TRV
Translation
King James Version
And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.
Complete Jewish Bible
Nowhere in the land could women be found as beautiful as Iyov's daughters; and their father gave them inheritances along with their brothers.
Berean Standard Bible
No women as beautiful as Job’s daughters could be found in all the land, and their father granted them an inheritance among their brothers.
American Standard Version
And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.
World English Bible Messianic
In all the land were no women found so beautiful as the daughters of Job. Their father gave them an inheritance among their brothers.
Geneva Bible (1599)
In all the lande were no women found so faire as the daughters of Iob, and their father gaue them inheritaunce among their brethren.
Young's Literal Translation
And there have not been found women fair as the daughters of Job in all the land, and their father doth give to them an inheritance in the midst of their brethren.
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In the KJVVerse 13,938 of 31,102
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Commentary on Job 42 verses 10–17
10 ¶ And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.
11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.
12 So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.
13 He had also seven sons and three daughters.
14 And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch.
15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.
16 After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations.
17 So Job died, being old and full of days.
You have heard of the patience of Job (says the apostle, Jam 5:11) and have seen the end of the Lord, that is, what end the Lord, at length, put to his troubles. In the beginning of this book we had Job's patience under his troubles, for an example; here, in the close, for our encouragement to follow that example, we have the happy issue of his troubles and the prosperous condition to which he was restored after them, which confirms us in counting those happy which endure. Perhaps, too, the extraordinary prosperity which Job was crowned with after his afflictions was intended to be to us Christians a type and figure of the glory and happiness of heaven, which the afflictions of this present time are working for us, and in which they will issue at last; this will be more than double to all the delights and satisfactions we now enjoy, as Job's after-prosperity was to his former, though then he was the greatest of all the men of the east. He that rightly endures temptation, when he is tried, shall receive a crown of life (Jam 1:12), as Job, when he was tried, received all the wealth, and honour, and comfort, which here we have an account of.
I. God returned in ways of mercy to him; and his thoughts concerning him were thoughts of good and not of evil, to give the expected (nay, the unexpected) end, Jer 29:11. His troubles began in Satan's malice, which God restrained; his restoration began in God's mercy, which Satan could not oppose. Job's sorest complaint, and indeed the sorrowful accent of all his complaints, on which he laid the greatest emphasis, was that God appeared against him. But now God plainly appeared for him, and watched over him to build and to plant, like as he had (at least in his apprehension) watched over him to pluck up and to throw down, Jer 31:28. This put a new face upon his affairs immediately, and every thing now looked as pleasing and promising as before it had looked gloomy and frightful. 1. God turned his captivity, that is, he redressed his grievances and took away all the causes of his complaints; he loosed him from the bond with which Satan had now, for a great while, bound him, and delivered him out of those cruel hands into which he had delivered him. We may suppose that now all his bodily pains and distempers were healed so suddenly and so thoroughly that the cure was next to miraculous: His flesh became fresher than a child's, and he returned to the days of his youth; and, what was more, he felt a very great alteration in his mind; it was calm and easy, and the tumult was all over, his disquieting thoughts had all vanished, his fears were silenced, and the consolations of God were now as much the delight of his soul as his terrors had been its burden. The tide thus turned, his troubles began to ebb as fast as they had flowed, just then when he was praying for his friends, praying over his sacrifice which he offered for them. Mercy did not return when he was disputing with his friends, no, not though he had right on his side, but when he was praying for them; for God is better served and pleased with our warm devotions than with our warm disputations. When Job completed his repentance by this instance of his forgiving men their trespasses, then God completed his remission by turning his captivity. Note, We are really doing our business when we are praying for our friends, if we pray in a right manner, for in those prayers there is not only faith, but love. Christ has taught us to pray with and for others in teaching us to say, Our Father; and, in seeking mercy for others, we may find mercy ourselves. Our Lord Jesus has his exaltation and dominion there, where he ever lives making intercession. Some, by the turning of Job's captivity, understand the restitution which the Sabeans and Chaldeans made of the cattle which they had taken from him, God wonderfully inclining them to do it; and with these he began the world again. Probably it was so; those spoilers had swallowed down his riches, but they were forced to vomit them up again, Job 20:15. But I rather understand this more generally of the turn now given. 2. God doubled his possessions: Also the Lord gave Job twice as much as he had before. It is probable that he did at first, in some way or other, intimate to him that it was his gracious purpose, by degrees, in due time to bring him to such a height of prosperity that he should have twice as much as ever he had, for the encouraging of his hope and the quickening of his industry, and that it might appear that this wonderful increase was a special token of God's favour. And it may be considered as intended, (1.) To balance his losses. He suffered for the glory of God, and therefore God made it up to him with advantage, and allowed him more than interest upon interest. God will take care that none shall lose by him. (2.) To recompense his patience and his confidence in God, which (notwithstanding the workings of corruption) he did not cast away, but still held fast, and that is it which has a great recompence of reward, Heb 10:35. Job's friends had often put their severe censure of Job upon this issue, If thou wert pure and upright, surely now he would awake for thee, Job 8:6. But he does not awake for thee; therefore thou art not upright. "Well," says God, "though your argument be not conclusive, I will even by that demonstrate the integrity of my servant Job; his latter end shall greatly increase, and by that it shall appear, since you will have it so, that it was not for any injustice in his hands that he suffered the loss of all things." Now it appeared that Job had reason to bless God for taking away (as he did, Job 1:21), since it made so good a return.
