Reference: Job
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A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah.
THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14; Jas 5:11, and compare 1Co 3:19 with Job 5:13. The book itself specifies persons, places, and circumstances in the manner of true history. Moreover, the name and history of Job are spread throughout the East; Arabian writers mention him, and many Mohammedan families perpetuate his name. Five different places claim the possession of his tomb.
The precise period of his life cannot be ascertained, yet no doubt can exist as to its patriarchal antiquity. The book seems to allude to the flood, Job 22:15-17, but not to the destruction of Sodom, to the exodus from Egypt, or the giving of the Law. No reference is made to any order of priesthood, Job himself being the priest of his household, like Noah and Abraham. There is allusion to the most ancient form of idolatry, star-worship, and to the earliest mode of writing, Job 19:24. The longevity of Job also places him among the patriarchs. He survived his trial one hundred and forty years, and was an old man before his trial began, for his children were established each at the head of his own household, Job 1:4; 42:16. The period of long lives had not wholly passed away, Job 15:10. Hales places the trial of Job before the birth of Abraham, and Usher, about thirty years before the exodus, B. C. 1521.
As to the authorship of the book, many opinions have been held. It has all the freedom of an original composition, bearing no marks of its being a translation; and if so, it would appear that its author must have been a Hebrew, since it is written in the purest Hebrew. It exhibits, moreover, the most intimate acquaintance with both Egyptian and Arabian scenery, and is in the loftiest style of oriental poetry. All these circumstances are consistent with the views of those who regard Moses as its probable author. It has, however, been ascribed to various other persons. IT presents a beautiful exhibition of patriarchal religion. It teaches the being and perfections of God, his creation of all things, and his universal providence; the apostasy and guilt of evil spirits and of mankind; the mercy of God, on the basis of a sacrifice, and on condition of repentance and faith, Job 33:27-30; 42:6,8; the immortality of the soul, and the resurrection of the body, Job 14:7-15; 19:25-27.
The main problem discussed in Job is the justice of God in suffering the righteous to be afflicted, while the wicked prosper. It is settled, by showing that, while the hand of a just God is manifest in his providential government of human affairs, it is his sovereign right to choose his own time and mode of retribution both to the evil and the good, and to subject the graces of his people to whatever trials he deems best.
The conference of Job and his friends may be divided into three parts. In the first, Eliphaz addresses Job, and Job replies; then Bildad and Job, and Zophar and Job speak, in turn. In the second part, the same order is observed and in the third also, except that after Job's reply to Bildad, the three friends have no more to urge, and instead of Zophar, a fourth friend named Elihu takes up the word; and the whole is concluded by the decision of Jehovah himself. The friends of Job argue that his remarkable afflictions must have been sent in punishment of highly aggravated transgressions, and urge him to confession and repentance. The pious patriarch, conscious of his own integrity and love to God cast down and bewildered by his sore chastisements, and pained by the suspicions of his friends, warmly vindicates his innocence, and shows that the best of men are sometimes the most afflicted; but forgets that his inward sins merit far heavier punishment, and though he still maintains faith in God, yet he charges Him foolishly. Afterwards he humbly confesses his wrong, and is cheered by the returning smile of God, while his uncharitable friends are reproved. The whole book is written in the highest style of Hebrew poetry, except the two introductory chapters and part of the last, which are prose. As a poem, it is full of sublime sentiments and bold and striking images.
The DISEASE of Job is generally supposed to have been the elephantiasis, or black leprosy. The word rendered "boils" does not necessarily mean abscesses, but burning and inflammation; and no known disease better answers to the description given, Job 2:7-8; 7:5,13/type/leb'>13,13/type/leb'>13; 19:17; 30:17, than the leprosy referred to above. See LEPER.
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And his sons used to go and hold a feast {at each other's house} on his day, and they would send, and they would invite their three sisters to eat and to drink with them.
So Satan went out from {Yahweh's presence}, and he inflicted Job with loathsome skin sores from the sole of his foot up to the crown of his head. {So} he took for himself a potsherd with which to scrape himself, and he sat in the midst of the ashes.
[He] is capturing [the] wise in their craftiness, and the schemes of the wily are rushed.
My body is clothed [with] maggots and clods of dust; my skin hardens, then it gives way [again].
When I say, 'My bed will comfort me, and my couch will ease my complaint,'
When I say, 'My bed will comfort me, and my couch will ease my complaint,'
"Indeed, there is hope for a tree: if it is cut down, then it will sprout again, and its new shoots will not cease; though its root grows old in the earth, and its stump dies in the dust, read more. at the scent of water it will bud, and it will put forth branches like a young plant. "But a man dies, and he dwindles away; thus a human being passes away, and where is he? [As] water disappears from a lake, and a river withers away and dries up, {so} a man lies down, and he does not arise. {Until the heavens are no more}, they will not awaken, and they will not be roused out of their sleep. "{O that} you would conceal me in Sheol, [that] you would hide me {until your wrath is past}, [that] you would appoint a set time for me and remember me. If a man dies, will he live [again]? All the days of my compulsory service I will wait, until the coming of my relief. You would call, and I myself would answer you; you would long for the work of your hand.
Both [the] gray-haired and [the] old [are] among us-- {those older than your father}.
My breath is repulsive to my wife, and I am loathsome to {my own family}.
[That] with a pen of iron and [with] lead they might be engraved on a rock forever! But I myself know [that] my redeemer [is] alive, and [at the] last he will stand up upon {the earth}. read more. And after my skin has been thus destroyed, but from my flesh I will see God, whom {I will see for myself}, and [whom] my eyes will see and not a stranger. {My heart faints within me}.
Will you keep [to the] way of old that [the] people of mischief have trod, who were snatched away {before their time}, whose foundation was washed away [by] a current? read more. [Those] who said to God, 'Turn away from us,' and 'What can Shaddai do to us?'
{At night I am in great pain}; my pains do not take a rest.
"He will sing to men, and he will say, 'I have sinned and have perverted [what is] right, and it was not paid back to me. He redeemed my life from going down into the pit, so {I will enjoy the light}.' read more. Look, God does all these [things] twice, three times with a person to bring his life back from [the] pit {so that he may enjoy the light of life}.
Therefore I despise [myself] and repent in dust and ashes."
