18 PersonalBibleReflections Job

2014-
2016
COMPILATION OF BIBLICAL RESEARCH VOLUME 2

JOEL JOSOL
Personal Reflections
Table of Contents
18. JOB............................................................................................................................................................................. 2
18.1 Introduction..................................................................................................................................................... 2
18.2 A Meeting in Heaven........................................................................................................................................4
18.3 The First Trial................................................................................................................................................... 6
18.4 Humans as Free Moral Agent.......................................................................................................................... 2
18.5 The Second Trial..............................................................................................................................................4
18.6 The Debate, Part 1......................................................................................................................................... 10
18.7 The Debate, Part 2......................................................................................................................................... 42
18.8 The Debate, Part 3......................................................................................................................................... 58
18.9 God Sends Elihu to Job...................................................................................................................................86
18.10 Jehovah God Answers Job Finally.............................................................................................................. 108
18.11 Jehovah Rewards Job for His Integrity and Endurance............................................................................ 140
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18. JOB
18.1 Introduction
Why is the next Bible book, Job, a significant book in the collection? It is such an important book at this time where
life for a lot of people is a life of suffering and injustice. The book answers questions like does God cause human
suffering, or does God care about human suffering, or is it His will for humans to experience suffering.
The book of Job shows that God does not cause human suffering nor is it His will for humans to suffer. The book
also answers the question whether God cares about us when we suffer. It is also about humans and how we cope
with suffering, how we try to rationalize our suffering, and how people react to the suffering of others.
Most importantly the book presents a second universal issue involving human integrity with his relationship with God.
The first universal issue is about Gods sovereignty. This first issue has been running for thousands of years already
across many Bible pages since the first humans separated from God. These two issues are sort of complementary
with each other. The first issue is about God, his sovereignty. The second issue is about human, their integrity
towards God.
Sadly, the book is not accepted as a real story of human suffering just like the previous books are not accepted by
scholars as true history. But I know better now that those claims are shallow and have been overthrown.
Consider how one blog in its introduction to the book of Job considers the book, from the United States Conference
of Catholic Bishops article on Job
The contents of the book, together with its artistic structure and elegant style, place it among the literary
masterpieces of all time. This is a literary composition, and not a transcript of historical events and conversations.
There are not many characters or personalities in this book. Its primary personality is Job. Who is Job and how do
we know that through Jobs successful life God does not want people to suffer? The Bible-based encyclopedia
Insight describes him this way
Job was a relative of Abraham, both being descendants of Shem. Though not an Israelite, Job was a worshiper of
Jehovah. He was the greatest of all the Orientals, possessing great wealth. His family consisted of his wife, seven
sons, and three daughters. (Job 1:1-3) He conscientiously performed duties as a priest for his family, offering
sacrifices to God in their behalf.Job 1:4, 5.
Job was a figure of importance in the gate of the city, even aged men and princes giving him respect. (Job 29:5-11)
He sat as an impartial judge, executing justice as a champion of the widow, and was like a father to the fatherless
boy, the afflicted, and those who had no help. (Job 29:12-17) He kept himself clean from immorality, greedy
materialism, and idolatry, and he was generous to the poor and needy.Job 31:9-28. [1]
So, Job as introduced into the story is a very wealthy man. With that wealth comes the respect and influence that he
gets and wields in his community. In effect, God has blessed Job the main personality in the story. So Jehovah God
generous that He is has not brought any trouble in his life.
When did Job live given the description God gave about him in the story? Insight answers
God said concerning Job: There is no one like him in the earth, a man blameless and upright, fearing God and
turning aside from bad. (Job 1:8) This would indicate that Job lived in Uz at about the time that his distant cousins,
the 12 tribes of Israel, were in slavery down in the land of Egypt. By then Joseph the son of Jacob (Israel) had died
(1657 B.C.E.) after he had endured much unjust suffering but had kept his blamelessness toward Jehovah God.
Moses had not yet risen up as Jehovahs prophet to lead the 12 tribes of Israel out of Egyptian slavery. Between
Josephs death and the time when Moses by his conduct showed himself to be blameless and upright, there was no
human with integrity like Jobs. It was likely during this period that the conversations involving Job took place
between Jehovah and Satan.Job 1:6-12; 2:1-7. [2]
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So, given that no one else was like Job, it is the time after Joseph but before Moses came into the scene. Who wrote
the book of Job? Those who dont believe in the Bible as the Word of God has their canned answer of several
contributors or redactors although they dont have proofs for such assertions. Some believe it could have been Job
himself. Insight offers this explanation
Written by Moses, according to both Jewish and early Christian scholars. Its poetry, language, and style indicate
that it was originally written in Hebrew. The many similarities to the Pentateuch in the prose portion of the book tend
to point to Moses as the writer. During his 40-year stay in Midian, Moses could have had access to the facts about
Jobs trial, and he likely learned of the outcome of Jobs life when Israel came near Uz on the way to the Promised
Land, in 1473 B.C.E. [3]
As I proceed to read the chapters of the book it will be mostly dialogues. Insight adds
The book of Job is unique in that it consists largely of a debate between a true servant of Jehovah God and three
others who claimed to serve God but who erred in doctrine in their attempts to correct Job. Job, they mistakenly
thought, was being punished by God for some grievous hidden sin. Thus, arguing on this basis, they actually
became Jobs persecutors. (Job 19:1-5, 22) The debate consists of a series of three rounds of speeches, in which all
four speakers participate, except that Zophar does not speak in the last round having been silenced by Jobs
argument. Thereafter all are corrected by Jehovahs spokesman Elihu and finally by God himself. [4]
So, for Christians who wanted to understand whether God is the one bringing calamity to his servants in the guise of
trials because it is His will, the book of Job clearly answers in the negative. I will highlight these things as I progress
in my readings.
References
[1] Job. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 81.
[2] Ibid.
[3] Job, Book of. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 81.
[4] Ibid.
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18.2 A Meeting in Heaven

18.2.1 A Meeting in Heaven Part 1
The book of Job introduces to me at the outset who is Job. Who Job is became an issue that Satan raised against
Jehovah God. The chapter ends with the conclusion on the first set of trials from Satan. What can I learn from this
introduction to the book of Job? This is my reflection note.
The narrative opens with a background of who Job is
There was a man in the land of Uz whose name was Job. He was an upright man of integrity; he feared God and
shunned what was bad. Seven sons and three daughters were born to him. His livestock amounted to 7,000 sheep,
3,000 camels, 1,000 cattle,* and 500 donkeys, along with a very large number of servants, so that he became the
greatest of all the people of the East. (1: 1-3)
Jobs description began with his reputation as a person, his family, and his wealth. Where is the land of Uz? The
Bible-based encyclopedia Insight answers
Homeland of Job (Job 1:1), settled by Uz, but it cannot be stated with certainty whether that Uz was Arams son or
Nahors son. (Ge 10:22, 23; 22:20, 21) Its exact location is unknown. Uz seemingly was near Edom, allowing for a
later extension of Edomite domain into Uz, or for some later Edomites to be dwelling in the land of Uz, as is
indicated at Lamentations 4:21. Jeremiah was commissioned to pass the cup of Gods wrath to all the kings of the
land of Uz, and the immediate context includes references to Philistia, Edom, Moab, and Ammon. (Jer 25:15, 17,
20, 21) Jobs homeland was vulnerable to attack by Sabeans (from the S) and Chaldeans (from the E). (Job 1:15, 17)
Taken together, these factors would indicate a location E of the Promised Land and near Edom, somewhere in N
Arabia. [1]
Given the figures on his various property, how wealthy is Job? In the case of Job, he was a multi-millionaire, perhaps
a billionaire by our standards. Just for the 3,000 camels alone that costs around $1,000-$ 2,000 each today, he is
worth $6M, besides his cows, sheep, goats, staff, real estate, etc.
The introduction gives us a picture of a life full of blessings instead of suffering. God has no intention to make Job
suffer. The introduction shows a very positive view of Job. In addition, Job as a patriarch acted as priest for his family
Each of his sons would hold a banquet at his house on his own set day. They would invite their three sisters to eat
and drink with them. After a series of banquet days was complete, Job would send for them in order to sanctify them.
Then he would get up early in the morning and offer up burnt sacrifices for each of them. For Job said: Maybe my
sons have sinned and have cursed God in their heart. That is what Job would always do. (1: 4, 5)
The New International Version translated his own set day as birthday. This is not a translation. This is an
interpretation imposed by NIV on the text. Most other English translations carry the idea that the sons took turns in
hosting a feast without even mentioning day in their translation. So, this is not about birthdays.
Job acting as priest in behalf of the family as patriarch is shown in the fact that he took the lead in offering sacrifices
to God like a burnt offering to seek forgiveness for his childrens sins.
The narrative now shifted the scene from the earth to a scene in heaven
Now the day came when the sons of the true God entered to take their station before Jehovah, and Satan also
entered among them. (1: 3, 4)
These verses carry many new concepts the sons of the true God, Satan, and Jehovah God allowing Satan to
join the meeting.
Who are the sons of the true God? Insight answers
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The first mention of sons of the true God is at Genesis 6:2-4. There such sons are spoken of as beginning to
notice the daughters of men, that they were good-looking; and they went taking wives for themselves, namely, all
whom they chose, this prior to the global Flood.
Many commentators hold that these sons of God were themselves human, being in reality men of the line of Seth.
They base their argument on the fact that Seths line was that through which godly Noah came, whereas the other
lines from Adam, that of Cain and those of any other sons born to Adam (Ge 5:3, 4), were destroyed at the Flood. So,
they say that the taking as wives the daughters of men by the sons of the true God means that Sethites began to
marry into the line of wicked Cain.
There is, however, nothing to show that God made any such distinction between family lines at this point.
Corroborating Scriptural evidence is lacking to support the view that intermarriage between the lines of Seth and
Cain is what is here meant, or that such marriages were responsible for the birth of mighty ones as mentioned in
verse 4. It is true that the expression sons of men [or of mankind] (which those favoring the earlier mentioned
view would contrast with the expression sons of God) is frequently used in an unfavorable sense, but this is not
consistently so.Compare Ps 4:2; 57:4; Pr 8:22, 30, 31; Jer 32:18, 19; Da 10:16.
Angelic sons of God. On the other hand, there is an explanation that finds corroborating evidence in the Scriptures.
The expression sons of the true God next occurs at Job 1:6, and here the reference is obviously to spirit sons of
God assembled in Gods presence, among whom Satan, who had been roving about in the earth, also appeared.
(Job 1:7; see also 2:1, 2.) Again at Job 38:4-7 the sons of God who shouted in applause when God laid the
cornerstone of the earth clearly were angelic sons and not humans descended from Adam (as yet not even created).
So, too, at Psalm 89:6 the sons of God are definitely heavenly creatures, not earthlings.See GOD (Hebrew
Terms). [2]
So, the sons of the true God referred to angels. How about Satan? Again, Insight answers
In many places in the Hebrew Scriptures, the word satan appears without the definite article. Used in this way, it
applies in its first appearance to the angel that stood in the road to resist Balaam as he set out with the objective of
cursing the Israelites. (Nu 22:22, 32) In other instances it refers to individuals as resisters of other men. (1Sa 29:4;
2Sa 19:21, 22; 1Ki 5:4; 11:14, 23, 25) But it is used with the definite article ha to refer to Satan the Devil, the chief
Adversary of God. (Job 1:6, ftn; 2:1-7; Zec 3:1, 2) In the Greek Scriptures the word satanas applies to Satan the
Devil in nearly all of its occurrences and is usually accompanied by the definite article ho. [3]
So, there is a common Hebrew word satan and there is the Hebrew word satan but prefixed by the definite article
both in Hebrew and Greek. This latter satan (ha satan in Hebrew and ho satanas in Greek) refers to just one
person the one called in the Bible as Satan the Devil.
Jobs wealth and his integrity to God is questioned by Gods enemy. Where will this lead to? My next reflection will
highlight that.
References
[1] Uz, Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 1145.
[2] Son(s) of God. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 996.
[3] Satan. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 866.
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18.3 The First Trial

