וַֽיִּשְׁמְע֞וּ שְׁלֹ֣שֶׁת ׀ רֵעֵ֣י אִיּ֗וֹב אֵ֣ת כָּל־הָרָעָ֣ה הַזֹּאת֮ הַבָּ֣אָה עָלָיו֒ וַיָּבֹ֙אוּ֙ אִ֣ישׁ מִמְּקֹמ֔וֹ אֱלִיפַ֤ז הַתֵּימָנִי֙ וּבִלְדַּ֣ד הַשּׁוּחִ֔י וְצוֹפַ֖ר הַנַּֽעֲמָתִ֑י וַיִּוָּעֲד֣וּ יַחְדָּ֔ו לָב֥וֹא לָנֽוּד־ל֖וֹ וּֽלְנַחֲמֽוֹ׃
때에 욥의 친구 세 사람이 그에게 이 모든 재앙이 임하였다 함을 듣고 각각 자기 처소에서부터 이르렀으니 곧 데만 사람 엘리바스와 수아 사람 빌닷과 나아마 사람 소발이라 그들이 욥을 조문하고 위로하려 하여 상약하고 오더니
Rabbeinu Bahya
ויעש אברהם משתה גדול, “Avraham prepared a great feast.” There is no doubt that the notables in the land were invited to this feast seeing that the birth of Yitzchak had been a most remarkable event. Also, Avraham was a very wealthy man, and it is quite possible that even kings of surrounding countries attended this feast. We know that kings and other rulers sought out Avraham’s advice and made a point of being on good terms with him (compare 21,23). As the occasion was one of physical indulgence, the names of the participants have not been mentioned by the Torah. We find that Scripture does make a point of mentioning who went to a house of mourning as these people troubled themselves to share in someone’s else’s grief. This is why the Book of Job mentions not only who came to visit him but also that these people traveled a great distance in order to offer their support to Job in such a time. (compare Job 2,11) This caused Solomon to say in Kohelet: 7,2 “it is better to go to a house of mourning than to a house of feasting.” By not mentioning the names of the participants the Torah hints that all pleasures in this life are only vain and pointless.
Alshekh
He saw the calf. Moshe was only moved to break the Tablets when he beheld the calf with his own eyes because seeing is more powerful than hearing. Alternatively, what aroused his anger was the sight of the joyous dancing.
Rashi
for sympathy Heb. לנוד, to shake. That friends should come to me to shake [their heads] over me and to comfort me.