Apologetics Bible
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Job is the most penetrating treatment of suffering, divine justice, and epistemological humility in the Hebrew Bible. Its probable date is pre-Mosaic (patriarchal setting), making it one of the oldest compositions in Scripture.
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Connected primary witness
- Connected ID:
Job_1
- Primary Witness Text: There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. And there were born unto him seven sons and three daughters. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. 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. Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? Then Satan answered the LORD, and said, Doth Job fear God for nought? Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? th...
Connected dataset overlay
- Connected ID:
Job_1
- Chapter Blob Preview: There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. And there were born unto him seven sons and three daughters. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was th...
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Chapter frame
Job is the most penetrating treatment of suffering, divine justice, and epistemological humility in the Hebrew Bible. Its probable date is pre-Mosaic (patriarchal setting), making it one of the oldest compositions in Scripture.
Job's friends represent the dominant ancient Near Eastern theodicy: suffering = sin. God's answer from the whirlwind (chs. 38-41) does not explain the suffering but confronts Job with the staggering scale and wisdom of the creation — demanding the creature's epistemological humility before the Creator. Job 19:25-27 ("I know that my Redeemer lives") stands as the OT's most personal resurrection confession.
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Job 1:1
Hebrew
אִישׁ הָיָה בְאֶֽרֶץ־עוּץ אִיּוֹב שְׁמוֹ וְהָיָה ׀ הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָֽע׃'iysh-hayah-ve'eretz-'vtz-'iyvov-shemvo-vehayah- -ha'iysh-hahv'-tam-veyashar-viyre'-'elohiym-vesar-mera'
KJV: There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.
AKJV: There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.
ASV: There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and turned away from evil.
YLT: A man there hath been in the land of Uz--Job his name--and that man hath been perfect and upright--both fearing God, and turning aside from evil.
Exposition: Job 1:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:2
Hebrew
וַיִּוָּלְדוּ לוֹ שִׁבְעָה בָנִים וְשָׁלוֹשׁ בָּנֽוֹת׃vayivaledv-lvo-shive'ah-vaniym-veshalvosh-vanvot
KJV: And there were born unto him seven sons and three daughters.
AKJV: And there were born to him seven sons and three daughters.
ASV: And there were born unto him seven sons and three daughters.
YLT: And there are borne to him seven sons and three daughters,
Commentary Witness (Generated)Job 1:2Generated editorial synthesis
Commentary Witness (Generated)
Job 1:2
Job 1:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And there were born unto him seven sons and three daughters.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Job 1:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Job 1:2
Exposition: Job 1:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there were born unto him seven sons and three daughters.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:3
Hebrew
וַיְהִי מִקְנֵהוּ שִֽׁבְעַת אַלְפֵי־צֹאן וּשְׁלֹשֶׁת אַלְפֵי גְמַלִּים וַחֲמֵשׁ מֵאוֹת צֶֽמֶד־בָּקָר וַחֲמֵשׁ מֵאוֹת אֲתוֹנוֹת וַעֲבֻדָּה רַבָּה מְאֹד וַיְהִי הָאִישׁ הַהוּא גָּדוֹל מִכָּל־בְּנֵי־קֶֽדֶם׃vayehiy-miqenehv-shive'at-'alefey-tzo'n-vsheloshet-'alefey-gemaliym-vachamesh-me'vot-tzemed-vaqar-vachamesh-me'vot-'atvonvot-va'avudah-ravah-me'od-vayehiy-ha'iysh-hahv'-gadvol-mikhal-veney-qedem
KJV: His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.
AKJV: His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.
ASV: His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; so that this man was the greatest of all the children of the east.
YLT: and his substance is seven thousand sheep, and three thousand camels, and five hundred pairs of oxen, and five hundred she-asses, and a service very abundant; and that man is greater than any of the sons of the east.
Commentary WitnessJob 1:3Quoted commentary witness
Commentary Witness
Job 1:3
Verse 3 His substance also was seven thousand sheep - A thousand, says the Chaldee, for each of his sons. Three thousand camels: a thousand for each of his daughters. Five hundred yoke of oxen for himself. And five hundred she-asses for his wife. Thus the Targum divides the substance of this eminent man. A very great household - עבדה רבה מאד abuddah rabbah meod, "a very great estate." The word עבדה abuddah refers chiefly to husbandry, including all manner of labor in the field, with cattle, and every description of servants. The greatest of all the men of the East - He was more eminent than any other person in that region in wisdom, wealth, and piety. He was the chief emir of that district.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Chaldee
Exposition: Job 1:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:4
Hebrew
וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה בֵּית אִישׁ יוֹמוֹ וְשָׁלְחוּ וְקָרְאוּ לִשְׁלֹשֶׁת אחיתיהם אַחְיֽוֹתֵיהֶם לֶאֱכֹל וְלִשְׁתּוֹת עִמָּהֶֽם׃vehalekhv-vanayv-ve'ashv-misheteh-veyt-'iysh-yvomvo-veshalechv-veqare'v-lisheloshet-'chytyhm-'acheyvoteyhem-le'ekhol-velishetvot-'imahem
KJV: And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.
AKJV: And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.
ASV: And his sons went and held a feast in the house of each one upon his day; and they sent and called for their three sisters to eat and to drink with them.