{So then}, take for yourselves seven bulls and seven rams, and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will pray for you, for {I will certainly accept his prayer}, so that it will not be done with you [according to your] folly, for you have not spoken to me what is right as my servant Job [has]."
And Job lived after this one hundred and forty years, and he saw his sons and his {grandsons} [for] four generations.
And if [even] the three of these men were in the midst of it--Noah, Daniel, and Job--they, through their righteousness, would save [only] {themselves}!" {declares} the Lord Yahweh.
For the wisdom of this world is foolishness with God, for it is written, "The one who catches the wise in their craftiness,"
Behold, we consider blessed those who have endured. You have heard about the patient endurance of Job, and you saw the outcome from the Lord, that the Lord is compassionate and merciful.
Easton
persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Eze 14:14,20) and of submissive patience under the sorest calamities (Jas 5:11). His history, so far as it is known, is recorded in his book.
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And if [even] the three of these men were in the midst of it--Noah, Daniel, and Job--they, through their righteousness, would save [only] {themselves}!" {declares} the Lord Yahweh.
and [if] Noah, Daniel, and Job [were] in the midst of her, {as surely as I live}," {declares} the Lord Yahweh, "surely not son, surely not daughter will they save by their righteousness; they would save {themselves}."
Behold, we consider blessed those who have endured. You have heard about the patient endurance of Job, and you saw the outcome from the Lord, that the Lord is compassionate and merciful.
Fausets
Age, and relation to the canon. The book has a unique position in the canon. It is unconnected with Israel, God's covenant people, with whom all the other scriptures are associated. "The law" (towrah),the Magna Charta of the rest, occurs but once, and then not in its technical sense (Job 22:22). The Exodus is never alluded to, though the miraculous events connected with it in Egypt and the desert, with both of which Job shows his acquaintance, would have been appropriate to his and the friends' argument. The destruction of the guilty by the flood (Job 22:15), and that of Sodom and Gomorrah (Job 18:15) possibly, are referred to; but no later facts. The inference seems natural that the book was of an age anterior to Israel. Job's own life was of patriarchal length, 200 years. The only idolatry alluded to is the earliest, Sabeanism, the worship of the sun, moon, and seba or heavenly hosts (Job 31:26-28).
Job sacrifices as priest for his family according to patriarchal usage, and alludes to no exclusive priesthood, temple, or altar. Lastly, the language is Hebrew with an Arabic and Syriac infusion found in no other sacred book, answering to an age when Hebrew still retained many of the elements of the original common Semitic, from which in time branched off Hebrew, Syriac, and Arabic, carrying with them severally fragments of the common stock. The obscurity of several phrases, the obsolete words and forgotten traditions (e.g. that of the bushmen, Job 30:4-7), all mark a remote antiquity. The admission of the book into the Hebrew canon, notwithstanding the absence of reference to Israel, is accounted for if Let's theory be adopted that Moses became acquainted with it during his stay in Arabia, near Horeb, and added the prologue and epilogue. To the afflicted Israelites Job's patience and restoration were calculated to be a lesson of special utility.
The restriction of "Jehovah" (the divine name revealed to Moses in its bringing the fulfillment of the promise to God's covenant people just at that time: Ex 6:3) mostly to the prologue and epilogue favors this view. The Holy Spirit directed him to canonize the oriental patriarch's inspired book, just as he embodies in the Pentateuch the utterances of Balaam the prophet from the mountains of the East. The grand theme of the book is to reconcile the saint's afflictions with God's moral government in this present world. The doctrine of a future life in which the seeming anomalies of the present shall be cleared up would have given the main solution to the problem. But as yet this great truth was kept less prominent until "the appearing of our Saviour Jesus Christ who hath abolished death and brought life and immortality to light through the gospel." Job plainly refers to the resurrection, but not with that persistent prominence with which the New Testament saints rest on it as their continual hope; Job does not make it his main solution.
Even still we need something in addition, to clear off the clouds which hang over God's present government of this fallen earth. The first consideration suggested in this sublime history and poem is, "an enemy hath done this." The veil which hides the world of spirits is drawn aside, and Satan, the accuser of the brethren, appears as the mediate cause of Job's afflictions. Satan must be let do his worst to show that his sneer is false that religion is but selfishness," doth Job fear God for naught?" (Job 1:9). The patience and the final perseverance of the saints (Job 1:21; 2:10; 13:15), notwithstanding temporary distrust under Satan's persecutions which entailed loss of family, friends, possessions, and bodily health, are illustrated in Job's history.
God's people serve Him for His own sake, not merely for the temporary reward His service generally brings; they serve Him even in overwhelming trial (Ge 15:1). Herein Job is a type though imperfectly of Him who alone, without once harbouring a distrustful thought, endured all this as well as death in its most agonizing, humiliating form, and, worse than all, the hiding of even God's countenance from Him. Job's chief agony was not so much his accumulated losses and sufferings, not even his being misunderstood by friends, but that God hid His face from him, as these calamities too truly seemed to prove (Job 23:9). Yet conscience told him he was no hypocrite, nay though God was slaying him he still trusted in God (Job 23:10-15; 13:15; compare Abraham, Genesis 22). Job's three trials are progressive:
1. His sudden loss of all blessings external to himself, possessions, servants, and sons; he conquers this temptation: "naked came I out of my mother's womb, and naked shall I return there; the Lord gave, and the Lord hath taken away, blessed be the name of the Lord."
2. His loss of bodily health by the most loathsome sickness; still he conquers: "shall we receive good at the hand of God, and shall we not receive evil?"
3. His mental conflict brought on by the three friends' suspicion of his insincerity, which he felt untrue, but which seemed justified by his trials from God; this was the poignant sting to his soul, for he accepted their premises, that great suffering proved great sin.
Here he failed; yet amidst his impatient groans he still clung desperately to his faith and followed hard after God, and felt sure God would yet vindicate him (Job 23:10; 19:25-27). His chief error was his undue self justification before God, which he at last utterly renounces (Job 30:25 to Job 31; Job 32:1; 33:9; 9:17; 10:7; 16:17; 27:5; 29:10-17; 40:4-5; 42:5-6). After fretfully demanding God's interposition (23) to vindicate his innocence he had settled down into the sad conviction that God heeds not, and that His ways of providence are as a theory inexplicable to man while practical wisdom is the fear of the Lord (Job 28:28). Elihu gives a leading solution of the problem. God not only hereafter shall judge the world, but even now providentially and morally controls all its affairs.
