Ayub 1:2-5

1:2 Seven ¹  sons and three daughters were born to him. ²  1:3 His possessions ³  included ⁴  7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys; in addition he had a very great household. ⁵  Thus he ⁶  was the greatest of all the people in the east. ⁷ 

1:4 Now his sons used to go ⁸  and hold ⁹  a feast in the house of each one in turn, ¹⁰  and they would send and invite ¹¹  their three ¹²  sisters to eat and to drink with them. 1:5 When ¹³  the days of their feasting were finished, ¹⁴  Job would send ¹⁵  for them and sanctify ¹⁶  them; he would get up early ¹⁷  in the morning and offer burnt offerings according to ¹⁸  the number of them all. For Job thought, “Perhaps ¹⁹  my children ²⁰  have sinned and cursed ²¹  God in their hearts.” This was Job’s customary practice. ²² 

Ayub 42:13-16

42:13 And he also had seven sons ²³  and three daughters. 42:14 The first daughter he named Jemimah, ²⁴  the second Keziah, ²⁵  and the third Keren-Happuch. ²⁶  42:15 Nowhere in all the land could women be found who were as beautiful as Job’s daughters, and their father granted them an inheritance alongside their brothers.

42:16 After this Job lived 140 years; he saw his children and their children to the fourth generation.

Mazmur 127:3-5

127:3 Yes, ²⁷  sons ²⁸  are a gift from the Lord,

the fruit of the womb is a reward.

127:4 Sons born during one’s youth

are like arrows in a warrior’s hand. ²⁹ 

127:5 How blessed is the man who fills his quiver with them!

They will not be put to shame ³⁰  when they confront ³¹  enemies at the city gate.

Mazmur 128:3

128:3 Your wife will be like a fruitful vine ³² 

in the inner rooms of your house;

your children ³³  will be like olive branches,

as they sit all around your table.

Amsal 17:6

17:6 Grandchildren ³⁴  are like ³⁵  a crown ³⁶  to the elderly,

and the glory ³⁷  of children is their parents. ³⁸ 

[1:2]  ¹ sn The numbers used in the chapter, seven, three, and five, carry the symbolism in the Bible of perfection and completeness (see J. J. Davis, Biblical Numerology). Job’s “seven sons” are listed first because in the East sons were considered more valuable than daughters (recall Ruth, who is “better than seven sons” [Ruth 4:15]).

[1:2]  ² tn The verb begins the sentence: “and there were born.” This use of the preterite with vav (ו) consecutive, especially after the verb הָיָה (hayah, “to be”), is explanatory: there was a man…and there was born to him…” (IBHS 551-52 §33.2.2b).

[1:3]  ³ tn The word means “cattle, livestock, possessions” (see also Gen 26:14). Here it includes the livestock, but also the entire substance of his household.

[1:3]  ⁴ tn Or “amounted to,” “totaled.” The preterite of הָיָה (hayah, “to be”) is sometimes employed to introduce a total amount or an inventory (see Exod 1:5; Num 3:43).

[1:3]  ⁵ tn The word עֲבֻדָּה (’avuddah, “service of household servants”) indicates that he had a very large body of servants, meaning a very large household.

[1:3]  ⁶ tn Heb “and that man.”

[1:3]  ⁷ tn The expression is literally “sons of the east.” The use of the genitive after “sons” in this construction may emphasize their nature (like “sons of belial”); it would refer to them as easterners (like “sons of the south” in contemporary American English). BDB 869 s.v. קֶדֶם says “dwellers in the east.”

[1:4]  ⁸ tn The perfect verb with the ו (vav), וְהָלְכוּ (vÿhalÿkhu, “they went”) indicates their characteristic action, actions that were frequently repeated (GKC 335-36 §112.dd).

[1:4]  ⁹ tn Heb “make a feast.”

[1:4]  ¹⁰ tn The sense is cryptic; it literally says “house – a man – his day.” The word “house” is an adverbial accusative of place: “in the house.” “Man” is the genitive; it also has a distributive sense: “in the house of each man.” And “his day” is an adverbial accusative: “on his day.” The point is that they feasted every day of the week in rotation.

[1:4]  ¹¹ tn The use of קָרָא (qara’, “to call, invite”) followed by the ל (lamed) usually has the force of “to summon.” Here the meaning would not be so commanding, but would refer to an invitation (see also 1 Kgs 1:19, 25, 26).

[1:4]  ¹² tn Normally cardinal numerals tend to disagree in gender with the numbered noun. In v. 2 “three daughters” consists of the masculine numeral followed by the feminine noun. However, here “three sisters” consists of the feminine numeral followed by the feminine noun. The distinction appears to be that the normal disagreement between numeral and noun when the intent is merely to fix the number (3 daughters as opposed to 2 or 4 daughters). However, when a particular, previously known group is indicated, the numeral tends to agree with the noun in gender. A similar case occurs in Gen 3:13 (“three wives” of Noah’s sons).

[1:5]  ¹³ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

[1:5]  ¹⁴ tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

[1:5]  ¹⁵ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

[1:5]  ¹⁶ tn Or “purify.”

[1:5]  ¹⁷ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

[1:5]  sn In the patriarchal society it was normal for the father to act as priest for the family, making the sacrifices as needed. Job here is exceptional in his devotion to the duty. The passage shows the balance between the greatest earthly rejoicing by the family, and the deepest piety and affection of the father.

[1:5]  ¹⁸ tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

[1:5]  ¹⁹ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

[1:5]  ²⁰ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

[1:5]  ²¹ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

[1:5]  ²² tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).

[42:13]  ²³ tn The word for “seven” is spelled in an unusual way. From this some have thought it means “twice seven,” or fourteen sons. Several commentators take this view; but it is probably not warranted.

[42:14]  ²⁴ sn The Hebrew name Jemimah means “dove.”

[42:14]  ²⁵ sn The Hebrew name Keziah means “cassia.”

[42:14]  ²⁶ sn The Hebrew name Keren-Happuch means “horn of eye-paint.”

[127:3]  ²⁷ tn or “look.”

[127:3]  ²⁸ tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.

[127:4]  ²⁹ tn Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20), which refers to Jacob’s age when Joseph was born.

[127:5]  ³⁰ tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.

[127:5]  ³¹ tn Heb “speak with.”

[128:3]  ³² sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).

[128:3]  ³³ tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.

[17:6]  ³⁴ tn Heb “children of children [sons of sons].”

[17:6]  ³⁵ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[17:6]  ³⁶ sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.

[17:6]  ³⁷ tn The noun תִּפְאָרָת (tif’arat) means “beauty; glory” (BDB 802 s.v.). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.”

[17:6]  ³⁸ tc The LXX has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time.

[17:6]  tn Heb “their fathers.”