JOB 1:1 Parallel Verse View

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Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)

OET (OET-RV) Once there was a man called Iyyov (Job) who lived in the Uz region. He was blameless and righteous—both obeying God and avoiding evil.

Key: khaki:verbs, blue:Elohim.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX ἌΝΘΡΩΠΟΣ τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα Ἰὼβ, καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος ἀληθινὸς, ἄμεμπτος, δίκαιος, θεοσεβὴς, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος.
(ANThRŌPOS tis aʸn en ⱪōra taʸ Ausitidi, hō onoma Iōb, kai aʸn ho anthrōpos ekeinos alaʸthinos, amemptos, dikaios, theosebaʸs, apeⱪomenos apo pantos ponaʸrou pragmatos. )

BrTr There was a certain man in the land of Ausis, whose name was Job; and that man was true, blameless, righteous, and godly, abstaining from everything evil.

NETS There was a certain man in the land of Ausitis, whose name was Iob, and that man was genuine, blameless, righteous, religious, staying away from every evil thing.

ULT There was a man in the land of Uz. Job was his name, and that man was blameless and righteous, both fearful of God and turning from evil.

UST In the land of Uz there lived a man whose name was Job. He was a man of complete integrity. He respected God and so he avoided doing evil things.

BSB § There was a man in the land of Uz whose name was Job. And this man was blameless and upright, fearing God and shunning evil.

OEB In the land of Uz there was a man called Job– a man blameless and upright, who feared God and

WEBBE There was a man in the land of Uz, whose name was Job. That man was blameless and upright, and one who feared God,[fn] and turned away from evil.

1:1 The Hebrew word rendered “God” is “אֱלֹהִ֑ים” (Elohim).

WMBB (Same as above including footnotes)

NET There was a man in the land of Uz whose name was Job. And that man was pure and upright, one who feared God and turned away from evil.

LSV There has been a man in the land of Uz—his name Job—and that man has been perfect and upright—both fearing God, and turning aside from evil.

FBV Once there was a man called Job who lived in the land of Uz. He was a man of integrity who did what was right. He respected[fn] God and avoided evil.

1:1 The word is “fear” but is used in the sense of reverence and awe rather than being frightened or terrified.

T4T In the land named Uz, there was a man named Job. He was a very godly/righteous [DOU] man, who greatly respected/revered God and always avoided doing evil things.

LEB There was a man in the land of Uz whose[fn] name was Job. That[fn] man was blameless and upright and God-fearing and turning away from evil.

1:1 Hebrew “his”

1:1 Hebrew “And that”

BBE There was a man in the land of Uz whose name was Job. He was without sin and upright, fearing God and keeping himself far from evil.

Moff No Moff JOB book available

JPS THERE was a man in the land of Uz, whose name was Job; and that man was whole-hearted and upright, and one that feared God, and shunned 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.

DRA There was a man in the land of Hus, whose name was Job, and that man was simple and upright, and fearing God, and avoiding 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.

Drby There was a man in the land of Uz whose name was Job; and this man was perfect and upright, and one that feared [fn]God and abstained from evil.

1.1 Elohim

RV 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.

Wbstr 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 shunned evil.

KJB-1769 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.

KJB-1611 ¶ There was a man in the land of Uz, whose name was Iob, and that man was [fn]perfect and vpright, and one that feared God, and eschewed euill.
(¶ There was a man in the land of Uz, whose name was Yob, and that man was perfect and upright, and one that feared God, and eschewed evil.)

1:1 Chap.2.3.

Bshps In the lande of Hus there was a man whose name was Iob, & the same was a perfect and iust man, one that feared God and eschued euill.
(In the land of Hus there was a man whose name was Yob, and the same was a perfect and just man, one that feared God and eschued evil.)