Even the righteous have sin which needs correction. God speaks to them by chastisement; He is not really silent (Job 16:21; 23:3; 31:35), as Job had complained (Job 33:14, etc.); He teaches them humility, and prepares them for pardon and life through the mediating Angel of the covenant (of whom Elihu is the type: Job 33:6-7,23-30). To Job's charge against God of injustice Elihu answers that God's omnipotence (Job 34:35-36), upholding man in life when He could destroy him, and His universal government, exclude the idea of injustice in Him. To Job's charge that God's providence is unsearchable, Elihu answers that suffering is to teach humility and adorntion of His greatness. Affliction to the saint is justice and mercy in disguise; he is thereby led to feel the heinousness of sin (via crucis via salutis), and not being permitted by God's love to fall away for ever he repents of the impatience which suffering betrayed him into for a time.
Then, justifying God and condemning himself, he is finally delivered from temporal afflictions. Now already the godly are happier amidst afflictions than the ungodly (Mr 10:29-30). Even these considerations do not exhaust the subject; still difficulties remain. To answer these, God Himself (Job 38) appears on the scene, and resolves all that remains uncleared into the one resting thought of faith, the sovereignty of God. We must wait for His solution hereafter of what we know not now (Joh 13:7). Elihu is the preacher appealing to Job's reason and conscience. God alone, in His appearing, brings home the truth experimentally to Job's heart: "Judge not the Lord by feeble sense, But trust Him for His grace; Behind a frowning Providence He hides a smiling face. Blind unbelief is sure to err, And scan God's work in vain; God is His own interpreter, And He will make it plain."
CONSTRUCTION. The artificial construction of the poem appears in the oft recurring sacred numbers three and seven. Job had seven thousand sheep, seven sons, and three daughters, both before and after his trials. His three friends sit with him seven days and nights. "Job" in Arabic means repentance, the name given him in after life from his experiences. His personal reality appears f
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And their dwelling [place] {extended from} Mesha {in the direction of} Sephar [to] the hill country of the east.
After these things the word of Yahweh came to Abram in a vision, saying: "Do not be afraid, Abram; I [am] your shield, [and] your reward [shall be] very great."
Uz his firstborn and Buz his brother, and Kemuel the father of Aram,
These [are] the chiefs of the sons of Esau. The sons of Eliphaz, the firstborn of Esau: the chiefs of Teman, Omar, Zepho, Kenaz,
And I appeared to Abraham, to Isaac, and to Jacob as God Shaddai, but by my name Yahweh I was not known to them.
I see him, but not now; I behold him, but not near; a star will go out from Jacob, and a scepter will rise from Israel; it will crush the foreheads of Moab and destroy all the children of Seth.
Then his livestock came to be seven thousand sheep and goats and three thousand camels and five hundred pairs of oxen and five hundred female donkeys, and he had very many slaves, and that man was greater than all the people of the east.
Then Satan answered Yahweh and said, "Does Job fear God for nothing?
Then he said, "Naked I came out from my mother's womb, and naked I will return there. Yahweh gives, and Yahweh takes. Let Yahweh's name be blessed."
So he said to her, "You speak like one of the foolish women speaks. Indeed, should we receive the good from God, but not receive the evil?" In all this, Job did not sin with his lips.
"Let [the] day perish on which I was born, and the night that said, 'A man-child is conceived.'
[He] is capturing [the] wise in their craftiness, and the schemes of the wily are rushed.
who crushes me with a tempest and multiplies my wounds without cause.
because of your knowledge that I am not guilty, and there is no escaping from your hand?
Look, [though] he kill me, I will hope in him; however, I will defend my ways {before him}.
Look, [though] he kill me, I will hope in him; however, I will defend my ways {before him}.
[As] water disappears from a lake, and a river withers away and dries up,
If a man dies, will he live [again]? All the days of my compulsory service I will wait, until the coming of my relief.
Have you listened in God's confidential discussion? And do you limit wisdom to yourself?
{although} violence [is] not on my hands, and my prayer [is] pure.
and it argues for a mortal with God, and [as] {a human} for his friend.
"{Nothing} remains for him in his tent; sulfur is scattered upon his dwelling place.
But I myself know [that] my redeemer [is] alive, and [at the] last he will stand up upon {the earth}.
But I myself know [that] my redeemer [is] alive, and [at the] last he will stand up upon {the earth}. And after my skin has been thus destroyed, but from my flesh I will see God, read more. whom {I will see for myself}, and [whom] my eyes will see and not a stranger. {My heart faints within me}.
{When his stomach fills up}, [God] will send {his burning anger} upon him, and he will let [it] rain down upon him as his food. "He will flee from an iron weapon, [but] an arrow of bronze will pierce him.
Will you keep [to the] way of old that [the] people of mischief have trod,
Please receive instruction from his mouth, and place his words in your heart.
When they are humiliated, {you say}, '[It is] pride,' for he saves {the humble}.
{When he works} [on the] left, {I cannot perceive} [him]; he turns to [the] right, but I cannot see [him]. But he knows {the way that I take}; he tests me--I shall come out like gold.
But he knows {the way that I take}; he tests me--I shall come out like gold. My foot has held on to his steps; I have kept his way, and I have not turned aside. read more. [From] the commandment of his lips, indeed I have not departed; I have treasured the words of his mouth more than my daily food. "But he [is] {alone}, and who can dissuade him? And {whatever he desires}, {indeed}, he does [it]. For he will carry out {what he appoints for me}, and many [things] like these [are] with him Therefore, I am horrified because of his presence; [when] I consider, I tremble because of him.
Far be it from me that {I would say that you are right}; until I pass away, I will not put away from me my blamelessness.
And to the human beings he said, 'Look, the fear of the Lord [is] wisdom, and to depart from evil [is] understanding.'"
[The] voices of nobles were hushed, and their tongue stuck to their palate. "When [the] ear heard and commended me, and [the] eye saw and testified in support of me read more. because I saved [the] needy who cried for help, and [I saved] [the] orphan for whom [there was] no helper. [The] blessing of [the] wretched came upon me, and I caused [the] widow's heart to sing for joy. I put on righteousness, and it clothed me; my justice [was] like a robe and a headband. "I was eyes to the blind, and I [was] feet to the lame. I [was] a father to the poor, and I investigated {the stranger's} legal dispute. And I broke [the] evil one's jaw bones, and I made [his] prey drop from his teeth.
