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/ylt'>13,13/type/ylt'>13; 19:17; 30:17, than the leprosy referred to above. See LEPER.
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And his sons have gone and made a banquet -- the house of each in his day -- and have sent and called to their three sisters to eat and to drink with them;
And the Adversary goeth forth from the presence of Jehovah, and smiteth Job with a sore ulcer from the sole of his foot unto his crown. And he taketh to him a potsherd to scrape himself with it, and he is sitting in the midst of the ashes.
Capturing the wise in their subtilty, And the counsel of wrestling ones was hastened,
Clothed hath been my flesh with worms, And a clod of dust, My skin hath been shrivelled and is loathsome,
When I said, 'My bed doth comfort me,' He taketh away in my talking my couch.
When I said, 'My bed doth comfort me,' He taketh away in my talking my couch.
For there is of a tree hope, if it be cut down, That again it doth change, That its tender branch doth not cease. If its root becometh old in the earth, And its stem doth die in the dust, read more. From the fragrance of water it doth flourish, And hath made a crop as a plant. And a man dieth, and becometh weak, And man expireth, and where is he? Waters have gone away from a sea, And a river becometh waste and dry. And man hath lain down, and riseth not, Till the wearing out of the heavens they awake not, Nor are roused from their sleep. O that in Sheol Thou wouldest conceal me, Hide me till the turning of Thine anger, Set for me a limit, and remember me. If a man dieth -- doth he revive? All days of my warfare I wait, till my change come. Thou dost call, and I -- I answer Thee; To the work of Thy hands Thou hast desire.
Both the gray-headed And the very aged are among us -- Greater than thy father in days.
My spirit is strange to my wife, And my favours to the sons of my mother's womb.
With a pen of iron and lead -- For ever in a rock they may be hewn. That -- I have known my Redeemer, The Living and the Last, For the dust he doth rise. read more. And after my skin hath compassed this body, Then from my flesh I see God: Whom I -- I see on my side, And mine eyes have beheld, and not a stranger, Consumed have been my reins in my bosom.
The path of the age dost thou observe, That men of iniquity have trodden? Who have been cut down unexpectedly, A flood is poured out on their foundation. read more. Those saying to God, 'Turn aside from us,' And what doth the Mighty One to them?
At night my bone hath been pierced in me, And mine eyelids do not lie down.
He looketh on men, and saith, 'I sinned, And uprightness I have perverted, And it hath not been profitable to me. He hath ransomed my soul From going over into the pit, And my life on the light looketh.' read more. Lo, all these doth God work, Twice -- thrice with man, To bring back his soul from the pit, To be enlightened with the light of the living.
Therefore do I loathe it, And I have repented on dust and ashes.
And now, take to you seven bullocks and seven rams, and go ye unto My servant Job, and ye have caused a burnt-offering to ascend for you; and Job My servant doth pray for you, for surely his face I accept, so as not to do with you folly, because ye have not spoken concerning Me rightly, like My servant Job.
And Job liveth after this a hundred and forty years, and seeth his sons, and his sons' sons, four generations;
and these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah.
for the wisdom of this world is foolishness with God, for it hath been written, 'Who is taking the wise in their craftiness;'
lo, we call happy those who are enduring; the endurance of Job ye heard of, and the end of the Lord ye have seen, that very compassionate is the Lord, and pitying.
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 these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah.
and Noah, Daniel, and Job, in its midst: I live -- an affirmation of the Lord Jehovah -- neither son nor daughter do they deliver; they, by their righteousness, deliver their own soul.
lo, we call happy those who are enduring; the endurance of Job ye heard of, and the end of the Lord ye have seen, that very compassionate is the Lord, and pitying.
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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After these things hath the word of Jehovah been unto Abram in a vision, saying, 'Fear not, Abram, I am a shield to thee, thy reward is exceeding great.'
Huz his first-born, and Buz his brother; and Kemuel father of Aram,
These are chiefs of the sons of Esau: sons of Eliphaz, first-born of Esau: chief Teman, chief Omar, chief Zepho, chief Kenaz,
and I appear unto Abraham, unto Isaac, and unto Jacob, as God Almighty; as to My name Jehovah, I have not been known to them;
I see it, but not now; I behold it, but not near; A star hath proceeded from Jacob, And a sceptre hath risen from Israel, And hath smitten corners of Moab, And hath destroyed all sons of Sheth.
and his substance is seven thousand sheep, and three thousand camels, and five hundred pairs of oxen, and five hundred she-asses, and a service very abundant; and that man is greater than any of the sons of the east.
