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Compare Translations for Job 1:5

Job 1:5 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.
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Job 1:5 BBE
And at the end of their days of feasting, Job sent and made them clean, getting up early in the morning and offering burned offerings for them all. For, Job said, It may be that my sons have done wrong and said evil of God in their hearts. And Job did this whenever the feasts came round.
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Job 1:5 CEB
When the days of the feast had been completed, Job would send word and purify his children. Getting up early in the morning, he prepared entirely burned offerings for each one of them, for Job thought, Perhaps my children have sinned and then cursed God in their hearts. Job did this regularly.
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Job 1:5 CJB
After a cycle of banquets, Iyov would send for them to come and be consecrated; then he would get up early in the morning and offer burnt offerings for each of them, because Iyov said, "My sons might have sinned and blasphemed God in their thoughts."This is what Iyov did every time.
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Job 1:5 RHE
And when the days of their feasting were gone about, Job sent to them, and sanctified them: and rising up early, offered holocausts for every one of them. For he said: Lest perhaps my sons have sinned, and have blessed God in their hearts. So did Job all days.
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Job 1:5 ESV
And when the days of the feast had run their course, Job would send and consecrate them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, "It may be that my children have sinned, and cursed God in their hearts." Thus Job did continually.
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Job 1:5 GW
When they finished having their parties, Job would send for them in order to cleanse them from sin. He would get up early in the morning and sacrifice burnt offerings for each of them. Job thought, "My children may have sinned and cursed God in their hearts." Job offered sacrifices for them all the time.
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Job 1:5 GNT
The morning after each feast, Job would get up early and offer sacrifices for each of his children in order to purify them. He always did this because he thought that one of them might have sinned by insulting God unintentionally.
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Job 1:5 HNV
It was so, when the days of their feasting had run their course, that Iyov sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all. For Iyov said, "It may be that my sons have sinned, and renounced God in their hearts." Thus did Iyov continually.
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Job 1:5 CSB
Whenever a round of banqueting was over, Job would send [for his children] and purify them, rising early in the morning to offer burnt offerings for all of them. For Job thought: Perhaps my children have sinned, having cursed God in their hearts. This was Job's regular practice.
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Job 1:5 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.
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Job 1:5 LEB
{Then when} the days of the feast had run their course, {Job would send}, and he would sanctify them. Thus he would arise early in the morning and offer burnt offerings [according to] the number of all of them, because Job thought, "Perhaps my children have sinned and {cursed} God in their heart." This is what Job used to do {all the time}.
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Job 1:5 NAS
When the days of feasting had completed their cycle, Job would send and consecrate them, rising up early in the morning and offering burnt offerings according to the number of them all; for Job said, "Perhaps my sons have sinned and cursed God in their hearts." Thus Job did continually .
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Job 1:5 NCV
After a feast was over, Job would send and have them made clean. Early in the morning Job would offer a burnt offering for each of them, because he thought, "My children may have sinned and cursed God in their hearts." Job did this every time.
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Job 1:5 NIRV
When the time for enjoying good food was over, Job would have his children made pure and clean. He would sacrifice a burnt offering for each of them. He would do it early in the morning. He would think, "Perhaps my children have sinned. Maybe they have spoken evil things against God in their hearts." That's what Job always did for his children when he felt they had sinned.
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Job 1:5 NIV
When a period of feasting had run its course, Job would send and have them purified. Early in the morning he would sacrifice a burnt offering for each of them, thinking, "Perhaps my children have sinned and cursed God in their hearts." This was Job's regular custom.
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Job 1:5 NKJV
So it was, when the days of feasting had run their course, that Job would send and sanctify them, and he would rise early in the morning and offer 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 Job did regularly.
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Job 1:5 NLT
When these celebrations ended -- and sometimes they lasted several days -- Job would purify his children. He would get up early in the morning and offer a burnt offering for each of them. For Job said to himself, "Perhaps my children have sinned and have cursed God in their hearts." This was Job's regular practice.
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Job 1:5 NRS
And when the feast days had run their course, Job would send and sanctify them, and he would rise early in the morning and offer burnt offerings according to the number of them all; for Job said, "It may be that my children have sinned, and cursed God in their hearts." This is what Job always did.
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Job 1:5 RSV
And when the days of the feast had run their course, Job would send and sanctify them, and he would rise early in the morning and offer 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 Job did continually.
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Job 1:5 DBY
And it was so, when the days of the feasting were gone about, that Job sent and hallowed them; and he rose up early in the morning, and offered up burnt-offerings [according to] the number of them all; for Job said, It may be that my children have sinned, and cursed God in their hearts. Thus did Job continually.
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Job 1:5 MSG
When the parties were over, Job would get up early in the morning and sacrifice a burnt offering for each of his children, thinking, "Maybe one of them sinned by defying God inwardly." Job made a habit of this sacrificial atonement, just in case they'd sinned. The First Test: Family and Fortune
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Job 1:5 WBT
And it was so, when the days of [their] feasting were ended, that Job sent and sanctified them, and rose early in the morning, and offered burnt-offerings [according] to the number of them all; for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.
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Job 1:5 TMB
And it was so, that when the days of their feasting were ended, Job sent and sanctified them, and rose up early in the morning and offered burnt offerings according to the number of them all; for Job said, "It may be that my sons have sinned and cursed God in their hearts." Thus did Job continually.
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Job 1:5 TNIV
When a period of feasting had run its course, Job would make arrangements for them to be purified. Early in the morning he would sacrifice a burnt offering for each of them, thinking, "Perhaps my children have sinned and cursed God in their hearts." This was Job's regular custom.
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Job 1:5 WEB
It was so, when the days of their feasting had run their course, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all. For Job said, "It may be that my sons have sinned, and renounced God in their hearts." Thus did Job continually.
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Job 1:5 WYC
And when the days of feast had passed into the world, that is, in(to) the end of the week, Job sent to them, and hallowed them, and he rose early, and offered burnt sacrifices by all (And when the days of feasting had ended, Job sent for them, and sanctified them, and he rose up early, and offered burnt sacrifices for all of them). For he said, Lest peradventure my sons do sin, and curse God in their hearts [Forsooth he said, Lest peradventure my sons sin, and bless to God in their hearts]. Job did so in all (the) days.
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Job 1:5 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.
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Job 1 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 1