I chose their way, and I sat [as] head, and I dwelled like a king among the troops, like [one] who comforts mourners.
They are picking salt herbs, the leaves of bushes, and [the] roots of broom trees to warm themselves. They were driven out from fellow people; they shout at them as [at] a thief, read more. {so that they dwell} [in] holes of [the] ground and [in the] rocks. They bray among [the] bushes; they are gathered under [the] nettles.
Have I not wept for {the unfortunate}, [and] grieved myself over the poor?
if I looked at [the] sun when it shone or [at the] moon moving [in] splendor, and {I was secretly enticed}, and {my hand threw them a kiss}, read more. this also [is] an iniquity [to be] judged, for I have deceived God above.
{O that} {I had} someone hearing me! Here is my signature; let Shaddai answer me! {As for} [the] written communication [that] {my adversary} has written,
Then these three men ceased from answering Job because he [was] righteous in his [own] eyes.
Look, before God {I am like you}; I myself was also formed from clay. Look, dread of me should not terrify you, and my hand will not be heavy upon you.
'I [am] clean, without transgression; I [am] pure, and [there is] no guilt in me.
Indeed, God speaks in one [way], even in two, [yet] [someone] does not perceive it.
"If there is a messenger beside him, a mediator, one of a thousand, to declare to a human being his uprightness {so that} he is gracious [to] him, and he says, 'Deliver him from descending into [the] pit; I have found a ransom.' read more. His flesh is renewed with [his] youth; he returns to [the] days of his youthful strength. He prays to God, then he accepts him, and he sees his face with a shout of joy, and he repays to the human being his righteousness. "He will sing to men, and he will say, 'I have sinned and have perverted [what is] right, and it was not paid back to me. He redeemed my life from going down into the pit, so {I will enjoy the light}.' Look, God does all these [things] twice, three times with a person to bring his life back from [the] pit {so that he may enjoy the light of life}.
'Job speaks without knowledge, and his words [are] without insight. Would that Job were tested up to [the] end because [his] answers [are] like [those from] men of mischief,
Then Yahweh answered Job from the storm, and he said,
"Look, I am insignificant. What shall I answer you? I lay my hand on my mouth. Once I have spoken, and I will not answer; even twice, but I will not proceed."
By the ear's hearing I heard [of] you, but now my eye has seen you.
By the ear's hearing I heard [of] you, but now my eye has seen you. Therefore I despise [myself] and repent in dust and ashes."
for you will not abandon my soul to Sheol; you will not give your faithful one to see [the] grave.
[By contrast,] I in righteousness shall see your face. Upon awakening I will be satisfied [seeing] your form.
And [the] waters will be dried up from the sea, and [the] river will be parched and dry.
Cursed be [the] day [on] which I was born, let not the day [on] which my mother gave birth to me be blessed. Cursed be the man who brought the news [to] my father, {saying}, "A child is born to you, a son!" and he made him very glad.
And if [even] the three of these men were in the midst of it--Noah, Daniel, and Job--they, through their righteousness, would save [only] {themselves}!" {declares} the Lord Yahweh.
[even if] these three men [were] in the midst of it, {as surely as I live}," {declares} the Lord Yahweh, "surely they will not save sons and daughters; {they themselves alone}, they will be saved, but the land will be desolation. Or, if I bring a sword over that land, and I say, 'Sword, let it cross over into the land!' And I will cut off from it [both] human and animal. read more. And [if] these three men [were] in the midst of it, {as surely as I live}," {declares} the Lord Yahweh, "they will not save sons and daughters, but {they alone} will be saved. And if I [were to] send a plague to that land, and I pour out my rage on it with blood to cut it off, [both] human and animal, and [if] Noah, Daniel, and Job [were] in the midst of her, {as surely as I live}," {declares} the Lord Yahweh, "surely not son, surely not daughter will they save by their righteousness; they would save {themselves}."
Wherever the corpse is, there the vultures will gather.
Jesus said, "Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or fields on account of me and on account of the gospel {who will not} receive a hundred times as much now in this time--houses and brothers and sisters and mothers and children and fields, together with persecutions--and in the age to come, eternal life.
And he said to them, "These [are] my words that I spoke to you [while I] was still with you, that everything that is written about me in the law of Moses and the prophets and psalms must be fulfilled."
Jesus answered and said to him, "What I am doing you do not understand now, but you will understand after these [things]."
"For who has known the mind of the Lord, or who has been his counselor? Or who has given in advance to him, and it will be paid back to him?"
Humble yourselves before the Lord, and he will exalt you.
Behold, we consider blessed those who have endured. You have heard about the patient endurance of Job, and you saw the outcome from the Lord, that the Lord is compassionate and merciful.
investigating for what [person] or which time the Spirit of Christ in them was indicating [when he] testified beforehand to the sufferings with reference to Christ and the glories after these [things], to whom it was revealed that they were serving not themselves but you with reference to the same [things] which now have been announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven, {things into which} angels desire to look.
Hastings
JOB
1. The man Job.
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And Bela died, and Jobab, the son of Zerah from Bozrah, reigned in his place.
And Bela died, and Jobab, the son of Zerah from Bozrah, reigned in his place.
And Moses said to Yahweh, "Then the Egyptians will hear that you brought up this people from their midst in your power, and they will {tell it} to the inhabitants of this land. They heard that you, Yahweh, [are] in the midst of this people, that you are seen eye to eye, and your cloud [is] standing over them, and in a column of cloud you go before them by day and in a column of fire [at] night. read more. But if you destroy this people {all at once}, the nations that will have heard your message will say, 'Yahweh was unable to bring this people in the land that he swore by an oath, and he slaughtered them in the desert.'
And it happened, when Jabin king of Hazor heard [this], he sent to Jobab king of Madon, to the king of Shimron, to the king of Acshaph,
Then the Sabeans {attacked}, and they took them, and they slew the servants {by the edge of the sword}. But I escaped, [even] I alone, to tell you." While this one was still speaking, {another} came and said, "The fire of God fell from the heavens, and it blazed up against the sheep and goats and against the servants, and it consumed them. But I escaped, [even] I alone, to tell you." read more. While this one was still speaking, {another} came and said, "The Chaldeans formed three divisions, and they made a raid on the camels, and they carried them away, and they struck your servants {by the edge of the sword}, but I escaped, [even] I alone, to tell you."