YLT: And his sons have gone and made a banquet--the house of each in his day--and have sent and called to their three sisters to eat and to drink with them;
Commentary WitnessJob 1:4Quoted commentary witness
Commentary Witness
Job 1:4
Verse 4 Feasted in their houses, every one his day - It is likely that a birthday festival is here intended. When the birthday of one arrived, he invited his brothers and sisters to feast with him; and each observed the same custom.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:4
Source lane
Apologetics Bible source bundle
Exposition: Job 1:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:5
Hebrew
וַיְהִי כִּי הִקִּיפֽוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַֽיְקַדְּשֵׁם וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה עֹלוֹת מִסְפַּר כֻּלָּם כִּי אָמַר אִיּוֹב אוּלַי חָטְאוּ בָנַי וּבֵרֲכוּ אֱלֹהִים בִּלְבָבָם כָּכָה יַעֲשֶׂה אִיּוֹב כָּל־הַיָּמִֽים׃vayehiy-khiy-hiqiyfv-yemey-hamisheteh-vayishelach-'iyvov-vayeqadeshem-vehishekhiym-vavoqer-vehe'elah-'olvot-misefar-khulam-khiy-'amar-'iyvov-'vlay-chate'v-vanay-vverakhv-'elohiym-vilevavam-khakhah-ya'asheh-'iyvov-khal-hayamiym
KJV: 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.
AKJV: 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. ¶
ASV: 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 renounced God in their hearts. Thus did Job continually.
YLT: and it cometh to pass, when they have gone round the days of the banquet, that Job doth send and sanctify them, and hath risen early in the morning, and caused to ascend burnt-offerings--the number of them all--for Job said, `Perhaps my sons have sinned, yet blessed God in their heart.' Thus doth Job all the days.
Commentary WitnessJob 1:5Quoted commentary witness
Commentary Witness
Job 1:5
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 ברך 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, etc., 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 offense, and have been unthankful to God in their hertes. Thus did Job continually - At the end of every year, when all the birthday festivals had gone round.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
- Elohim
- Mr
- Christians
- Bacchus
- Venus
- Coverdale
Exposition: Job 1:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 ma...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:6
Hebrew
וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַֽם־הַשָּׂטָן בְּתוֹכָֽם׃vayehiy-hayvom-vayavo'v-veney-ha'elohiym-lehiteyatzev-'al-yehvah-vayavvo'-gam-hashatan-vetvokham
KJV: Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.
AKJV: Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.
ASV: Now it came to pass on the day when the sons of God came to present themselves before Jehovah, that Satan also came among them.
YLT: And the day is, that sons of God come in to station themselves by Jehovah, and there doth come also the Adversary in their midst.
Commentary WitnessJob 1:6Quoted commentary witness
Commentary Witness
Job 1:6
Verse 6 There was a day when the sons of God - All the versions, and indeed all the critics, are puzzled with the phrase sons of God; בני האלהים beney haelohim, literally, sons of the God, or sons of the gods. The Vulgate has simply filii dei, sons of God. The Septuagint, οἱ αγγελοι του θεου, the angels of God. The Chaldee, כתי מלאכיא kittey malachaiya, troops of angels. The Syriac retains the Hebrew words and letters, only leaving out the demonstrative ה he in the word האלהים haelohim, thus, (Syriac) baney Elohim. The Arabic nearly copies the Hebrew also, (Arabic) banoa Iloheem; to which, if we give not the literal translation of the Hebrew, we may give what translation we please. Coverdale (1535) translates it, servauntes of God. The Targum supposes that this assembly took place on the day of the great atonement, which occurred once each year. And there was a day of judgment in the beginning of the year; and the troops of angels came, that they might stand in judgment before the Lord. But what are we to make of this whole account? Expositions are endless. That of Mr. Peters appears to me to be at once the most simple and the most judicious: "The Scripture speaks of God after the manner of men, for there is a necessity of condescending to our capacities, and of suiting the revelation to our apprehension. As kings, therefore, transact their most important affairs in a solemn council or assembly, so God is pleased to represent himself as having his council likewise; and as passing the decrees of his providence in an assembly of his holy angels. We have here, in the case of Job, the same grand assembly held, as was before in that of Ahab, 1 Kings 22:6-23; the same host of heaven, called here the sons of God, presenting themselves before Jehovah, as in the vision of Micaiah they are said to stand on his right hand and on his left. A wicked spirit appearing among them, here called Satan or the adversary, and there a lying spirit; both bent on mischief, and ready to do all the hurt they were permitted to do; for both were under the control of his power. The imagery is just the same; and the only difference is in the manner of the relation. That mentioned above, Micaiah, as a prophet, and in the actual exercise of his prophetic office, delivers, as he received it, in a vision. "I saw the Lord sitting on his throne, and all the Host of Heaven standing by him, on his right hand and on his left, and there came forth a Lying Spirit, and stood Before the Lord, and said," 1Kgs 22:19-22. The other, as a historian, interweaves it with his history; and tells us, in his plain narrative style, "There was a day when the sons of God came to Present themselves Before the Lord, and Satan came also among them." And this he delivers in the same manner as he does, There was a man in the land of Uz, whose name was Job. "The things delivered to us by these two inspired writers are the same in substance, equally high, and above the reach of human sight and knowledge; but the manner of delivering them is different, each as suited best to his particular purpose. This, then is the prophetical way of representing things, as to the manner of doing them, which, whether done exactly in the same manner, concerns us not to know; but which are really done: and God would have them described as done in this manner, to make the more lively and lasting impression