1 Raja-raja 22:21-22

22:21 Then a spirit ¹  stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 22:22 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord ²  said, ‘Deceive and overpower him. ³  Go out and do as you have proposed.’

Ayub 1:12

1:12 So the Lord said to Satan, “All right then, ⁴  everything he has is ⁵  in your power. ⁶  Only do not extend your hand against the man himself!” ⁷  So Satan went out ⁸  from the presence of the Lord. ⁹ 

Ayub 2:6-7

2:6 So the Lord said to Satan, “All right, ¹⁰  he is ¹¹  in your power; ¹²  only preserve ¹³  his life.”

Job’s Integrity in Suffering

2:7 So Satan went out from the presence of the Lord, and he afflicted ¹⁴  Job with a malignant ulcer ¹⁵  from the sole of his feet to the top of his head. ¹⁶ 

[22:21]  ¹ tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of v. 24. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 24 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the Lord (רוּחַ־יְהוָה, [ruakh-Yahweh], Heb “the spirit of the Lord”) go when he went from me to speak to you?” When the phrase “the spirit of the Lord” refers to the divine spirit (rather than the divine breath or mind, Isa 40:7, 13) elsewhere, the spirit energizes an individual or group for special tasks or moves one to prophesy. This raises the possibility that the deceiving spirit of vv. 20-23 is the same as the divine spirit mentioned by Zedekiah in v. 24. This would explain why the article is used on רוּחַ; he can be called “the spirit” because he is the well-known spirit who energizes the prophets.

[22:22]  ² tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[22:22]  ³ tn The Hebrew text has two imperfects connected by וְגַם (vÿgam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the Lord is assuring the spirit of success on his mission. However, in a commissioning context (note the following imperatives) such as this, it is more likely that the imperfects are injunctive, in which case one could translate, “Deceive, and also overpower.”

[1:12]  ⁴ tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.

[1:12]  ⁵ tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.

[1:12]  ⁶ tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.

[1:12]  ⁷ tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”

[1:12]  ⁸ tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.

[1:12]  ⁹ sn So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence.

[2:6]  ¹⁰ tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.

[2:6]  ¹¹ tn The LXX has “I deliver him up to you.”

[2:6]  ¹² tn Heb “hand.”

[2:6]  ¹³ sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.

[2:7]  ¹⁴ tn The verb is נָכָה (nakhah, “struck, smote”); it can be rendered in this context as “afflicted.”

[2:7]  ¹⁵ sn The general consensus is that Job was afflicted with a leprosy known as elephantiasis, named because the rough skin and the swollen limbs are animal-like. The Hebrew word שְׁחִין (shÿkhin, “boil”) can indicate an ulcer as well. Leprosy begins with such, but so do other diseases. Leprosy normally begins in the limbs and spreads, but Job was afflicted everywhere at once. It may be some other disease also characterized by such a malignant ulcer. D. J. A. Clines has a thorough bibliography on all the possible diseases linked to this description (Job [WBC], 48). See also HALOT 1460 s.v. שְׁחִין.

[2:7]  ¹⁶ tn Heb “crown.”