And behold, a great wind came from across the desert, and it struck the four corners of the house {so that} it fell upon the young people, and they died. But I escaped, [even] I alone, to tell you."
Then he said, "Naked I came out from my mother's womb, and naked I will return there. Yahweh gives, and Yahweh takes. Let Yahweh's name be blessed."
{So} he took for himself a potsherd with which to scrape himself, and he sat in the midst of the ashes.
Thus Job's three friends heard of this calamity that had come upon him. So each set out from his [own] place: Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite. And they met together to come to console him and to comfort him.
{Afterward} Job opened his mouth and cursed his day.
"Let [the] day perish on which I was born, and the night that said, 'A man-child is conceived.' Let that day become darkness; may God not seek it from above, nor may daylight shine on it.
Let those who curse the day curse it, those who are skilled at rousing Leviathan. Let the stars of its dawn be dark; let it hope for light but there be none, and let it not see [the] eyelids of dawn read more. because it did not shut the doors of my [mother's] womb, nor did it hide trouble from my eyes.
"And a word came stealing to me, and my ear received [the] whisper from it. Amid troubling thoughts from night visions, at [the] falling of deep sleep on men, read more. dread met me, and trembling, and it made many of my bones shake. And a spirit glided before my face; the hair of my flesh bristled. It stood still, but I could not recognize its appearance; a form [was] {before} my eyes; [there was] a hush, and I heard a voice: 'Can a human being be more righteous than God, or can a man be more pure than his Maker? Look, he does not trust in his servants and he charges his angels with error. How much more dwellers in clay houses, whose foundation [is] in the dust? They are crushed like a moth. {Between morning and evening} they are destroyed; without [anyone] regarding [it] they perish forever. [Is] not their tent cord pulled up within them? They die, but not in wisdom.'
My companions are treacherous like a torrent-bed; like a streambed of wadis they flow away, which are growing dark because of ice upon them, it will pile up snow. read more. In time they dry up, they disappear; when it [is] hot, they vanish from their place. The paths of their way wind [around]; they go up into the wasteland, and they perish. The caravans of Tema looked; the traveling merchants of Sheba hope for them. They are disappointed, because they trusted; they came {here} and they are confounded.
"What [is] a human being that you make him great and that {you fix your mind on him},
So [are] the paths of all who forget God; and [the] hope of [the] godless will perish,
[He is the one] who made [the] Bear [and] Orion, [the] Pleiades and [the] constellations of [the] south.
God will not turn back his anger; beneath him the helpers of Rahab bow.
Your hands fashioned me and made me {altogether}, then you destroyed me. Please remember that you made me like clay, but you turn me into dust [again]? read more. Did you not pour me out like milk and {curdle me} like cheese? You clothed me [with] skin and flesh, and you knit me together with bones and sinews. You have granted me life and loyal love, and your care has preserved my spirit. " 'Yet you hid these [things] in your heart; I know that this {was your purpose}. If I had sinned, then you would be watching me, and you would not acquit me of my guilt. If I am guilty, woe to me! But if I am righteous, I dare not lift my head; [I am] filled [with] shame, and [just] look [at] my misery! And [if my head] grows bold, you would hunt me as the lion in its prime; {and you repeat your exploits against me}. You renew your witnesses against me, and you increase your vexation against me; {relief forces} [are] against me.
Who among all of these does not know that Yahweh's hand has done this?
He leads counselors away stripped, and he makes fools of judges. He loosens [the] fetters of kings, and he binds a loincloth on their loins. read more. He leads priests away stripped, and he overthrows {the members of ancient families}. He deprives [the] trustworthy of speech, and he takes away [the] discretion of elders. He pours contempt on noblemen, and he loosens [the] girdle of [the] mighty. "He uncovers mysteries out of darkness, and he brings deep shadow to the light. He makes the nations great, then he destroys them; he expands the nations, then he guides them. He strips [away] the insight of the heads of the earth's people, and he makes them wander in {a pathless wasteland}. They grope [in] the dark {without} light, and he makes them stagger like a drunkard.
"A human being born of a woman [is] short of days and full of troubles. Like a flower he comes up, and he withers away; and he flees like a shadow, but he does not last. read more. Even on such a one you fix your eyes, and you bring me into judgment with you. "Who can bring a clean [thing] from an unclean [thing]? No one!
"Who can bring a clean [thing] from an unclean [thing]? No one! If his days [are] determined, the number of his months [is] with you; you have appointed his boundaries, and he cannot cross [them]. read more. Look away from him, and let him desist until he enjoys his days like a laborer. "Indeed, there is hope for a tree: if it is cut down, then it will sprout again, and its new shoots will not cease; though its root grows old in the earth, and its stump dies in the dust, at the scent of water it will bud, and it will put forth branches like a young plant. "But a man dies, and he dwindles away; thus a human being passes away, and where is he? [As] water disappears from a lake, and a river withers away and dries up, {so} a man lies down, and he does not arise. {Until the heavens are no more}, they will not awaken, and they will not be roused out of their sleep.
"Surely now he has worn me out; you have devastated all my company. Thus you shriveled me up; it became a witness. And my leanness has risen up against me; it testifies to my face. read more. His wrath has torn, and he has been hostile toward me; he gnashed at me with his teeth. My foe sharpens his eyes against me. They gaped at me with their mouth; they struck my cheeks with disgrace; they have massed themselves together against me. God delivers me to an evil one, and he casts me into the hands of [the] wicked. "I was at ease, then he broke me in two, and he seized [me] by my neck; then he shattered me and set me up as a target for him. His archers surround me; he slashes open my kidneys, and he does not have compassion; he pours out my gall on the ground. He breached me {breach upon breach}; he rushes at me like a warrior. "I have sewed sackcloth on my skin, and I have inserted {my pride} in the dust. My face is red because of weeping, and deep shadows [are] on my eyelids, {although} violence [is] not on my hands, and my prayer [is] pure.
So now look, my witness [is] in the heavens, and he [who] vouches for me [is] in the heights.
But I myself know [that] my redeemer [is] alive, and [at the] last he will stand up upon {the earth}.