on us. At the same time, it must not be forgotten that representations of this kind are founded in a well-known and established truth, viz., the doctrine of good and bad angels, a point revealed from the beginning, and without a previous knowledge of which, the visions of the prophets could scarcely be intelligible." See Gen 28:10-15. And Satan came also - This word also is emphatic in the original, השטן hassatan, the Satan, or the adversary; translated by the Septuagint ὁ Διαβολος. The original word is preserved by the Chaldee, Syriac, and Arabic; indeed, in each of them the word signifies an adversary. St. Peter, 1Pet 5:8, plainly refers to this place; and fully proves that השטן hassatan, which he literally translates ὁ αντιδικος, the Adversary, is no other than ὁ Διαβολος, the Devil, or chief of bad demons, which he adds to others by way of explanation. There are many διαμονες, demons, mentioned in Scripture, but the word Satan or devil is never found in the originals of the Old and New Testaments in the plural number. Hence we reasonably infer, that all evil spirits are under the government of One chief, the Devil, who is more powerful and more wicked than the rest. From the Greek Διαβολος comes the Latin Diabolus, the Spanish Diablo, the French Diable, the Italian Diavolo, the German Teuffel, the Dutch Duivel, the Anglo-Saxon and the English Devil, which some would derive from the compound The - Evil; ὁ πονηρος, the evil one, or wicked one. It is now fashionable to deny the existence of this evil spirit; and this is one of what St. John (Rev 2:24) calls τα βαθη του σατανα, the depths of Satan; as he well knows that they who deny his being will not be afraid of his power and influence; will not watch against his wiles and devices; will not pray to God for deliverance from the evil one; will not expect him to be trampled down under their feet, who has no existence; and, consequently, they will become an easy and unopposing prey to the enemy of their souls. By leading men to disbelieve and deny his existence, he throws them off their guard; and is then their complete master, and they are led captive by him at his will. It is well known that, among all those who make any profession of religion, those who deny the existence of the devil are they who pray little or none at all; and are, apparently, as careless about the existence of God as they are about the being of a devil. Piety to God is with them out of the question; for those who do not pray, especially in private, (and I never met with a devil-denier who did), have no religion of any kind, whatsoever pretensions they may choose to make.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Kgs 22:19-22
- Gen 28:10-15
- 1Pet 5:8
- Rev 2:24
Named authorities or texts detected in the witness
- Ovid
- Septuagint
- Vulgate
- Targum
- Ray
- The Septuagint
- The Chaldee
- Elohim
- Iloheem
- Lord
- Mr
- Job
- Ahab
- Jehovah
- Micaiah
- Lying Spirit
- Uz
- This
- Satan
- Chaldee
- Syriac
- Arabic
- St
- Peter
- Adversary
- Devil
- Scripture
- Latin Diabolus
- Spanish Diablo
- French Diable
- Italian Diavolo
- German Teuffel
- Dutch Duivel
- English Devil
- Evil
Exposition: Job 1:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:7
Hebrew
וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵֽהִתְהַלֵּךְ בָּֽהּ׃vayo'mer-yehvah-'el-hashatan-me'ayin-tavo'-vaya'an-hashatan-'et-yehvah-vayo'mar-mishvt-va'aretz-vmehitehalekhe-vah
KJV: And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
AKJV: And the LORD said to Satan, From where come you? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
ASV: And Jehovah said unto Satan, Whence comest thou? Then Satan answered Jehovah, and said, From going to and fro in the earth, and from walking up and down in it.
YLT: And Jehovah saith unto the Adversary, Whence comest thou?' And the Adversary answereth Jehovah and saith, From going to and fro in the land, and from walking up and down on it.'
Commentary WitnessJob 1:7Quoted commentary witness
Commentary Witness
Job 1:7
Verse 7 From going to and fro in the earth - The translation of the Septuagint is curious: Περιελθων την γην και εμπεριπατησας την ὑπ' ουρανον, παρειμι; "Having gone round the earth, and walked over all that is under heaven, I am come hither." The Chaldee says, "I am come from going round the earth to examine the works of the children of men; and from walking through it." Coverdale, who generally hits the sense, translates thus: I have gone aboute the londe ond walked thorow it. Mr. Good has it, from roaming round the earth, and walking about it. St. Peter, as has been already stated, 1Pet 5:8, refers to this: "Be sober, be vigilant; for your Adversary the Devil Goeth About, as a roaring lion, seeking whom he may devour." I rather think, with Coverdale, that ארץ arets here signifies rather that land, than the habitable globe. The words are exceedingly emphatic; and the latter verb התהלך hithhallech being in the hithpael conjugation shows how earnest and determined the devil is in his work: he sets himself to walk; he is busily employed in it; he is seeking the destruction of men; and while they sleep, he wakes - while they are careless, he is alert. The spirit of this saying is often expressed by the simple inhabitants of the country: when they perceive a man plotting mischief, and frequent in transgression, they say, The devil is Busy with him.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Pet 5:8
Named authorities or texts detected in the witness
- Septuagint
- Coverdale
- Mr
- St
- Peter
- Devil Goeth About
Exposition: Job 1:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:8
Hebrew
וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ עַל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָֽע׃vayo'mer-yehvah-'el-hashatan-hashameta-livekha-'al-'avediy-'iyvov-khiy-'eyn-khamohv-va'aretz-'iysh-tam-veyashar-yere'-'elohiym-vesar-mera'
KJV: And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?
AKJV: And the LORD said to Satan, Have you considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that fears God, and eschews evil?
ASV: And Jehovah said unto Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil.
YLT: And Jehovah saith unto the Adversary, `Hast thou set thy heart against My servant Job because there is none like him in the land, a man perfect and upright, fearing God, and turning aside from evil?'