Gnva There was a man in the lande of Vz called Iob, and this man was an vpright and iust man, one that feared God, and eschewed euill.
(There was a man in the land of Vz called Yob, and this man was an upright and just man, one that feared God, and eschewed evil. )

Cvdl In the lode of Hus there was a man called Iob: an innocent and vertuous man, soch one as feared God, and eschued euell.
(In the land of Hus there was a man called Yob: an innocent and virtueous man, such one as feared God, and eschued evil.)

Wyc `A man, Joob bi name, was in the lond of Hus; and thilke man was symple, and riytful, and dredynge God, and goynge awey fro yuel.
(`A man, Yoob by name, was in the land of Hus; and that man was symple, and riytful, and dredynge God, and goynge away from evil.)

Luth Es war ein Mann im Lande Uz, der hieß Hiob. Derselbe war schlecht und recht, gottesfürchtig und meidete das Böse.
(It what/which a man in_the land Uz, the/of_the was_called Hiob. Derselbe what/which schlecht and recht, gottesfürchtig and meidete the Böse.)

ClVg Vir erat in terra Hus, nomine Job: et erat vir ille simplex, et rectus, ac timens Deum, et recedens a malo.[fn]
(Vir was in earth/land Hus, nomine Yob: and was man ille simplex, and rectus, ac timens God, and recedens from malo. )