And the Adversary answereth Jehovah and saith, 'For nought is Job fearing God?
and he saith, 'Naked came I forth from the womb of my mother, and naked I turn back thither: Jehovah hath given and Jehovah hath taken: let the name of Jehovah be blessed.'
And he saith unto her, 'As one of the foolish women speaketh, thou speakest; yea, the good we receive from God, and the evil we do not receive.' In all this Job hath not sinned with his lips.
Let the day perish in which I am born, And the night that hath said: 'A man-child hath been conceived.'
Capturing the wise in their subtilty, And the counsel of wrestling ones was hastened,
Because with a tempest He bruiseth me, And hath multiplied my wounds for nought.
For Thou knowest that I am not wicked, And there is no deliverer from Thy hand.
Lo, He doth slay me -- I wait not! Only, my ways unto His face I argue.
Lo, He doth slay me -- I wait not! Only, my ways unto His face I argue.
If a man dieth -- doth he revive? All days of my warfare I wait, till my change come.
Of the secret counsel of God dost thou hear? And withdrawest thou unto thee wisdom?
Not for violence in my hands, And my prayer is pure.
And he reasoneth for a man with God, And a son of man for his friend.
It dwelleth in his tent -- out of his provender, Scattered over his habitation is sulphur.
That -- I have known my Redeemer, The Living and the Last, For the dust he doth rise.
That -- I have known my Redeemer, The Living and the Last, For the dust he doth rise. And after my skin hath compassed this body, Then from my flesh I see God: read more. Whom I -- I see on my side, And mine eyes have beheld, and not a stranger, Consumed have been my reins in my bosom.
It cometh to pass, at the filling of his belly, He sendeth forth against him The fierceness of His anger, Yea, He raineth on him in his eating. He fleeth from an iron weapon, Pass through him doth a bow of brass.
The path of the age dost thou observe, That men of iniquity have trodden?
Receive, I pray thee, from His mouth a law, And set His sayings in thy heart.
For they have made low, And thou sayest, 'Lift up.' And the bowed down of eyes he saveth.
To the left in His working -- and I see not, He is covered on the right, and I behold not. For He hath known the way with me, He hath tried me -- as gold I go forth.
For He hath known the way with me, He hath tried me -- as gold I go forth. On His step hath my foot laid hold, His way I have kept, and turn not aside, read more. The command of His lips, and I depart not. Above my allotted portion I have laid up The sayings of His mouth. And He is in one mind, And who doth turn Him back? And His soul hath desired -- and He doth it. For He doth complete my portion, And many such things are with Him. Therefore, from His presence I am troubled, I consider, and am afraid of Him.
Pollution to me -- if I justify you, Till I expire I turn not aside mine integrity from me.
And He saith to man: -- 'Lo, fear of the Lord, that is wisdom, And to turn from evil is understanding.'
The voice of leaders hath been hidden, And their tongue to the palate hath cleaved. For the ear heard, and declareth me happy, And the eye hath seen, and testifieth to me. read more. For I deliver the afflicted who is crying, And the fatherless who hath no helper. The blessing of the perishing cometh on me, And the heart of the widow I cause to sing. Righteousness I have put on, and it clotheth me, As a robe and a diadem my justice. Eyes I have been to the blind, And feet to the lame am I. A father I am to the needy, And the cause I have not known I search out. And I break the jaw-teeth of the perverse, And from his teeth I cast away prey.
I choose their way, and sit head, And I dwell as a king in a troop, When mourners he doth comfort.
Those cropping mallows near a shrub, And broom-roots is their food. From the midst they are cast out, (They shout against them as a thief), read more. In a frightful place of valleys to dwell, Holes of earth and clefts. Among shrubs they do groan, Under nettles they are gathered together.
Did not I weep for him whose day is hard? Grieved hath my soul for the needy.
If I see the light when it shineth, And the precious moon walking, And my heart is enticed in secret, And my hand doth kiss my mouth, read more. It also is a judicial iniquity, For I had lied to God above.
Who giveth to me a hearing? lo, my mark. The Mighty One doth answer me, And a bill hath mine adversary written.
And these three men cease from answering Job, for he is righteous in his own eyes,
Lo, I am, according to thy word, for God, From the clay I -- I also, have been formed. Lo, my terror doth not frighten thee, And my burden on thee is not heavy.
Pure am I, without transgression, Innocent am I, and I have no iniquity.
For once doth God speak, and twice, (He doth not behold it.)
