SEV Biblia, Chapter 1:6
¶ Y un día vinieron los hijos de Dios a presentarse delante del SEÑOR, entre los cuales vino también Satanás.
Clarke's Bible Commentary - 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; µyhlah ynb beney haelohim, literally, sons of the God, or sons of the gods. The Vulgate has simply filii dei, sons of God. The Septuagint, oi aggeloi tou qeou, the angels of God. The Chaldee, aykalm ytk kittey malachaiya, troops of angels. The Syriac retains the Hebrew words and letters, only leaving out the demonstrative h he in the word µyhlah 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 xxii. 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, 1 Kings xxii. 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. xxviii. 10-15.
And Satan came also ] This word also is emphatic in the original, öfh hassatan, the Satan, or the adversary; translated by the Septuagint o diabolov. The original word is preserved by the Chaldee, Syriac, and Arabic; indeed, in each of them the word signifies an adversary. St. Peter, 1 Pet. v. 8, plainly refers to this place; and fully proves that öfh hassatan, which he literally translates o antidikov, the ADVERSARY, is no other than o diabolov, the DEVIL, or chief of bad demons, which he adds to others by way of explanation. There are many diamonev, 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 diabolov comes the LATIN Diabolus, the SPANISH Diablo, the FRENCH Diable, the ITALIAN Diavolo, the German Teuffel, the DUTCH Duivel, the ANGLO-SAXON (A.S.), and the ENGLISH Devil, which some would derive from the compound THE- EVIL; o ponhrov, 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. ii. 24) calls ta baqh tou satana, 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.
Matthew Henry Commentary
Verses 6-12 - Job's afflictions began from the malice of Satan, by the Lord' 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 muc unsteadiness and unhappiness in Christians may be ascribed to him While we are on this earth we are within his reach. Hence it concern us to be sober and vigilant, 1Pe 5:8. See how Satan censures Job. Thi is the common way of slanderers, to suggest that which they have n reason to think is true. But as there is nothing we should dread mor than really being hypocrites, so there is nothing we need dread les than being called and counted so without cause. It is not wrong to loo at the eternal recompence in our obedience; but it is wrong to aim a 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, Re 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 afte the manner of men. The Scripture speaks thus to teach us that God directs the affairs of the world.
Original Hebrew
ויהי 1961 היום 3117 ויבאו 935 בני 1121 האלהים 430 להתיצב 3320 על 5921 יהוה 3068 ויבוא 935 גם 1571 השׂטן 7854 בתוכם׃ 8432