18.3.1 The First Trial - Part 1
Atheists assert that because humans suffer terribly it could only mean either there is no God or God does not care.
The story of Job provides a window into the view of whether God cares or not. The existence of God is not as
debatable today compared to previous years.
In the past, critical thinkers or as they would like to think they were, relied on scientists, particularly evolutionists who
are mostly atheists, to parrot their assertion that for life to exists God was not needed. But, scientific philosophers
realized that with the new knowledge from the field of cell biology and astrophysics coupled with the multiple
divisions and confusion that the evolution camp has evolved into, the idea that God has designed our universe and
controlled its roll-out to reach this stage where life was made possible, is no longer said to be preposterous.
For one, the scientific method as a tool to explore knowledge cannot answer the question whether God exists or not.
Its procedures and processes cannot capture, test, replicate, and conclude a firm answer about Gods existence.
There is no lab where this answer can be exercised as an experiment. Science is not fit or qualified to provide such
answers.
So, are evolutionists. There is no procedure or processes, or labs that can duplicate how life could have arisen from
pure life-less chemicals. Evolutionists cannot test or falsify their theory. Simply because no one knows the original
environment. This explains why the evolutionary theory has splintered into so many conflicting explanations on how
life began. Evolution is not a fact. It is still a theory that is difficult to test and falsify.
Evolution was originally associated with natural selection or the survival of the fittest. Evolutionists no longer
believe that. So, update yourself. The new explanation is now called neutral theory.
Evolution was originally associated with millions of years for a change (mutation) to occur and generate a new
species. They no longer believe that too. They believe instead that things happened so fast most were not recorded.
This explanation is called punctuated equilibrium.
Now that I have set this context, I can now explore in the book of Job the angle whether God cares or not.
In the previous reflection, I noted that Job is a very wealthy man, possibly, a multi-millionaire if I quantify in todays
currencies the worth of his assets. In Jobs story, Jehovah God did not focus on how much wealth Job has. Rather,
God focused on his integrity and character. Before all the angels in heaven, Jehovah God drew attention to this
aspect. However, what the Bible calls ha Satan objected to Gods presentation.
The narrative now introduces Satan with a dialogue
Have you not put up a protective hedge around him and his house and everything he has? You have blessed the
work of his hands, and his livestock has spread out in the land. But, for a change, stretch out your hand and strike
everything he has, and he will surely curse you to your very face. (1: 10, 11)
What was Satan implying with his opening question? The Bible-based encyclopedia Insight explains the use of
protective hedge
Orchards and vineyards were commonly surrounded by hedges, thick rows of thorny plants, to safeguard the area
from thieves and the depredations of animals. (Isa 5:5) The Scriptures employ the expression put up a hedge in a
figurative sense to denote the giving of protection. (Job 1:10) [1]
If I combine this question with his second statement, Satan is asserting that Jehovah God both protected and gave
Job abundance. In a way, Satan is telling me that God is happy to do this with Job. God has not caused Job any
suffering. In effect, God has protected Job from suffering and loss. Satan does not associate God with causing
human suffering. Satan is associating God with material abundance. But his final statement imply that Gods actions
are actually negative.
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Insight comments
The Bible, in lifting the veil to give a glimpse into heavenly affairs, reveals that Satan later as a rival god appeared
before Jehovah in heaven, challenging Jehovah to His face, saying that he could turn Gods servant Job, and by
implication any servant of God, away from Him. He charged God, in effect, with unrighteously giving Job everything,
along with full protection, so that he, Satan, could not test Job and show what was really in his heart, which, Satan
intimated, was bad. He implied that Job served God primarily for selfish considerations. [2]
How hurtful were such accusations? Insight answers
Satan thereby slandered God as to his sovereignty, and Gods servants as to integrity to that sovereignty. He said,
in effect, that no man could be put on earth who would maintain integrity to Jehovahs sovereignty if he, Satan, was
allowed to put him to the test. [3]
It is amazing that Jehovah God kept his cool being accused this way before all His holy angels and His Son Jesus.
For God to be accused of bribery, and Job to be accused as selfish in his relationship with God, rather than because
of his integrity, how will God now addressed this Satan-painted ugly scenario? The narrative next disclosed Jehovah
Gods response
Then Jehovah said to Satan: Look! Everything that he has is in your hand. Only do not lay your hand on the man
himself! So Satan went out from the presence of Jehovah. (1: 12)
It was Satan placing Jehovah God in a position where he will be allowed to do what he wants to break Jobs integrity.
But Jehovah God was confident, He knew Jobs heart. Satan got the permission he wanted but with restriction. The
development of the narrative will expose how cruel an enemy Satan is. I will focus my next reflection on that.
References
[1] Hedge. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 1084.
[3] Sovereignty. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 1011.
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18.3.2 The First Trial - Part 2
From the introduction of the book of Job, it is clear that God does not will or cause human misery because Job was
enjoying an abundant life, materially successful, and is respected in the community. Until in one meeting where
Jehovah God presided, Satan appeared to question not only Gods generosity with Job but Jobs own integrity.
If I allow scholars and their opinions, its multiplicity and contradictory explanations, over the issues like is Satan for
real, spirit, human, invention of narrative, invention of later Jews, the power of the story from the text is lost. Bible
scholars study Bible books in isolation, the text within the text, which limits the horizon of the overall effort to
understand Job in the context of the whole Bible.
One article from the December 13, 2016 issue of the The New Yorker entitled Misery- Is there justice in the book of
Job? wrote a sort of summary of the various scholarly opinion about the book of Job
Many philosophers, probably without meaning to, inched their way toward the same position. Kant said that all we
could do with doubts about God was admit them. For Kant, Larrimore writes, the book of Job shows that the
problem of evil must remain an open wound. Larrimore thinks thats still true: that the dispute between Job and his
friends epitomizes modern thought. There are no answers, only riddles. In the face of that impasse, the discussion
often shifts from content to style. In the eighteenth and nineteenth centuries, a number of people who wrote on Job
the German theorist Johann Gottfried von Herder, the Anglican bishop Robert Lowthstopped trying to figure out
Gods plan, and instead focussed on his poetry, whose sublimity, they felt, was meaning enough. Indeed, the
ambiguity boosted the sublimity. This position was undoubtedly reassuring, but the new aestheticism could also be
seen as a failure of moral seriousness. Furthermore, it placed God at a very far remove from humankind. One of the
reasons that Job complains so bitterly is that he thought that he and God had a relationship. Now it is sundered: I
cry unto thee and thou dost not hear me.
His sense of abandonment is a great part of the poignance of the Book. But as the Enlightenment, whose efficient
universe had little place for a punishing God, yielded to Romanticism, with its worship of passion, many thinkers had
less need for a pleasant, companionable God. An excellent example is William Blake, who between 1805 and 1810
produced a series of twenty-one watercolor illustrations for the Book of Job. Blake did not need God to make sense.
He wanted him to be a figure of pure energy, like the Tyger, burning bright. Nor did Blake mind conflicts. Larrimore
quotes his Marriage of Heaven and Hell: Without Contraries is no progression. Attraction and Repulsion, Reason
and Energy, Love and Hate, are necessary to Human existence.
Blakes thunderbolt was bracing, but soon it, too, was not enough. In the twentieth century, the most pressing new
influence on the interpretation of Jobs story was the Shoah, after which, Larrimore writes, Job became Jewish. The
person most responsible for his conversion was Elie Wiesel, an Auschwitz survivor. Wiesel began lecturing about
Job as early as 1946. He regards the Book as a great text, and a great torture. For many, Job epitomized the
suffering of the Jews during the Second World War and also their perceived response to it, which, in the nineteen-
sixties, Hannah Arendt described as going like lambs to the slaughter. As God played dice with his life, Job grieved
and protested, but he didnt take any action. This interpretation anguished Wiesel. An alter ego in one of his novels
never ceased resenting Job. He says, that biblical rebel should never have given in. Eventually, Wiesel decided
that Job hadnt given in.
This, to my knowledge, is the beginning of the modern recasting of the Book of Job. Wiesel, in his Messengers of
God: Biblical Portraits and Legends (1976), argues that, contrary to the usual reading, Job did not submit when God
told him that he must. You can tell, Wiesel says, because, in the text that we have, he submitted so fast. He was just
pretending. The true ending, Wiesel preferred to believe, was lost. More recently, he has changed his mind, and
settled on the idea that Job merely chose silence, not submission. Job, he wrote, had learned that he lived in a
world that was cold and cynicala world without true friends, but one, nevertheless, in which God seeks to join
man in his solitude.
Back to the narrative. Given the permission to test Jobs integrity while God withholds his protection, Satan (in
Hebrew ha-satan) gets into action, several hurtful things happened
Now on the day when his sons and daughters were eating and drinking wine in their oldest brothers house,
1. a messenger came to Job and said: The cattle were plowing and the donkeys were grazing beside them when
the Sabeans attacked and took them, and they killed the servants with the sword. I am the only one who escaped to
tell you.
2. While he was still speaking, another one came and said: Fire from God fell from the heavens and blazed among
the sheep and the servants and consumed them! I am the only one who escaped to tell you.
3. While he was still speaking, another one came and said: The Chaldeans formed three bands and made a raid
on the camels and took them, and they killed the servants with the sword. I am the only one who escaped to tell
you.
4. While he was still speaking, yet another one came and said: Your sons and your daughters were eating and
drinking wine in their oldest brothers house. Suddenly a great wind came from the wilderness, and it struck the four
corners of the house, so that it fell on the young people and they were killed. I am the only one who escaped to tell
you.
At that Job got up and ripped apart his garment and cut the hair off his head; then he fell to the ground and bowed
down and said:Naked I came out of my mothers womb,And naked I will return. Jehovah has given, and Jehovah
has taken away. Let the name of Jehovah continue to be praised.
In all of this, Job did not sin or accuse God of doing anything wrong. (1: 13-22)
In this narrative, I witness a painful transformation in the life of Job due to Satans attack with Gods permission.
Satan is using these developments to break Jobs integrity with God. Job was reduced from being the wealthiest
man into a penniless man. He lost his employees except for the single survivor from each incident. Job lost his all his
children. His response is the typical response of ancient peoples in Palestine - rip the garment and cut his hair off.
Those are physical display of grief.
Job does not know that it was not God causing this but Satan. However, in the first attack, the story ends with Job
not separating from God.
This is where many scholars and theologians are stumbled over the role of God in this horrific part of the narrative.
Why would God even allow this? Why would God allow Satan to maneuver Him to permit Satan to cause such
suffering to a man He previously blessed generously? I will reflect on this more on the next reflection.
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18.4 Humans as Free Moral Agent

In the last reflections, there were questions raised by people reading the book of Job. Questions like the following
- Why would God even allow this suffering?

