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. When the days of their feasting were…
Verse 5. When the days of their feasting were gone about] At the conclusion of the year, when the birthday of each had been celebrated, the pious father appears to have gathered them all together, that the whole family might hold a feast to the Lord, offering burnt-offerings in order to make an atonement for sins of all kinds, whether presumptuous or committed through ignorance. This we may consider as a general custom among the godly in those ancient times.
And cursed God in their hearts.] וברכו אלהים uberechu Elohim. In this book, according to most interpreters, the verb barach signifies both to bless and to curse; and the noun אלהים Elohim signifies the true God, false gods, and great or mighty. The reason why Job offered the burnt-offerings appears to have been this: in a country where idolatry flourished, he thought it possible that his children might, in their festivity, have given way to idolatrous thoughts, or done something prescribed by idolatrous rites; and therefore the words may be rendered thus: It may be that my children have blessed the gods in their hearts. Others think that the word ברך barach should be understood as implying farewell, bidding adieu - lest my children have bidden adieu to God, that is, renounced him, and cast off his fear. To me this is very unlikely. Mr. Mason Good contends that the word should be understood in its regular and general sense, to bless; and that the conjunction ו vau should be translated nor. "Peradventure my sons may have sinned, nor blessed God in their hearts." This version he supports with great learning. I think the sense given above is more plain, and less embarrassed. They might have been guilty of some species of idolatry. This is possible even among those called Christians, in their banquets; witness their songs to Bacchus, Venus, &c., which are countless in number, and often sung by persons who would think themselves injured, not to be reputed Christians. Coverdale, in his translation, (1535,) renders the passage thus Peradventure my sonnes have done some offence, and have been unthankful to God in their hertes.
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Thus did Job continually.] At the end of every year, when all the birthday festivals had gone round.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 1:5. When the days of their feasting were…
Job 1:5. When the days of their feasting were gone about — When each of them had had his turn, and there was some considerable interval before their next feasting-time; or, as the Hebrew כי הקופו ימי, chi hikkipu jemee, may be rendered, As the days went about, Job sent and sanctified them — Exhorted and commanded them to sanctify themselves, not merely by changing or washing their clothes, (Gen 35:2; Exo 19:14,) and performing other ablutions, and acts of ceremonial purification then in use; but by examining their own consciences, repenting of every thing that had been amiss in their feasting, and composing their minds for employments of a more solemn nature. And rose up early in the morning — Thereby showing his ardent zeal in God’s service. And offered burnt- offerings according to the number of them all — Well knowing himself, and hereby teaching them, that all sin, even secret unbelief, ingratitude, and vanity of mind, merited condemnation from God, and could only be expiated by the shedding of blood, and offering of sacrifice, in a spirit of true penitence, and humble, lively faith. It may be my sons have sinned — His zeal for God’s glory, and his love to his children, made him jealous; for which he had sufficient cause, from the corruption of human nature, the frailty and folly of youth, the many temptations which attend feasting, and men’s proneness to slide from lawful to forbidden delights. And cursed God — Not in a gross manner, which it was not probable either that they should do, or that Job should suspect concerning them, but despised or dishonoured God; for both the Hebrew and Greek words which signify cursing, are sometimes used to denote only reviling, or setting light by a person. Thus, what is called cursing one’s father or mother, Exo 21:17, is elsewhere called setting light by them, as Deu 27:16; Eze 22:7. In their hearts — By slight and low thoughts of God, or by neglecting to give him the praise of the mercies which they enjoyed. It may be proper to observe, that the word ברךְ, barack, here rendered to curse, usually signifies to bless; but it is evident it is here to be understood in a bad sense, as it is 1Ki 21:10, where Naboth is accused of cursing or blaspheming God and the king, as it is also Job 2:5; Job 2:9, of this book. It has been thought by some, that it was substituted instead of the word ארר, arar; קבב, ka-bab; or קלל, kalal, (one or other of which is usually put for cursing, or vilifying,) out of reverence for God, when he is spoken of. But, “It is most certain,” says Selden, as quoted by