II. His old acquaintance, neighbours, and relations, were very kind to him, Job 42:11. They had been estranged from him, and this was not the least of the grievances of his afflicted state; he bitterly complained of their unkindness, Job 19:13, etc. But now they visited him with all possible expressions of affection and respect. 1. They put honour upon him, in coming to dine with him as formerly, but (we may suppose) privately bringing their entertainment along with them, so that he had the reputation of feasting them without the expense. 2. They sympathized with him, and showed a tender concern for him, such as becomes brethren. They bemoaned him when they talked over all the calamities of his afflicted state, and comforted him when they took notice of God's gracious returns to him. They wept for his griefs, and rejoiced in his joys, and proved not such miserable comforters as his three friends, that, at first, were so forward and officious to attend him. These were not such great men nor such learned and eloquent men as those, but they proved much more skilful and kind in comforting Job. God sometimes chooses the foolish and weak things of the world, as for conviction, so for comfort. 3. They made a collection among them for the repair of his losses and the setting of him up again. They did not think it enough to say, Be warmed, Be filled, but gave him such things as would be of use to him, Jam 2:16. Every one gave him a piece of money (some more, it is likely, and some less, according to their ability) and every one an ear-ring of gold (an ornament much used by the children of the east), which would be as good as money to him: this was a superfluity which they could well spare, and the rule is, That our abundance must be a supply to our brethren's necessity. But why did Job's relations now, at length, show this kindness to him? (1.) God put it in their hearts to do so; and every creature is that to us which he makes it to be. Job had acknowledged God in their estrangement from him, for which he now rewarded him in turning them to him again. (2.) Perhaps some of them withdrew from him because they thought him a hypocrite, but, now that his integrity was made manifest, they returned to him and to communion with him again. When God was friendly to him they were all willing to be friendly too, Psa 119:74, Psa 119:79. Others of them, it may be, withdrew because he was poor, and sore, and a rueful spectacle, but now that he began to recover they were willing to renew their acquaintance with him. Swallow-friends, that are gone in winter, will return in the spring, though their friendship is of little value. (3.) Perhaps the rebuke which God had given to Eliphaz and the other two for their unkindness to Job awakened the rest of his friends to return to their duty. Reproofs to others we should thus take as admonitions and instructions to us. 4. Job prayed for his friends, and then they flocked about him, overcome by his kindness, and every one desiring an interest in his prayers. The more we pray for our friends and relations the more comfort we may expect in them.