- Why would God allow Satan to maneuver Him to permit Satan to cause such suffering to a man He previously
blessed generously?
Jehovah God does not bribe anyone to worship Him. He wants humans to worship Him out of their appreciation for
who He is. In turn, God does not withhold blessings from humans who showed themselves faithful or loyal to Him.
The fact that God believes in Jobs integrity and blessing him with material abundance has become an issue does
not necessarily mean that God is a manipulator, taking advantage of human needs in exchange for worship.
But this is Satans position. Will angels just take Gods word for His motivations and Jobs integrity? Or will God be
confident enough in His servants integrity that He will allow them to be tested by Satan so that their true colors can
shine through and prove Satan is a cruel liar?
Gods confidence in Jobs integrity is shown by His willingness to let Job be tested and for the audience of angels
and Satan to witness that Gods generosity is not manipulative and Jobs integrity is not dependent or tied with the
material abundance that God gives Job.
The horrific events that followed is not caused by God but it was Satans way to break Jobs integrity. Jehovah God
is love. He would not wish for such bad things to happen to His servants. In fact, God was blessing Job generously
prior to this. The good news is that Satan failed. Despite the material and family loss, Job stayed with God.
The Bible-based encyclopedia Insight commented about these things

In this special case, Jehovah allowed Satan to bring calamity upon Job by not interfering when Satan brought about
a raid from Sabean marauders as well as destruction of flocks and shepherds by what Jobs messenger called the
very fire of God from the heavens; whether this was lightning or other fire is not stated. Satan also brought a raid by
three bands of Chaldeans, as well as a windstorm. These things caused the death of all of Jobs children and
destroyed his property. Finally, Satan inflicted a loathsome disease upon Job himself.Job 1:13-19; 2:7, 8.
These things reveal the might and power of the spirit creature Satan, as well as his vicious, murderous attitude.
It is important to note, however, that Satan recognized his impotence in the face of Gods express command, for he
did not challenge Gods power and authority when God restricted him from taking Jobs life.Job 2:6. [1]
Unaware why the tragedy happened, Job concluded that it was Jehovah who took away the things he has for it was
God who gave them. A Bible-based publication explained Jobs attitude
Job suffered a disadvantage, one that we need not experience. He did not know why these calamities had come
upon him. Job mistakenly concluded that in some way Jehovah himself [had] given, and Jehovah himself [had]
taken away. (Job 1:21) Possibly, Satan deliberately sought to give Job the impression that it was God who had
caused his affliction. [2]
This narrative is related to the disobedience the first humans chose to take back in Eden. The Bible would later show
that behind the serpent is the same Satan that accuses Job. The last book of the Bible, the Revelation calls Satan as
the accuser against Gods servants, the followers of His Son.
But scholars operate from a mental framework of rejection of revelation from an invisible God. Hence, from their
perception, rather than integration of the theme and revelation in the Bible, to them this is development of various
authors and writers over time, revised, redacted until the final output was completed. However, their view has no
proofs but only speculation varied as many scholars there are.
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Credit goes to the real author of the Bible, Jehovah God, who has assembled the collection where a single theme
ties all the book together from beginning to end.
References
[2] JobA Man of Endurance and Integrity, The Watchtower, August 15, 2006, p. 22.
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18.5 The Second Trial

18.5.1 The Second Trial - Part 1
To Bible scholars who are operating from a speculative, theoretical so-called development of the biblical stories, and
later production into a book, they look at the Bible like other ancient literature. If they see similarities with ancient
literature, they will pounce on these similarities and build a whole theory around it conveniently side-stepping the
huge gap in terms of differences.
One scene from the book of Job that is often linked with pagan ancient literature (which are mostly mythical literature)
is the heavenly conference where Jehovah God presided with the angels. Bible scholars always linked this to the so-
called equivalent concept of divine council from the pagan literature. Is this valid? A similar linkage is made with
Psalms 29. A Bible-based publication makes this analysis
Examination of the Ras Shamra texts has led some scholars to claim that certain Bible passages are adaptations of
Ugaritic poetic literature. Andr Caquot, member of the French Institute, speaks of the Canaanite cultural
substratum at the heart of Israelite religion.
Regarding Psalm 29, Mitchell Dahood of the Pontifical Biblical Institute in Rome comments: This psalm is a
Yahwistic adaptation of an older Canaanite hymn to the storm-god Baal . . . Virtually every word in the psalm can
now be duplicated in older Canaanite texts. Is such a conclusion justified? No indeed!
More moderate scholars recognize that similarities have been exaggerated. Others have criticized what they call
pan-Ugaritism. No single Ugaritic text parallels Psalm 29 in full, states theologian Garry Brantley. To suggest that
Psalm 29 (or any other biblical text) is an adaptation of a pagan myth has no evidential basis.
Is the fact that similarities exist in figures of speech, poetic parallels, and stylistic features proof of adaptation? On
the contrary, such parallels are to be expected. The Encyclopedia of Religion notes: The reason for this similarity of
form and content is cultural: notwithstanding the significant geographical and temporal differences between Ugarit
and Israel, they were part of a larger cultural entity that shared a common poetic and religious vocabulary. Garry
Brantley therefore concludes: It is improper exegesis to force pagan beliefs into the biblical text simply because of
linguistic similarities.
Finally, it should be noted that if any parallels do exist between the Ras Shamra texts and the Bible, they are purely
literary, not spiritual. The ethical and moral heights reached in the Bible are [not] to be found in Ugarit, remarks
archaeologist Cyrus Gordon. Indeed, the differences far outweigh any similarities. [1]
The Oxford Research Encyclopedia provided a summary of the comparison between the discovered Ugaritic
literature and the Bible
Unlike biblical literature, the Ugaritic texts show a wealth of narrative poetry, often called myths and epics4; a fair
collection of rituals (cf. Leviticus); hundreds of administrative or economic lists (cf. the lists in Num. 13, Josh. 12, and
1 Kings 4); scribal exercises, some with the alphabet (cf. the abecedaries preserved in Hebrew inscriptions, as well
as biblical poems arranged as alphabetic acrostics, such as Ps. 119 and 145, and Lam. 1, 2, 3, and 4). The Ugaritic
texts are lacking in prose narratives and royal annals (like Genesis-Kings, Ezra-Nehemiah-Chronicles), prophetic
texts (such as Isaiah, Jeremiah, Ezekiel, and the minor prophets), collections of wisdom literature (such as Proverbs,
Job, Ecclesiastes, or Ben Sira), court tales (e.g., Gen. 3948, Esther, Dan. 16) or apocalyptic (e.g., Dan. 712).
They include some legal texts, but lack the sort of long, legal sections found in the Pentateuch (Exod. 2123, Deut.
1226). Love poetry5 and laments6, as well as curses, blessings, and vows7, are embedded in Ugaritic narrative
texts (cf. poems incorporated in prose narrative in the Bible in Gen. 49; Exod. 15; Num. 2124; Deut. 32 and 33;
Josh. 10; Judg. 5; 1 Sam. 2; and 2 Sam. 1, 22, and 23). The Ugaritic corpus contains only a single example of a
clear prayer (or more accurately, an instruction for prayer in case of a siege) as well as one clear hymn, though other
texts have been considered hymns, in contrast to the many prayers, hymns, and other related genres in the books of
Psalms and Lamentations. [2]
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Now, I have better information about what the Ugarit texts contain. How has this impacted the field of biblical
research especially those coming from bible critics? One paper summarized the evidence as follows
The finds at Ras Shamra, however, have rendered some mortal blows to the theories of destructive higher
criticism. [3]
How is the Ras Shamra discovery compare with the concept of Gods conference or so-called divine council? One
paper highlighted the primary difference rather than the similarities
Almost all the scholarly work on the divine council in the Hebrew Bible is recent. While pre-20th century
commentators would discuss passages that referred to angelic beings or to Gods throne, none produced a complete
study on the subject. With the discoveries of the Ugaritic tablets from Ras Shamra beginning in 1928, critical interest
accelerated. These tablets contain Canaanite mythological poems about the heavenly assembly of the high god El
and the exploits of his children Baal, Yam, Mot, and Anat. Similarities with the biblical council of YHVH became
evident, and many scholars were quick to say that Israel borrowed her conception from the native Canaanites.
William F. Albright said, however, that Israel demythologized any pagan ideas she embraced, in light of her
monotheistic devotion to YHVH. [4]
It also adds this
Most scholars are agreed, however, that the biblical council contains two major distinctives: (1) YHVH alone is
God in the assembly. He exercises kingship over a host, not of competing peers, but of anonymous angelic
servants; and (2) YHVH grants human beings (the prophets) the privilege of access to council sessions where they
can hear the word of the LORD. [5]
Yes, with the pagan divine councils, the gods in the council are competing against each other. This is a stark
contrast to the one presented in the opening of Job which now repeats in chapter 2
Afterward the day came when the sons of the true God entered to take their station before Jehovah, and Satan also
entered among them to take his station before Jehovah. (2: 1)
The Bible-based encyclopedia Insight comments
The record at Job 1:6 and 2:1 indicates that Gods angelic sons are also invited into his immediate presence at
appointed times, and Satans appearance among them must reasonably have been only by Sovereign permission.
[6]
In this scene, clearly there is only one supreme authority and that is Jehovah God. The Bible teaches that these
angels were created by God. So, even though they have supernatural powers and can be called god, they remain
creations of God, their source of life. Bible critics and scholars do not acknowledge this. Hence, their confusion over
the concept and prefer to follow their conceited ideas of linking pagan divine council of gods with the Bibles imagery.
References
[1] UgaritAncient City in the Shadow of Baal, The Watchtower, July 15, 2003, p. 28.
[2] Smith, Mark. Ugaritic and Biblical Literature, Literary and Textual Studies, Biblical Studies, Oxford Research
Encyclopedia of Religion, March 2015.
[3] Jackson, Wayne. The Ras Shamra Discovery, Apologetics Press, Inc.
[4] Summer, Paul. Visions of the Divine Council in the Hebrew Bible, chapter 1-Ancient Near Eastern Backgrounds,
a thesis presented to the Faculty of the Religion Division, Pepperdine University, Malibu, California, corrected
February 2013, p. 6.
[5] Ibid., p. 8.
[6] Approach to God. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1998, p. 135.
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With the shallow assessment of scholars who are keen to link Israelite worship of Jehovah God with pagan
Canaanites exposed, I can now concentrate on the message of the narrative of the book of Job which is critical to
humanity at this time when there is so much suffering.
Satan has failed to break the integrity of Job despite heaping upon him so much suffering. Satan caused Job to lose
his material prosperity, the evident sign of Gods blessings, and the lost of all his children. Today, we often use the
proverb, when it rains it pours, when so many misfortunes happen in such a rapid succession. But Satan lost his bet.
Jehovah God by allowing Job to undergo suffering, He gave Job the opportunity to show his true colors with respect
his relationship with God. There is no other way for Job to have been able to demonstrate his integrity.
But Job does not know of this accusation made against him in heaven.
In the next scene, after Job victoriously comes out of the trials, Jehovah again is in another conference with His
angels and Satan like before entered in among them
Then Jehovah said to Satan: Where have you come from? Satan answered Jehovah: From roving about on the
earth and from walking about in it. (2:2)
Interestingly, Satan can address God directly without any intermediary. A Bible-based publications commented on
this
The Bible does not give much detail about how Jehovah communicates with spirit creatures. However, the prophet
Micaiah had a vision in which he saw an angel communicate directly with Jehovah. (1 Kings 22:14, 19-23) It would
seem, then, that Jehovah talked to Satan without an intermediary. [1]
Again, God brought to Satans attention how Job kept his integrity
And Jehovah said to Satan: Have you taken note of my servant Job? There is no one like him on the earth. He is
an upright man of integrity, fearing God and shunning what is bad. He is still holding firmly to his integrity, even
though you try to incite me against him to destroy him for no reason. (2:3)
God emphasized that Job is still holding firmly to his integrity. But Satan is not done yet. The narrative continued
But Satan answered Jehovah: Skin for skin. A man will give everything that he has for his life. But, for a change,
stretch out your hand and strike his bone and flesh, and he will surely curse you to your very face. (2: 4, 5)
Satan is so sure of himself that he claimed boldly that Job will surely curse you to your face. Wow, what a brazen
statement to make before the Sovereign Almighty God, the source of his life. What is Satan trying to say here? The
Bible-based encyclopedia Insight explains
Satan therewith charged Job with being not in harmony with God at heart, as serving God obediently only because
of selfish considerations, for gain. Satan thereby slandered God as to his sovereignty, and Gods servants as to
integrity to that sovereignty. He said, in effect, that no man could be put on earth who would maintain integrity to
Jehovahs sovereignty if he, Satan, was allowed to put him to the test. [2]
I already mentioned that Satan already maligned Jehovah God back in Eden. Now, Satan is maligning God again
over the issue of human integrity. Insight adds
Jehovah permitted the issue to be joined. Not, however, because he was unsure of the righteousness of his own
sovereignty. He needed nothing proved to himself. It was out of love for his intelligent creatures that he allowed time
for the testing out of the matter. He permitted men to undergo a test by Satan, before all the universe. And he gave
his creatures the privilege of proving the Devil a liar, and of removing the slander not only from Gods name but also
from their own. Satan, in his egotistic attitude, was given up to a disapproved mental state. In his approach to Eve,
he had evidently been contradictory in his own reasoning. (Ro 1:28) For he was charging God with unfair,
unrighteous exercise of sovereignty and, at the same time, was evidently counting on Gods fairness: He seemed to
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think that God would consider Himself obliged to let him live on if he proved his charge concerning the unfaithfulness
of Gods creatures. [3]
How did God respond? The narrative related
Then Jehovah said to Satan: Look! He is in your hand! Only do not take his life! So Satan went out from the
presence of Jehovah and struck Job with painful boils from the sole of his foot to the crown of his head. (2: 6, 7)
What is this thing that Satan gave Job, painful boils? Insight explained
Satan struck Job with a malignant boil [Heb., bishchin ra] from the sole of his foot to the crown of his head. (Job
2:7) The specific medical designation of the disease from which Job suffered is uncertain. In agony, Job scraped
himself with a fragment of earthenware. (Job 2:8) His flesh was covered with maggots, his skin formed crusts (Job
7:5), his breath was loathsome (Job 19:17), he was racked with pain, and his skin blackened and dropped off (Job
30:17, 30). [4]
One medical paper proposed that Job actually had scabies rather than leprosy. The Bible narrative next describes
Job
And Job took a piece of broken pottery to scrape himself, and he was sitting among the ashes. (2: 8)
Why was Job sitting in ashes? Insight explained
It was a practice in Biblical days to sit in ashes or to scatter them upon oneself in symbol of mourning, humiliation,
and repentance. (Es 4:1-3; Jer 6:26; 2Sa 13:19) Deep misery and affliction are figuratively linked with the eating of
ashes (Ps 102:9), and afflicted Job sat in among the ashes.Job 2:8. [5]
Where will this new situation lead Job? Will he break his integrity this time around? That is my next reflection note.
References
[1] Highlights From the Book of Job, The Watchtower, March 15, 2006, p. 14.
[2] Sovereignty. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 1011.
[3] Ibid.
[4] Boil. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 350.
[5] Ashes. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 191.
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With so much suffering in Jobs life, there is not much that is said of his wife. How did his wife handle the tragedy?
How do most people handle such suffering? The narrative continued
Finally his wife said to him: Are you still holding firmly to your integrity? Curse God and die! (2: 9)
In my opinion, Jobs wife was overtaken by desperation. Some commentators say that she was moved with pity for
Job. They were saying that she wanted Job to suffer the punishment for blasphemy which is death and so end his
suffering. Others say that the wife of Job is said to have acted like Eve, inducing Job to sin against God. This point
of view has been the classical view even of early Christian writers. However, knowing what I know now, Jobs wife
cannot be readily compared to Eve. Eve was a perfect woman. When she chose to err, she chose it deliberately.
Jobs wife was under intense emotional pressure not understanding what has happened or why it happened.
A Bible-based publication looked at Jobs wife this way sympathetically
Jobs wife, on the other hand, said to him: Are you yet holding fast your integrity? Curse God and die! (Job 2:9)
Indeed, when tragedies or other difficult circumstances arise, the ensuing emotional turmoil can cause one to act
irrationally. Mere oppression may make a wise one act crazy, observes the wise man. (Eccl. 7:7) [1]
Now, the narrative discloses Jobs response to his wife
But he said to her: You are talking like one of the senseless women. Should we accept only what is good from the
true God and not accept also what is bad? In all of this, Job did not sin with his lips. (2: 10)
The Bible-based encyclopedia Insight comments on this exchange
He did not realize that Satan had precipitated the crisis by challenging Jobs integrity before Jehovah. Thus, when
Jobs wife reprimanded him with the words: Are you yet holding fast your integrity? Curse God and die! he simply
answered: Shall we accept merely what is good from the true God and not accept also what is bad? Without
knowing the true source of his trials, he apparently viewed them as coming from God and therefore something to be
accepted. Thus, this became a very severe test of Jobs integrity.Job 1:21; 2:9, 10. [2]
Job continues with his perception that it was God who gives him the bad. He remains uninformed about the cause of
his suffering. The story concludes
Three companions of Job heard about all the calamities that had come upon him, and each came from his own
placeEliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. So they agreed to meet together
to go and sympathize with Job and comfort him. When they saw him from a distance, they did not recognize him.
They began to weep loudly and to rip their garments apart, and they threw dust into the air and onto their heads.
Then they sat on the ground with him for seven days and seven nights. No one said a word to him, for they saw that
his pain was very great. (2: 11-13)
Three friends arrived at the scene but they have no comforting words to say to Job. They have heard about the
tragedy that visited him and his family. All that they can do is weep and rip their garments like Job. Job witnessed
this all week. What Job did not know that in their silence, the friends of Job already made a conclusion why he is
suffering. He must have offended God is the conclusion of the friends of Job. So, in return, God is punishing Job.
Today, the common reaction to human suffering is similar to the wife of Job and his friends. Blame God. Get angry
with God for all the suffering. Job offended God. Jobs reaction was mistaken too. He thought that it was coming from
God but his attitude was to accept it. Both are mistaken.
If they only knew the reality behind all the developments, Job would not think that way and Jobs wife will not be
angry against God. Given this frame of mind, I will now proceed to read the debate or exchanges between Job and
his friends.
References
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[1] Maintain a Threefold Cord in Marriage, The Watchtower, September 15, 2008, p. 19.
[2] Unmasking the Serpent, The Watchtower, September 1, 1988, p. 10.
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18.6 The Debate, Part 1