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

The piety and prosperity of Job. (1-5) Satan obtains leave to try Job. (6-12) The loss of Job's property, and the death of his children. (13-19) Job's patience and piety. (20-22)

Verses 1-5 Job was prosperous, and yet pious. Though it is hard and rare, it is not impossible for a rich man to enter into the kingdom of heaven. By God's grace the temptations of worldly wealth may be overcome. The account of Job's piety and prosperity comes before the history of his great afflictions, showing that neither will secure from troubles. While Job beheld the harmony and comforts of his sons with satisfaction, his knowledge of the human heart made him fearful for them. He sent and sanctified them, reminding them to examine themselves, to confess their sins, to seek forgiveness; and as one who hoped for acceptance with God through the promised Saviour, he offered a burnt-offering for each. We perceive his care for their souls, his knowledge of the sinful state of man, his entire dependence on God's mercy in the way he had appointed.

Verses 6-12 Job's afflictions began from the malice of Satan, by the Lord's permission, for wise and holy purposes. There is an evil spirit, the enemy of God, and of all righteousness, who is continually seeking to distress, to lead astray, and, if possible, to destroy those who love God. How far his influence may extend, we cannot say; but probably much unsteadiness and unhappiness in Christians may be ascribed to him. While we are on this earth we are within his reach. Hence it concerns us to ( 1 Peter. 5:8 ) This is the common way of slanderers, to suggest that which they have no reason to think is true. But as there is nothing we should dread more than really being hypocrites, so there is nothing we need dread less than being called and counted so without cause. It is not wrong to look at the eternal recompence in our obedience; but it is wrong to aim at worldly advantages in our religion. God's people are taken under his special protection; they, and all that belong to them. The blessing of the Lord makes rich; Satan himself owns it. God suffered Job to be tried, as he suffered Peter to be sifted. It is our comfort that God has the devil in a chain, ( Revelation 20:1 ) . He has no power to lead men to sin, but what they give him themselves; nor any power to afflict men, but what is given him from above. All this is here described to us after the manner of men. The Scripture speaks thus to teach us that God directs the affairs of the world.

Verses 13-19 Satan brought Job's troubles upon him on the day that his children began their course of feasting. The troubles all came upon Job at once; while one messenger of evil tidings was speaking, another followed. His dearest and most valuable possessions were his ten children; news is brought him that they are killed. They were taken away when he had most need of them to comfort him under other losses. In God only have we a help present at all times.