If there is by him a messenger, An interpreter -- one of a thousand, To declare for man his uprightness: Then He doth favour him and saith, 'Ransom him from going down to the pit, I have found an atonement.' read more. Fresher is his flesh than a child's, He returneth to the days of his youth. He maketh supplication unto God, And He accepteth him. And he seeth His face with shouting, And He returneth to man His righteousness. He looketh on men, and saith, 'I sinned, And uprightness I have perverted, And it hath not been profitable to me. He hath ransomed my soul From going over into the pit, And my life on the light looketh.' Lo, all these doth God work, Twice -- thrice with man, To bring back his soul from the pit, To be enlightened with the light of the living.
Job -- not with knowledge doth he speak, And his words are not with wisdom. My Father! let Job be tried -- unto victory, Because of answers for men of iniquity,
And Jehovah answereth Job out of the whirlwind, and saith: --
Lo, I have been vile, What do I return to Thee? My hand I have placed on my mouth. Once I have spoken, and I answer not, And twice, and I add not.
By the hearing of the ear I heard Thee, And now mine eye hath seen Thee.
By the hearing of the ear I heard Thee, And now mine eye hath seen Thee. Therefore do I loathe it, And I have repented on dust and ashes.
For Thou dost not leave my soul to Sheol, Nor givest thy saintly one to see corruption.
I -- in righteousness, I see Thy face; I am satisfied, in awaking, with Thy form!
And failed have waters from the sea, And a river is wasted and dried up.
Cursed is the day in which I was born, The day that my mother bare me, Let it not be blessed! Cursed is the man who bore tidings to my father, saying, 'Born to thee hath been a child -- a male,' Making him very glad!
and these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah.
these three men in its midst: I live -- an affirmation of the Lord Jehovah -- neither sons nor daughters do they deliver; they alone are delivered, and the land is a desolation. Or -- a sword I bring in against that land, and I have said: Sword, thou dost pass over through the land, and I have cut off from it man and beast -- read more. and these three men in its midst: I live -- an affirmation of the Lord Jehovah -- they deliver not sons and daughters, for they alone are delivered. Or -- pestilence I send unto that land, and I have poured out My fury against it in blood, to cut off from it man and beast -- and Noah, Daniel, and Job, in its midst: I live -- an affirmation of the Lord Jehovah -- neither son nor daughter do they deliver; they, by their righteousness, deliver their own soul.
for wherever the carcase may be, there shall the eagles be gathered together.
And Jesus answering said, 'Verily I say to you, there is no one who left house, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for my sake, and for the good news', who may not receive an hundredfold now in this time, houses, and brothers, and sisters, and mothers, and children, and fields, with persecutions, and in the age that is coming, life age-during;
and he said to them, 'These are the words that I spake unto you, being yet with you, that it behoveth to be fulfilled all the things that are written in the Law of Moses, and the Prophets, and the Psalms, about me.'
Jesus answered and said to him, 'That which I do thou hast not known now, but thou shalt know after these things;'
for who did know the mind of the Lord? or who did become His counsellor? or who did first give to Him, and it shall be given back to him again?
be made low before the Lord, and He shall exalt you.
lo, we call happy those who are enduring; the endurance of Job ye heard of, and the end of the Lord ye have seen, that very compassionate is the Lord, and pitying.
searching in regard to what or what manner of time the Spirit of Christ that was in them was manifesting, testifying beforehand the sufferings of Christ and the glory after these, to whom it was revealed, that not to themselves, but to us they were ministering these, which now were told to you (through those who did proclaim good news to you,) in the Holy Spirit sent from heaven, to which things messengers do desire to bend looking.
Hastings
JOB
1. The man Job.
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and Bela dieth, and reign in his stead doth Jobab son of Zerah from Bozrah;
and Bela dieth, and reign in his stead doth Jobab son of Zerah from Bozrah;
And Moses saith unto Jehovah, 'Then have the Egyptians heard! for Thou hast brought up with Thy power this people out of their midst, and they have said it unto the inhabitant of this land, they have heard that Thou, Jehovah, art in the midst of this people, that eye to eye Thou art seen -- O Jehovah, and Thy cloud is standing over them, -- and in a pillar of cloud Thou art going before them by day, and in a pillar of fire by night. read more. 'And Thou hast put to death this people as one man, and the nations who have heard Thy fame have spoken, saying, From Jehovah's want of ability to bring in this people unto the land which He hath sworn to them -- He doth slaughter them in the wilderness.
