Job 1:6 | KD | STEP | Now there was a day when the sons of God came to present themselves before Jehovah; and Satan came also in the midst of them. The translation “it happened on a day” is rejected in Ges. §109, rem. 1, c . The article, it is there said, refers to what precedes - the day, at the time; but this favourite mode of expression is found at the beginning of a narrative, even when it cannot be considered to have any reference to what has preceded, e.g., 2Ki 4:18. The article is used in the opposite manner here, because the narrator in thought connects the day with the following occurrence; and this frees it from absolute indefiniteness: the western mode of expression is different. From the writer assigning the earthly measure of time to the place of God and spirits, we see that celestial things are represented by him parabolically. But the assumptions on which he proceeds are everywhere recognised in Scripture; for (1.) האלהים בּני, as the name of the celestial spirits, is also found out of the book of Job ( ; cf. ; ; ). They are so called, as beings in the likeness of God, which came forth from God in the earliest beginning of creation, before this material world and man came into existence ( ): the designation בּני points to the particular manner of their creation. (2.) Further, it is the teaching of Scripture, that these are the nearest attendants upon God, the nearest created glory, with which He has surrounded himself in His eternal glory, and that He uses them as the immediate instruments of His cosmical rule. This representation underlies , which Philo correctly explains, διαλέγεται ὁ τῶν ὅλων πατὴρ ταῖς ἑαυτοῦ δυνάμεσιν; and in , a psalm which is closely allied to the book of Job, קהל and סוד, of the holy ones, is just the assembly of the heavenly spirits, from which, as ἄγγελοι of God, they go forth into the universe and among men. (3.) It is also further the teaching of Scripture, that one of these spirits has withdrawn himself from the love of God, has reversed the truth of his bright existence, and in sullen ardent self-love is become the enemy of God, and everything godlike in the creature. This spirit is called, in reference to God and the creature, השּׂטן ,er, from the verb שׂטן, to come in the way, oppose, treat with enmity, - a name which occurs first here, and except here occurs only in Zec 3:1-10 and 1Ch 21:1. Since the Chokma turned, with a decided preference, to the earliest records of the world and mankind before the rise of nationalities, it must have known the existence of this God-opposing spirit from Gen. 2f. The frequent occurrence of the tree of life and the way of life in the Salomonic Proverbs, shows how earnestly the research of that time was engaged with the history of Paradise: so that it cannot be surprising that it coined the name השּׂטן for that evil spirit. (4.) Finally, it agrees with 1Ki 22:19-22; Zec 3:1, on the one hand, and Rev. 12 on the other, that Satan here appears still among the good spirits, resembling Judas Iscariot among the disciples until his treachery was revealed. The work of redemption, about which his enmity to God overdid itself, and by which his damnation is perfected, is during the whole course of the Old Testament history incomplete. Herder, Eichhorn, Lutz, Ewald, and Umbreit, see in this distinct placing of Satan in relation to the Deity and good spirits nothing but a change of representations arising from foreign influences; but if Jesus Christ is really the vanquisher of Satan, as He himself says, the realm of spirits must have a history, which is divided into two eras by this triumph. Moreover, both the Old and New Testaments agree herein, that Satan is God’s adversary, and consequently altogether evil, and must notwithstanding serve God, since He makes even evil minister to His purpose of salvation, and the working out of His plan in the government of the world. This is the chief thought which underlies the further progress of the scene. The earthly elements of time, space, and dialogue, belong to the poetic drapery. Instead of על התיצּב, לפני is used elsewhere ( ): על is a usage of language derived from the optical illusion to the one who is in the foreground seeming to surpass the one in the background. It is an assembly day in heaven. All the spirits present themselves to render their account, and expecting to receive commands; and the following dialogue ensues between Jehovah and Satan: -

‏ Job 1:6

Job 1:6 6 Now there was a day when the sons of God came to present themselves before Jehovah; and Satan came also in the midst of them.

