the Week of Proper 22 / Ordinary 27
Click here to join the effort!
Read the Bible
King James Version
Job 42:14
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- EastonEncyclopedias:
- InternationalParallel Translations
And he named the first Jemimah and the second Keziah and the third Keren-happuch.
And He has lifted up a horn for His people, Praise for all His godly ones; Even for the sons of Israel, a people near to Him. Praise the LORD!
The first daughter called he Iemima, the second Kezia, and the third Kerenhapuch.
And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch.
And he called the name of the first Jemimah, the name of the second Keziah, and the name of the third Keren-Happuch.
And he called the name of the first, Jemima; and the name of the second, Keziah; and the name of the third, Keren-happuch.
He named the first daughter Jemimah and the second daughter Keziah. He named the third daughter Keren Happuch.
He called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch.
And he called the name of the first, Iemima, and the name of the second, Kezia, and the name of the third, Keren-happuch.
The first he called Daye, the seconde, pouerte: the thirde, All plenteousnes.
And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch.
And he gave the first the name of Jemimah, the second Keziah, and the third Keren-happuch;
And he called the name of the first, Jemimah: and the name of the second, Keziah; and the name of the third, Keren-happuch.
And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren-happuch.
The first daughter he named Jemimah, the second Keziah, and the third Keren-Happuch.
whose names were Jemimah, Keziah, and Keren Happuch.
The first he named Y'mimah; the second, K'tzi‘ah; and the third, Keren-Hapukh.
And he called the name of one Iemimah, and the name of the seconde Keziah, and the name of the third Keren-happuch.
And he named the first Jemima; and the name of the second was Kezia; and the name of the third, Karna-puch.
And he called the name of the first [daughter] Jemimah, and the name of the second Keziah, and the name of the third Keren-happuch.
He called the name of the first, Yemimah; and the name of the second, Ketzi`a; and the name of the third, Keren-Happukh.
And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch.
He named his first daughter Jemimah, the second Keziah, and the third Keren-happuch.
He gave the first the name Jemimah, the second Keziah, and the third Keren-happuch.
And he called the first Day, and the second Casia, and the third Amalthaea’s horn.
And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch.
He named his first daughter Jemimah, his second Keziah, and his third Keren-happuch.
He named the first Jemimah, the second Keziah, and the third Keren-happuch.
and he called the name of the first Jemima, and the name of the second Kezia, - and the name of the third, Keren-happuch.
And he called the name of one Dies, and the name of the second Cassia, and the name of the third Cornustibii.
And he called the name of the first Jemimah and the name of the second Keziah and the name of the third Qeren-Happuk.
And he called the name of the first daughter Jemimah, and the name of the second Keziah, and the name of the third Keren-happuch.
He named the first Jemimah, the second Keziah, and the third Keren-happuch.
He named the first daughter Jemimah, the second daughter Keziah, and the third daughter Keren-Happuch.
He called the oldest daughter Jemimah, the second Keziah, and the youngest Keren Happuch.
He named his first daughter Jemimah, his second Keziah, and his third Keren-happuch.
and he clepide the name of o douytir Dai, and the name of the secounde douytir Cassia, and the name of the thridde douytir `An horn of wymmens oynement.
and he calleth the name of the one Jemima, and the name of the second Kezia, and the name of the third Keren-Happuch.
And he called the name of the first Jemi'mah; and the name of the second Kezi'ah; and the name of the third Ker'en-hap'puch.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Cross-References
And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come.
We are all one man's sons; we are true men, thy servants are no spies.
And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.
And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us?
Wherefore hidest thou thy face, and holdest me for thine enemy?
He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies.