And it cometh to pass when Jabin king of Hazor heareth, that he sendeth unto Jobab king of Madon, and unto the king of Shimron, and unto the king of Achshaph,
And there are borne to him seven sons and three daughters,
And there are borne to him seven sons and three daughters,
and Sheba doth fall, and take them, and the young men they have smitten by the mouth of the sword, and I am escaped -- only I alone -- to declare it to thee.' While this one is speaking another also hath come and saith, 'Fire of God hath fallen from the heavens, and burneth among the flock, and among the young men, and consumeth them, and I am escaped -- only I alone -- to declare it to thee.' read more. While this one is speaking another also hath come and saith, 'Chaldeans made three heads, and rush on the camels, and take them, and the young men they have smitten by the mouth of the sword, and I am escaped -- only I alone -- to declare it to thee.'
And lo, a great wind hath come from over the wilderness, and striketh against the four corners of the house, and it falleth on the young men, and they are dead, and I am escaped -- only I alone -- to declare it to thee.'
and he saith, 'Naked came I forth from the womb of my mother, and naked I turn back thither: Jehovah hath given and Jehovah hath taken: let the name of Jehovah be blessed.'
And he taketh to him a potsherd to scrape himself with it, and he is sitting in the midst of the ashes.
And three of the friends of Job hear of all this evil that hath come upon him, and they come in each from his place -- Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite -- and they are met together to come in to bemoan him, and to comfort him;
After this hath Job opened his mouth, and revileth his day.
Let the day perish in which I am born, And the night that hath said: 'A man-child hath been conceived.' That day -- let it be darkness, Let not God require it from above, Nor let light shine upon it.
Let the cursers of day mark it, Who are ready to wake up Leviathan. Let the stars of its twilight be dark, Let it wait for light, and there is none, And let it not look on the eyelids of the dawn. read more. Because it hath not shut the doors Of the womb that was mine! And hide misery from mine eyes.
And unto me a thing is secretly brought, And receive doth mine ear a little of it. In thoughts from visions of the night, In the falling of deep sleep on men, read more. Fear hath met me, and trembling, And the multitude of my bones caused to fear. And a spirit before my face doth pass, Stand up doth the hair of my flesh; It standeth, and I discern not its aspect, A similitude is over-against mine eyes, Silence! and a voice I hear: 'Is mortal man than God more righteous? Than his Maker is a man cleaner? Lo, in His servants He putteth no credence, Nor in His messengers setteth praise.' Also -- the inhabitants of houses of clay, (Whose foundation is in the dust, They bruise them before a moth.) From morning to evening are beaten down, Without any regarding, for ever they perish. Hath not their excellency been removed with them? They die, and not in wisdom!
My brethren have deceived as a brook, As a stream of brooks they pass away. That are black because of ice, By them doth snow hide itself. read more. By the time they are warm they have been cut off, By its being hot they have been Extinguished from their place. Turn aside do the paths of their way, They ascend into emptiness, and are lost. Passengers of Tema looked expectingly, Travellers of Sheba hoped for them. They were ashamed that one hath trusted, They have come unto it and are confounded.
What is man that Thou dost magnify him? And that Thou settest unto him Thy heart?
So are the paths of all forgetting God, And the hope of the profane doth perish,
Making Osh, Kesil, and Kimah, And the inner chambers of the south.
God doth not turn back His anger, Under Him bowed have proud helpers.
Thy hands have taken pains about me, And they make me together round about, And Thou swallowest me up! Remember, I pray Thee, That as clay Thou hast made me, And unto dust Thou dost bring me back. read more. Dost Thou not as milk pour me out? And as cheese curdle me? Skin and flesh Thou dost put on me, And with bones and sinews dost fence me. Life and kindness Thou hast done with me. And Thy inspection hath preserved my spirit. And these Thou hast laid up in Thy heart, I have known that this is with Thee. If I sinned, then Thou hast observed me, And from mine iniquity dost not acquit me, If I have done wickedly -- woe to me, And righteously -- I lift not up my head, Full of shame -- then see my affliction, And it riseth -- as a lion Thou huntest me. And Thou turnest back -- Thou shewest Thyself wonderful in me. Thou renewest Thy witnesses against me, And dost multiply Thine anger with me, Changes and warfare are with me.
'Who hath not known in all these, That the hand of Jehovah hath done this?
Causing counsellors to go away a spoil, And judges He maketh foolish. The bands of kings He hath opened, And He bindeth a girdle on their loins. read more. Causing ministers to go away a spoil And strong ones He overthroweth. Turning aside the lip of the stedfast, And the reason of the aged He taketh away. Pouring contempt upon princes, And the girdle of the mighty He made feeble. Removing deep things out of darkness, And He bringeth out to light death-shade. Magnifying the nations, and He destroyeth them, Spreading out the nations, and He quieteth them. Turning aside the heart Of the heads of the people of the land, And he causeth them to wander In vacancy -- no way! They feel darkness, and not light, He causeth them to wander as a drunkard.