18.6.1 The Debate , Part 1, Job Speaks
Anyone who reads the book of Job can easily relate with Jobs recorded reactions to his suffering and how his so-
called friends ended up distressing Job rather than comforting him. I can learn a lot from their recorded exchanges.
Their exchange is presented as poetry form instead of narrative form. Hebrew poetry is rich in different forms of
parallelisms. In his first long speech, Job speaks in poetic form, the agony that he is going through.
His first line captures his death wish
Let the day perish on which I was born,

Also the night when someone said: A man has been conceived! (3:3)
He goes on to expand what he wished his birth day would have been
Let that day be darkness.

Let God above show no concern for it;
Let no light shine upon it.
Let the deepest darkness reclaim it.
Let a rain cloud settle over it.
Let whatever darkens the day terrify it. (3: 4, 5)
Darkness, no light, deepest darkness are the primary images that he paints to his audience. In this case, primarily,
his three visiting friends. The concept of dark and darkness continues in the succeeding lines
That nightlet the gloom seize it;

Let it not rejoice among the days of a year,
And let it not enter among the number of the months.
Indeed! Let that night become barren;
Let no joyful cry be heard in it.
Let those who curse the day put a curse on it,
Those who are able to awaken Leviathan.
Let the stars of its twilight grow dark;
Let it wait in vain for daylight,
And let it not see the rays of dawn. (3: 6-9)
Gloom, barren, grow dark are the additional images to paint a very painful day. There is no reason to rejoice for his
arrival in the world. Nothing positive to look forward to. In the next set of lines, Job started asking why
For it did not close the doors of my mothers womb;

Nor did it hide trouble from my eyes.
Why did I not die at birth?
Why did I not perish when I came from the womb?
Why were there knees to receive me
And breasts to nurse me?
For now I would be lying down undisturbed;
I would be sleeping and at rest
With kings of the earth and their advisers,
Who built for themselves places that are now in ruins,
Or with princes who possessed gold,
Whose houses were filled with silver.
Or why was I not like a hidden miscarriage,
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Like children who have never seen the light? (3: 10-16)
Arent we all like Job under extreme stress and suffering? Dont we all tend to ask why? He contrasts death and rest
with being alive and agitated. He preferred the former. Why? In the next lines, he himself answers
There even the wicked have ceased from agitation;

There the weary are at rest.
There the prisoners are at ease together;
They do not hear the voice of the one forcing them to work.
Small and great are the same there,
And the slave is set free from his master. (3: 17-19)
Then, he started asking why again
Why does he give light to one who is suffering

And life to those in bitter distress?
Why do they long for death, but it does not come?
They dig for it more than for hidden treasures,
Those who are rejoicing greatly,
Who are happy when they find the grave.
Why does he give light to a man who has lost his way,
Whom God has hedged in? (3: 20-23)
The questions are pointed to God. In effect, Job is asking why did God allowed him to live if he will only experience
suffering. Then, he concludes his first speech
For in place of my food comes my sighing,

And my groaning pours out like water.
For what I have dreaded has come upon me,
And what I have feared has befallen me.
I have had no peace, no quiet, no rest,
But trouble keeps coming. (3: 24-26)
Those final lines are painful to read. Indeed, for Jobs trouble keeps coming. His three friends heard all of this
sighing and groaning. Satan must have been watching keenly how things will turn out as Job goes through his trial.
Jehovah God in heaven is observing Job in his suffering. How will his three friends respond to this first speech of Job
not wanting to have lived on the earth but wished to have died at birth instead? Will they comfort their friend?
Contemporary people can relate to Jobs anguish and his words. But comfort is yet future.
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18.6.2 The Debate, Part 1, Eliphaz the Temanite Speaks, Part 1
If I read and study carefully the words of Eliphaz, will I discover words of comfort for a suffering man? Will I find
encouragement in it? Are they appropriate words at the right time? This I wish to explore as my reflection note.
Eliphaz begins his speech with an introduction
If someone tries to speak to you, will you become impatient?