III. His estate strangely increased, by the blessing of God upon the little that his friends gave him. He thankfully received their courtesy, and did not think it below him to have his estate repaired by contributions. He did not, on the one hand, urge his friends to raise money for him; he acquits himself from that (Job 6:22), Did I say, Bring unto me or give me a reward of your substance? Yet what they brought he thankfully accepted, and did not upbraid them with their former unkindnesses, nor ask them why they did not do this sooner. He was neither so covetous and griping as to ask their charity, nor so proud and ill-natured as to refuse it when they offered it; and, being in so good a temper, God gave him that which was far better than their money and ear-rings, and that was his blessing, Job 42:12. The Lord comforted him now according to the days wherein he had afflicted him, and blessed his latter end more than his beginning. Observe, 1. The blessing of the Lord makes rich; it is he that gives us power to get wealth and gives success in honest endeavours. Those therefore that would thrive must have an eye to God's blessing, and never to out of it, no, not into the warm sun; and those that have thriven must not sacrifice to their own net, but acknowledge their obligations to God for his blessing. 2. That blessing can make very rich and sometimes makes good people so. Those that become rich by getting think they can easily make themselves very rich by saving; but, as those that have little must depend upon God to make it much, so those that have much must depend upon God to make it more and to double it; else you have sown much and bring in little, Hag 1:6. 3. The last days of a good man sometimes prove his best days, his last works his best works, his last comforts his best comforts; for his path, like that of the morning-light, shines more and more to the perfect day. Of a wicked man it is said, His last state is worse than his first (Luk 11:26), but of the upright man, His end is peace; and sometimes the nearer it is the clearer are the views of it. In respect of outward prosperity God is pleased sometimes to make the latter end of a good man's life more comfortable than the former part of it has been, and strangely to outdo the expectations of his afflicted people, who thought they should never live to see better days, that we may not despair even in the depths of adversity. We know not what good times we may yet be reserved for in our latter end. Non, si male nunc, et olim sic erit - It may yet be well with us, though now it is otherwise. Job, in his affliction, had wished to be as in months past, as rich as he had been before, and quite despaired of that; but God is often better to us than our own fears, nay, than our own wishes, for Job's possessions were doubled to him; the number of his cattle, his sheep and camels, his oxen and she-asses, is just double here to what it was, Job 1:3. This is a remarkable instance of the extent of the divine providence to things that seem minute, as this of the exact number of a man's cattle, as also of the harmony of providence, and the reference of one event to another; for known unto God are all his works, from the beginning to the end. Job's other possessions, no doubt, were increased in proportion to his cattle, lands, money, servants, etc. So that if, before, he was the greatest of all the men of the east, what was he now?
IV. His family was built up again, and he had great comfort in his children, Job 42:13-15. The last of his afflictions that are recorded (ch. 1), and the most grievous, was the death of all his children at once. His friends upbraided him with it (Job 8:4), but God repaired even that breach in process of time, either by the same wife, or, she being dead, by another. 1. The number of his children was the same as before, seven sons and three daughters. Some give this reason why they were not doubled as his cattle were, because his children that were dead were not lost, but gone before to a better world; and therefore, if he have but the same number of them, they may be reckoned doubled, for he has two fleeces of children (as I may say) mahanaim - two hosts, one in heaven, the other on earth, and in both he is rich. 2. The names of his daughters are here registered (Job 42:14), because, in the significations of them, they seemed designed to perpetuate the remembrance of God's great goodness to him in the surprising change of his condition. He called the first Jemima - The day (whence perhaps Diana had her name), because of the shining forth of his prosperity after a dark night of affliction. The next Kezia, a spice of a very fragrant smell, because (says bishop Patrick) God had healed his ulcers, the smell of which was offensive. The third Keren-happuch (that is Plenty restored, or A horn of paint), because (says he) God had wiped away the tears which fouled his face, Job 16:16. Concerning these daughters we are here told, (1.) That God adorned them with great beauty, no women so fair as the daughters of Job, Job 42:15. In the Old Testament we often find women praised for their beauty, as Sarah, Rebekah, and many others; but we never find any women in the New Testament whose beauty is in the least taken notice of, no, not the virgin Mary herself, because the beauty of holiness is that which is brought to a much clearer light by the gospel. (2.) That their father (God enabling him to do it) supplied them with great fortunes: He gave them inheritance among their brethren, and did not turn them off with small portions, as most did. It is probable that they had some extraordinary personal merit, which Job had an eye to in the extraordinary favour he showed them. Perhaps they excelled their brethren in wisdom and piety; and therefore, that they might continue in his family, to be a stay and blessing to it, he made them co-heirs with their brethren.
V. His life was long. What age he was when his troubles came we are nowhere told, but here we are told he lived 140 years, whence some conjecture that he was 70 when he was in his troubles, and that so his age was doubled, as his other possessions. 1. He lived to have much of the comfort of this life, for he saw his posterity to the fourth generation, Job 42:16. Though his children were not doubled to him, yet in his children's children (and those are the crown of old men) they were more than doubled. As God appointed to Adam another seed instead of that which was slain (Gen 4:25), so he did to Job with advantage. God has ways to repair the losses and balance the griefs of those who are written childless, as Job was when he had buried all his children. 2. He lived till he was satisfied, for he died full of days, satisfied with living in this world, and willing to leave it; not peevishly so, as in the days of his affliction, but piously so, and thus, as Eliphaz had encouraged him to hope, he came to his grave like a shock of corn in his season.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–17. Public domain.
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John ChrysostomAD 407
COMMENTARY ON JOB 42:13
“He also had,” the text says, “seven sons and three daughters.” Later he gives them names that seem to be inspired by the circumstances. He calls them “Day, Cinnamon and Amalthea’s horn.”