Man, born of woman! Of few days, and full of trouble! As a flower he hath gone forth, and is cut off, And he fleeth as a shadow and standeth not. read more. Also -- on this Thou hast opened Thine eyes, And dost bring me into judgment with Thee. Who giveth a clean thing out of an unclean? not one.
Who giveth a clean thing out of an unclean? not one. If determined are his days, The number of his months are with Thee, His limit Thou hast made, And he passeth not over; read more. Look away from off him that he may cease, Till he enjoy as an hireling his day. For there is of a tree hope, if it be cut down, That again it doth change, That its tender branch doth not cease. If its root becometh old in the earth, And its stem doth die in the dust, From the fragrance of water it doth flourish, And hath made a crop as a plant. And a man dieth, and becometh weak, And man expireth, and where is he? Waters have gone away from a sea, And a river becometh waste and dry. And man hath lain down, and riseth not, Till the wearing out of the heavens they awake not, Nor are roused from their sleep.
Only, now, it hath wearied me; Thou hast desolated all my company, And Thou dost loathe me, For a witness it hath been, And rise up against me doth my failure, In my face it testifieth. read more. His anger hath torn, and he hateth me, He hath gnashed at me with his teeth, My adversary sharpeneth his eyes for me. They have gaped on me with their mouth, In reproach they have smitten my cheeks, Together against me they set themselves. God shutteth me up unto the perverse, And to the hands of the wicked turneth me over. At ease I have been, and he breaketh me, And he hath laid hold on my neck, And he breaketh me in pieces, And he raiseth me to him for a mark. Go round against me do his archers. He splitteth my reins, and spareth not, He poureth out to the earth my gall. He breaketh me -- breach upon breach, He runneth upon me as a mighty one. Sackcloth I have sewed on my skin, And have rolled in the dust my horn. My face is foul with weeping, And on mine eyelids is death-shade. Not for violence in my hands, And my prayer is pure.
Also, now, lo, in the heavens is my witness, And my testifier in the high places.
That -- I have known my Redeemer, The Living and the Last, For the dust he doth rise.
That -- I have known my Redeemer, The Living and the Last, For the dust he doth rise. And after my skin hath compassed this body, Then from my flesh I see God:
And after my skin hath compassed this body, Then from my flesh I see God: Whom I -- I see on my side, And mine eyes have beheld, and not a stranger, Consumed have been my reins in my bosom.
Whom I -- I see on my side, And mine eyes have beheld, and not a stranger, Consumed have been my reins in my bosom.
Is not thy wickedness abundant? And there is no end to thine iniquities. For thou takest a pledge of thy brother for nought, And the garments of the naked Thou dost strip off. read more. Thou causest not the weary to drink water, And from the hungry thou withholdest bread. As to the man of arm -- he hath the earth, And the accepted of face -- he dwelleth in it. Widows thou hast sent away empty, And the arms of the fatherless are bruised.
Receive, I pray thee, from His mouth a law, And set His sayings in thy heart.
Light he is on the face of the waters, Vilified is their portion in the earth, He turneth not the way of vineyards. Drought -- also heat -- consume snow-waters, Sheol those who have sinned. read more. Forget him doth the womb, Sweeten on him doth the worm, No more is he remembered, And broken as a tree is wickedness. Treating evil the barren who beareth not, And to the widow he doth no good,
The rule and fear are with Him, Making peace in His high places.
And Job answereth and saith: -- What -- thou hast helped the powerless, Saved an arm not strong! read more. What -- thou hast given counsel to the unwise, And wise plans in abundance made known. With whom hast thou declared words? And whose breath came forth from thee? The Rephaim are formed, Beneath the waters, also their inhabitants. Naked is Sheol over-against Him, And there is no covering to destruction. Stretching out the north over desolation, Hanging the earth upon nothing, Binding up the waters in His thick clouds, And the cloud is not rent under them. Taking hold of the face of the throne, Spreading over it His cloud. A limit He hath placed on the waters, Unto the boundary of light with darkness. Pillars of the heavens do tremble, And they wonder because of His rebuke. By His power He hath quieted the sea, And by His understanding smitten the proud.
By His power He hath quieted the sea, And by His understanding smitten the proud. By His Spirit the heavens He beautified, Formed hath His hand the fleeing serpent.
By His Spirit the heavens He beautified, Formed hath His hand the fleeing serpent. Lo, these are the borders of His way, And how little a matter is heard of Him, And the thunder of His might Who doth understand?
God liveth! He turned aside my judgment, And the Mighty -- He made my soul bitter. For all the while my breath is in me, And the spirit of God in my nostrils. read more. My lips do not speak perverseness, And my tongue doth not utter deceit. Pollution to me -- if I justify you, Till I expire I turn not aside mine integrity from me.
Pollution to me -- if I justify you, Till I expire I turn not aside mine integrity from me. On my righteousness I have laid hold, And I do not let it go, My heart doth not reproach me while I live.
On my righteousness I have laid hold, And I do not let it go, My heart doth not reproach me while I live. As the wicked is my enemy, And my withstander as the perverse.
As the wicked is my enemy, And my withstander as the perverse. For what is the hope of the profane, When He doth cut off? When God doth cast off his soul?
For what is the hope of the profane, When He doth cut off? When God doth cast off his soul? His cry doth God hear, When distress cometh on him?
His cry doth God hear, When distress cometh on him? On the Mighty doth he delight himself? Call God at all times?
On the Mighty doth he delight himself? Call God at all times? I shew you by the hand of God, That which is with the Mighty I hide not.
I shew you by the hand of God, That which is with the Mighty I hide not. Lo, ye -- all of you -- have seen, And why is this -- ye are altogether vain? read more. This is the portion of wicked man with God, And the inheritance of terrible ones From the Mighty they receive.
This is the portion of wicked man with God, And the inheritance of terrible ones From the Mighty they receive. If his sons multiply -- for them is a sword. And his offspring are not satisfied with bread.
If his sons multiply -- for them is a sword. And his offspring are not satisfied with bread. His remnant in death are buried, And his widows do not weep. read more. If he heap up as dust silver, And as clay prepare clothing, He prepareth -- and the righteous putteth it on, And the silver the innocent doth apportion. He hath built as a moth his house, And as a booth a watchman hath made. Rich he lieth down, and he is not gathered, His eyes he hath opened, and he is not. Overtake him as waters do terrors, By night stolen him away hath a whirlwind. Take him up doth an east wind, and he goeth, And it frighteneth him from his place, And it casteth at him, and doth not spare, From its hand he diligently fleeth. It clappeth at him its hands, And it hisseth at him from his place.
It clappeth at him its hands, And it hisseth at him from his place.
And He saith to man: -- 'Lo, fear of the Lord, that is wisdom, And to turn from evil is understanding.'
And I say, 'With my nest I expire, And as the sand I multiply days.'
Instead of wheat let a thorn go forth, And instead of barley a useless weed! The words of Job are finished.
Instead of wheat let a thorn go forth, And instead of barley a useless weed! The words of Job are finished.
And these three men cease from answering Job, for he is righteous in his own eyes, and burn doth the anger of Elihu son of Barachel the Buzite, of the family of Ram; against Job hath his anger burned, because of his justifying himself more than God; read more. and against his three friends hath his anger burned, because that they have not found an answer, and condemn Job. And Elihu hath waited earnestly beside Job with words, for they are older than he in days. And Elihu seeth that there is no answer in the mouth of the three men, and his anger burneth. And Elihu son of Barachel the Buzite answereth and saith: -- Young I am in days, and ye are age Therefore I have feared, And am afraid of shewing you my opinion.
And he hath been reproved With pain on his bed, And the strife of his bones is enduring. And his life hath nauseated bread, And his soul desirable food. read more. His flesh is consumed from being seen, And high are his bones, they were not seen! And draw near to the pit doth his soul, And his life to those causing death. If there is by him a messenger, An interpreter -- one of a thousand, To declare for man his uprightness: Then He doth favour him and saith, 'Ransom him from going down to the pit, I have found an atonement.' Fresher is his flesh than a child's, He returneth to the days of his youth. He maketh supplication unto God, And He accepteth him. And he seeth His face with shouting, And He returneth to man His righteousness. He looketh on men, and saith, 'I sinned, And uprightness I have perverted, And it hath not been profitable to me. He hath ransomed my soul From going over into the pit, And my life on the light looketh.'
And He uncovereth their ear for instruction, And saith that they turn back from iniquity.
He draweth out the afflicted in his affliction, And uncovereth in oppression their ear.
He draweth out the afflicted in his affliction, And uncovereth in oppression their ear.
Lo, God doth sit on high by His power, Who is like Him -- a teacher?