For who can hold back from speaking?
True, you have corrected many,
And you used to strengthen the weak hands.
Your words would raise up anyone stumbling,
And you would strengthen those whose knees were buckling.
But now it has happened to you, and you are overwhelmed;
It touches you, and you are dismayed. (4: 1-5)
In effect, this statement is a sort of yeah, but. You would think at the beginning Eliphaz was commending Job with
his positive acts towards others - strengthen weak hands, raise up anyone stumbling, strengthen those whose knees
were buckling. Then, comes the but. That was hurtful to say to a man already suffering. Then he adds
Does your reverence for God not give you confidence?

Does your way of integrity not give you hope? (4: 6)
Now, with that, Eliphaz questioned Jobs spirituality. It was like saying where is your faith, your confidence in God,
your integrity now that you are suffering. Surely such words are painful to listen to. But he is not done yet.
Remember, please: What innocent person has ever perished?

When have the upright ever been destroyed?
What I have seen is that those who plow what is harmful
And those who sow trouble will reap the same.
By the breath of God they perish,
And through a blast of his anger they come to an end.
The lion roars, and a young lion growls,
But even the teeth of strong lions are broken.
A lion perishes for lack of prey,
And the cubs of a lion are scattered. (4: 7-11)
Righteous do not suffer but Job is. Only the wicked gets broken like lions. Job was once like a lion but now with
broken teeth. Argh. Cruel words from Eliphaz. Then, Eliphaz segues his additional words with the ones below
Now a word was brought to me in secret,

And a whisper of it reached my ear.
In troubling thoughts during visions of the night,
When deep sleep falls upon men,
A terrible trembling came upon me,
Filling all my bones with dread.
A spirit passed over my face;
The hair of my flesh bristled.
It then stood still,
But I did not recognize its appearance.
A form was in front of my eyes;
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There was a calm, and then I heard a voice: (4: 12-16)
Claiming a supernatural experience, a spirit whispered into Eliphaz words to speak to Job. Would this revelation
clarify things and disclose what really happened in heaven? Time to check Eliphazs words again
Can a mortal man be more righteous than God?

Can a man be cleaner than his own Maker?
Look! He has no faith in his servants,
And he finds fault with his angels.
How much more so with those dwelling in houses of clay,
Whose foundation is in the dust,
Who are crushed as easily as a moth!
They are completely crushed from morning to evening;
They perish forever, and no one takes notice.
Are they not like a tent whose cord is pulled out?
They die without wisdom. (4: 17-21)
What was revealed to Eliphaz is clearly lies. I already know that because of Jehovah Gods confidence in Jobs
integrity He allowed Satan to try him with trials. So the statement that He has no faith in his servants is clearly false.
Eliphaz presented Jehovah God as difficult to please that He tends to find fault with His own angels. This is another
lie. In effect, he is telling Job that if God can find fault with angels, who is he to think himself better?
Surely Job will never be encouraged with the words of Eliphaz. It was no way to encourage a man already down in
spirit. He is proving himself to be a false friend. But Eliphaz is not yet done with his speech.
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18.6.3 The Debate, Part 1, Eliphaz the Temanite Speaks - Part 2

It is not comforting to hear after going through serious trials and suffering that it is Gods will that we suffer, or that it
is Gods way to bring us back to him or that God is testing our faith or that God is punishing us for some evil that we
did. The story of Job teaches me that all these are false thoughts.
In addition, those false thoughts are identical to the thoughts of Eliphaz. It is adding emotional pressure to the
sufferer. They are hurtful thoughts.
Eliphaz the Temanite continues with his hurtful words
Call, please! Is there anyone answering you?

To which of the holy ones will you turn?
For resentment will kill the foolish one,
And envy will put the simpleminded to death.
I have seen the foolish one taking root,
But suddenly his dwelling place is cursed.
His sons are far from safety,
And they are crushed at the city gate, with no one to save them. (5: 1-4)
Job was asking the whys and so far he is not getting any answer. Eliphaz with his words appear to taunt Job with
the silence that he is getting from God. Eliphaz compares him to the simpleminded and the foolish one, and
associates these with death, with unsafe children, without any savior, and they are condemned in the city gates
where judicial hearing are heard against anyone.
Eliphaz continues his line of reasoning below
The hungry one eats what he harvests,

Taking it even from among the thorns,
And their possessions are ensnared.
For harmful things do not sprout from the dust,
And trouble does not spring from the ground.
For man is born for trouble,
As surely as sparks fly upward. (5: 5-7)
To Eliphaz, bad things happen to the unrighteous, others harvest what he sowed. In effect, Eliphaz is telling Job that
the reason you are suffering is you must have changed into something else, an evil person. And man, like Job, was
born for trouble. But why is Job in trouble? Eliphaz continues
But I would appeal to God,

And to God I would submit my case,
To the One doing great and unsearchable things,
Wonderful things without number.
He gives rain to the earth
And sends waters upon the fields.
He raises the lowly up high,
And he raises up the dejected one to salvation.
He frustrates the schemes of the crafty,
So that the work of their hands does not succeed.
He catches the wise in their own cunning,
So that the plans of the shrewd are thwarted.
They meet with darkness during the day,
And they grope about at midday as if it were night.
He saves from the sword of their mouth,
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Saving the poor from the hand of the strong,

So that there is hope for the lowly,
But the mouth of unrighteousness is shut. (5: 8-16)
By saying that Job should appeal to God, Eliphaz describes what God do to the wicked and to the righteous. Not the
sort that is happening to Job. Surely Job is being reproved by God. That explains why he is suffering. Eliphaz
concludes
Look! Happy is the man whom God reproves;

So do not reject the discipline of the Almighty!
For he causes pain, but binds up the wound;
He breaks apart, but heals with his own hands.
He will save you from six calamities,
Even the seventh will not harm you.
During famine he will redeem you from death,
And from the power of a sword during war.
You will be protected from the lash of the tongue,
And you will not fear devastation when it comes.
You will laugh at destruction and hunger,
And you will not fear the wild beasts of the earth.
For the stones of the field will not harm you,
And the wild beasts of the field will be at peace with you.
You will know that your tent is secure,
And nothing will be missing when you inspect your pasture.
You will enjoy many children,
And your descendants will be as plentiful as the vegetation of the earth.
You will still be strong when you go to the grave,
Like sheaves of grain gathered in their season.
Look! We have investigated this, and it is so.
Listen and accept it. (5: 17-27)
So, the call to action of Eliphaz, whatever evil thing it was that Job did, he must repent, accept reproof. How would
Job react to such conclusions? God considered Job as righteous and even presented him as an example to Satan.
So the conclusion of Eliphaz is certainly wrong. Job has to endure this so-called counsel from Eliphaz whose only
concept of good and evil is that the good God protects but the evil God destroys. It was that kind of black and white
picture of people. Eliphaz cannot conceive of the scenario where the good or righteous suffers like an evil person.
But he is wrong.
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18.6.4 The Debate, Part 1, Job Answers Elliphaz - Part 2

How would Job respond to the hurtful analysis and conclusion of Eliphaz of his condition, implying that he has
become a bad person, suffering Gods punishment? The exchange continues and it is now Jobs turn to reply. I am
keen to understand Jobs response as my reflection note.
Job responds in a poetic form just like Eliphaz and he will use imagery to relay his message
If only my anguish could be fully weighed
And put on scales together with my calamity!
For now it is heavier than the sands of the seas.
That is why my words have been wild talk. (6: 2,3)
Job compares the weight of his anguish to sands of the sea. The Bible-based encyclopedia Insight comments
Describing the magnitude of his vexation, faithful Job declared: It is heavier even than the sands of the seas. (Job
6:3) On the average, just 1 cu m (1.3 cu yd) of wet sand weighs 1,900 kg (4,200 lb). [1]
That is one very heavy burden. Job links this heavy burden as the cause for his wild talk. Job continues
For the arrows of the Almighty have pierced me,

And my spirit is drinking their venom;
The terrors from God are lined up against me. (6: 4)
Job now links his anguish from God like arrows piercing him, and he is drinking their venom. The end of it is not
here yet because more is coming all lined up against him.
Will a wild donkey cry out when it has grass,

Or will a bull bellow when it has fodder?
Is tasteless food eaten without salt,
Or is there flavor in the juice of a mallow?
I have refused to touch such things.
They are like contamination in my food. (6: 5-7)
Job has lost appetite to eat. Job could have gone into some form of depression and these are some of the physical
signs that are showing. Thats what I get from his comparisons.
O that my request would be realized

And that God would grant my desire!
That God would be willing to crush me,
And that he would reach out his hand and do away with me!
For even that would bring me comfort;
I would leap for joy despite the unrelenting pain,
For I have not denied the sayings of the Holy One. (6: 8-10)
Job is here doing his wild talk. How he wants God to cut off his life and end his suffering. But he insists that Eliphaz
is a liar. He has not denied the sayings of the Holy One. This is another symptom of depression
Do I have the strength to keep waiting?

And what end awaits me, that I should continue to live?
Is my strength like that of rock?
Or is my flesh made of copper?
Is there any way that I can help myself
When all my means of support has been driven from me? (6: 11-13)
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Job is sighing that he no longer has the strength to go on in poetic language, no strength like a rock or copper. Job
now addresses Eliphaz and his companions
Anyone who withholds loyal love from his fellow man

Will forsake the fear of the Almighty.
My own brothers have been as treacherous as a winter stream,
Like the water of winter streams that dry up.
They are darkened by ice,
And in them the melting snow is hidden.
But in due season they become waterless and come to an end;
When it becomes hot, they dry up.
Their course is diverted;
They flow into the desert and vanish.
The caravans of Tema look for them;
The travelers from Sheba wait for them.
They are ashamed because of their misplaced trust;
They come there only to be disappointed.
For this is how you have become to me;
You have seen the terror of my calamity, and you are afraid. (6: 14-21)
Insight comments on this comparison

Jobs three companions, being no source of true comfort to him, were likened to a winter torrent, swollen by melting
ice and snow in the mountains but running dry in the heat of summer. (Job 6:15-17) [2]
Insight comments where Job could have referred to these torrents
The small streams found along the outer edges of the peninsula and in the high central plateau (or Nejd) are not
numerous, and their flow is only during certain seasons. Job, who evidently lived in what is today the Syrian Desert
region, describes the drying up of such winter torrents.Job 6:15-20. [3]
Job concludes his words asking his so-called friends not to misjudge him
Have I said, Give me something,

Or requested that you make a gift for me from your wealth?
Have I asked to be rescued from the hand of an enemy
Or to be saved from oppressors?
Instruct me, and I will be silent;
Help me to understand my mistake.
Honest words are not painful!
But what benefit can be found in your reproof?
Are you scheming to reprove my words,
A desperate mans sayings, which the wind blows away?
You would also cast lots over an orphan
And sell your own friend!
So now turn and look at me,
For I would not lie to your very faces.
Reconsider, pleasedo not misjudge me
Yes, reconsider, for my righteousness is yet intact.
Is my tongue speaking unjustly?
Does my palate not discern that something is wrong? (6: 22-30)
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Job compares the words of Eliphaz to words that the winds blow away. He insists that his righteousness is still intact.
Would his other friends believe him?
References
[1] Sand. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 861.
[2] Snow. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 983.
[3] Arabia. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 139.
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18.6.5 The Debate, Part 1, Job Answers Elliphaz - Part 3