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 35.45
For the souls of the elect surpass, by the comeliness of their beauty, all the human race that lives after the fashion of men on the earth. The more they humble themselves by outward affliction, the more truly do they array themselves within. Hence this is said by the psalmist to the holy church, which is adorned with the beauty of the elect, “The King has greatly desired your beauty.” And of him it is added a little after, “All the glory of this daughter of kings is from within,” for if [the church] sought glory outside, it would have no beauty within for the king greatly to desire. And although many shine therein with the beauty of virtues and surpass the merits of others by the very perfection of their conduct, yet some, because they are not able to attain to higher things being conscious of their own weakness, are embraced in the bosom of its gentleness. These, as far as they possess strength, avoid sins, although they do not fulfill higher excellencies as far as thy desire. Yet God graciously receives them and admits them to himself in proportion to the recompense they deserve.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 42:15 serves as a poignant capstone to the narrative of Job's restoration, illustrating the extraordinary nature of God's blessing after a period of profound suffering. This verse highlights the unparalleled beauty of Job's newly given daughters and, even more remarkably, their father's unprecedented decision to grant them an inheritance alongside their brothers. It underscores not only the lavishness of divine recompense but also Job's transformed character, which now reflects a profound sense of equity and justice, challenging the cultural norms of his time.
CONTEXT
Literary Context: This verse appears at the triumphant conclusion of the Book of Job, immediately following God's direct confrontation with Job and Job's subsequent repentance and submission to divine wisdom, as seen in Job's humble confession in Job 42:6. The preceding verses detail God's turning of Job's captivity and the doubling of his former possessions, a divine act of restoration described in Job 42:10. The birth of seven sons and three daughters is explicitly mentioned as part of this comprehensive renewal in Job 42:13. Thus, Job 42:15 functions as the narrative's climax regarding Job's familial restoration, emphasizing the exceptional quality and status of his new children, particularly his daughters, as a testament to God's overflowing grace and Job's renewed standing. It provides a tangible, visible sign of the complete reversal of Job's fortunes, moving from utter desolation to unparalleled blessing.
Historical & Cultural Context: In the ancient Near East, including early Israelite society, inheritance was almost exclusively patrilineal, passing from father to son. Daughters typically did not inherit land or significant property unless there were no sons, as later codified in the Mosaic Law concerning Zelophehad's daughters in Numbers 27:7. Job's decision to grant his daughters an inheritance among their brethren (i.e., alongside his sons) was therefore highly unusual, progressive, and counter-cultural for his time. This act speaks volumes about Job's character, his deep love and respect for his daughters, and perhaps the profound impact of his encounter with God, leading him to an enlightened understanding of justice and equity that transcended prevailing social norms. It ensured their security, status, and dignity in a society where women's economic independence was rare, reflecting a divinely inspired paradigm shift in Job's worldview.
Key Themes: Job 42:15 powerfully encapsulates several key themes central to the Book of Job. Firstly, it highlights Divine Restoration and Abundance, demonstrating that God's recompense for suffering is not merely a return to the former state but an elevation to an even greater level of blessing, exceeding human expectation, a concept echoed in Isaiah 61:7. Secondly, the Exceptional Beauty of the daughters symbolizes the completeness and extraordinary nature of God's favor, a visible manifestation of the new glory Job experiences. Thirdly, and most significantly, Job's act of granting his daughters Progressive Inheritance underscores the theme of Justice and Equity. This unprecedented decision showcases Job's righteousness and transformed wisdom, reflecting a divine influence that challenges societal biases and upholds the inherent worth of all individuals, regardless of gender, foreshadowing the broader biblical emphasis on justice for the vulnerable found in passages like Deuteronomy 10:18. It speaks to God's capacity to inspire acts of profound fairness and generosity, even in the absence of explicit legal precedent.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 42:15 employs several potent Literary Devices to convey its message. Hyperbole is evident in the declaration that "in all the land were no women found so fair as the daughters of Job." This exaggeration is not meant to be taken literally but serves to emphasize the extraordinary and unparalleled nature of God's blessing upon Job, highlighting the completeness and lavishness of his restoration. The daughters' exceptional beauty functions as Symbolism, representing the new glory, honor, and flourishing that Job experiences after his period of intense suffering. It contrasts sharply with the desolation and loss that characterized his earlier trials, signifying a full and abundant return of favor. Furthermore, Job's act of granting his daughters an inheritance alongside their brothers is a powerful symbolic act of Equity and Justice, challenging the patriarchal norms of the time. This decision reflects a profound moral transformation in Job, possibly influenced by his direct encounter with divine wisdom, and serves as a model for righteous conduct that transcends conventional societal expectations, demonstrating a divinely inspired commitment to fairness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 42:15 stands as a profound testament to God's sovereign power to restore and bless beyond human comprehension. It illustrates that divine recompense for suffering is often not merely a return to a former state but an elevation to a new level of abundance and honor. The verse underscores God's justice, not only in vindicating Job but also in inspiring him to act justly and equitably within his own household, challenging the prevailing social norms of his day. This act of granting inheritance to daughters, unprecedented for its time, reflects a divine principle of valuing all individuals and ensuring their security and dignity, a principle that transcends cultural biases and points to God's desire for holistic well-being for His people. It reminds us that God's plans for His faithful servants are ultimately for good, marked by generosity and grace, even when the path to that good involves profound suffering.