And Jehovah answereth Job out of the whirlwind, and saith: --
Dost thou bind sweet influences of Kimah? Or the attractions of Kesil dost thou open?
The wing of the rattling ones exulteth, Whether the pinion of the ostrich or hawk. For she leaveth on the earth her eggs, And on the dust she doth warm them, read more. And she forgetteth that a foot may press it, And a beast of the field tread it down. Her young ones it hath hardened without her, In vain is her labour without fear. For God hath caused her to forget wisdom, And He hath not given a portion To her in understanding: At the time on high she lifteth herself up, She laugheth at the horse and at his rider.
By the hearing of the ear I heard Thee, And now mine eye hath seen Thee.
And it cometh to pass after Jehovah's speaking these words unto Job, that Jehovah saith unto Eliphaz the Temanite, 'Burned hath Mine anger against thee, and against thy two friends, because ye have not spoken concerning Me rightly, like My servant Job.
And it cometh to pass after Jehovah's speaking these words unto Job, that Jehovah saith unto Eliphaz the Temanite, 'Burned hath Mine anger against thee, and against thy two friends, because ye have not spoken concerning Me rightly, like My servant Job. And now, take to you seven bullocks and seven rams, and go ye unto My servant Job, and ye have caused a burnt-offering to ascend for you; and Job My servant doth pray for you, for surely his face I accept, so as not to do with you folly, because ye have not spoken concerning Me rightly, like My servant Job.
And now, take to you seven bullocks and seven rams, and go ye unto My servant Job, and ye have caused a burnt-offering to ascend for you; and Job My servant doth pray for you, for surely his face I accept, so as not to do with you folly, because ye have not spoken concerning Me rightly, like My servant Job. And they go -- Eliphaz the Temanite, and Bildad the Shuhite, Zophar the Naamathite -- and do as Jehovah hath spoken unto them; and Jehovah doth accept the face of Job. read more. And Jehovah hath turned to the captivity of Job in his praying for his friends, and Jehovah doth add to all that Job hath -- to double. And come unto him do all his brethren, and all his sisters, and all his former acquaintances, and they eat bread with him in his house, and bemoan him, and comfort him concerning all the evil that Jehovah had brought upon him, and they gave to him each one kesitah, and each one ring of gold. And Jehovah hath blessed the latter end of Job more than his beginning, and he hath fourteen thousand of a flock, and six thousand camels, and a thousand pairs of oxen, and a thousand she-asses.
And Jehovah hath blessed the latter end of Job more than his beginning, and he hath fourteen thousand of a flock, and six thousand camels, and a thousand pairs of oxen, and a thousand she-asses. And he hath seven sons and three daughters;
And he hath seven sons and three daughters;
And he hath seven sons and three daughters; and he calleth the name of the one Jemima, and the name of the second Kezia, and the name of the third Keren-Happuch. read more. 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. And Job liveth after this a hundred and forty years, and seeth his sons, and his sons' sons, four generations; and Job dieth, aged and satisfied with days.
What is man that Thou rememberest him? The son of man that Thou inspectest him?
Cursed is the day in which I was born, The day that my mother bare me, Let it not be blessed! Cursed is the man who bore tidings to my father, saying, 'Born to thee hath been a child -- a male,' Making him very glad! read more. Then hath that man been as the cities, That Jehovah overthrew, and repented not, And he hath heard a cry at morning, And a shout at time of noon. Because he hath not put me to death from the womb, And my mother is to me -- my grave, And her womb a pregnancy age-during. Why is this? from the womb I have come out, To see labour and sorrow, Yea, consumed in shame are my days!
And there is a word of Jehovah unto me, saying, Son of man, the land -- when it sinneth against Me to commit a trespass, and I have stretched out My hand against it, and broken for it the staff of bread, and sent into it famine, and cut off from it man and beast -- read more. and these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah. If an evil beast I cause to pass through the land, and it hath bereaved, and it hath been a desolation, without any passing through because of the beast -- these three men in its midst: I live -- an affirmation of the Lord Jehovah -- neither sons nor daughters do they deliver; they alone are delivered, and the land is a desolation. Or -- a sword I bring in against that land, and I have said: Sword, thou dost pass over through the land, and I have cut off from it man and beast -- and these three men in its midst: I live -- an affirmation of the Lord Jehovah -- they deliver not sons and daughters, for they alone are delivered. Or -- pestilence I send unto that land, and I have poured out My fury against it in blood, to cut off from it man and beast -- and Noah, Daniel, and Job, in its midst: I live -- an affirmation of the Lord Jehovah -- neither son nor daughter do they deliver; they, by their righteousness, deliver their own soul.