Commentary WitnessJob 1:8Quoted commentary witness
Commentary Witness
Job 1:8
Verse 8 Hast thou considered my servant Job - Literally, Hast thou placed thy heart on my servant Job? Hast thou viewed his conduct with attention, whilst thou wert roaming about, seeking whom thou mightest devour? viz., the careless, prayerless, and profligate in general.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Literally
Exposition: Job 1:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:9
Hebrew
וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר הַֽחִנָּם יָרֵא אִיּוֹב אֱלֹהִֽים׃vaya'an-hashatan-'et-yehvah-vayo'mar-hachinam-yare'-'iyvov-'elohiym
KJV: Then Satan answered the LORD, and said, Doth Job fear God for nought?
AKJV: Then Satan answered the LORD, and said, Does Job fear God for nothing?
ASV: Then Satan answered Jehovah, and said, Doth Job fear God for nought?
YLT: And the Adversary answereth Jehovah and saith, `For nought is Job fearing God?
Commentary WitnessJob 1:9Quoted commentary witness
Commentary Witness
Job 1:9
Verse 9 Doth Job fear God for naught? - Thou hast made it his interest to be exemplary in his conduct: for this assertion Satan gives his reasons in what immediately follows.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:9
Source lane
Apologetics Bible source bundle
Exposition: Job 1:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Satan answered the LORD, and said, Doth Job fear God for nought?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:10
Hebrew
הֲלֹֽא־את אַתָּה שַׂכְתָּ בַעֲדוֹ וּבְעַד־בֵּיתוֹ וּבְעַד כָּל־אֲשֶׁר־לוֹ מִסָּבִיב מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָֽרֶץ׃halo'-'t-'atah-shakheta-va'advo-vve'ad-veytvo-vve'ad-khal-'asher-lvo-misaviyv-ma'asheh-yadayv-verakheta-vmiqenehv-faratz-va'aretz
KJV: Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.
AKJV: Have not you made an hedge about him, and about his house, and about all that he has on every side? you have blessed the work of his hands, and his substance is increased in the land.
ASV: Hast not thou made a hedge about him, and about his house, and about all that he hath, on every side? thou hast blessed the work of his hands, and his substance is increased in the land.
YLT: Hast not Thou made a hedge for him, and for his house, and for all that he hath--round about?
Commentary WitnessJob 1:10Quoted commentary witness
Commentary Witness
Job 1:10
Verse 10 Hast not thou made a hedge about him - Thou hast fortified him with spikes and spears. Thou hast defended him as by an unapproachable hedge. He is an object of thy peculiar care; and is not exposed to the common trials of life.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:10
Source lane
Apologetics Bible source bundle
Exposition: Job 1:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:11
Hebrew
וְאוּלָם שְֽׁלַֽח־נָא יָֽדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶֽךָּ׃ve'vlam-shelach-na'-yadekha-vega'-vekhal-'asher-lvo-'im-lo'-'al-faneykha-yevarakhekha
KJV: But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.
AKJV: But put forth your hand now, and touch all that he has, and he will curse you to your face.
ASV: But put forth thy hand now, and touch all that he hath, and he will renounce thee to thy face.
YLT: The work of his hands Thou hast blessed, and his substance hath spread in the land, and yet, put forth, I pray Thee, Thy hand, and strike against anything that he hath--if not: to Thy face he doth bless Thee!'
Commentary WitnessJob 1:11Quoted commentary witness
Commentary Witness
Job 1:11
Verse 11 But put forth thine hand - Shoot the dart of poverty and affliction against him. And he will curse thee to thy face - אם לא על פניך יברכך im lo al paneycha yebarechecca, "If he will not bless thee to thy appearances." He will bless thee only in proportion to the temporal good thou bestowest upon him; to the providential and gracious appearances or displays of thy power in his behalf. If thou wilt be gracious, he will be pious. The exact maxim of a great statesman, Sir Robert Walpole: Every man has his price. "But you have not bought such a one?" "No, because I would not go up to his price. He valued himself at more than I thought him worth; and I could get others cheaper, who, in the general muster, would do as well." No doubt Sir R. met with many such; and the devil many more. But still God has multitudes that will neither sell their souls, their consciences, nor their country, for any price; who, though God should slay them, will nevertheless trust in him; and be honest men, howsoever tempted by the devil and his vicegerents. So did Job; so have done thousands; so will all do, in whose hearts Christ dwells by faith.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Sir Robert Walpole
- No
- Job
Exposition: Job 1:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:12
Hebrew
וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנֵּה כָל־אֲשֶׁר־לוֹ בְּיָדֶךָ רַק אֵלָיו אַל־תִּשְׁלַח יָדֶךָ וַיֵּצֵא הַשָּׂטָן מֵעִם פְּנֵי יְהוָֽה׃vayo'mer-yehvah-'el-hashatan-hineh-khal-'asher-lvo-veyadekha-raq-'elayv-'al-tishelach-yadekha-vayetze'-hashatan-me'im-feney-yehvah
KJV: And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.
AKJV: And the LORD said to Satan, Behold, all that he has is in your power; only on himself put not forth your hand. So Satan went forth from the presence of the LORD. ¶
ASV: And Jehovah said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thy hand. So Satan went forth from the presence of Jehovah.
YLT: And Jehovah saith unto the Adversary, `Lo, all that he hath is in thy hand, only unto him put not forth thy hand.' And the Adversary goeth out from the presence of Jehovah.