Job while under intense suffering defended himself against the hurtful accusation of Eliphaz the Temanite. He
wanted God to end his life and so end his suffering. But he maintains that he has never abandoned Gods
righteousness. In the middle of his response, he asked his friends to reconsider their judgment of him.,
In the next chapter, Job continues his response in poetic language. He compares himself to a slave or a hired worker,
but only misery as wages. The illness that Satan gave him, has made him suffer severely night and day with flesh
covered with maggots, and skin with scabs and pus.
His response below
Is not the life of mortal man on earth like compulsory labor,

And are not his days like those of a hired worker?
Like a slave, he longs for the shadow,
And like a hired worker, he waits for his wages.
Thus I have been assigned months of futility
And nights of misery have been counted out for me.
When I lie down I ask, When will I get up?
But as the night drags on, I toss restlessly until the dawning of the day.
My flesh is covered with maggots and clods of dirt;
My skin is full of scabs and pus.
My days go by more quickly than a weavers shuttle,
And they come to an end without hope.
Remember that my life is wind,
That my eye will never again see happiness.
The eye that sees me now will see me no more;
Your eyes will look for me, but I will be gone. (7: 1-8)
What is a weavers shuttle? The Bible-based encyclopedia Insight explains

The weaver drew the weft across the warp with a shuttle, basically a rod carrying the thread. Since the skillful
weaver moved the shuttle rapidly, Job could say: My days themselves have become swifter than a weavers
shuttle.Job 7:6. [1]
Job comments that the dead do not return to the living
Like a cloud that fades and vanishes,

The one who goes down to the Grave does not come back up.
He will not return again to his house,
And his place will acknowledge him no more. (7: 9, 10)
Considering that Job is probably one of the oldest books of the Bible, this statement is profound. Job was not
influenced by belief in the after life. What does this mean for Job and his current suffering? He replied
Therefore, I will not restrain my mouth.

I will speak in the anguish of my spirit;
I will complain in my bitter distress!
Am I the sea or a sea monster,
That you should set a guard over me?
When I say, My couch will comfort me;
My bed will help ease my misery,
Then you terrify me with dreams
And frighten me with visions,
So that I would choose suffocation,
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Yes, death rather than this body of mine. (7: 11-15)
Job now starts addressing God in his bitter spirit. For Job, God is terrifying him with dreams and visions such that he
longs for death instead.
I loathe my life; I do not want to go on living.

Leave me alone, for my days are like a breath.
What is mortal man that you should concern yourself with him
And fix your attention on him?
Why do you inspect him every morning
And test him every moment?
Will you not look away from me
And leave me alone long enough to swallow my saliva?
If I have sinned, how could I harm you, the Observer of mankind?
Why have you made me your target?
Have I become a burden to you?
Why do you not pardon my transgression
And excuse my error?
For soon I will lie down in the dust,
And you will look for me, but I will be gone. (7: 16-21)
Job was asking God to leave him alone, to pardon his transgression, and excuse his error. Job reasons that who is
he for God to target him this way. Job, of course, was misinformed. It is not God who is doing this to him. But the
time to correct things has not yet come. It must have pained Jehovah God to hear Jobs outcry and false belief that it
is Him who loves him so much is causing all this tragedy. Yet, his friends are not helpful as well. They have accused
Job of wrongdoing that he has not yet disclosed and repented on.
When friends are supposed to stand by you, give you moral support, and be there for you, his three friends are the
complete opposite.
References
[1] Weaving. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 1175.
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18.6.6 The Debate, Part 1, Bildad the Shuhite Speaks - Part 1

What is Bildads view of the suffering of Job, an innocent man? Does he think and feel like Eliphaz? Will he condemn
Job and compel him to repent for something Job probably did? What does that imply about Bildad? These are my
reflection notes.
Bildad started his speech with questions
How long will you keep speaking like this?

The words of your mouth are but a mighty wind!
Will God pervert justice,
Or will the Almighty pervert righteousness? (8: 2,3)
Bildad challenged Job straightaway with a direct question. He compares the words of Job to a mighty wind.
If your sons sinned against him,

He let them be punished for their revolt;
But if you would just look to God
And plead with the Almighty for favor,
And if you were truly pure and upright,
He would pay attention to you
And restore you to your rightful place.
And though your beginning was small,
Your future would be great.
Ask, please, the former generation,
And pay attention to the things their fathers found out.
For we were born only yesterday, and we know nothing,
Because our days on earth are a shadow. (8: 4-9)
Bildads thought process is similar to Eliphaz. If Job were truly pure and upright, God wold restore him. The fact that
he does not, implies Job must be doing something that displeases God.
Bildad continued
Will they not instruct you

And tell you what they know?
Will a papyrus plant grow tall where there is no marsh?
Will a reed grow tall without water?
While it is still in the bud, not yet plucked off,
It will dry up before any other plant.
This is the outcome of all who forget God,
For the hope of the godless will perish,
Whose confidence is in vain
And whose trust is as fragile as a spiders web.
He will lean against his house, but it will not keep standing;
He will try to hold on to it, but it will not last. (8: 11-15)
Bildad compared Job to a reed that dries up. Just how the reed dries up so God will let the same outcome befall the
unrighteous. In other words, Bildad thinks the same way as Eliphaz.
He is a moist plant in the sunlight,

And his shoots spread out in the garden.
In a heap of stones, his roots become entwined;
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He looks for a house among the stones.

But when he is uprooted from his place,
That place will deny him and say, I have never seen you.
Yes, that is how he will disappear;
Then others will spring up from the dust. (8: 16-19)
To Bildad, Job has been reduced to a mighty wind, a reed that dries up, and now an uprooted plant. God is
expected to protect those who keep integrity unlike what is happening to Job. Suffering instead mouth with laughter,
groans instead of shouts of joy.
Surely God will not reject those who keep integrity;

Nor will he support evil men,
For he will yet fill your mouth with laughter
And your lips with shouts of joy.
Those hating you will be clothed with shame,
And the tent of wicked ones will be no more.(8:20-22)
The concept of Eliphaz and Bildad is the same. God punishes evil people with suffering. God protects the good ones.
Given this simple view, they can readily conclude the reverse. Job is suffering. God must be punishing him. He must
have done something bad or contrary to Gods will.
But I know that they are mistaken. The introduction in the book of Job provided the framework where I can quickly
see that the views of Jobs friends are mistaken. On the other hand, this is making the weight of suffering even
heavier with friends like Eliphaz and Bildad.
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18.6.7 The Debate, Part 1, Job Replies to Bildad the Shuhite - Part 4
Eliphaz and Bildad have both spoken. They both think alike and conclude that Job must be sinning and he needs to
repent. Jobs initial response was to reject their accusations, emphasize his suffering and his loyalty to God despite.
Job in his response to Bildad talks about his concept of God and argues wrongly that God is tormenting him
For a fact I know that this is so.

But how can mortal man be in the right in a case with God? (9:2)
Job acknolwedges Bildads assertions that God does not support or protect evil men. His response back to Bildad
was a question. This question carries an adjective for man mortal or in Hebrew enosh. A Bible-based publication
commented on the use of this Hebrew word by Job
The thought behind ensh, weak or mortal, shows, for one thing, that the Hebrew Scripture writers had no illusions
about mans being immortal. How could they, since they received their theology, not from pagan sources, but from
God himself, who made plain mans mortal nature both by warning him of death in the event he sinned and by
sentencing him, after he had sinned, to return to the dust from which man had been taken.Gen. 2:17; 3:19. [1]
Job was implying how can he be right in a case against God if God is indeed punishing him. He followed through
with another series of questions
If someone wishes to argue with Him,

That one could not answer one of His questions in a thousand.
He is wise in heart and mighty in power.
Who can resist him and come off uninjured? (9: 3, 4)
Job knew that no human can ever win against God.
He moves mountains without anyone knowing it;

He overturns them in his anger.
He shakes the earth out of its place,
So that its pillars tremble.
He commands the sun not to shine
And seals off the light of the stars;
He spreads out the heavens by himself,
And he treads upon the high waves of the sea.
He made the Ash, the Kesil, and the Kimah constellations,
And the constellations of the southern sky; (9: 5-9)
Job replies on what he knew God can do in His almighty power with respect the things He created. The available
power and energy from God is captured by Job when he described Jehovah God moving mountains, shaking the
earth, commanding the sun not to shine, spreading the heavens and even referring to some constellations. Job sees
God the almighty Creator.
With reference to some of the constellations by Job in his time, the Bible-based encyclopedia comments
The fact that the Hebrew words Ash and Ayish as well as other terms are used in association with sun, stars, and
heaven in both cases indicates that they refer to some celestial constellation. (See Job 9:7-9; 38:32, 33.) It is
impossible at present to specify which constellation they refer to and hence it is safer to transliterate the name (as in
our heading) rather than to translate the Hebrew with specific names such as Arcturus (Gr., Arktouros, literally
meaning Guardian of the Bear) (KJ), or Bear (RS). [2]
This picture of Gods migtiness continues with Jobs reply
He does great and unsearchable things,
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Wonderful things that cannot be counted.

He passes by me, and I cannot see him;
He moves past me, but I do not discern him.
When he snatches something, who can resist him?
Who can say to him, What are you doing?
God will not restrain his anger;
Even the helpers of Rahab will bow down to him. (9: 10-13)
Jobs reply of his understanding of God through His creation remains a valid view today. Despite the advance in the
sciences, whether in biology or astrophysics, humans are still baffled by the mystery of life and the universe. It has
become a popular phrase, the more we know, the less we know. Job was correct in referring to Gods unsearchable
things.
What is Rahab in Jobs reply? Insight answers

[Heb., Rahav, from a root meaning storm with importunities]. A symbolic expression first used in Job (9:13; 26:12),
where it is translated stormer. (NW) In the second of these passages, the context and parallel construction connect
it with a great sea monster. [3]
Then, Job turns inward in his reflection of God
How much more when I answer him