Gill's Notes on the Bible
And he called the name of the first Jemima,.... That is, the name of the first and eldest daughter was called by Job Jemima; which either signifies "day", so the Targum interprets it, and most do, and so is the same with Diana; or, as Spanheim u observes, it may be the same with the Arabic word "jemama", which signifies a turtle or dove w; and who also observes that a country in Arabia is so called, and perhaps from her; and which seems to be confirmed by the Arabic geographer x, who speaks of a queen called Jamama, who dwelt in a city of the country he describes as being on the north of Arabia Felix, and also speaks of a way from thence to Bozrah in Edom;
and the name of the second, Kezia; or Cassia; an aromatic herb of a very fragrant smell, as we render the word, Psalms 45:8; and from this person the above learned writer conjectures Mount Casius in Arabia might have its name;
and the name of the third, Kerenhappuch; which signifies an horn or vessel of paint, such as the eastern women used to paint their faces, particularly their eyes with, Jeremiah 4:30; and as Jezebel did, 2 Kings 9:30; or "the ray of a precious stone"; some say the carbuncle y or ruby; according to the Targum, the emerald; in 1 Chronicles 29:2, the word is rendered "glittering stones". Now these names may have respect to Job's daughters themselves, to their external beauty, afterwards observed, so the Targum,
"he called the one Jemima, because her beauty was as the day; the other he called Kezia, because she was precious like cassia; and another he called Kerenhappuch, because great was the brightness of the glory of her countenance, as the emerald.''
The complexion of the first might be clear as a bright day, though like that but of a short duration; see Song of Solomon 6:10; the next might have her name from the fragrancy and sweetness of her temper; and the third, as being so beautiful that she needed no paint to set her off, but was beauty and paint herself; or her beauty was as bright and dazzling as a precious stone; see Lamentations 4:7. Or these may respect their internal qualities, virtues, and graces; being children of the day, and not of the night; having a good name, which is better than all spices; and possessed of such graces as were comparable to jewels and precious stones. Though it might be, that Job, in giving them these names, may have respect to the change of his state and condition; his first daughter he called Jemima, or "day", because it was now day, with him: he had been in the night and darkness of adversity, temporal and spiritual, but now he enjoyed a day of prosperity, and of spiritual light and joy; the justness of his cause appeared, his righteousness was brought forth as the light, and his judgment as noonday; and the dispensations of divine Providence appeared to him in a different light than he had seen them in: his second daughter he called Kezia, or Cassia, an herb of a sweet smell, in opposition to the stench of his ulcers and of his breath, which had been so very offensive, and from which he was now free; and may denote also the recovery of his good name, better than precious ointment, in which cassia was an ingredient: his youngest daughter he called Kerenhappuch, the horn of paint, in opposition to his horn being defiled in the dust, and his face foul with weeping, Job 16:15; or if Kerenhappuch signifies the horn turned, as Peritsol interprets it, it may have respect to the strange and sudden turn of Job's affairs: and it is easy to observe, that men have given names to their children on account of their present state and condition, or on account of the change of a former one; see
Genesis 41:51.
u Hist. Jobi, c. 12. s. 7. w Golii Lexic. Arab. col. 2767, 2768. x Geograph. Nub. Climat. 2. par. 6. y Hiller. Onomastic. Sacr. p. 356.
Barnes' Notes on the Bible
And he called the name of the first, Jemima - It is remarkable that in the former account of the family of Job, the names of none of his children are mentioned, and in this account the names of the daughters only are designated. “Why” the names of the daughters are here specified, is not intimated. They are significant, and they are “so” mentioned as to show that they contributed greatly to the happiness of Job on the return of his prosperity, and were among the chief blessings which gladdened his old age. The name Jemima (ימימה yemı̂ymâh) is rendered by the Vulgate “Diem,” and by the Septuagint, Ἡμέραν Hēmeran, “Day.” The Chaldee adds this remark: “He gave her the name Jemima, because her beauty was like the day.” The Vulgate, Septuagint, and Chaldee, evidently regarded the name as derived from יום yôm, “day,” and this is the most natural and obvious derivation. The name thus conferred would indicate that Job had now emerged from the “night” of affliction, and that returning light shone again on his tabernacle. It was usual in the earliest periods to bestow names because they were significant of returning prosperity (see Genesis 4:25), or because they indicated hope of what would be in their time Genesis 5:29, or because they were a pledge of some permanent tokens of the divine favor; see the notes at Isaiah 8:18. Thomas Roe remarks (“Travels,” 425), that among the Persians it is common to give names to their daughters derived from spices, unguents, pearls, and precious stones, or anything which is regarded as beautiful or valuable. See Rosenmuller, “Alte u. neue Morgenland,” No. 779.
And the name of the second Kezia - The name Kezia (קציעה qetsı̂y‛âh) means cassia, a bark resembling cinnamon, but less aromatic. “Gesenius.” It grew in Arabia, and was used as a perfume. The Chaldee paraphrasist explains this as meaning that he gave her this name because “she was as precious as cassia.” Cassia is mentioned in Psalms 45:8. as among the precious perfumes. “All thy garments smell of myrrh, and aloes, and cassia.” The agreeableness or pleasantness of the perfume was the reason why the name was chosen to be given to a daughter.
And the name of the third, Keren-happuch - Properly, “horn of stibium.” The “stibium” (פוך pûk), was a paint or dye made originally, it is supposed, from sea-weed, and afterward from antimony, with which females tinged their eye-lashes; see the notes at Isaiah 54:11. It was esteemed as an ornament of great beauty, chiefly because it served to make the eye appear larger. Large eyes are considered in the East as a mark of beauty, and the painting of black borders around them gives them an enlarged appearance. It is remarkable that this species of ornament was known so early as the time of Job, and this is one of the cases, constantly occurring in the East, showing that fashions there do not change. It is also remarkable that the fact of painting in this manner should have been considered so respectable as to be incorporated into the name of a daughter; and this shows that there was no attempt at “concealing” the habit. This also accords with the customs which prevail still in the East. With us, the materials and instruments of personal adorning are kept in the back-ground, but the Orientals obtrude them constantly on the attention, as objects adapted to suggest agreeable ideas. The “process” of painting the eye is described by a recent traveler to be this: “The eye is closed, and a small ebony rod smeared with the composition is squeezed between the lids so as to tinge the edges with the color. This is considered to add greatly to the brilliancy and power of the eye, and to deepen the effect of the long black eye-lashes of which the Orientals are proud. The same drug is employed on their eye-brows; used thus, it is intended to elongate, not to elevate the arc, so that the inner extremities are usually represented as meeting between the eyes. To Europeans the effect is at first seldom pleasing; but it soon becomes so.” The foregoing cuts give a representation of the vessels of stibium now in use.
Clarke's Notes on the Bible
Verse Job 42:14. The name of the first Jemima — ימימה yemimah, days upon days.
Kezia — קציעה ketsiah, cassia, a well-known aromatic plant. And,
Keren-happuch. — קרן הפוך keren happuch, the inverted or flowing horn, cornucopiae, the horn of plenty. The Chaldee will not permit these names to pass without a comment, to show the reason of their imposition: "He called the first Jemimah, because she was as fair as the day; the second Ketsiah, because she was as precious as cassia; the third Keren-happuch, because her face was as splendid as the emerald." Cardmarden's Bible, 1566, has the Hebrew names.
The Vulgate has, "He called the name of one Day, of the second Cassia, and of the third The Horn of Antimony."
The versions in general preserve these names, only the Septuagint, Syriac, and Arabic translate Jemimah, DAY; and the former for Keren-happuch has Αμαλθαιας κερας, the horn of Amalthea. This refers to an ancient fable. Amalthea was the nurse of Jupiter, and fed him with goat's milk when he was young. The goat having by accident her horn struck off, Jupiter translated the animal to the heavens, and gave her a place among the constellations, which she still holds; and made the horn the emblem of plenty: hence it is always pictured or described as filled with fruits, flowers, and the necessaries and luxuries of life. It is very strange how this fable got into the Septuagint.
Coverdale is singular: The first he called 'Daye', the seconde 'Poverte', the thirde, 'All plenteousnes'.