Commentary WitnessJob 1:12Quoted commentary witness
Commentary Witness
Job 1:12
Verse 12 All that he hath is in thy power - Satan cannot deprive a man even of an ass, a sheep, or a pig, but by especial permission of God. His power and malice are ever bounded, and under control. So Satan went forth - The Targum adds, with authority from the presence of the Lord.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Lord
Exposition: Job 1:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:13
Hebrew
וַיְהִי הַיּוֹם וּבָנָיו וּבְנֹתָיו אֹֽכְלִים וְשֹׁתִים יַיִן בְּבֵית אֲחִיהֶם הַבְּכֽוֹר׃vayehiy-hayvom-vvanayv-vvenotayv-'okheliym-veshotiym-yayin-veveyt-'achiyhem-havekhvor
KJV: And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house:
AKJV: And there was a day when his sons and his daughters were eating and drinking wine in their oldest brother’s house:
ASV: And it fell on a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house,
YLT: And the day is, that his sons and his daughters are eating, and drinking wine, in the house of their brother, the first-born.
Commentary WitnessJob 1:13Quoted commentary witness
Commentary Witness
Job 1:13
Verse 13 There was a day - The first day of the week, says the Targum. It no doubt refers to one of those birthday festivals mentioned before.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
Exposition: Job 1:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:14
Hebrew
וּמַלְאָךְ בָּא אֶל־אִיּוֹב וַיֹּאמַר הַבָּקָר הָיוּ חֹֽרְשׁוֹת וְהָאֲתֹנוֹת רֹעוֹת עַל־יְדֵיהֶֽם׃vmale'akhe-va'-'el-'iyvov-vayo'mar-havaqar-hayv-choreshvot-veha'atonvot-ro'vot-'al-yedeyhem
KJV: And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:
AKJV: And there came a messenger to Job, and said, The oxen were plowing, and the asses feeding beside them:
ASV: that there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them;
YLT: And a messenger hath come in unto Job and saith, `The oxen have been plowing, and the she-asses feeding by their sides,
Commentary WitnessJob 1:14Quoted commentary witness
Commentary Witness
Job 1:14
Verse 14 The asses feeding beside them - אתנות athonoth, the she-asses, which appear to have been more domesticated, as of more worth and use than the others, both for their milk and their work.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:14
Source lane
Apologetics Bible source bundle
Exposition: Job 1:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:15
Hebrew
וַתִּפֹּל שְׁבָא וַתִּקָּחֵם וְאֶת־הַנְּעָרִים הִכּוּ לְפִי־חָרֶב וָֽאִמָּלְטָה רַק־אֲנִי לְבַדִּי לְהַגִּיד לָֽךְ׃vatifol-sheva'-vatiqachem-ve'et-hane'ariym-hikhv-lefiy-charev-va'imaletah-raq-'aniy-levadiy-lehagiyd-lakhe
KJV: And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
AKJV: And the Sabeans fell on them, and took them away; yes, they have slain the servants with the edge of the sword; and I only am escaped alone to tell you.
ASV: and the Sabeans fell upon them, and took them away: yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
YLT: and Sheba doth fall, and take them, and the young men they have smitten by the mouth of the sword, and I am escaped--only I alone--to declare it to thee.'
Commentary WitnessJob 1:15Quoted commentary witness
Commentary Witness
Job 1:15
Verse 15 And the Sabeans fell - The Vulgate alone understands this of a people. The Septuagint, Syriac, and Arabic, understand it as implying a marauding party. The Chaldee says, "Lilith, queen of Zamargad, rushed suddenly upon them, and carried them away." The Sabeans mentioned here are supposed to have been the same with those who were the descendants of Abraham by Keturah, whose son Jokshan begat Sheba. The sons of Keturah were sent by Abraham into the east, Gen 25:6, and inhabited Arabia Deserta, on the east of the land of Uz. Hordes of predatory banditti were frequent in those countries and continue so to the present day. They made sudden incursions, and carried off men, women, children, cattle, and goods of every description; and immediately retired to the desert, whither it was in vain to pursue them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 25:6
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- The Septuagint
- Syriac
- Arabic
- Lilith
- Zamargad
- Keturah
- Sheba
- Arabia Deserta
- Uz
Exposition: Job 1:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:16
Hebrew
עוֹד ׀ זֶה מְדַבֵּר וְזֶה בָּא וַיֹּאמַר אֵשׁ אֱלֹהִים נָֽפְלָה מִן־הַשָּׁמַיִם וַתִּבְעַר בַּצֹּאן וּבַנְּעָרִים וַתֹּאכְלֵם וָאִמָּלְטָה רַק־אֲנִי לְבַדִּי לְהַגִּיד לָֽךְ׃'vod- -zeh-medaver-vezeh-va'-vayo'mar-'esh-'elohiym-nafelah-min-hashamayim-vative'ar-vatzo'n-vvane'ariym-vato'khelem-va'imaletah-raq-'aniy-levadiy-lehagiyd-lakhe
KJV: While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.
AKJV: While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and has burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell you.
ASV: While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep and the servants, and consumed them; and I only am escaped alone to tell thee.
YLT: While this one is speaking another also hath come and saith, `Fire of God hath fallen from the heavens, and burneth among the flock, and among the young men, and consumeth them, and I am escaped--only I alone--to declare it to thee.'