Verses 20-22 Job humbled himself under the hand of God. He reasons from the common state of human life, which he describes. We brought nothing of this world's goods into the world, but have them from others; and it is certain we can carry nothing out, but must leave them to others. Job, under all his losses, is but reduced to his first state. He is but where he must have been at last, and is only unclothed, or unloaded rather, a little sooner than he expected. If we put off our clothes before we go to bed, it is some inconvenience, but it may be the better borne when it is near bed-time. The same who gave hath taken away. See how Job looks above instruments, and keeps his eye upon the First Cause. Afflictions must not divert us from, but quicken us to religion. If in all our troubles we look to the Lord, he will support us. The Lord is righteous. All we have is from his gift; we have forfeited it by sin, and ought not to complain if he takes any part from us. Discontent and impatience charge God with folly. Against these Job carefully watched; and so must we, acknowledging that as God has done right, but we have done wickedly, so God has done wisely, but we have done very foolishly. And may the malice and power of Satan render that Saviour more precious to our souls, who came to destroy the works of the devil; who, for our salvation, suffered from that enemy far more than Job suffered, or we can think.

Job 1 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 1

PART I--PROLOGUE OR HISTORICAL INTRODUCTION IN PROSE--(Job 1:1-2:13')

Job 1:1-5 . THE HOLINESS OF JOB, HIS WEALTH, &c.

1. Uz--north of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-Petræa on the west, and Arabia-Felix on the south.
Job--The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [EICHORN]; or rather from a Hebrew word signifying one to whom enmity was shown, "greatly tried" [GESENIUS]. Significant names were often given among the Hebrews, from some event of later life (compare Genesis 4:2 , Abel--a "feeder" of sheep). So the emir of Uz was by general consent called Job, on account of his "trials." The only other person so called was a son of Issachar ( Genesis 46:13 ).
perfect--not absolute or faultless perfection (compare Job 9:20 , Ecclesiastes 7:20 ), but integrity, sincerity, and consistency on the whole, in all relations of life ( Genesis 6:9 , 17:1 , Proverbs 10:9 , Matthew 5:48 ). It was the fear of God that kept Job from evil ( Proverbs 8:13 ).

3. she-asses--prized on account of their milk, and for riding ( Judges 5:10 ). Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in movable tents and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "five hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelling in a town, in which respect he differed from the patriarchs. Camels are well called "ships of the desert," especially valuable for caravans, as being able to lay in a store of water that suffices them for days, and to sustain life on a very few thistles or thorns.
household--( Genesis 26:14 ). The other rendering which the Hebrew admits, "husbandry," is not so probable.
men of the east--denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta ( Judges 6:3 , Ezekiel 25:4 ).

4. every one his day--namely, the birthday ( Job 3:1 ). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.

5. when the days of their feasting were gone about--that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.
Job . . . sanctified--by offering up as many expiatory burnt offerings as he had sons ( Leviticus 1:4 ). This was done "in the morning" ( Genesis 22:3 , Leviticus 6:12 ). Jesus also began devotions early ( Mark 1:35 ). The holocaust, or burnt offering, in patriarchal times, was offered (literally, "caused to ascend," referring to the smoke ascending to heaven) by each father of a family officiating as priest in behalf of his household.
cursed God--The same Hebrew word means to "curse," and to "bless"; GESENIUS says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient ( Genesis 47:10 ). Thus UMBREIT translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure ( Proverbs 20:1 ). This act illustrates Job's "fear of God" ( Job 1:1 ).

Job 1:6-12 . SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB.

6. sons of God--angels ( Job 38:7 , 1 Kings 22:19 ). They present themselves to render account of their "ministry" in other parts of the universe ( Hebrews 1:14 ).
the Lord--Hebrew, JEHOVAH, the self-existing God, faithful to His promises. God says ( Exodus 6:3 ) that He was not known to the patriarchs by this name. But, as the name occurs previously in Genesis 2:7-9 , &c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means; namely, "making things to be," fulfilling the promises made to their forefathers. This name, therefore, here, is no objection against the antiquity of the Book of Job.
Satan--The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks on Job is similar to that with which he looked on Adam in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen himself ( Job 4:19 , 15:15 , Jude 1:6 ). In the Book of Job, Satan is first designated by name: "Satan," Hebrew, "one who lies in wait"; an "adversary" in a court of justice ( 1 Chronicles 21:1 , Psalms 109:6 , Zechariah 3:1 ); "accuser" ( Revelation 12:10 ). He has the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more on man's side against Satan ( Isaiah 42:21 ); and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the Greek name--the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent ( Genesis 3:1 ). He is called prince of this world ( John 12:31 ); the god of this world ( 2 Corinthians 4:4 ); prince of the power of the air ( Ephesians 2:2 ). God here questions him, in order to vindicate His own ways before angels.