But I myself know [that] my redeemer [is] alive, and [at the] last he will stand up upon {the earth}. And after my skin has been thus destroyed, but from my flesh I will see God,
And after my skin has been thus destroyed, but from my flesh I will see God, whom {I will see for myself}, and [whom] my eyes will see and not a stranger. {My heart faints within me}.
whom {I will see for myself}, and [whom] my eyes will see and not a stranger. {My heart faints within me}.
[Is] not your wickedness great, and there is no end to your iniquities? "Indeed, you have required a pledge from your family for nothing, and you have stripped off [the] clothes of [the] naked. read more. You have given no water [for the] weary to drink, and you withheld food from [the] hungry. And the land {belongs to the man of power}, and {the favored} lives in it. You have sent widows away empty-handed, and [the] arms of orphans were crushed.
Please receive instruction from his mouth, and place his words in your heart.
"He himself [is] swift on [the] water's surface; their portion is cursed in the land. {No one turns toward the path of their vineyards}. Drought and heat snatch away [the] snow waters, [like] Sheol [snatches away] those [who have] sinned. read more. [The] womb forgets him. [The] maggot feasts on him [until] he is no longer remembered, and wickedness is broken like a tree. [He] feeds on [the] barren, [who] does not have a child, and does no good to [the] widow.
"Domination and dread [are] with him who makes peace in his high heavens.
Then Job answered and said, "How you have helped {one who has no power}! [How] you have assisted [the] arm {that has no strength}! read more. How you have advised {one who has no wisdom}! And [what] sound wisdom you have made known {in abundance}! {With whose help} have you uttered words, and whose breath has come forth from you? "The spirits of the dead tremble below [the] waters and their inhabitants. Sheol [is] naked before him, and there is no covering for Abaddon. He stretches out [the] north over emptiness; [he] hangs [the] earth {over nothing}. [He] ties up [the] water in its clouds, and [the] cloud is not torn open beneath it. [He] covers [the] face of [the] full moon; [he] spreads his cloud over it. {He has described a circle} on [the] face of [the] water {between light and darkness}. "[The] pillars of heaven tremble, and they are astounded at his rebuke. By his power he stilled the sea, and by his understanding he struck down Rahab.
By his power he stilled the sea, and by his understanding he struck down Rahab. By his breath {the heavens were made clear}; his hand pierced [the] fleeing snake.
By his breath {the heavens were made clear}; his hand pierced [the] fleeing snake. Look, these [are] the outer fringes of his ways, and {how faint is the word} [that] we hear of him! But who can understand the thunder of his power?"
"{As God lives}, he has removed my justice, and Shaddai has made my inner self bitter. For {as long as} my breath [is] in me, and the spirit of God [is] in my nose, read more. my lips surely will not speak falseness, and my tongue surely will not utter deceit. Far be it from me that {I would say that you are right}; until I pass away, I will not put away from me my blamelessness.
Far be it from me that {I would say that you are right}; until I pass away, I will not put away from me my blamelessness. I hold fast to my righteousness, and I will not let it go; my heart will not blame [any] of my days.
I hold fast to my righteousness, and I will not let it go; my heart will not blame [any] of my days. "Let my enemy be like [the] wicked and my opponent like [the] unrighteous,
"Let my enemy be like [the] wicked and my opponent like [the] unrighteous, for what [is the] hope of [the] godless when he cuts [them] off, when God takes away his life?
for what [is the] hope of [the] godless when he cuts [them] off, when God takes away his life? Will God hear his cry of distress when distress comes upon him?
Will God hear his cry of distress when distress comes upon him? Or, in Shaddai will he find delight? Will he call upon God at all times?
Or, in Shaddai will he find delight? Will he call upon God at all times? "I will teach you about God's hand; I will not conceal that [which is] with Shaddai.
"I will teach you about God's hand; I will not conceal that [which is] with Shaddai. Look, you all have seen, and {why in the world} {have you become altogether vain}? read more. "This [is the] portion of [the] wicked human being with God, and they receive from Shaddai [the] inheritance of [the] ruthless.
"This [is the] portion of [the] wicked human being with God, and they receive from Shaddai [the] inheritance of [the] ruthless. If their children multiply, [it is] for [the] sword, and his offspring {do not have enough to eat}.
If their children multiply, [it is] for [the] sword, and his offspring {do not have enough to eat}. Their survivors are buried through the plague, and their widows do not weep. read more. If he heaps up silver like the dust and fashions clothing like the clay, he makes [it] ready, and [the] righteous will wear [it], and [the] innocent will divide [the] silver. "He builds his house like the moth, and like a booth [that] a watchman has made. He goes to bed [with] wealth, but {he will do so no more}; he opens his eyes, and {it is gone}. Terrors overtake him like the water; a storm wind carries him off [in the] night. [The] east wind lifts him up, and he is gone, and it sweeps him away from his place. And it hurls at him, and it has no compassion; he will quickly flee from its power. It claps its hands over him, and it hisses at him from its place.
And to the human beings he said, 'Look, the fear of the Lord [is] wisdom, and to depart from evil [is] understanding.'"
"And I thought, 'I will pass away in my nest, and like the phoenix I shall multiply [my] days.
let thorns grow in place of wheat and noxious weeds in place of barley." The words of Job are ended.
let thorns grow in place of wheat and noxious weeds in place of barley." The words of Job are ended.
Then these three men ceased from answering Job because he [was] righteous in his [own] eyes. So Elihu the son of Barakel the Buzite, from the clan of Ram, {became angry}. {He became angry} at Job because he justified himself rather than God, read more. and {he became angry} at his three friends because they had not found an answer, and they had declared Job guilty. Thus Elihu had waited for Job {to speak} because {they were older than he}. When Elihu saw that there was no answer in the mouth of the three men, {he became angry}. Then Elihu the son of Barakel the Buzite {spoke up} and said, "{I am young}, but you are old; therefore I feared and became afraid of explaining my knowledge to you.
"And he is reproved with pain on his bed, even [with] the strife of his bones continually, {so that} his life loathes bread, and his inner self [loathes] {appetizing food}. read more. His flesh is wasted away from sight, and his bones, [which] are invisible, are bared. And {he} draws near to the pit and his life to the killers. "If there is a messenger beside him, a mediator, one of a thousand, to declare to a human being his uprightness {so that} he is gracious [to] him, and he says, 'Deliver him from descending into [the] pit; I have found a ransom.' His flesh is renewed with [his] youth; he returns to [the] days of his youthful strength. He prays to God, then he accepts him, and he sees his face with a shout of joy, and he repays to the human being his righteousness. "He will sing to men, and he will say, 'I have sinned and have perverted [what is] right, and it was not paid back to me. He redeemed my life from going down into the pit, so {I will enjoy the light}.'