Commentary WitnessJob 1:16Quoted commentary witness
Commentary Witness
Job 1:16
Verse 16 The fire of God is fallen - Though the fire of God may mean a great, a tremendous fire, yet it is most natural to suppose lightning is meant; for as thunder was considered to be the voice of God, so lightning was the fire of God. And as the prince of the power of the air was permitted now to arm himself with this dreadful artillery of heaven, he might easily direct the zigzag lightning to every part of the fields where the sheep were feeding, and so destroy the whole in a moment.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:16
Source lane
Apologetics Bible source bundle
Exposition: Job 1:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:17
Hebrew
עוֹד ׀ זֶה מְדַבֵּר וְזֶה בָּא וַיֹּאמַר כַּשְׂדִּים שָׂמוּ ׀ שְׁלֹשָׁה רָאשִׁים וַֽיִּפְשְׁטוּ עַל־הַגְּמַלִּים וַיִּקָּחוּם וְאֶת־הַנְּעָרִים הִכּוּ לְפִי־חָרֶב וָאִמָּלְטָה רַק־אֲנִי לְבַדִּי לְהַגִּיד לָֽךְ׃'vod- -zeh-medaver-vezeh-va'-vayo'mar-khashediym-shamv- -sheloshah-ra'shiym-vayifeshetv-'al-hagemaliym-vayiqachvm-ve'et-hane'ariym-hikhv-lefiy-charev-va'imaletah-raq-'aniy-levadiy-lehagiyd-lakhe
KJV: While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
AKJV: While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell on the camels, and have carried them away, yes, and slain the servants with the edge of the sword; and I only am escaped alone to tell you.
ASV: While he was yet speaking, there came also another, and said, The Chaldeans made three bands, and fell upon the camels, and have taken them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
YLT: While this one is speaking another also hath come and saith, `Chaldeans made three heads, and rush on the camels, and take them, and the young men they have smitten by the mouth of the sword, and I am escaped--only I alone--to declare it to thee.'
Commentary WitnessJob 1:17Quoted commentary witness
Commentary Witness
Job 1:17
Verse 17 The Chaldeans made out three bands - The Chaldeans inhabited each side of the Euphrates near to Babylon, which was their capital. They were also mixed with the wandering Arabs, and lived like them on rapine. They were the descendants of Chesed, son of Nahor and brother of Huz, from whom they had their name Casdim, which we translate Chaldeans. They divided themselves into three bands, in order the more speedily and effectually to encompass, collect, and drive off the three thousand camels: probably they mounted the camels and rode off.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Babylon
- Arabs
- Chesed
- Huz
- Casdim
- Chaldeans
Exposition: Job 1:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I onl...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:18
Hebrew
עַד זֶה מְדַבֵּר וְזֶה בָּא וַיֹּאמַר בָּנֶיךָ וּבְנוֹתֶיךָ אֹֽכְלִים וְשֹׁתִים יַיִן בְּבֵית אֲחִיהֶם הַבְּכֽוֹר׃'ad-zeh-medaver-vezeh-va'-vayo'mar-vaneykha-vvenvoteykha-'okheliym-veshotiym-yayin-veveyt-'achiyhem-havekhvor
KJV: While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:
AKJV: While he was yet speaking, there came also another, and said, Your sons and your daughters were eating and drinking wine in their oldest brother’s house:
ASV: While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house;
YLT: While this one is speaking another also hath come and saith, `Thy sons and thy daughters are eating, and drinking wine, in the house of their brother, the first-born.
Commentary Witness (Generated)Job 1:18Generated editorial synthesis
Commentary Witness (Generated)
Job 1:18
Job 1:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Job 1:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Job 1:18
Exposition: Job 1:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:19
Hebrew
וְהִנֵּה רוּחַ גְּדוֹלָה בָּאָה ׀ מֵעֵבֶר הַמִּדְבָּר וַיִּגַּע בְּאַרְבַּע פִּנּוֹת הַבַּיִת וַיִּפֹּל עַל־הַנְּעָרִים וַיָּמוּתוּ וָאִמָּלְטָה רַק־אֲנִי לְבַדִּי לְהַגִּיד לָֽךְ׃vehineh-rvcha-gedvolah-va'ah- -me'ever-hamidevar-vayiga'-ve'areva'-finvot-havayit-vayifol-'al-hane'ariym-vayamvtv-va'imaletah-raq-'aniy-levadiy-lehagiyd-lakhe
KJV: And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
AKJV: And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell on the young men, and they are dead; and I only am escaped alone to tell you.
ASV: and, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
YLT: And lo, a great wind hath come from over the wilderness, and striketh against the four corners of the house, and it falleth on the young men, and they are dead, and I am escaped--only I alone--to declare it to thee.'