7. going to and fro--rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste ( Matthew 12:43 , 1 Peter 5:8 ). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty ( Genesis 1:26 , Psalms 8:6 ). Man then lost it and Satan became prince of this world. The Son of man ( Psalms 8:4 )--the representative man, regains the forfeited inheritance ( Revelation 11:15 ). Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles.

8. considered--Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.

9. fear God for naught--It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the reward" of His people ( Genesis 15:1 ).

10. his substance is increased--literally, "spread out like a flood"; Job's herds covered the face of the country.

11. curse thee to thy face--in antithesis to God's praise of him ( Job 1:8 ), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion ( Malachi 3:14 ).

12. in thy power--Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this ( Job 1:11 , "thine"), but He allows the enemy to do so.

Job 1:13-22 . JOB, IN AFFLICTION, BLESSES GOD, &c.

13. wine--not specified in Job 1:4 . The mirth inspired by the "wine" here contrasts the more sadly with the alarm which interrupted it.

14. the asses feeding beside them--Hebrew, "she asses." A graphic picture of rural repose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs.

15. Sabeans--not those of Arabia-Felix, but those of Arabia-Deserta, descending from Sheba, grandson of Abraham and Keturah ( Genesis 25:3 ). The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (compare Genesis 16:12 ).
I alone am escaped--cunningly contrived by Satan. One in each case escapes ( Job 1:16 Job 1:17 Job 1:19 ), and brings the same kind of message. This was to overwhelm Job, and leave him no time to recover from the rapid succession of calamities--"misfortunes seldom come single."

16. fire of God--Hebraism for "a mighty fire"; as "cedars of God"--"lofty cedars" ( Psalms 80:10 ). Not lightning, which would not consume all the sheep and servants. UMBREIT understands it of the burning wind of Arabia, called by the Turks "wind of poison." "The prince of the power of the air" [ Ephesians 2:2 ] is permitted to have control over such destructive agents.

17. Chaldeans--not merely robbers as the Sabeans; but experienced in war, as is implied by "they set in array three bands" ( Habakkuk 1:6-8 ). RAWLINSON distinguishes three periods: 1. When their seat of empire was in the south, towards the confluence of the Tigris and Euphrates. The Chaldean period, from 2300 B.C. to 1500 B.C. In this period was Chedorlaomer ( Genesis 14:1 ), the Kudur of Hur or Ur of the Chaldees, in the Assyrian inscriptions, and the conqueror of Syria. 2. From 1500 to 625 B.C., the Assyrian period. 3. From 625 to 538 B.C. (when Cyrus the Persian took Babylon), the Babylonian period. "Chaldees" in Hebrew--Chasaim. They were akin, perhaps, to the Hebrews, as Abraham's sojourn in Ur, and the name "Chesed," a nephew of Abraham, imply. The three bands were probably in order to attack the three separate thousands of Job's camels ( Job 1:3 ).

19. a great wind from the wilderness--south of Job's house. The tornado came the more violently over the desert, being uninterrupted ( Isaiah 21:1 , Hosea 13:15 ).
the young men--rather, "the young people"; including the daughters (so in Ruth 2:21 ).

20. Job arose--not necessarily from sitting. Inward excitement is implied, and the beginning to do anything. He had heard the other messages calmly, but on hearing of the death of his children, then he arose; or, as EICHORN translates, he started up ( 2 Samuel 13:31 ). The rending of the mantle was the conventional mark of deep grief ( Genesis 37:34 ). Orientals wear a tunic or shirt, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shaving the head was also usual in grief ( Jeremiah 41:5 , Micah 1:16 ).

21. Naked--( 1 Timothy 6:7 ). "Mother's womb" is poetically the earth, the universal mother ( Ecclesiastes 5:15 , 12:7 , Psalms 139:15 ). Job herein realizes God's assertion ( Job 1:8 ) against Satan's ( Job 1:11 ). Instead of cursing, he blesses the name of JEHOVAH (Hebrew). The name of Jehovah, is Jehovah Himself, as manifested to us in His attributes ( Isaiah 9:6 ).

22. nor charged God foolishly--rather, "allowed himself to commit no folly against God" [UMBREIT]. Job 2:10 proves that this is the meaning. Not as Margin "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are folly; literally, an "insipid, unsavory" thing ( Job 6:6 , Jeremiah 23:13 , Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures ( Proverbs 8:36 ). We are to submit to trials, not because we see the reasons for them, nor yet as though they were matters of chance, but because God wills them, and has a right to send them, and has His own good reasons in sending them.