1.1 Argumentum In terra quidem habitasse Job Husitidi, in finibus Idumææ et Arabiæ fertur: et erat ei ante nomen Jobab. Et accepit uxorem Arabissam, et genuit filium, quem vocavit Ennon. Erat autem ipse filius quidem Zaræ, de Esau filiis filius: de matre vero Bosra, ita ut sit quintus ab Abraham. Et hi sunt reges qui regnaverunt in Edom, in qua et ipse regnavit. Sed primus in ea regnavit Bela, filius Beor: et nomen ejusdem civitatis Denaba. Post Bela autem, Jobab, qui vocatur Job. Post Job autem Husan, qui erat dux ex Themanorum regione. Et post illum regnavit Adad, filius Badadi, qui excidit Madian in campo Moab, et nomen civitatis ejus Avith. Prothemata Incipit Ex Greg. in Job, passim. Quædam historice hic dicuntur, et allegorice, et moraliter. Quædam nequeunt ad litteram accipi; quia erronea essent vel impossibilia, vel a se invicem discordantia, ut illud scilicet: Sub quo curvantur qui portant orbem Job 9., quasi gigantes mundum vehant; et illud scilicet: Elegit suspendium anima mea Ibid. 7., quasi tam patiens velit suspendio vitam finire: et illud scilicet: Per eat dies in qua natus sum Ibid, 3., etc. Aliquando qui sensum litteræ negligit, veritatis lumen sibi abscondit, dum intrinsecus aliud quærendo, quod foris est perdit; ut dum de misericordiæ operibus dicit: Si negavi quod volebant, pauperibus Job. 31., allegoriam quærat. Divinus enim sermo, sicut in mysteriis prudenter exercet, ita superficie simplices refovet: quia est ut fluvius planus et altus, in quo agnus ambulet, elephas natet. Erranti homini data est lex. Inobediens legi confunditur exemplo, maxime hominis sine lege, qui legaliter vixit. Unde Isa. 23.: Erubesce, Sidon, id est, stabilitas in lege positorum, ait mare: Gentilitas, quæ, dum legem custodit, auditores legis redarguit. Dicitur Moyses hæc de Job, quasi de antecedente scripsisse: quia in Genesi legitur Jobab de Esau descendisse, et Balach filio Beor in regno successisse. Sed mos est sacri eloquii in prioribus partibus breviter longe post secutura perstringere, dum ad alia properat. Non igitur fuit Job ante legem, sed tempore Judicum, quia ipse verius creditur gesta victoriæ suæ scripsisse. Nec nocet quod ait, dixit, vel fecit hæc Job: quia mos est sanctis de se quasi de aliis loqui: Spiritus enim est qui loquitur in ipsis sicut de aliis. Unde angelus Moysi, modo angelus dicitur, qui exterius servit, modo Dominus qui interius præsidet; unde et David: Attendite, popule meus, legem meam Psal. 77.. Non enim populus vel lex erat David, sed ejus qui in eo loquitur. Et a Gentili, sicut a Judæo voluit prophetari, qui pro utroque populo venerat. Infructuosa loquacitas quasi verborum folia a divinis resecatur, dum in templo Dei nemus plantari prohibetur. Indignum est ut verba cœlestis oraculi restringantur sub regulis Donati. Virtus Job et in quiete magna fuit sibi nota et Deo: sed flagellis commota, ut aromata nobis redolet. Unde et fideles grano sinapis comparantur, quod non contritum lene est, sed si conteritur inardescit, et quod latebat in eo prodit; unde in Psalmo: In die mandavit Dominus misericordiam suam, et nocte declaravit eam Psal. 41.. Donum misericordiæ, quod in diei quiete percipitur, nocte adversitatis manifestari dicitur. Flagellatur etiam, ut inter mala gratias agere sciret quod unum ei profecto deerat. Quod ergo hostis ad malum petiit, Deus ad bonum permisit. Nec putet quis aliqua verba Job reprehendenda, quem adeo commendat Deus, in quo quasi medio diabolus contra Deum certat. Quod vero bona sua narrat, non est arrogantia: sed per ea se, ne desperet, confirmat, cum per tot mala et amicorum opprobria cogeretur desperare de vita sua. Omni genere tentationis feritur Job: damnis rerum, quibus potens in sæculo moveri putabatur; sed hæc despicit: orbitate prolis; sed hanc æquanimiter dolet: percussione carnis, quam patienter tolerat; et hæc fuerunt quasi exterior impetus belli, et quasi hostes a facie pugnantes. Intus vero per uxorem quasi per civem mens sustinet venena consilii, sed et hanc sapienter docet. Amici ad consolationem veniunt, sed ad increpationem prosiliunt: inter quos et ultimus