So he opens their ear to the discipline, and he commands that they return from mischief.
He delivers [the] afflicted by his misery, and he opens their ears by the adversity.
He delivers [the] afflicted by his misery, and he opens their ears by the adversity.
Then Yahweh answered Job from the storm, and he said,
"Can you bind [the] chains of [the] Pleiades, or can you loosen [the] cords of Orion?
"[The] wings of [the] female ostrich flap-- [are they] [the] pinions of [the] stork or [the] falcon? Indeed, it leaves its eggs to the earth, and it lets [them] be warmed on [the] ground, read more. and it forgets that a foot might crush an egg, and {a wild animal} might trample it. It deals cruelly with its young ones, as [if] [they were] not its [own], as [if] without fear [that] its labor [were] in vain, because God made it forget wisdom, and he did not give it a share in understanding. When it spreads its wings {aloft}, it laughs at the horse and its rider.
By the ear's hearing I heard [of] you, but now my eye has seen you.
{And then} after Yahweh spoke these words to Job, Yahweh said to Eliphaz the Temanite, "{My wrath has been kindled} against you and against [the] two of your friends, for you have not spoken to me what is right as my servant Job [has].
{And then} after Yahweh spoke these words to Job, Yahweh said to Eliphaz the Temanite, "{My wrath has been kindled} against you and against [the] two of your friends, for you have not spoken to me what is right as my servant Job [has]. {So then}, take for yourselves seven bulls and seven rams, and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will pray for you, for {I will certainly accept his prayer}, so that it will not be done with you [according to your] folly, for you have not spoken to me what is right as my servant Job [has]."
{So then}, take for yourselves seven bulls and seven rams, and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will pray for you, for {I will certainly accept his prayer}, so that it will not be done with you [according to your] folly, for you have not spoken to me what is right as my servant Job [has]." So Eliphaz the Temanite and Bildad the Shuhite [and] Zophar the Naamathite went and did just as Yahweh had told them, and {Yahweh accepted Job's prayer}. read more. Then Yahweh returned Job's fortune when he prayed to him on behalf of his friends. Thus Yahweh increased {all that Job had twice as much as before}. So all his brothers and all his sisters and all [those who] had known him {before} came to him, and they ate bread with him in his house and showed sympathy to him and comforted him for all the disaster that Yahweh had brought upon him. Then each one gave to him one piece of money, and each one [gave to him] one ornamental ring of gold. So Yahweh blessed Job's latter days more than his beginning. {Thus he had} fourteen thousand sheep and goats and six thousand camels and a thousand pair of oxen and a thousand female donkeys.
So Yahweh blessed Job's latter days more than his beginning. {Thus he had} fourteen thousand sheep and goats and six thousand camels and a thousand pair of oxen and a thousand female donkeys. {And he had} seven sons and three daughters.
{And he had} seven sons and three daughters.
{And he had} seven sons and three daughters. And he called the name of the first Jemimah and the name of the second Keziah and the name of the third Qeren-Happuk. read more. And beautiful women were not found in all the land like Job's daughters, and their father gave to them an inheritance in the midst of their brothers. And Job lived after this one hundred and forty years, and he saw his sons and his {grandsons} [for] four generations. Then Job died old and full of days.
what [is] a human being that you think of him? and a child of humankind that you care for him?
Cursed be [the] day [on] which I was born, let not the day [on] which my mother gave birth to me be blessed. Cursed be the man who brought the news [to] my father, {saying}, "A child is born to you, a son!" and he made him very glad. read more. And let that man be like the cities that Yahweh demolished without regret, and let him hear a cry for help in the morning, and an alarm at the time of noon. Because he did not kill me in [the] womb, so that my mother would have been for me my grave, and [her] womb [would be] pregnant forever. {Why} did I come out from [the] womb, to see toil, and sorrow, and [to] {end my days in shame}?
And the word of Yahweh {came} to me, {saying}, "Son of man, when a land sins against me by {acting very unfaithfully}, then I will stretch out my hand against it, and I will break for it [the] {supply of food}, and I will send against it famine, and I will cut it off, [both] human and animal. read more. And if [even] the three of these men were in the midst of it--Noah, Daniel, and Job--they, through their righteousness, would save [only] {themselves}!" {declares} the Lord Yahweh. "If a fierce animal I [should] let cross through the land, and it [should] make it childless and it will be desolation, so that [there will] not [be] one crossing over [the land] {due to} the presence of the animal, [even if] these three men [were] in the midst of it, {as surely as I live}," {declares} the Lord Yahweh, "surely they will not save sons and daughters; {they themselves alone}, they will be saved, but the land will be desolation. Or, if I bring a sword over that land, and I say, 'Sword, let it cross over into the land!' And I will cut off from it [both] human and animal. And [if] these three men [were] in the midst of it, {as surely as I live}," {declares} the Lord Yahweh, "they will not save sons and daughters, but {they alone} will be saved. And if I [were to] send a plague to that land, and I pour out my rage on it with blood to cut it off, [both] human and animal, and [if] Noah, Daniel, and Job [were] in the midst of her, {as surely as I live}," {declares} the Lord Yahweh, "surely not son, surely not daughter will they save by their righteousness; they would save {themselves}."
But on Mount Zion there will be an escape, and it will be holy, and the house of Jacob will take possession [of] their dispossessors.
Behold, we consider blessed those who have endured. You have heard about the patient endurance of Job, and you saw the outcome from the Lord, that the Lord is compassionate and merciful.
Morish
1. The 'perfect and upright man' whose history is given in the book of Job.
2. Son of Issachar. Ge 46:13. See JASHUB.
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Smith
(persecuted), the third son of Issachar,
called in another genealogy JASHUB.