Commentary WitnessJob 1:19Quoted commentary witness
Commentary Witness
Job 1:19
Verse 19 A great wind from the wilderness - Here was another proof of the influence of the prince of the power of the air. What mischief might he not do with this tremendous agent, were he not constantly under the control of the Almighty! He seems to have directed four different currents, which, blowing against the four corners or sides of the house, crushed it together, and involved all within in one common ruin.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:19
Source lane
Apologetics Bible source bundle
Exposition: Job 1:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:20
Hebrew
וַיָּקָם אִיּוֹב וַיִּקְרַע אֶת־מְעִלוֹ וַיָּגָז אֶת־רֹאשׁוֹ וַיִּפֹּל אַרְצָה וַיִּשְׁתָּֽחוּ׃vayaqam-'iyvov-vayiqera'-'et-me'ilvo-vayagaz-'et-ro'shvo-vayifol-'aretzah-vayishetachv
KJV: Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,
AKJV: Then Job arose, and rent his mantle, and shaved his head, and fell down on the ground, and worshipped,
ASV: Then Job arose, and rent his robe, and shaved his head, and fell down upon the ground, and worshipped;
YLT: And Job riseth, and rendeth his robe, and shaveth his head, and falleth to the earth, and doth obeisance,
Commentary WitnessJob 1:20Quoted commentary witness
Commentary Witness
Job 1:20
Verse 20 Rent his mantle - Tearing the garments, shaving or pulling off the hair of the head, throwing dust or ashes on the head, and fitting on the ground, were acts by which immoderate grief was expressed. Job must have felt the bitterness of anguish when he was told that, in addition to the loss of all his property, he was deprived of his ten children by a violent death. Had he not felt this most poignantly, he would have been unworthy of the name of man. Worshipped - Prostrated himself; lay all along upon the ground, with his face in the dust.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:20
Source lane
Apologetics Bible source bundle
Exposition: Job 1:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:21
Hebrew
וַיֹּאמֶר עָרֹם יצתי יָצָאתִי מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָֽךְ׃vayo'mer-'arom-ytzty-yatza'tiy-miveten-'imiy-ve'arom-'ashvv-shamah-yehvah-natan-vayhvah-laqach-yehiy-shem-yehvah-mevorakhe
KJV: And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.
AKJV: And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD has taken away; blessed be the name of the LORD.
ASV: and he said, Naked came I out of my mother’s womb, and naked shall I return thither: Jehovah gave, and Jehovah hath taken away; blessed be the name of Jehovah.
YLT: and he saith, `Naked came I forth from the womb of my mother, and naked I turn back thither: Jehovah hath given and Jehovah hath taken: let the name of Jehovah be blessed.'
Commentary WitnessJob 1:21Quoted commentary witness
Commentary Witness
Job 1:21
Verse 21 Naked came I out of my mother's womb - I had no earthly possessions when I came into the world; I cannot have less going out of it. What I have the Lord gave: as it was his free gift, he has a right to resume it when he pleases; and I owe him gratitude for the time he has permitted me to enjoy this gift. Naked shall I return thither - Whither? Not to his mother's womb surely; nor does he call the earth his mother in this place. In the first clause of the verse he speaks without a metaphor, and in the latter he speaks in reference to the ground on which he was about to fall. As I came out of my mother's womb destitute of the earthly possessions, so shall I return שמה shammah, There; i.e., to the earth on which he was now falling. That mother earth was a common expression in different nations, I allow; but I believe no such metaphor was now in the mind of Job. The Lord gave - The Chaldee has, "The Word of the Lord, מימרא דיי meymera dayai, gave; and the Word of the Lord and the house of his judgment, have taken away!" Word is used here personally, as in many other places of all the Targums. Blessed be the name of the Lord - The following is a fine paraphrase on the sentiment in this verse: - "Good when he gives, supremely good;Nor less when he denies; Afflictions from his sovereign hand,Are blessings in disguise." Seeing I have lost my temporal goods, and all my domestic comforts, may God alone be all my portion! The Vulgate, Septuagint, and Coverdale, add, The Lord hath done as he pleased.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Targum
- There
- Job
- Lord
- Targums
- The Vulgate
- Coverdale
Exposition: Job 1:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Job 1:22
Hebrew
בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב וְלֹא־נָתַן תִּפְלָה לֵאלֹהִֽים׃vekhal-zo't-lo'-chata'-'iyvov-velo'-natan-tifelah-le'lohiym
KJV: In all this Job sinned not, nor charged God foolishly.
AKJV: In all this Job sinned not, nor charged God foolishly.
ASV: In all this Job sinned not, nor charged God foolishly.
YLT: In all this Job hath not sinned, nor given folly to God.
Commentary WitnessJob 1:22Quoted commentary witness
Commentary Witness
Job 1:22
Verse 22 In all this Job sinned not - He did not give way to any action, passion, or expression, offensive to his Maker. He did not charge God with acting unkindly towards him, but felt as perfectly satisfied with the privation which the hand of God had occasioned, as he was with the affluence and health which that hand had bestowed. This is the transaction that gave the strong and vivid colouring to the character of Job; in this, and in this alone, he was a pattern of patience and resignation. In this Satan was utterly disappointed; he found a man who loved his God more than his earthly portion. This was a rare case, even in the experience of the devil. He had seen multitudes who bartered their God for money, and their hopes of blessedness in the world to come for secular possessions in the present. He had been so often successful in this kind of temptation, that he made no doubt he should succeed again. He saw many who, when riches increased, set their hearts on them, and forgot God. He saw many also who, when deprived of earthly comforts, blasphemed their Maker. He therefore