Must I choose my words carefully to argue with him!
Even if I were in the right, I would not answer him.
I could only plead for mercy from my judge.
If I call out to him, will he answer me?
I do not believe that he will listen to my voice,
For he crushes me with a storm
And multiplies my wounds for no reason.
He does not let me catch my breath;
He keeps filling me with bitter things.
If it is a matter of power, he is the strong one.
If it is a matter of justice, he says: Who can call me to account?
If I were in the right, my own mouth would condemn me;
Even if I keep my integrity, he will declare me guilty. (9: 14-20)
Not only will humans not win against God but in his case, God in his belief, God has been tormenting him. It is a no-
win situation for him. All this suffering that he is enduring, he attributes to God and for no reason. He does not know
why God is doing it to him. In Jobs reference to his integrity, Insight comments
When used in describing humans, the term blameless must always be viewed as relative, not absolute. Suffering
Job drew wrong conclusions about Jehovah, including how the Almighty regarded blameless ones. (Job 9:20-22) [4]
Job needed comfort but he is not getting it. He needs to be set straight regarding his concept of God and his
suffering. The time has not yet come for this to happen.
References
[1] Man in the Hebrew Scriptures, The Watchtower, January 15, 1962, p. 58.
[2] Ash Constellation. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 189.
[3] Rahab. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 728.
[4] Blamelessness. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 337.
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According to one reference, the Book of Job is one of those difficult to translate in English because it has many
unique words or rare words used of all Bible books. Different scholars were trying to figure out what sort of literature
the book is, carrying with them their biased view into the equation. As literature, some scholars view it as a drama, a
Greek tragedy, a long poem, or among the early religious leaders of Christianity, a typology of Christ, or an allegory
of the Church, while the Jewish rabbis consider it as parable.
The reference captures though the essential material presented in the book
From the very opening of the Book of Job, there is little doubt that its hero is a good man. Even God singles him out
for admiration. But why would a benevolent, omnipotent deity allow such an emblematic moral human being to suffer
so much physical, emotional, and psychological pain? And why does God seem to provoke Satan into initiating the
suffering? The various characters in Job appear to offer at least five very different responses to this dilemma:
1. Satan, literally translated as the Adversary, views the suffering as both a test of Jobs loyalty and a challenge to
the God who boasts so broadly about his servants admirable qualities.
2. Jobs three older friends-- Eliphaz, Bildad, and Zophar-- argue for a terrestrial eschatology, a kind of poetic justice
in which happiness and suffering come to us in direct proportion to our goodness and sinfulness (Remember. I pray
thee, who ever perished, being innocent? or where were the righteous cut off? [4:7]). Because they also believe the
corollary (i.e., a persons goodness or sinfulness can be inferred from his or her physical and material condition),
they conclude that Job must be sinful (If thou wert pure and upright; surely now he would awake for thee, and make
the habitation of thy righteousness prosperous [8:6]). And so they beg him to repent (If thou return to the Almighty,
thou shalt be built up, thou shalt put away iniquity far from thy tabernacles [22:23]) and receive his reward from a
just God. [1]
A Bible-based publication offered an explanation
In Chapter 11 we learned that Satan challenged Jehovah and accused him of being a liar and of being unfair by
not allowing Adam and Eve to decide for themselves what was right and what was wrong. The Bible book of Job
teaches us that Satan also accuses humans who want to be friends of God. Satan claims that they serve God
because of what they can get from Him, not because they love Him. Satan even claims that he can
turn anyone against God. Lets see what we can learn from Job and how Jehovah protected him. [2]
In the context above, Satan is forcing Job to abandon his relationship with God. As Job continues his replies to his
friends, he chose not to abandon God, but he wants answers as to why he is suffering.
His response to Bildad continues
Even if I keep my integrity, I am not confident about myself;

I reject this life of mine.
It is all the same. That is why I say,
He destroys the innocent and the wicked alike.
If a flash flood should cause sudden death,
He would mock at the despair of the innocent.
The earth has been handed over to the wicked;
He covers the eyes of its judges.
If it is not he, then, who is it?
Now my days are swifter than a runner;
They run away without seeing good.
They glide by like reed boats,
Like eagles that swoop down on their prey.
If I say, I will forget my complaint,
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I will change my expression and be cheerful,

I would still be afraid because of all my pains,
And I know you would not find me innocent.
I would be found guilty.
So why should I struggle in vain?
If I wash myself in water from melting snow,
And I cleanse my hands in lye,
Then you would dip me in a pit,
So that even my own garments would detest me. (9: 21-31)
The above replies were Jobs wild talk. To him, God does the same things for both the good and the bad people. If
not God, Job asked, then, who is it?. All his pains and effort to remain good or clean, Job considers it as now
unappreciated for God would dip me in a pit.
Job now feels he could not get any help. He wanted to bring the issue to God and ask him why. How can Job accuse
God and who will sit as judge between them he asked below, in the conclusion of his reply to Bildad
For he is not a man like me that I may answer him,

That we should go to court together.
There is no person to decide between us,
Who could serve as our judge.
If he would stop beating me
And not let his terror frighten me,
Then I would speak to him unafraid,
For it is not in me to speak out of fear. (9: 32-35)
References
[1] OSullivan, Maurice. The Books of Job, Cambridge Scholars Publishing, 2007, p. 13.
[2] What Can the Bible Teach Us?, Jehovahs Witnesses, 2015, p. 125.
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When one suffers, individuals tend to give in to wild talk. Job is no different. His continued response reflected this
attitude. He continues to mistakenly believe that God is the cause of his suffering.
Job continued his response
I loathe my life.
I will give vent to my complaints.
I will speak out in my bitter distress! (10:1)
Clearly the spirit of Job is under intense pressure. Regarding this feelings springing from Job, the Bible-based
encyclopedia Insight comments
Bitterness blinded Job, so that he did not consider other possible reasons for his suffering. We must not become
bitter when undergoing suffering, especially since we have a clear understanding of the issues involved. [1]
Job now addressed God, peppering him with questions
I will say to God: Do not pronounce me guilty.

Tell me why you are contending with me.
Does it benefit you to oppress,
To despise the work of your hands
While you favor the advice of the wicked?
Do you have eyes of flesh,
Or do you see as mortal man does?
Are your days like the days of mortals,
Or are your years like those of a man,
That you should search out my error
And keep looking for my sin? (10: 2-6)
Job has maintained the mistaken view that the cause of his suffering is God. He has peppered God with questions
and the way his questions are going, he is implying God is a fault-finder. Then, Job turns the conversation with a
personal declaration
You know that I am not guilty;

And no one can save me from your hand.
Your own hands have shaped me and made me,
But now you would completely destroy me.
Remember, please, that you made me out of clay,
But now you make me return to dust. (10: 7-9)
Job maintains his innocence but accuses God of trying to destroy him. Jehovah God must have felt hurt by Jobs wild
talk. He continues the dialogue of transition from Gods loving protection of Job to now God to Job is like a lion
hunting him down
Did you not pour me out like milk

And curdle me like cheese?
With skin and flesh you clothed me,
And with bones and sinews you wove me together.
You have given me life and loyal love;
You have guarded my spirit with your care.
But you secretly intended to do these things.
I know that these things are from you. (10: 10-13)
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In poetic language, Job described God forming Job to the production of cheese. Although God had given him life and
loyal love, God has now turned against him. Job is so convinced that God is behind his suffering. It has come to a
point that he is accusing God of bad things.
If I sinned, you would watch me,

And you would not acquit me of my error.
If I am guilty, too bad for me!
And even if I am innocent, I cannot raise my head,
For I am filled with dishonor and affliction.
If I raise my head up, you hunt for me like a lion
And again show your power against me. (10: 14-16)
No place to go for Job. No court to go to and appeal and defend himself from God. Job repeatedly express the wish
that he should not have been born if life will only turn out like this.
You bring new witnesses against me

And increase your anger against me,
As hardship after hardship comes upon me.
So why did you bring me out from the womb?
I should have died before any eye could see me.
It would have been as though I never existed;
I would have been taken straight from the womb to the grave.
Are not my days few? Let him leave me alone;
Let him turn his eyes away from me, so that I may find some relief
Before I go awayand I will not return
To the land of deepest darkness,
To the land of utter gloom,
A land of deep shadow and disorder,
Where even the light is like the gloom. (10: 17-22)
In poetic language, Job wished he were dead, in the land of deepest darkness, utter gloom, and deep shadow.
His concerns are yet unaddressed. He wanted God to defend himself that He is not the one behind all this. But Job
feels hopeless that God would ignore him, undeserving of His attention.
The time for correcting the situation is not yet due.
References
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18.6.10 The Debate, Part 1, Zophar the Naamathite Speaks - Part 1
The Bible now introduces a new speaker in the exchange between Job and his friends. This is Zophar the
Naamathite. Will Zophar be different from the first two speakers Eliphaz and Bildad? The Bible-based encyclopedia
Insight summarizes the information regarding him
One of Jobs three companions; a Naamathite. (Job 2:11) Zophar was the third in turn to speak in the debate with
Job. His general line of reasoning followed that of Eliphaz and Bildad; he accused Job of wickedness, telling him to
put away his sinful practices. (Job chaps 11, 20) But after two rounds Zophar desisted; he had spoken his words of
denunciation and had nothing to add in the third round. In the end Jehovah commanded that he and his companions
offer a great sacrifice and that Job pray in their behalf.Job 42:7-9. [1]
Zophar came in strongly right off the bat
Will all these words go unanswered,

Or will a lot of talking make someone right?
Will your empty talk silence people?
Will no one rebuke you for your mocking words? (11: 2, 3)
Zophar dismissed Jobs response as a lot of talking, empty talk, and mocking words. So, he hurt Job hard as soon
as he spoke.
For you say, My teaching is pure,

And I am clean in your eyes.
But if only God would speak
And open his lips to you!
Then he would reveal to you the secrets of wisdom,
For practical wisdom has many sides.
Then you would realize that God allows some of your error to be forgotten.
Can you discover the deep things of God
Or discover everything about the Almighty?
It is higher than heaven. What can you accomplish?
It is deeper than the Grave. What can you know?
It is longer than the earth
And broader than the sea.
If he passes by and detains someone and convenes a court,
Who can resist him?
For he knows when men are deceitful.
When he sees what is evil, will he not take notice? (11: 4-11)
Zophar does not accept the position of Job that he is innocent. According to Zophar, God takes notice of evil, that is,
the evil that Job does not want to confess to. He describes the deep things of God as higher than the heaven,
deeper than the Grave and broader than the sea. Job cannot access it because of the wrong that he has done.
Zophar continued
But an empty-headed man will understand

Only when a wild donkey can give birth to a man.
If only you would prepare your heart
And stretch out your hands to him.
If your hand is doing wrong, put it far away,
And let no unrighteousness dwell in your tents.
For then you could lift up your face with no defect;
You could stand firm, free of fear.
For then you will forget your trouble;
You will remember it as waters that have flowed past you.
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Your life will become brighter than midday;

Even its darkness will be like the morning. (11: 12-17)
Because like Eliphaz and Bildad, Zophar is convinced that Job is suffering because he did something wrong and
would not confess it to God, he urged Job to put away the wrong and let no unrighteousness dwell in your tents. If
he only do so, his suffering will be forgotten like waters that have flowed past you.
Zophar ended his short speech with the words below
You will be confident because there is hope,

And you will look around and lie down in security.
You will lie down, with no one to make you afraid,
And many people will seek your favor.
But the eyes of the wicked will fail;
And they will find no place to escape,
And their only hope will be death. (11: 18-20)
If Job keeps on hiding his wrong, Zophar is convinced that Jobs only hope will be death. So, Zophar is no different
than the first two speakers. He belittled Jobs response and appeal. He agrees with his friends with the simple
formula, the righteous or the good God does not allow to suffer. He protects them. But Job is suffering. He is not
protected by God. Therefore, Job must have done something seriously wrong, evil, even wicked.
Job must have felt that his so-called friends are not listening to him. He must be wondering why they were even
called his friends carrying such judgmental and rigid attitudes towards the incompatibility of being good and at the
same time suffering.
This first phase of the exchange ends with Jobs longest reply yet.
References
[1] Zophar. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 1241.
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18.6.11 The Debate, Part 1, Job Replies to Zophar the Naamathite - Part 7
The first cycle of exchange will now conclude with Job speaking last. Job after hearing his so-called three friends
who was supposed to comfort him, still defends himself against their black-and-white view that the righteous do not
suffer only the wicked or evil as just punishment from God. All his three friends are stuck in this view despite the
appeal of Job for them to reconsider their judgment.
Job makes his last say in this cycle
Surely you are the people who know,

And wisdom will die out with you!
But I too have understanding.
I am not inferior to you.
Who does not know these things? (12: 1-4)
Job positions himself against his three friends and their wisdom. In this assertion, he makes the point that he is not
inferior to their wisdom.
I have become a laughingstock to my companions,