Leigh, “that the verb barak signifies to execrate or to curse, as well as to bless; and this, as I think, not by antiphrasis, as some will have it; but almost from the very idiom of the sacred language it may signify either way, according to the connection in which it is used, as among the Latins sacrare and imprecari. For as the first signifies sometimes to devote any one by curses to destruction, and at others, to consecrate any thing to God; and as we call for either good or evil upon others; so barak denotes what a man wishes or calls for, with an ardent mind, whether it be salvation or perdition. And when applied to the Deity, it either signifies addressing him by praises and thanksgivings, (which is more common,) or with revilings and reproaches; and the difference is to be collected from the nature of the case and from the context.” What Dr. Dodd observes here is also worth attention. “The Hebrew word,” says he, “signifies to bless; but it here implies to renounce or bid adieu to, or take our leave of those things which we abandon or renounce. It is therefore used with great elegance in this sense, to signify, they renounced God; and this signification is still softened and rendered more elegant by the addition of the words, in their hearts.” Thus did Job continually — It was his constant course, at the end of every feasting-time, to offer a sacrifice for each of his children. Parents should be particular in their addresses to God, for the several branches of their family; praying for each child, according to his particular temper, genius, and disposition.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And it was so, when the days of their…
And it was so, when the days of their feasting were gone about - Dr. Good renders this, “as the days of such banquets returned.” But this is not the idea intended. It is, when the banquets had gone round as in a circle through all the families, “then” Job sent and sanctified them. It was not from an anticipation that they “would” do wrong, but it was from the apprehension that they “might” have sinned. The word rendered “were gone about” (נקף nâqaph) means properly to join together, and then to move round in a circle, to revolve, as festivals do; see the notes at Isa 29:1 : “Let the festivals go round.” Here it means that the days of their banqueting had gone round the circle, or had gone round the several families. Septuagint “When the days of the entertainment (or drinking, πότου potou) were finished.” A custom of feasting similar to this prevails in China. “They have their fraternities which they call the brotherhood of the months; this consists of months according to the number of the days therein, and in a circle they go abroad to eat at one another’s houses by turns. If one man has not conveniences to receive the fraternity in his own house, he may provide for them in another; and there are many public houses well furnished for this purpose.” See Semedo’s History of China, i chapter 13, as quoted by Burder in Rosenmuller’s Morgenland. “in loc.”
That Job sent - Sent for them, and called them around him. He was apprehensive that they might have erred, and he took every measure to keep them pure, and to maintain the influence of religion in his family.
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And sanctified them - This expression, says Schultens, is capable of two interpretations. It may either mean that he “prepared” them by various lustrations, ablutions, and other ceremonies to offer sacrifice; or that he offered sacrifices for the purpose of procuring expiation for sins which they might actually have committed. The former sense, he remarks, is favored by the use of the word in Exo 19:10; 1Sa 16:5, where the word means to prepare themselves by ablutions to meet God and to worship him. The latter sense is demanded by the connection. Job felt as every father should feel in such circumstances, that there was reason to fear that God had not been remembered as he ought to have been, and he was therefore more fervent in his devotions, and called them around him, that their own minds might be affected in view of his pious solicitude. What father is there who loves God, and who feels anxious that his children should also, who does not feel special solicitude if his sons and his daughters are in a situation where successive days are devoted to feasting and mirth? The word here rendered “sanctified” (קדשׁ qâdash) means properly to be pure, clean, holy; in Pihel, the form used here, to make holy, to sanctify, to consecrate, as a priest; and here it means, that he took measures to make them holy on the apprehension that they had sinned; that is, he took the usual means to procure for them forgiveness. The Septuagint renders it ἐκάθαριζεν ekatharizen, he purified them.
And rose up early in the morning - For the purpose of offering his devotions, and procuring for them expiation. It was customary in the patriarchal times to offer sacrifice early in the morning. See Gen 22:3; Exo 32:6.
And offered burnt-offerings - Hebrew “and caused to ascend;” that is, by burning them so that the smoke ascended toward heaven. The word rendered “burnt-offerings” (עולה ‛ôlâh) is from עלה ‛âlâh, “to ascend” (the word used here and rendered “offered”), and means that which was made to ascend, to wit, by burning. It is applied in the Scriptures to a sacrifice that was wholly consumed on the altar, and answers to the Greek word ὁλόκαυστον holokauston, “Holocaust.” See the notes at Isa 1:11. Such offerings in the patriarchal times were made by the father of a family, officiating as priest in behalf of his household. Thus, Noah officiated, Gen 8:20; and thus also Abraham acted as the priest to offer sacrifice, Gen 12:7-8; Gen 13:18; Gen 22:13. In the earliest times, and among pagan nations, it was supposed that pardon might be procured for sin by offering sacrifice. In Homer there is a passage which remarkably corresponds with the view of Job before us; Iliad 9:493:
The gods (the great and only wise)
Are moved by offerings, vows, and sacrifice;
Offending man their high compassion wins,
And daily prayers atone for daily sins.
Pope
According to the number of them all - Sons and daughters. Perhaps an additional sacrifice for each one of them. The Septuagint renders this, “according to their numbers, καί μόσχον ἕνα περὶ ἁμαπτίας περὶ τῶν ψυχῶν αὐτῶν kai moschon hena peri hamartias peri tōn psuchōn autōn - a young bullock for sin or a sin-offering for their souls.”
It may be that my sons have sinned - He had no positive or certain proof of it. He felt only the natural apprehension which every pious father must, that his sons might have been overtaken by temptation, and perhaps, under the influence of wine, might have been led to speak reproachfully of God, and of the necessary restraints of true religion and virtue.
And cursed God in their hearts - The word here rendered curse is that which is usually rendered “bless” ברך bārak. It is not a little remarkable that the same word is used in senses so directly opposite as to “bless” and “to curse.” Dr. Good contends that the word should be always rendered “bless,” and so translates it in this place, “peradventure my sons may have sinned, “nor” blessed God in their hearts,” understanding the Hebrew prefix ו (v) as a disjunctive or negative participle. So too in Job 2:9, rendered in our common translation, “curse God and die,” he translates it, “blessing God and dying.” But the interpretation which the connection demands is evidently that of cursing, renouncing, or forgetting; and so also it is in Job 2:9. This sense is still more obvious in 1Ki 21:10 : “Thou didst “blaspheme” ברך bārak God and the king.” So also 1Ki 21:13 of the same chapter - though here Dr. Good contends that the word should be rendered “bless,” and that the accusation was that Naboth “blessed” or worshipped the gods, even Moloch - where he supposes the word מלך melek, should be pointed מלך môlek and read “Molech.” But the difficulty is not removed by this, and after all it is probable that the word here, as in Job 2:9, means to “curse.” So it is understood by nearly all interpreters. The Vulgate indeed renders it singularly enough, “Lest perhaps my sons have sinned, and have blessed God (et benedixerint Deo) in their hearts.” The Septuagint, “Lest perhaps my sons in their mind have thought evil toward God” - κακὰ ἐνεόησαν πρὸς Θεόν kaka enenoēsan pros Theon. The Chaldee, “Lest my sons have sinned and provoked yahweh (יהוה וארגיזדקדם) in their hearts.” Assuming that this is the sense of the word here, there are three ways of accounting for the fact that the same word should have such opposite significations.
(1) One is that proposed by Taylor (Concor.), that pious persons of old regarded blasphemy as so abominable that they abhorred to express it by the proper name, and that therefore by an “euphemism” they used the term “bless” instead of “curse.” But it should be said that nothing is more common in the Scriptures than words denoting cursing and blasphemy. The word אלה 'âlâh, in the sense of cursing or execrating, occurs frequently. So the word גדף gâdaph, means to blaspheme, and is often used; 2Ki 19:6, 2Ki 19:22; Isa 37:6, Isa 37:23; Psa 44:16. Other words also were used in the same sense, and there was no necessity of using a mere “euphemism” here.
(2) A second mode of accounting for this double use of the word is. that this was the common term of salutation between friends at meeting and parting. It is then supposed to have been used in the sense of the English phrase “to bid farewell to.” And then, like that phrase, to mean “to renounce, to abandon, to dismiss from the mind, to disregard.” The words χαίρειν chairein, in Greek, and “valere” in Latin, are used in this way. This explanation is suggested by Schultens, and is adopted by Rosenmuller and Noyes, who refer to the following places as parallel instances of the use of the word. Virg. Ecl. 8, 58. “Vivite Sylvoe” - a form, says the Annotator on Virgil (Delphin), of bidding farewell to, like the Greek χαίρετε chairete - “a form used against those whom we reject with hatred, and wish to depart.” Thus, Catull. 11. 17: Cum suis vivat, valeatque moechis. So Aesch. Agam. 574:
Καὶ πολλὰ χαίρειν ξυμφοραῖς καταξιῶ
Kai polla chairein cumforais kataciō.
Thus, Plutarch, Dion. p. 975. So Cicero in a letter to Atticus (Psa 8:8), in which he complains of the disgraceful flight of Pompey, applies to him a quotation from Aristophanes; πολλὰ χαίρειν εἰπὼν τῷ καλῷ polla chairein eipōn tō kalō - “bidding farewell to honour he fled to Brundusium;” compare Ter. And. 4:2. 14. Cicero de Nat. Deor. 1. 44. According to this interpretation, it means that Job apprehended they had renounced God in their hearts. that is, had been unmindful of him, and had withheld from him the homage which was due. - This is plausible: but the difficulty is in making out the use of this sense of the word in Hebrew. That the word was used as a mode of “parting salutation” among the Hebrews is undoubted. It was a solemn form of invoking the divine blessing when friends separated; compare Gen 28:3; Gen 47:10. But I find no use of the word where it is applied to separation in the sense of “renouncing,” or bidding farewell to “in a bad sense;” and unless some instances of this kind can be adduced, the interpretation is unsound, and though similar phrases are used in Greek, Latin, and other languages, it does not demonstrate that this use of the word obtained in the Hebrew.
(3) A third, and more simple explanation is that which supposes that the original sense of the word was “to kneel.” This, according to Gesenius, is the meaning of the word in Arabic. So Castell gives the meaning of the word - “to bend the knees for the sake of honour;” that is, as an act of respect. So in Syriac, “Genua flexit̂ procubuit.” So “Genu.” the “knee.” Then it means to bend the knee for the purpose of invoking God, or worshipping. In the Piel, the form used here, it means
(1) to bless God, to celebrate, to adore;
(2) to bless men - that is, to “invoke” blessings on them; to greet or salute them - in the sense of invoking blessings on them when we meet them; 1Sa 15:13; Gen 47:7; 2Sa 6:20; or when we part from them; Gen 47:10; 1Ki 8:66; Gen 24:60;
(3) to “invoke evil,” in the sense of “cursing others.” The idea is, that punishment or destruction is from God, and hence, it is “imprecated” on others. In one word, the term is used, as derived from the general sense of kneeling, in the sense of “invoking” either blessings or curses; and then in the general sense of blessing or cursing. This interpretation is defended by Selden, de jure Nat. et Gent. Lib. II. 100:11:p. 255, and by Gesenius, Lexicon. The idea here is, that Job apprehended that his sons, in the midst of mirth, and perhaps revelry, had been guilty of irreverence, and perhaps of reproaching God inwardly for the restraints of virtue and piety. What is more common in such scenes? What was more to be apprehended?
Thus did Job continually - It was his regular habit whenever such an occasion occurred. He was unremitted in his pious care; and his solicitude lest his sons should have sinned never ceased - a beautiful illustration of the appropriate feelings of a pious father in regard to his sons. The Hebrew is, “all day;” that is, at all times.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Blessed. For greater horror of the very thought of…
Blessed. For greater horror of the very thought of blasphemy, the Scripture both here and [in] ver. 11, and in the following chapter (ver. 5., and 9.) uses the word bless, to signify its contrary. (Challoner) (3 Kings xxi. 10.) --- Thus the Greeks styled the furies Eumenides, "the kind," out of a horror of their real name. Even those who are the best inclined, can hardly speak of God without some want of respect, (Calmet) in the midst of feasts, where the neglect of saying grace is also too common. (Haydock) --- Septuagint, "they have thought evil against God." Every kind of offence may be included, to which feasting leads. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain when the days of their feasting were gone about--that…
when the days of their feasting were gone about--that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.
cursed God--The same Hebrew word means to "curse," and to "bless"; GESENIUS says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient (Gen 47:10). Thus UMBREIT translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (Pro 20:1). This act illustrates Job's "fear of God" (Job 1:1).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 5. Sanctified them — The Septuagint renders יקדשׁם, “purified…
5. Sanctified them — The Septuagint renders יקדשׁם, “purified them.” Not being present himself at their festivities, Job sent some messenger who should summon them to cleanse themselves, perhaps their garments, (Gen_35:2; Exo_19:10,) by some unrecorded process of lustration. Thus they would become ceremonially pure; for thus only would they be prepared to participate in the benefit of the sacrifices he proposed next day to offer. Jacob pursued a similar course with his family prior to the erection of an altar unto God. St. Chrysostom (quoted by Wordsworth) says, “that he purified their hearts, and not their bodies, by prayers; and that this lustration resembled an apostolic purification, not a Levitical one.” Job regarded himself as responsible for his family. Its very constitution points to higher ends than the mere training of children for the present life. The family circle is a divinely constituted section of our race, severed from all others, intrusted to the two who stand at its head; and God holds that head to stern responsibility, according to the enlarged views of the patriarch Job. (On the entire absorption of the family in the person of the father under the patriarchal system, see Maine on “Ancient Laws.”)
Burnt offerings — עלה, ‘holah, a whole burnt offering — a sacrifice to be wholly consumed by fire, hence called holocaust. This word first appears in the sacrifice by Noah, (Gen_8:20,) and denotes, as in the text, a primitive institution of this the most imposing of all the forms of sacrifice. As a whole victim was offered for each of the sons, the thoughtful family must have read in the ascending flames (‘halah, to go up) the enormity of sin against God, the doctrine of vicarious sacrifice, and the necessity of entire consecration to him. In the substitution of one for one, they may have descried afar off the One Being who should die for each sinner. In the Levitical economy the offering of sacrifices devolved upon a distinct tribe. Here Job discharges the duties of a priest, which could have been proper only among a people distinct from the Jewish, (compare Exo_18:12; Num_23:3; Num_23:15,) or in an age antedating the Jewish economy. “Besides, the Levitical law required in such cases as these the offering of a sin offering or a trespass offering, but Job offered a burnt offering.” — Wordsworth. The indications are, that this sacrifice preceded those of the Levitical dispensation, and belonged rather to those of the patriarchal. It serves also casually to show the antiquity of this book. Under the light, then, of a primeval revelation whose one chief rite was apparently that of sacrifice, Job appears before us the peer of Melchisedek — like him without father and mother — of no known lineage, but highly honoured to shadow forth the One Priesthood, greater than all others, and which, though not of the house of Aaron, was to abide forever.
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Cursed God — Rather, renounced God. The word ברךְ, translated curse, primarily means to “bow” or “bend the knee;” thence it came to signify to “pray,” “praise,”
and to “bless,” since the knee was bowed in these respective acts. From the custom of pronouncing blessings upon occasions of separation the word in time assumed another meaning, that of “bidding farewell.” In like manner our own word farewell, fare (thee) well, pronounces a blessing upon the act of parting. A like change took place in the Greek χαιρειν and in the Latin valere, until, like the Hebrew barak, they were used in the sense of “renouncing.” Job’s fear of God led him to apprehend that his sons, in the excess of pleasure, might have deemed the thought of God intrusive, at least unessential to their joys, and thus in their hearts have been guilty of renouncing God. Comp. Job_21:14. “It is curious that the sin which the father’s heart dreaded in his children was the sin to which he himself was tempted, and into which he almost fell.” — Davidson.