The translation “it happened on a day” is rejected in Ges. §109, rem. 1, c. ^{▼▼The references to Gesenius’ Hebrew Grammar have been carefully verified according to the English edition published by Bagster and Sons, London. - Tr.}

The article, it is there said, refers to what precedes - the day, at the time; but this favourite mode of expression is found at the beginning of a narrative, even when it cannot be considered to have any reference to what has preceded, e.g., 2Ki 4:18. The article is used in the opposite manner here, because the narrator in thought connects the day with the following occurrence; and this frees it from absolute indefiniteness: the western mode of expression is different. From the writer assigning the earthly measure of time to the place of God and spirits, we see that celestial things are represented by him parabolically. But the assumptions on which he proceeds are everywhere recognised in Scripture; for (1.) האלהים בּני, as the name of the celestial spirits, is also found out of the book of Job (Gen 6:2; cf. Psa 29:1; Psa 59:7; Dan 3:25). They are so called, as beings in the likeness of God, which came forth from God in the earliest beginning of creation, before this material world and man came into existence (Job 28:4-7): the designation בּני points to the particular manner of their creation. (2.) Further, it is the teaching of Scripture, that these are the nearest attendants upon God, the nearest created glory, with which He has surrounded himself in His eternal glory, and that He uses them as the immediate instruments of His cosmical rule. This representation underlies Gen 1:26, which Philo correctly explains, διαλέγεται ὁ τῶν ὅλων πατὴρ ταῖς ἑαυτοῦ δυνάμεσιν; and in Psa 59:6-8, a psalm which is closely allied to the book of Job, קהל and סוד, of the holy ones, is just the assembly of the heavenly spirits, from which, as ἄγγελοι of God, they go forth into the universe and among men. (3.) It is also further the teaching of Scripture, that one of these spirits has withdrawn himself from the love of God, has reversed the truth of his bright existence, and in sullen ardent self-love is become the enemy of God, and everything godlike in the creature. This spirit is called, in reference to God and the creature, השּׂטן ,er, from the verb שׂטן, to come in the way, oppose, treat with enmity, - a name which occurs first here, and except here occurs only in Zec 3:1-10 and 1Ch 21:1. Since the Chokma turned, with a decided preference, to the earliest records of the world and mankind before the rise of nationalities, it must have known the existence of this God-opposing spirit from Gen. 2f. The frequent occurrence of the tree of life and the way of life in the Salomonic Proverbs, shows how earnestly the research of that time was engaged with the history of Paradise: so that it cannot be surprising that it coined the name השּׂטן for that evil spirit. (4.) Finally, it agrees with 1Ki 22:19-22; Zec 3:1, on the one hand, and Rev. 12 on the other, that Satan here appears still among the good spirits, resembling Judas Iscariot among the disciples until his treachery was revealed. The work of redemption, about which his enmity to God overdid itself, and by which his damnation is perfected, is during the whole course of the Old Testament history incomplete.

Herder, Eichhorn, Lutz, Ewald, and Umbreit, see in this distinct placing of Satan in relation to the Deity and good spirits nothing but a change of representations arising from foreign influences; but if Jesus Christ is really the vanquisher of Satan, as He himself says, the realm of spirits must have a history, which is divided into two eras by this triumph. Moreover, both the Old and New Testaments agree herein, that Satan is God’s adversary, and consequently altogether evil, and must notwithstanding serve God, since He makes even evil minister to His purpose of salvation, and the working out of His plan in the government of the world. This is the chief thought which underlies the further progress of the scene. The earthly elements of time, space, and dialogue, belong to the poetic drapery.

Instead of על התיצּב, לפני is used elsewhere (Pro 22:29): על is a usage of language derived from the optical illusion to the one who is in the foreground seeming to surpass the one in the background. It is an assembly day in heaven. All the spirits present themselves to render their account, and expecting to receive commands; and the following dialogue ensues between Jehovah and Satan: -