junior, quod indignus sit, acrius increpat, quia aliquando plus conturbant verba quam vulnera. Ecce quasi hostes ex latere. Per vulnera probatur patientia: per verba exercetur sapientia, illa robore, hæc ratione superavit. Amici Job magis ignorantia deliquerunt quam malitia. Non enim tantus vir amicos iniquos habuit: sed, dum causam percussionum discernere nequeunt, in culpam labuntur. Percussionum enim alia est, qua percutitur iniquus ut puniatur; alia ut corrigatur; alia ne futura committat; alia ut cum consequitur salus, salvator amplius ametur. Bonus si percutitur, merita cumulantur: quod nescientes distinguere, percussum pro culpa credunt. Unde et citius ad veniam redeunt, quos Deus hic humiliat, ut non nisi per eum quem despexerant, ad gratiam reciperet. Sicut omnes justi, ita Job, non modo verbis, sed rebus, Christum præsignavit: ut per passionem passurum ostendat Christum: id est, caput cum corpore, quod est Ecclesia. Uxor ejus, carnales significat, qui intra Ecclesiam quo per fidem propius sunt, durius vita premunt. Amici Job, hæreticos, qui specie consulendi decipere volunt, et dum quasi pro Domino loquuntur, veritati adversantur. Job dolens dicitur, quo passio Christi vel labor Ecclesiæ exprimitur. Eliphaz, Domini contemptus, id est hæretici, qui, dum falsa de Deo sentiunt, eum superbiendo contemnunt. Baldath, vetustas sola, quia non intentione bona, sed appetitu gloriæ loquuntur, id est, non zelo novi hominis, sed pravitate vitæ veteris. Sophar, dissipatio speculæ, vel dissipans speculatorem, quia hæretici mentes superna contemplantes verbis percutere appetunt. Contemnendo ergo Deum, in vetustate se retinent, in qua manentes, malis sermonibus speculantibus nocent. Sed quia et ipsi aliquando ad Ecclesiam redeunt, hoc amicorum reconciliatio ostendit, pro quibus Job orat, quia hæreticorum sacrificia Deo non sunt accepta, nisi manibus Ecclesiæ oblata. Septem pro eis sacrificia offeruntur, quia dum septiformem Spiritum accipiunt, quasi septem oblationibus expiantur. Tauri et arietes pro eis oblati sunt: in tauro cervix superbiæ significatur: in ariete ducatus gregis: quia per superbiam ab Ecclesia resilientes, post se infirmos greges trahebant; quod in eis occiditur, dum ad Job, id est, Ecclesiam redeunt. Per Elihu qui recto sensu loquitur, sed ad elationis verba derivatur arrogans, sed tamen fidelis exprimitur, qui et arguitur: nec tamen sacrificio reducitur, quia per veritatem fidei victus est, sed per tumorem superbiæ displicet. Unde Elihu, Deus meus iste, vel Deus noster interpretatur: etsi enim superbus, tamen veraciter credendo, aperte confitetur, et Deum per divinitatem, et Dominum per incarnationem perhibet. Post omnia mala, ob duplicia recepit, quia Ecclesia et hic pro laboribus suis duplicia accipit, dum susceptis gentibus, in fine et Judæos convertit, et in futuro duplici stola dotabitur, id est, beatitudine animæ et corporis. Unde Propheta: In terra sua possidebunt duplicia Isa. 61.. Afflicto Job dicitur: sed quanto tempore fuerit, tacetur; quia Ecclesia affligenda scitur, sed quandiu ignoratur; unde: Non est vestrum nosse tempora vel momenta quæ Pater in sua posuit potestate Act. 1.. Vir erat in terra Hus. GREG. in Job, tom. 1. Per Job Christus, id est, caput et corpus designatur: ergo post historiam viso in capite quid credamus, videamus ex corpore quid videndo teneamus. GREG. Ibid. Job in terra Hus, etc., usque ad post et astuta collecta sunt. ID., ibid. Prius persona apta describitur quam pugna ejus dicatur, ut talis posse vincere videatur. Simplex. Necesse est ut simplicitatem columbæ astutia serpentis instruat, et astutiam simplicitas temperet; unde: Spiritus in columba et igne apparuit: quia pleni illo sic mansuetudini simplicitatis deserviunt, ut contra mala zelo rectitudinis accendantur. Timens Deum. Salomon: Qui timet Deum nihil negligit Eccle. 7.. Ibid. Item Salomon: Qui in uno offendit, multa bona perdet Eccle. 9.. Legalia dicuntur animalia, id est, secundum legem munda, quæ et ruminant et ungulam findunt: quorum alterum habent cameli, alterum vero deest eis, et sic legi congruunt et dissident.