In their hearts — Job’s view of the heart partly anticipates that of Christ: “Out of the heart proceed evil thoughts.” Job evidently regarded the heart as the seat of evil, the source of moral action, and the fountain-head of responsibility. A dominion is thus betokened not only over overt action, but the more mysterious realm of thought. Job knew that evil thoughts needed an atonement. The senseless and practically Epicurean maxim, “Thought is free,” found no favour in that earnest age. The flames of whole burnt offerings “continually” proclaimed, as with solemn tongues of fire, man’s responsibility for all his thoughts. See note on Rom_10:10.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5. sent and sanctified them] that is, most likely,…
5. sent and sanctified them] that is, most likely, sent for them. The sanctification or purification consisted probably in washings and change of garments, Gen_35:2, and similar rites, and was preparatory to the sacrifice or religious service immediately to be engaged in, as Samuel said to the family of Jesse, “Sanctify yourselves and come with me to the sacrifice,” 1Sa_16:5. The act of worship was the sacrifice. As was customary in the Patriarchal age, to which Job belonged, and even far down in the history of Israel, the father was priest of the family, and the sacrifice offered was the burnt-offering. This offering contained in it the germs which afterwards expanded into the various distinct kinds of sacrifice, such as the sin-offering. Job used it as a sacrifice of atonement.
number of them all] Whether Job offered ten burnt-offerings, including his daughters in his atoning sacrifice, which would seem likely, or only seven, one corresponding to each feast day, is a point that cannot be settled with certainty.
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sinned, and cursed God in their hearts] Rather, sinned and disowned God, that is, sinned by disowning or renouncing God in their hearts. Job himself was not present at the youthful festivities. He did not any longer care for such things, but he did not wish to impose his own gravity upon those whose years it did not suit. His desire was to see his children happy, provided their happiness was innocent. What he feared in them was not any open excess, or outbreak into coarse vice, but a momentary turning away of the heart from God in the midst of social enjoyment, as if they felt that this enjoyment was better than religion or might fill its place in one’s life.
The word translated “curse” means in usage to bless, hence to salute, 1Sa_25:14, either at meeting or parting, as the Oriental wishes the peace (salâm) or blessing of God upon one whom he meets or parts from, Gen_47:7; Gen_47:10. From this use of the word in taking leave it may have come to mean, to bid farewell to, and hence to disown or renounce. A similar secondary use is found in our own and the classical languages. Thus:
Valeat res ludicra.
Good bye the stage. Hor.
Farewell faint-hearted and degenerate King,
In whose cold blood no spark of honour bides.
K. Henry VI.
Si maxime talis est Deus, ut nulla gratia, nulla hominum caritate teneatur, valeat. Cic. Nat. Deor. 1. 44. See Aesch. Agam. 572; Plat. Phaedr. 58. These and other examples will be found in the commentaries. Others, assuming that the radical sense of the word is to kneel, Psa_95:6, have supposed that the sense of curse might arise from a person’s kneeling to imprecate evil. But this is a far-fetched idea. Besides, the sense of curse is unsuitable in this passage as well as in the other places where the word occurs. Some such sense as “renounce” suits all the passages in Job and the only other passage where the sense of the word must be similar, 1Ki_21:10.
It is curious that the sin which Job feared in his children as the consequence of drinking too deeply of the joys of life was the sin to which he himself was almost driven by the acuteness of his misery. So surrounded are we of God on every side.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (5) Job sent and sanctified them . . .—The…
(5) Job sent and sanctified them . . .—The earnest records of society exhibit the father of the family acting as the priest. This is one of the passages that show Job was outside the pale and influence of the Mosaic law, whether this was owing to his age or his country. His life in this respect corresponds with that of the patriarchs in Genesis more nearly than any other in Scripture.