inferred that Job, in similar circumstances, would act like the others; he was disappointed. Reader, has he, by riches or poverty, succeeded with thee? Art thou pious when affluent, and patient and contented when in poverty? That Job lived after the giving of the law, seems to me clear from many references to the rites and ceremonies instituted by Moses. In Job 1:5, we are informed that he sanctified his children, and offered burnt-offerings daily to the morning for each of them. This was a general ordinance of the law, as we may see, Lev 9:7 : "Moses said unto Aaron, Go unto the altar, and offer thy sin-offering and thy burnt-offering, and make an atonement for thyself and for the people." Lev 9:22 : "And Aaron lifted up his hands towards the people, and blessed them, and came down from offering the burnt-offering." This sort of offering, we are told above, Job offered continually; and this also was according to the law, Exo 29:42 : "This shall be a continual burnt-offering throughout your generations." See also Num 28:3, Num 28:6, Num 28:10, Num 28:15, Num 28:24, Num 28:31. This custom was observed after the captivity, Ezr 3:5 : "They offered the continual burnt-offering: and of every one that offered a freewill-offering." See also Neh 10:33. Ezekiel, who prophesied during the captivity, enjoins this positively, Eze 46:13-15 : "Thou shalt daily prepare a burnt-offering unto the Lord; thou shalt prepare it every morning." Job appears to have thought that his children might have sinned through ignorance, or sinned privately; and it was consequently necessary to make the due sacrifices to God in order to prevent his wrath and their punishment; he therefore offered the burnt-offering, which was prescribed by the law in cases of sins committed through ignorance. See the ordinances Leviticus 4:1-35; Lev 5:15-19, and particularly Num 15:24-29. I think it may be fairly presumed that the offerings which Job made for his children were in reference to these laws. The worship of the sun, moon, and stars, as being the most prevalent and most seductive idolatry, was very expressly forbidden by the law, Deu 4:19 : "Take heed, lest thou lift up thine eyes to heaven; and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them." Job purges himself from this species of idolatry, Job 31:26-28 : "If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand: this also were an iniquity to be punished by the judge; for I should have denied the God that is above." He clears himself also from adultery in reference to the law enacted against that sin, Job 31:9-12 : "If mine heart have been deceived by a woman, or if I have laid wait at my neighbor's door; then let my wife grind to another: for this is a heinous crime; yea, it is an iniquity to be punished by the judges." See the law against this sin, Exo 20:14, Exo 20:17 : "Thou shalt not commit adultery: thou shalt not covet thy neighbor's wife." Lev 20:10 : "The man that committeth adultery with another man's wife shall surely be put to death;" see Deu 22:22. And for the judge's office in such cases, see Deu 17:9-12 : "Thou shalt come unto the priests and Levites, and unto the judge that shall be in those days; and they shall show thee the sentence of judgment." 1Sam 2:25 : "If one man sin against another, the judge shall judge him." The following will, I think, be considered an evident allusion to the passage of the Red Sea, and the destruction of the proud Egyptian king: Job 26:11, Job 26:12 : "The pillars of heaven tremble, and are astonished at his reproof. He divideth the sea with his power; and by his understanding he smiteth through the proud." These, with several others that might be adduced, are presumptive proofs that the writer of this book lived after the giving and establishment of the law, if not much later, let Job himself live when he might. See other proofs in the notes.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Job 1:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Job 1:5
- Lev 9:7
- Lev 9:22
- Num 28:3
- Num 28:6
- Num 28:10
- Num 28:15
- Num 28:24
- Num 28:31
- Neh 10:33
- Eze 46:13-15
- Leviticus 4:1-35
- Lev 5:15-19
- Num 15:24-29
- Job 31:26-28
- Job 31:9-12
- Lev 20:10
- 1Sam 2:25
- Job 26:11
- Job 26:12
Named authorities or texts detected in the witness
- Moses
- Maker
- Job
- Reader
- Aaron
- Ezekiel
- Lord
- Levites
- Red Sea
- These
Exposition: Job 1:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In all this Job sinned not, nor charged God foolishly.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
19
Generated editorial witnesses
3
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Job 1:1
- Job 1:2
- Job 1:3
- Job 1:4
- Job 1:5
- 1Kgs 22:19-22
- Gen 28:10-15
- 1Pet 5:8
- Rev 2:24
- Job 1:6
- Job 1:7
- Job 1:8
- Job 1:9
- Job 1:10
- Job 1:11
- Job 1:12
- Job 1:13
- Job 1:14
- Gen 25:6
- Job 1:15
- Job 1:16
- Job 1:17
- Job 1:18
- Job 1:19
- Job 1:20
- Job 1:21
- Lev 9:7
- Lev 9:22
- Num 28:3
- Num 28:6
- Num 28:10
- Num 28:15
- Num 28:24
- Num 28:31
- Neh 10:33
- Eze 46:13-15
- Leviticus 4:1-35
- Lev 5:15-19
- Num 15:24-29
- Job 31:26-28
- Job 31:9-12
- Lev 20:10
- 1Sam 2:25
- Job 26:11
- Job 26:12
- Job 1:22
Named authorities or texts surfaced in commentary
- Uz
- Job
- Targum
- Chaldee
- Lord
- Elohim
- Mr
- Christians
- Bacchus
- Venus
- Coverdale
- Ovid
- Septuagint
- Vulgate
- Ray
- The Septuagint
- The Chaldee
- Iloheem
- Ahab
- Jehovah
- Micaiah
- Lying Spirit
- This
- Satan
- Syriac
- Arabic
- St
- Peter
- Adversary
- Devil
- Scripture
- Latin Diabolus
- Spanish Diablo
- French Diable
- Italian Diavolo
- German Teuffel
- Dutch Duivel
- English Devil
- Evil
- Devil Goeth About
- Literally
- Sir Robert Walpole
- No
- Lilith
- Zamargad
- Keturah
- Sheba
- Arabia Deserta
- Babylon
- Arabs
- Chesed
- Huz
- Casdim
- Chaldeans
- There
- Targums
- The Vulgate
- Moses
- Maker
- Reader
- Aaron
- Ezekiel
- Levites
- Red Sea
- These
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Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness (Generated)
Job 1:1
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Job 1:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness