Ayub 1:1

Alkitab Terjemahan Baru

Ada seorang laki-laki di tanah Us bernama Ayub; orang itu saleh dan jujur; ia takut akan Allah dan menjauhi kejahatan.

Parallel Translations

Bahasa Indonesia Sehari-hari
Ada seorang laki-laki di tanah Us bernama Ayub; orang itu saleh dan jujur; ia takut akan Allah dan menjauhi kejahatan.

Alkitab Terjemahan Lama
Sebermula, maka dahulu adalah di tanah Uz seorang laki-laki yang bernama Ayub, maka orang itu tulus hatinya dan saleh, lagi takut akan Allah dan dijauhkannya dirinya dari pada jahat.

Bible Verse Review
  from Treasury of Scripure Knowledge

Uz: Genesis 10:23, Genesis 22:20, Genesis 22:21, Huz, Genesis 36:28, 1 Chronicles 1:17, 1 Chronicles 1:42, Jeremiah 25:20, Lamentations 4:21

Job: Ezekiel 14:14, Ezekiel 14:20, James 5:11

perfect: Job 1:8, Job 2:3, Job 23:11, Job 23:12, Job 31:1-40, Genesis 6:9, Genesis 17:1, 2 Kings 20:3, 2 Chronicles 31:20, 2 Chronicles 31:21, Luke 1:6

one: Genesis 22:12, Proverbs 8:13, Proverbs 16:6, 1 Peter 3:11

Reciprocal: Genesis 20:11 - Surely Genesis 25:6 - east country Genesis 25:27 - a plain man Deuteronomy 18:13 - Thou shalt Joshua 24:14 - fear 2 Samuel 22:24 - upright 1 Kings 8:61 - perfect Nehemiah 7:2 - feared God Job 2:10 - shall we receive Job 4:6 - thy fear Job 9:20 - I am perfect Job 29:2 - as in months Psalms 26:11 - I will Psalms 37:37 - General Psalms 119:1 - undefiled Proverbs 2:21 - General Proverbs 3:7 - fear Proverbs 14:2 - that walketh Matthew 5:48 - ye Matthew 19:21 - If Luke 2:25 - just Acts 10:2 - one 1 Corinthians 2:6 - them 1 Timothy 6:17 - rich

Gill's Notes on the Bible

There was a man in the land of Uz, whose name was Job,.... Of the signification of his name, see the introduction to the book. The place where he dwelt had its name not from Uz, a descendant of Shem, Genesis 10:23 but from Uz, a son of Nahor, brother to Abraham, Genesis 22:21 unless it can be thought to be so called from Uz, of the children of Seir, in the land of Edom; since we read of the land of Uz along with Edom, or rather of Edom as in the land of Uz, or on the borders of it, Lamentations 4:21, the Targum calls it the land of Armenia, but rather it is Arabia; and very probably it was one of the Arabias Job lived in, either Petraea or Deserta, probably the latter; of which Uz or Ausitis, as the Septuagint and Vulgate Latin version read it, was a part; the same with the Aesitae of Ptolemy u; and it is said to be near the land of Canaan w, for in Arabia Felix the Sabeans lived; and certain it is that this country was near to the Sabeans and Chaldeans, and to the land of Edom, from whence Eliphaz the Temanite came: and as this very probably was a wicked and an idolatrous place, it was an instance of the distinguishing grace of God, to call Job by his grace in the land of Uz, as it was to call Abraham in Ur of the Chaldeans; and though it might be distressing and afflicting to the good man to live in such a country, as it was to Lot to live in Sodom, yet it was an honour to him, or rather it was to the glory of the grace of God that he was religious here, and continued to be so, see Revelation 2:13 and gives an early proof of what the Apostle Peter observed, "that God is no respecter of persons, but, in every nation, he that feareth God, and worketh righteousness, is accepted with him"; that is, through Christ, Acts 10:34. Job, as he is described by his name and country, so by his sex, "a man"; and this is not so much to distinguish his sex, nor to express the reality of his existence as a man, but to denote his greatness; he was a very considerable, and indeed an extraordinary man; he was a man not only of wealth and riches, but of great power and authority, so the mean and great man are distinguished in Isaiah 2:9 see the account he gives of himself in Job 29:7, by which it appears he was in great honour and esteem with men of all ranks and degrees, as well as he was a man of great grace, as follows:

and the man was perfect; in the same sense as Noah, Abraham, and Jacob were; not with respect to sanctification, unless as considered in Christ, who is made sanctification to his people; or with regard to the truth, sincerity, and genuineness of it; or in a comparative sense, in comparison of what he once was, and others are; but not so as to be free from sin, neither from the being of it, which no man is clear of in this life, nor from the actings of it in thought, word, and deed, see Job 9:20 or so as to be perfect in grace; for though all grace is seminally implanted at once in regeneration, it opens and increases gradually; there is a perfection of parts, but not of degrees; there is the whole new man, but that is not arrived to the measure of the stature of the fulness of Christ; there are all and every grace, but not one perfect, not knowledge, nor faith, nor hope, nor love, nor patience, nor any other: but then, as to justification, every good man is perfect; Christ has completely redeemed his people from all their sins; he has perfectly fulfilled the law in their room and stead; he has fully expiated all their transgressions, he has procured the full remission of them, and brought in a righteousness which justifies them from them all; so that they are free from the guilt of sin, and condemnation by it, and are in the sight of God unblamable, unreproveable, without fault, all fair and perfectly comely; and this was Job's case:

and upright; to whom was shown the uprightness of Christ, or to whom the righteousness of Christ was revealed from faith to faith, and which was put upon him, and he walked in by faith, see Job 33:23, moreover, Job was upright in heart, a right spirit was renewed in him; and though he was not of the nation of Israel, yet he was, in a spiritual sense, an Israelite indeed, in whom there was no guile, the truth of grace and the root of the matter being in him, Job 19:28, and he was upright in his walk and conversation before God, and also before men; upright in all his dealings and concerns with them, in every relation he stood, in every office and character he bore:

and one that feared God; not as the devils, who believe and tremble; nor as carnal men, when the judgments of God are in the earth, hide themselves in fear of him; nor as hypocrites, whose fear or devotion is only outward, and is taught by the precept of men; but as children affectionately reverence their parents: Job feared God with a filial and godly fear, which sprung from the grace of God, and was encouraged and increased by his goodness to him, and through a sense of it; it was attended with faith and confidence of interest in him, with an holy boldness and spiritual joy, and true humility; and comprehended the whole of religious worship, both public and private, internal and external:

and eschewed evil, or "departed from it" x; and that with hatred and loathing of it, and indignation at it, which the fear of God engages unto, Proverbs 8:13, he hated it as every good man does, as being contrary to the nature and will of God, abominable in itself, and bad in its effects and consequences; and he departed from it, not only from the grosser acts of it, but abstained from all appearance of it, and studiously shunned and avoided everything that led unto it; so far was he from indulging to a sinful course of life and conversation, which is inconsistent with the grace and fear of God.

u Geograph. l. 5. c. 19. w Shalshalet Hakabala, fol. 75. 2. x סר απεχομενος, Sept. "recedens a malo", V. L. Montanus, Junius & Tremellius, &c.

Barnes' Notes on the Bible

There was a man - This has all the appearance of being a true history. Many have regarded the whole book as a fiction, and have supposed that no such person as Job ever lived. But the book opens with the appearance of reality; and the express declaration that there was such a man, the mention of his name and of the place where he lived, show that the writer meant to affirm that there was in fact such a man. On this question see the Introduction, Section 1.

In the land of Uz - On the question where Job lived, see also the Introduction, Section 2.

Whose name was Job - The name Job (Hebrew איוב 'ı̂yôb, Gr. Ἰώβ Iōb means properly, according to Gesenius, “one persecuted,” from a root (איב 'âyab) meaning to be an enemy to anyone, to persecute, to hate. The primary idea, according to Gesenius, is to be sought in breathing, blowing, or puffing at, or upon anyone, as expressive of anger or hatred, Germ. “Anschnauben.” Eichhorn (Einleit. section 638. 1,) supposes that the name denotes a man who turns himself penitently to God, from a sense of the verb still found in Arabic “to repent.” On this supposition, the name was given to him, because, at the close of the book, he is represented as exercising repentance for the improper expressions in which he had indulged during his sufferings. The verb occurs only once in the Hebrew Scriptures, Exodus 23:22 : But if thou shalt indeed obey his voice, and do all that I speak, then “I will be an enemy” אויב 'ôyêb “unto thine enemies” אויב את 'êth 'ôyêb.

The participle איב 'oyēb is the common word to denote an enemy in the Old Testament, Exodus 15:6, Exodus 15:9; Leviticus 26:25; Numbers 35:23; Deuteronomy 32:27, Deuteronomy 32:42; Psalms 7:5; Psalms 8:2; Psalms 31:8; Lamentations 2:4-5; Job 13:24; Job 27:7; Job 33:10, “et soepe al.” If this be the proper meaning of the word “Job,” then the name would seem to have been given him by anticipation, or by common consent, as a much persecuted man. Significant names were very common among the Hebrews - given either by anticipation (see the notes at Isaiah 8:18), or subsequently, to denote some leading or important event in the life; compare Genesis 4:1-2, Genesis 4:25; Genesis 5:29; 1 Samuel 1:20. Such, too, was the case among the Romans, where the “agnomen” thus bestowed became the appellation by which the individual was best known. Cicero thus received his name from a wart which he had on his face, resembling a “vetch,” and which was called by the Latins, “cicer.” Thus also Marcus had the name “Ancus,” from the Greek word ανκὼν ankōn, because he had a crooked arm; and thus the names Africanus, Germanicus, etc., were given to generals who had distinguished themselves in particular countries; see Univer. Hist. Anc. Part ix. 619, ed. 8vo, Lond. 1779. In like manner it is possible that the name “Job” was given to the Emir of Uz by common consent, as the man much persecuted or tried, and that this became afterward the appellation by which he was best known. The name occurs once as applied to a son of Issachar, Genesis 46:13, and in only two other places in the Bible except in this book; Ezekiel 14:14; James 5:11.

And that man was perfect - (תמם tâmam). The Septuagint have greatly expanded this statement, by giving a paraphrase instead of a translation. “He was a man who was true (ἀληθινός alēthinos), blameless (ἄμεμπτος amemptos), just (δίκαιος dikaios), pious (θεοσεβής theosebēs), abstaining from every evil deed.” Jerome renders it, “simplex - simple,” or “sincere.” The Chaldee, שׁלם shālam, “complete, finished, perfect.” The idea seems to be that his piety, or moral character, was “proportionate” and was “complete in all its parts.” He was a man of integrity in all the relations of life - as an Emir, a father, a husband, a worshipper of God. Such is properly the meaning of the word תם tâm as derived from תמם tâmam, “to complete, to make full, perfect” or “entire,” or “to finish.” It denotes that in which there is no part lacking to complete the whole - as in a watch in which no wheel is missing. Thus, he was not merely upright as an Emir, but he was pious toward God; he was not merely kind to his family, but he was just to his neighbors and benevolent to the poor. The word is used to denote integrity as applied to the heart, Genesis 20:5 : לבבי בתם b^etām l^ebābı̂y, “In the honesty, simplicity, or sincerity of my heart (see the margin) have I done this.” So 1 Kings 22:34, “One drew a bow לתמוּ l^etumô in the simplicity (or perfection) of his heart;” that is, without any evil intention; compare 2 Samuel 15:11; Proverbs 10:9. The proper notion, therefore, is that of simplicity. sincerity, absence from guile or evil intention, and completeness of parts in his religion. That he was a man absolutely sinless, or without any propensity to evil, is disproved alike by the spirit of complaining which he often evinces, and by his own confession, Job 9:20 :

If I justify myself, mine own mouth shall condemn me;

If I say I am perfect, it shall prove me perverse.

So also Job 42:5-6 :

I have heard of thee by the hearing of the ear,

But now mine eye seeth thee;

Wherefore I abhor myself,

And repent in dust and ashes.

Compare Ecclesiastes 7:20.

And upright - The word ישׁר yâshâr, from ישׁר yâshar, to be straight, is applied often to a road which is straight, or to a path which is level or even. As used here it means upright or righteous; compare Psalms 11:7; Psalms 37:14,; Deuteronomy 32:4; Psalms 33:4.

And one that feared God - Religion in the Scriptures is often represented as the fear of God; Proverbs 1:7, Proverbs 1:29; Proverbs 2:5; Proverbs 8:13; Proverbs 14:26-27; Isaiah 11:2; Acts 9:31, “et soepe al.”

And eschewed evil - “And departed from (סוּר sûr) evil.” Septuagint, “Abstaining from every evil thing.” These then are the four characteristics of Job’s piety - he was sincere; upright; a worshipper of God; and one who abstained from all wrong. These are the essential elements of true religion everywhere; and the whole statement in the book of Job shows Job was, though not absolutely free from the sins which cleave to our nature, eminent in each of these things.

Clarke's Notes on the Bible

THE BOOK OF JOB

As the time in which Job lived is so very uncertain, (see the preface, and the observations at the end of the notes on the first chapter,) Job 1:22 the date found in our common English Bibles, which is upon the supposition that Moses wrote the book while among the Midianites, about one thousand five hundred and twenty years before the commencement of the Christian era, is inserted in the margin, not because it is the most probable, but because it is the most generally received.

CHAPTER I

Character of Job, 1.

His family, 2.

His substance, 3.

Care of has family, 4, 5.

Satan accuses him to God as a selfish person, who served God

only for the hope of secular rewards, 6-11.

Satan is permitted to strip him of all his children and

property, 12-19.

Job's remarkable resignation and patience, 20-22.

NOTES ON CHAP. I

Verse Job 1:1. In the land of Uz — This country was situated in Idumea, or the land of Edom, in Arabia Petraea, of which it comprised a very large district. See the preface.

Whose name was Job — The original is איוב Aiyob; and this orthography is followed by the Chaldee, Syriac, and Arabic. From the Vulgate we borrow Job, not very dissimilar from the ιωβ Iob of the Septuagint. The name signifies sorrowful, or he that weeps. He is supposed to have been called Jobab. See more in the preface.

Perfect and upright — תם וישר tam veyashar; COMPLETE as to his mind and heart, and STRAIGHT or CORRECT as to his moral deportment.

Feared God — Had him in continual reverence as the fountain of justice, truth, and goodness.

Eschewed evil. — סר מרע sar mera, departing from, or avoiding evil. We have the word eschew from the old French eschever, which signifies to avoid. All within was holy, all without was righteous; and his whole life was employed in departing from evil, and drawing nigh to God. Coverdale translates an innocent and vertuous man, soch one as feared God, an eschued evell. From this translation we retain the word eschew.