Cursed God.—The word used here and in Job_1:11 and Job_2:5; Job_2:9, and also in 1Ki_21:10; 1Ki_21:13, of Naboth, is literally blessed; that in Job_3:1, e.g., &c., being quite different. The contrast in Job_1:22; Job_2:10 snows the Authorised Version to be substantially right, however this contradictory sense is obtained Many languages have words which are used in opposite senses. (Comp. e.g., our “cleave to” and “cleave.”) The use of bless in the sense of curse may be a euphemism, or it may arise from giving to it the meaning of saluting or bidding farewell to, and so dismissing. This use is not elsewhere found than in the passages cited above.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And it was so, when the days of their…
And it was so, when the days of their feasting were gone about; rather, when the days of the feasting had come round; i.e. whenever one of the birthdays had arrived in due course, and the feasting had taken place. That Job sent and sanctified them. In the old world, outside the Mosaic Law, the father of the family was the priest, to whom alone it belonged to bless, purify, and offer sacrifice. Job, after each birthday-feast, sent, it would seem, for his sons, and purified them by the accustomed ablutions, or possibly by some other ceremonial process, regarding it as probable that, in the course of their feasting, they had contracted some defilement. It would seem by the next clause that the purification took place at the close of the day of festivity. And rose up early in the morning, and offered burnt offerings. Burnt offerings were instituted soon after the Fall, as we learn from Gen_4:4, and were in common use long before the Mosaic Law was given. (see Gen_8:20 Gen_22:8, 13 31:54 Exo_18:12; "Records of the Past," vol. 2. pp. 20, 21; vol. 12. pp. 49, 71, etc.) The practice was common, so far as appears, to all the nations of antiquity, except the Persians (Herod., 1:132). According to the number of them all One, apparently, for each child, since each might have sinned in the way suggested. The offerings were clearly it. tended as expiatory. For Job said, It may be that my sons have sinned and cursed God in their hearts. Two wholly different meanings are assigned by good Hebraists to the expression rb. According to some, rb has its usual sense, "to bless," and signifies "false gods," or "idols;" according to the others, who form the great majority, has its usual sense of "God," and rb has the unusual sense of "curse" (so Buxtorf, Rosenmuller, Schultens, (Cook, Stanley Leathes, among moderns, and among ancient authorities, the Septuagint and the Vulgate). How the same word comes to have the two wholly opposite senses of "to bless" and "to curse" has been differently explained. Some think that, as men blessed their friends both on receiving them and on bidding them adieu, the word rb got the sense of "bidding adieu to," "dismissing," "renouncing." Others regard the use of rb for "to curse" as a mere euphemism, and compare the use of sacer and sacrari in Latin, and such expressions as Bless the stupid man!" "What a blessed nuisance!" in English. The maledictory sense seems to be established by Job_2:9 and 1Ki_21:10. By "cursing God in their hearts" Job probably means "forgetting him," "putting him out of sight," "not giving him the honour which is his due." Thus did Job continually; literally, as in the margin, all the days; i.e. whenever one of the festival-days occurred.
Family worship.
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I SHOULD PRECEDE THE BUSINESS OF THE DAY. Job rose up early in the morning.
II SHOULD BE PERFORMED IN THE ASSEMBLED HOUSEHOLD. Job gathered all his sons to his devotions.
III SHOULD BE CELEBRATED AFTER DUE PREPARATION. Job sanctified his sons by the customary ablutions.
IV SHOULD BE INSPIRED BY FAITH IN THE ATONING SACRIFICE. Job offered up burnt offerings.
V SHOULD BE ACCOMPANIED BY LIBERAL OBLATIONS. Job presented victims to the number of them all.
VI SHOULD BE MARKED BY CONFESSION AND INTERCESSION. Job interceded for his children.
VII SHOULD BE MAINTAINED WITH UNBROKEN REGULARITY. Job did so continually.
Learn:
(1) The duty,
(2) the propriety,
(3) the need, and
(4) the value, of family worship.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:5 Ritual washing and changing garments were common ways…
1:5 Ritual washing and changing garments were common ways for individuals to purify themselves before offering a sacrifice (Gen 35:2; Exod 19:10, 14). • The common time for conscientious piety was early in the morning (see Gen 22:3; Ps 5:3; Mark 1:35). • cursed: The Hebrew term barak (literally blessed) is used here as a euphemism for cursing (cp. Job 1:11; 2:5, 9; 1 Kgs 21:10, 13; Ps 10:3). Job was concerned that his children might have committed this capital crime (Lev 24:10-16; 1 Kgs 21:9-13; cp. Job 1:11; 2:5, 9). Job understood that sinful attitudes in people’s hearts constitute sin (Jer 17:9-10; Mark 7:21-23).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.