See Jashub
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Watsons
JOB, a patriarch celebrated for his patience, and the constancy of his piety and virtue. That Job was a real, and not a fictitious, character, may be inferred from the manner in which he is mentioned in the Scriptures. Thus, the Prophet Ezekiel speaks of him: "Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God," Eze 14:14. Now since Noah and Daniel were unquestionably real characters, we must conclude the same of Job. "Behold," says the Apostle James, "we count them happy which endure: ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy," Jas 5:11. It is scarcely to be believed that a divinely inspired Apostle would refer to an imaginary character as an example of patience, or in proof of the mercy of God. But, beside the authority of the inspired writers, we have the strongest internal evidence, from the book itself, that Job was a real person; for it expressly specifies the names of persons, places, facts, and other circumstances usually related in true histories. Thus, we have the name, country, piety, wealth, &c, of Job described, Job i; the names, number, and acts of his children are mentioned; the conduct of his wife is recorded as a fact, Job ii; his friends, their names, countries, and discourses with him in his afflictions are minutely delineated, Job 2:11, &c. Farther: no reasonable doubt can be entertained respecting the real existence of Job, when we consider that it is proved by the concurrent testimony of all eastern tradition: he is mentioned by the author of the book of Tobit, who lived during the Assyrian captivity; he is also repeatedly mentioned by Arabian writers as a real character. The whole of his history, with many fabulous additions, was known among the Syrians and Chaldeans; and many of the noblest families among the Arabs are distinguished by his name, and boast of being descended from him.
Since, then, says Horne, the book of Job contains the history of a real character, the next point is the age in which he lived, a question concerning which there is as great a diversity of opinion, as upon any other subject connected with this venerable monument of sacred antiquity. One thing, however, is generally admitted with respect to the age of the book of Job, namely, its remote antiquity. Even those who contend for the later production of the book of Job are compelled to acquiesce in this particular. Grotius thinks the events of the history are such as cannot be placed later than the sojourning of the Israelites in the wilderness. Bishop Warburton, in like manner, admits them to bear the marks of high antiquity; and Michaelis confesses the manners to be perfectly Abrahamic, that is, such as were common to all the seed of Abraham, Israelites, Ishmaelites, and Idumeans. The following are the principal circumstances from which the age of Job may be collected and ascertained:
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And Noah built an altar to Yahweh, and he took from all the clean animals and from all the clean birds, and offered burnt offerings on the altar.
And Melchizedek, the king of Salem, brought out bread and wine. (He was the priest of God Most High).
And she bore to him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. And Jokshan fathered Sheba and Dedan. And the sons of Dedan were Asshurim and Letushim and Leummim.
And Pharaoh called the name of Joseph Zaphenath-paneah and gave him Asenath, the daughter of Potiphera, priest of On, as a wife. And Joseph went out over the land of Egypt.
And Jethro, the father-in-law of Moses, took a burnt offering and sacrifices for God, and Aaron and all the elders of Israel came to eat bread with the father-in-law of Moses before God.
the cities belonging to the tribe of the descendants of Judah to the far south, to [the] border of Edom to the south, were Kabzeel, Eder, Jagur,
Gederoth, Beth Dagon, Naamah, and Makkedah; sixteen cities and their villages.
[There] was a man in the land of Uz whose name [was] Job. That man was blameless and upright and God-fearing and turning away from evil.
And his sons used to go and hold a feast {at each other's house} on his day, and they would send, and they would invite their three sisters to eat and to drink with them. {Then when} the days of the feast had run their course, {Job would send}, and he would sanctify them. Thus he would arise early in the morning and offer burnt offerings [according to] the number of all of them, because Job thought, "Perhaps my children have sinned and {cursed} God in their heart." This is what Job used to do {all the time}.
Thus Job's three friends heard of this calamity that had come upon him. So each set out from his [own] place: Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite. And they met together to come to console him and to comfort him.
"Indeed, please inquire of former generations, and consider {what their ancestors have found}, for we [are of] yesterday, and we do not know, for our days on earth [are] a shadow.
"Indeed, you write bitter things against me, and you make me reap the iniquities of my childhood.
Both [the] gray-haired and [the] old [are] among us-- {those older than your father}.
"{O that} my words could be written down! {O that they could be inscribed in a scroll}! [That] with a pen of iron and [with] lead they might be engraved on a rock forever!
if I looked at [the] sun when it shone or [at the] moon moving [in] splendor, and {I was secretly enticed}, and {my hand threw them a kiss}, read more. this also [is] an iniquity [to be] judged, for I have deceived God above.
And I have waited because they do not speak, because they stand [there] [and] no longer answer. I myself will answer my share also; I myself will declare my knowledge also,
So Yahweh blessed Job's latter days more than his beginning. {Thus he had} fourteen thousand sheep and goats and six thousand camels and a thousand pair of oxen and a thousand female donkeys.
And Job lived after this one hundred and forty years, and he saw his sons and his {grandsons} [for] four generations.
And Job lived after this one hundred and forty years, and he saw his sons and his {grandsons} [for] four generations.
and Dedan, and Tema, and Buz, and all those who are trimmed to [the] side;
Concerning Edom, thus says Yahweh of hosts: "Is there no longer wisdom in Teman? Has counsel become lost from [those who] understand? Is their wisdom rotting? Flee! Turn back! {Get down low}! O inhabitants of Dedan. For I will bring upon him the disaster of Esau [at the] time [when] I will punish him.
{Therefore} hear the plan of Yahweh that he has planned against Edom, and his plans that he has planned against the inhabitants of Teman. {Surely} they will drag them away, the little [ones] of the flock. {Surely} he will cause to be desolated over them their grazing place.
And if [even] the three of these men were in the midst of it--Noah, Daniel, and Job--they, through their righteousness, would save [only] {themselves}!" {declares} the Lord Yahweh.
therefore thus says the Lord Yahweh: "so I will stretch out my hand against Edom and I will cut off from it [both] human and animal, and I will make it a ruin from Teman and Dedan; they will fall by the sword.
Thus says Yahweh: "For three transgressions of Edom and for four I will not revoke [the punishment], because he pursued his brother with the sword! He stifled his compassion and his anger tore [them] apart {continually}, and he kept his rage forever. So I will send a fire against Teman and it will devour the citadel fortresses of Bozrah."
On that day," {declares} Yahweh, "will I not destroy the wise men from Edom, and understanding from the mountain of Esau? And your warriors will be shattered, Teman, so that {everyone} from the mountain of Esau will be cut off because of the slaughter!
Behold, we consider blessed those who have endured. You have heard about the patient endurance of Job, and you saw the outcome from the Lord, that the Lord is compassionate and merciful.