REFLECTION AND APPLICATION
Job 42:15 offers a powerful message of hope and encouragement for all who endure suffering. It reminds us that even after the deepest trials and losses, God possesses the power and the will to restore, and often, to bless us in ways that exceed our previous experiences or even our wildest imaginations. Job's story culminates not just in material gain, but in the restoration of family and the demonstration of a profound, divinely-inspired righteousness that challenges societal norms. This challenges us to consider how we might reflect God's character in our own lives, particularly in valuing and empowering those whom society might overlook or marginalize. Job's radical act of granting his daughters an inheritance alongside his sons serves as a timeless example of living out a faith that prioritizes fairness, dignity, and love for all, inspiring us to dismantle biases and ensure equity within our own spheres of influence. It calls us to examine our own cultural assumptions and ask how God might be calling us to act with greater justice and generosity in our relationships and communities.
Questions for Reflection
FAQ
Why is the daughters' beauty highlighted so prominently in this verse?
Answer: The emphasis on the unparalleled beauty of Job's daughters serves multiple purposes. Firstly, it symbolizes the completeness and extraordinary nature of God's restoration. After Job's profound losses, including the death of his original children, the beauty of his new daughters signifies not merely a return to normalcy but an elevation, a visible manifestation of divine favor and flourishing. It contrasts sharply with the desolation he experienced, underscoring that God's blessings are often abundant and exceed expectations. Secondly, in a patriarchal society, highlighting the daughters' beauty could also signify their honor and value, contributing to the overall picture of Job's restored status and legacy. It's a testament to the fact that God's blessing touches every aspect of Job's life, including the aesthetic and relational, demonstrating that God restores with a lavish hand, providing not just what was lost, but something even more glorious.
Was Job's decision to grant his daughters an inheritance truly unique for his time?
Answer: Yes, Job's decision was highly unusual and progressive for the ancient Near Eastern cultural context. In most patriarchal societies of that era, including early Israelite society, inheritance typically passed exclusively through sons. Daughters generally did not receive a direct share of property or land, especially when sons were present. While the Mosaic Law later made provisions for daughters to inherit in specific circumstances (e.g., in the absence of sons, as seen with Zelophehad's daughters in Numbers 27:7), Job's proactive decision to grant his daughters an inheritance alongside their brothers (even though he had seven sons) demonstrates a remarkable act of equity and generosity. This highlights Job's exceptional righteousness, his deep love for his daughters, and potentially the profound influence of his encounter with God, leading him to an enlightened understanding of justice that transcended prevailing societal norms. It secured their status and well-being in a way that was revolutionary for his time, reflecting a divinely inspired moral compass.
CHRIST-CENTERED FULFILLMENT
Job 42:15, with its depiction of extraordinary restoration and a radical act of inheritance, powerfully foreshadows the ultimate and more profound restoration found in Jesus Christ. Job's suffering, though intense, pales in comparison to the ultimate suffering of the Lamb of God, who takes away the sin of the world on the cross, as described in passages like Isaiah 53:5. Just as Job's desolation was transformed into a state of unparalleled blessing, so too through Christ's death and resurrection, believers are transformed from spiritual death to new life, becoming a new creation in Christ. The exceptional beauty of Job's daughters and their unprecedented inheritance point to the spiritual inheritance that all believers receive through faith in Christ. In Him, there is no longer Jew or Gentile, male or female, but all are one in Christ Jesus, becoming heirs of God and co-heirs with Christ. The lavishness of Job's blessing, exceeding all expectations, mirrors the "unsearchable riches of Christ" (Ephesians 3:8) and God's power to do exceedingly abundantly above all that we ask or think. Thus, Job's restoration serves as a vivid Old Testament picture of the comprehensive and glorious redemption and inheritance that is fully realized in the person and work of Jesus Christ, who grants us an eternal and incorruptible inheritance.