And in mount Zion there is an escape, And it hath been holy, And the house of Jacob have possessed their possessions.
lo, we call happy those who are enduring; the endurance of Job ye heard of, and the end of the Lord ye have seen, that very compassionate is the Lord, and pitying.
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 buildeth an altar to Jehovah, and taketh of every clean beast, and of every clean fowl, and causeth burnt-offerings to ascend on the altar;
And Melchizedek king of Salem hath brought out bread and wine, and he is priest of God Most High;
and she beareth to him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan hath begotten Sheba and Dedan; and the sons of Dedan were Asshurim, and Letushim, and Leummim;
and Pharaoh calleth Joseph's name Zaphnath-Paaneah, and he giveth to him Asenath daughter of Poti-Pherah, priest of On, for a wife, and Joseph goeth out over the land of Egypt.
And Jethro, father-in-law of Moses, taketh a burnt-offering and sacrifices for God; and Aaron cometh in, and all the elders of Israel, to eat bread with the father-in-law of Moses, before God.
And the cities at the extremity of the tribe of the sons of Judah are unto the border of Edom in the south, Kabzeel, and Eder, and Jagur,
and Gederoth, Beth-Dagon, and Naamah, and Makkedah; sixteen cities and their villages.
A man there hath been in the land of Uz -- Job his name -- and that man hath been perfect and upright -- both fearing God, and turning aside from evil.
And his sons have gone and made a banquet -- the house of each in his day -- and have sent and called to their three sisters to eat and to drink with them; and it cometh to pass, when they have gone round the days of the banquet, that Job doth send and sanctify them, and hath risen early in the morning, and caused to ascend burnt-offerings -- the number of them all -- for Job said, 'Perhaps my sons have sinned, yet blessed God in their heart.' Thus doth Job all the days.
And three of the friends of Job hear of all this evil that hath come upon him, and they come in each from his place -- Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite -- and they are met together to come in to bemoan him, and to comfort him;
For, ask I pray thee of a former generation, And prepare to a search of their fathers, (For of yesterday we are, and we know not, For a shadow are our days on earth.)
For Thou writest against me bitter things, And causest me to possess iniquities of my youth:
Both the gray-headed And the very aged are among us -- Greater than thy father in days.
Who doth grant now, That my words may be written? Who doth grant that in a book they may be graven? With a pen of iron and lead -- For ever in a rock they may be hewn.
If I see the light when it shineth, And the precious moon walking, And my heart is enticed in secret, And my hand doth kiss my mouth, read more. It also is a judicial iniquity, For I had lied to God above.
And I have waited, but they do not speak, For they have stood still, They have not answered any more.) I answer, even I -- my share, I shew my opinion -- even I.
And Jehovah hath blessed the latter end of Job more than his beginning, and he hath fourteen thousand of a flock, and six thousand camels, and a thousand pairs of oxen, and a thousand she-asses.
And Job liveth after this a hundred and forty years, and seeth his sons, and his sons' sons, four generations;
And Job liveth after this a hundred and forty years, and seeth his sons, and his sons' sons, four generations;
Concerning Edom: 'Thus said Jehovah of Hosts: Is wisdom no more in Teman? Perished hath counsel from the intelligent? Vanished hath their wisdom? Flee, turn, go deep to dwell, ye inhabitants of Dedan, For the calamity of Esau I brought in upon him, The time I inspected him.
Therefore, hear ye the counsel of Jehovah, That He hath counselled concerning Edom, And His devices that He hath devised Concerning the inhabitants of Teman: Drag them out do not little ones of the flock, Make desolate over them doth he not their habitation?
and these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah.
Therefore, thus said the Lord Jehovah: I have stretched out My hand against Edom, And I have cut off from it man and beast, And given it up -- a waste, from Teman even to Dedan, By sword they do fall.
Thus said Jehovah: For three transgressions of Edom, And for four, I do not reverse it, Because of his pursuing with a sword his brother, And he hath destroyed his mercies, And tear perpetually doth his anger, And his wrath -- he hath kept it for ever, And I have sent a fire against Teman, And it hath consumed palaces of Bozrah.
Is it not in that day -- an affirmation of Jehovah, That I have destroyed the wise out of Edom, And understanding out of the mount of Esau? And broken down have been thy mighty ones, O Teman, So that every one of the mount of Esau is cut off.
lo, we call happy those who are enduring; the endurance of Job ye heard of, and the end of the Lord ye have seen, that very compassionate is the Lord, and pitying.