1.1 Argumentum In earth/land indeed habitasse Yob Husitidi, in borders Idumææ and Arabiæ fertur: and was to_him before nomen Yobab. And accepit wife Arabissam, and genuit filium, which he_called Ennon. Erat however exactly_that/himself son indeed Zaræ, about Esau childrens son: about matre vero Bosra, ita as let_it_be quintus away Abraham. And hi are reges who regnaverunt in Edom, in which and exactly_that/himself reigned. But primus in ea reigned Bela, son Beor: and nomen hisdem of_the_city Denaba. Post Bela however, Yobab, who is_called Yob. Post Yob however Husan, who was dux from Themanorum regione. And after him reigned Adad, son Badadi, who excidit Madian in campo Moab, and nomen of_the_city his Avith. Prothemata Incipit From Greg. in Yob, passim. Quædam historice this dicuntur, and allegorice, and moraliter. Quædam nequeunt to litteram accipi; because erronea they_would_be or impossibilia, or from se invicem discordantia, as illud scilicet: Under quo curvantur who portant orbem Yob 9., as_if gigantes the_world vehant; and illud scilicet: Elegit suspendium anima mea Ibid. 7., as_if tam patiens velit suspendio life finire: and illud scilicet: Per eat days in which natus I_am Ibid, 3., etc. Aliquando who sensum litteræ negligit, veritatis lumen sibi abscondit, dum intrinsecus something_else quærendo, that foris it_is perdit; as dum about misericordiæ operibus he_says: When/But_if negavi that volebant, pauperibus Yob. 31., allegoriam quærat. Divinus because sermo, like in mysteriis prudenter exercet, ita superficie simplices refovet: because it_is as fluvius planus and altus, in quo agnus ambulet, elephas natet. Erranti homini data it_is lex. Inobediens legi confunditur exemplo, maxime of_man without lege, who legaliter vixit. Unde Isa. 23.: Erubesce, Sidon, id it_is, stabilitas in lege positorum, ait mare: Gentilitas, quæ, dum legem custodit, auditores legis redarguit. Dicitur Moyses these_things about Yob, as_if about antecedente scripsisse: because in Genesi legitur Yobab about Esau descendisse, and Balach filio Beor in regno successisse. But mos it_is sacri eloquii in prioribus partibus breviter longe after secutura perstringere, dum to other properat. Non igitur fuit Yob before legem, but tempore Yudicum, because exactly_that/himself verius he_believesur gesta victoriæ suæ scripsisse. Nec nocet that ait, dixit, or he_did these_things Yob: because mos it_is sanctis about se as_if about aliis loqui: Spiritus because it_is who loquitur in ipsis like about aliis. Unde angelus of_Moses, modo angelus it_is_said, who exterius servit, modo Master who interius præsidet; whence and David: Attendite, popule mine, legem meam Psal. 77.. Non because populus or lex was David, but his who in eo loquitur. And from Gentili, like from Yudæo voluit prophetari, who for both to_the_people venerat. Infructuosa loquacitas as_if verborum folia from divinis resecatur, dum in temple of_God nemus plantari prohibetur. Indignum it_is as words cœlestis oraculi restringantur under regulis Donati. Virtus Yob and in quiete magna fuit sibi nota and Deo: but flagellis commota, as aromata us redolet. Unde and fideles grano sinapis comparantur, that not/no contritum lene it_is, but when/but_if conteritur inardescit, and that latebat in eo prodit; whence in Psalmo: In day mandavit Master misericordiam his_own, and nocte declaravit her Psal. 41.. Donum misericordiæ, that in diei quiete percipitur, nocte adversitatis manifestari it_is_said. Flagellatur etiam, as between mala gratias agere sciret that one to_him profecto deerat. That therefore hostis to evil petiit, God to bonum permisit. Nec putet who/any aliqua words Yob reprehendenda, which adeo commendat God, in quo as_if in_the_middle diabolus on_the_contrary God certat. That vero good his_own narrat, not/no it_is arrogantia: but through ea se, not desperet, confirmat, when/with through tot mala and amicorum opprobria cogeretur desperare about vita sua. Omni in_general tentationis feritur Yob: damnis rerum, to_whom powerful in sæculo moveri putabatur; but these_things despicit: orbitate prolis; but hanc æquanimiter dolet: percussione carnis, how patienter tolerat; and these_things fuerunt as_if exterior impetus belli, and as_if hostes from face pugnantes. Intus vero through wife as_if through civem mens sustinet venena consilii, but and hanc sapienter teaches. Amici to consolationem veniunt, but to increpationem prosiliunt: between which and ultimus yunior, that indignus let_it_be, acrius increpat, because aliquando plus conturbant words how vulnera. Behold as_if hostes from latere. Per vulnera probatur patientia: through words exercetur sapientia, that robore, these_things ratione superavit. Amici Yob magis ignorantia deliquerunt how malitia. Non because tantus man amicos iniwhich habuit: sed, dum causam percussionum discernere nequeunt, in culpam labuntur. Percussionum because other it_is, which percutitur iniquus as puniatur; other as corrigatur; other not futura committat; other as when/with consequitur salus, salvator amplius ametur. Bonus when/but_if percutitur, merita cumulantur: that nescientes distinguere, percussum for culpa credunt. Unde and citius to veniam redeunt, which God this humiliat, as not/no nisi through him which despexerant, to gratiam reciperet. Sicut everyone justi, ita Yob, not/no modo verbis, but rebus, Christum præsignavit: as through passionem passurum ostendat Christum: id it_is, caput when/with corpore, that it_is Ecclesia. Uxor his, carnales significat, who intra Ecclesiam quo through faith propius are, durius vita premunt. Amici Yob, hæreticos, who specie consulendi decipere volunt, and dum as_if for Master loquuntur, veritati adversantur. Yob dolens it_is_said, quo passio of_Christ or labor Ecclesiæ exprimitur. Eliphaz, Master contemptus, id it_is hæretici, qui, dum falsa about Deo sentiunt, him superbiendo contemnunt. Baldath, vetustas sola, because not/no intentione bona, but appetitu gloriæ loquuntur, id it_is, not/no zelo novi of_man, but pravitate of_life veteris. Sophar, dissipatio speculæ, or dissipans speculatorem, because hæretici mentes superna contemplantes verbis percutere appetunt. Contemnendo therefore God, in vetustate se retinent, in which manentes, malis sermonibus speculantibus nocent. But because and ipsi aliquando to Ecclesiam redeunt, this amicorum reconciliatio ostendit, for to_whom Yob orat, because hæreticorum sacrificia Deo not/no are accepta, nisi manibus Ecclesiæ oblata. Septem for to_them sacrificia offeruntur, because dum septiformem Spiritum accipiunt, as_if seven oblationibus expiantur. Tauri and arietes for to_them oblati are: in tauro cervix superbiæ significatur: in ariete ducatus gregis: because through superbiam away Ecclesia resilientes, after se infirmos flocks trahebant; that in to_them occiditur, dum to Yob, id it_is, Ecclesiam redeunt. Per Elihu who recto sensu loquitur, but to elationis words derivatur arrogans, but tamen faithful exprimitur, who and arguitur: but_not tamen sacrificio reducitur, because through words of_faith victus it_is, but through tumorem superbiæ displicet. Unde Elihu, God mine iste, or God noster interpretatur: etsi because superbus, tamen veraciter credendo, aperte confitetur, and God through divinitatem, and Dominum through incarnationem perhibet. Post everything mala, ob duplicia recepit, because Ecclesia and this for laboribus to_his_own duplicia accipit, dum susceptis gentibus, in fine and Yudæos convertit, and in futuro duplici stola dotabitur, id it_is, beatitudine animæ and corporis. Unde Propheta: In earth/land his_own possidebunt duplicia Isa. 61.. Afflicto Yob it_is_said: but quanto tempore has_been, tacetur; because Ecclesia affligenda scitur, but quandiu ignoratur; unde: Non it_is of_you nosse tempora or momenta which Pater in his_own put potestate Act. 1.. Vir was in earth/land Hus. GREG. in Yob, tom. 1. Per Yob Christus, id it_is, caput and body designatur: therefore after historiam viso in capite quid credamus, videamus from corpore quid videndo teneamus. GREG. Ibid. Yob in earth/land Hus, etc., until to after and astuta collecta are. ID., ibid. Prius persona apta describitur how fight his let_him_sayur, as talis posse vincere videatur. Simplex. Necesse it_is as simplicitatem columbæ astutia serpentis instruat, and astutiam simplicitas temperet; unde: Spiritus in columba and igne apparuit: because pleni illo so mansuetudini simplicitatis deserviunt, as on_the_contrary mala zelo rectitudinis accendantur. Timens God. Salomon: Who timet God nihil negligit Eccle. 7.. Ibid. Item Salomon: Who in uno offendit, multa good perdet Eccle. 9.. Legalia dicuntur animalia, id it_is, after/second legem munda, which and ruminant and ungulam findunt: quorum alterum habent cameli, alterum vero deest eis, and so legi congruunt and dissident.

Parallel JOB 1:1