One calling to God for an answer.
A righteous and blameless man is a laughingstock.
The carefree person has contempt for calamity,
Thinking it is only for those whose feet are unsteady.
The tents of robbers are at peace,
And those who provoke God are secure,
Those who have their god in their hands. (12: 5, 6)
In his next response, Job brings to attention what has befallen him, from a respected man in the city gate, to a
laughingstock. But then he points to the wicked who in contrast to him are enjoying security, are at peace, and are
secure.
However, ask, please, the animals, and they will instruct you;
Also the birds of the heavens, and they will tell you.
Or give consideration to the earth, and it will instruct you;
And the fish of the sea will declare it to you.
Who among all these does not know
That the hand of Jehovah has done this?
In his hand is the life of every living thing
And the spirit of every human. (12: 7-10)
Man in contemporary times has built a field of knowledge to study animals, birds, and fish. According to Job, these
can teach us something about God. All life, Job believes, is in Gods hands. Then, job asked
Does not the ear test out words

As the tongue tastes food? (12: 11)
What is Job trying to say here with the employed parallelism? The Bible-based encyclopedia Insight comments
The palate is the roof of the mouth, which separates the mouth from the nasal cavities; it has a soft part that forms a
curtain between the mouth and the pharynx. In the Scriptures, palate is, in some cases, used synonymously with
mouth.Pr 8:7; Ho 8:1, ftn.
Both Job and Elihu make a comparative use of the word when they liken the palates ability to discriminate taste to
mans judgment as to what is right and wise. (Job 12:11; 34:3) That the palate has a function in tasting is not
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erroneous, as is sometimes claimed. This can be seen by observing the part played by the palate in swallowing.
Food is pressed by the tongue against the palate and spread out as it moves back into the pharynx, which is a cone-
shaped tube leading toward the stomach and connecting also with the nasal passages. This brings about better
diffusion of the aroma of the food into the nasal passages, which greatly contributes to what is commonly called
taste. [1]
Then, he shoots another question about the older folks
Is not wisdom found among the aged,

And does not understanding come with a long life? (12: 12)
A Bible-based publication comments
Is there not wisdom among the aged and understanding in length of days? the Bible asks. (Job 12:12) What is the
answer? Researchers studied older people to measure such qualities as insight, sound judgment, perspective and
the ability to weigh conflicting values and generate good problem-solving strategies. According to U.S.News &
World Report, the study showed that older people consistently outshine younger people on all measures of wisdom,
offering more-thoughtful, sophisticated advice. Studies also show that although it often takes older people longer
than youngsters to make a decision, it is usually a better one. Thus, as the Bible book of Job suggests, age is,
indeed, sage. [2]
Job now turns to God
With him there are wisdom and mightiness;

He has counsel and understanding.
When he tears something down, it cannot be rebuilt;
What he has shut, no man can open.
When he withholds the waters, everything dries up;
When he sends them out, they overwhelm the earth.
With him there are strength and practical wisdom;
To him belong the one going astray and the one leading astray;
He makes counselors go barefoot,
And he makes fools of judges.
He loosens the bonds imposed by kings,
And he binds a belt around their waist.
He makes priests walk barefoot,
And he overthrows those who are firmly established in power;
He deprives trusted advisers of speech
And takes away the sensibleness of old men;
He pours out contempt upon nobles,
And he makes powerful ones weak;
He reveals deep things from the darkness,
And he brings deep darkness into the light;
He makes nations grow great in order to destroy them;
He enlarges nations, that he may lead them into exile.
He takes away the understanding of the leaders of the people
And makes them wander in trackless wastelands.
They grope in darkness, where there is no light;
He makes them wander about like drunken men. (12:13-25)
Jobs description of God demonstrates the almighty power of God. He is unstoppable. Whatever God intends to do
He is unopposed. Job recognizes both the wisdom and mightiness.
References
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[1] Mouth. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 449.
[2] Live Longer and Feel Better, Awake!, July 22, 1999, p. 11.
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The violence happening in many places around the world resulting to untimely deaths of people who are members of
somebodys family are looking for explanations why such things happen in a world and unvierse where supposedly
a loving God exists. The same thing happened in the case of Job that has been perplexing many readers of the book.
After losing nearly everything and now possibly even his life after enjoying years of abundance and happiness with
his family, Job is reduced to poverty and loneliness. He is alone even when joined by friends who constantly attack
his self-perception that he is clean of any wrongdoing. His wife disappeared from the scene after her only outburst to
Job for the rest of the exchange. Job felt God is the source of all his troubles and he wanted to understand why God
is doing this.
One book wrote his dismay about the author regarding Gods portrayal in the story
A God who would use a human being as a pawn to prove a point is not a God I would worship. Job was faithful to
what he knew best, his own life and thoughts. I dont know why he repented at the end or what was he repenting of,
but I didnt like that part. I dont think he had anything to repent for, except maybe thinking he could trust such a God.
He was a good person who suffered for no reason. [1]
Of course, unknown to Job, all this suffering, the deaths that happened in his family, was from another source, from
what the Bible calls Satan. Jehovah God permitted it because He needs Job to demonstrate his unselfish love for
Him without God intervening and protecting Job from suffering. This was all because of Gods enemys claim that
Job does not really love God. Job is only being selfish. He is keeping his relationship with Jehovah God for his
selfish interest, for the things he gets from God. For the authors of the book quoted above, they may think that the
point was a trivial thing. But it cast doubt on the integrity of all human beings and of Gods generosity. The only way
to settle it is to allow humans to prove their case before the heavenly audience.
The author felt that the conclusion is not just compensation for the suffering of Job. That is the problem when you
read the book in isolation from the rest of the entire inspired collection because scholars wanted to look at the Bible
that way, in pieces and isolated from one another. If they look at the Bible as one coherent book that it is, then they
will realize that Job hoped for the resurrection where his children and himself will meet each other again. His
suffering would not have been meaningless and pointless.
The time to disclose the whole truth has not yet come like a drama that keeps on going keeping the audience uneasy,
waiting for the climax, and finally resolve the issues. That is one beautiful aspect of the book of Job, how it presented
something profound in a way that catches our interest and in poetic style.
Job continues his final response in the first cycle of exchange
Yes, my eye has seen all of this,

My ear has heard and understood it.
What you know, I also know;
I am not inferior to you.
For my part, I would rather speak to the Almighty himself;
I desire to argue my case with God. (13: 1-3)
Job now makes clear that he wanted to make case with God himself, to present and defend himself before God, that
he does not deserve all this.
But you are smearing me with lies;

All of you are useless physicians.
If only you would keep absolutely silent,
That would show wisdom on your part.
Listen, please, to my arguments,
And pay attention to the pleadings of my lips. (13: 4-6)
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Job now straightforwardly tells his friends that their accusations are lies and useless physicians. They are better
off to keep absolutely silent and pay attention to him.
Will you speak unjustly on Gods behalf,

And will you speak deceitfully for him?
Will you take his side,
Will you try to plead the case of the true God?
Would it turn out well if he examined you?
Will you fool him as you would a mortal man?
He will surely rebuke you
If you secretly try to show favoritism.
Will not his very dignity terrify you
And the dread of him fall upon you?
Your wise sayings are proverbs of ashes;
Your defenses are as fragile as defenses of clay. (13: 7-12)
Those questions are piercing. He dismissed their responses like proverbs of ashes, and defenses of clay. What
do such poetic language mean? The Bible-based encyclopedia Insight says
Ashes also served as a figure of what was insignificant or valueless, Abraham acknowledging before Jehovah, for
instance, I am dust and ashes. (Ge 18:27; see also Isa 44:20; Job 30:19.) And Job likened the sayings of his false
comforters to proverbs of ashes.Job 13:12. [2]
Job now instructs his so-called fiends
Keep silent before me, so that I may speak.

Then let whatever may come upon me come!
Why do I put myself in danger
And take my life in my hands?
Though he may slay me, I would still wait;
I would argue my case before his face.
He would then become my salvation,
For no godless person may come in before him. (13: 13-16)
Job, despite his suffering, is still confident with Gods sense of justice. In the end, once he had proven his case, God
will be his salvation. Such is the power of hope and knowledge in the case of Job keeping him on the side of God
despite his suffering.
References
[1] Brock, Rita Nakashima and Parker, Rebecca Ann. Proverbs of Ashes: Violence, Redemptive Suffering, and the
Search for What Saves Us, Beacon Press, Boston, Massachusetts, 2001, p. 124.
[2] Ashes. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 191.
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The ordeal of Job is so terrible that the agony is multiplied by three insensitive friends. Job is alone and lonely. He
kept appealing to God but God seems silent to His pleas. Gods silence is used as fuel by Jobs friends to insist that
he has done something wrong and that he needs to confess to end his suffering.
The long exchange among Job and his three friends - Eliphaz, Bildad, and Zophar - for the first cycle of exchange is
drawing to a close. Each has taken a hard position. Jobs friends insists that the righteous will not suffer the way Job
is. God will take care of the righteous. But the wicked, those suffer terrible calamities as just punishment from God.
Hence, Job must have done something very bad to experience this terrible suffering.
Job insists that he is innocent. He complains that his friends are not listening. He wants to bring up his case against
God despite the fact that Job feels he will never win against God. He wants God to explain why he is suffering.
This is what Job is referring to next as he concludes the first cycle
Listen closely to my word;

Pay attention to my declaration.
See, now, I have prepared my legal case;
I know I am in the right. (13: 17, 18)
Job is convinced until the end of this cycle that he is in the clear. Job continued
Who will contend with me?

I would die if I were to stay silent!
Only grant two things to me, O God,
So that I will not conceal myself from before you:
Remove your heavy hand far away from me,
And do not let the fear of you terrify me.
Either call and I will answer,
Or let me speak, and you answer me. (13: 19-22)
Job needed to speak badly to God. He wants God to hear his side. But Job is making preconditions - remove your
heavy hand and do not let the fear of you terrify me. In effect, Job is saying, let God allow him to speak freely. Job
then takes his case
What are my errors and sins?

Reveal to me my transgression and my sin.
Why do you hide your face
And consider me your enemy?
Will you try to frighten a windblown leaf
Or chase after dry stubble?
For you keep recording bitter accusations against me,
And you make me answer for the sins of my youth.
You have put my feet in stocks,
You scrutinize all my paths,
And you trace out each of my footprints.
So man decays like something rotten,
Like a garment eaten by moths. (13: 23-28)
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Job insists on his clean record before God. If he really offended God and is suffering because of it, Job wanted to
know what were they. But God, from Jobs point of view, is hiding His face from him.
The resolution to Jobs problem is yet future.
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Is this life all there is? This is basically the sort of theme by which Job ended his discourse. He ends the first cycle
with an expression of hope.
In this last segment of Jobs response in the first cycle of exchange, he uttered one of his best description of human
life in general. The poetics - imagery and parallelisms - was excellent. I imagine myself reciting it out loud, feeling the
pain and at the same time the hope inside of Job like spoken word poetry.
I thought it was a fitting close to the first cycle of exchanges.
Job opens with one of the very crisp description of humans
Man, born of woman,

Is short-lived and filled with trouble. (14: 1)
What came up to my mind is the concept of the Fountain of Youth. National Geographic even featured an article by
Willie Drye
During his twilight years, American author Mark Twain noted that "life would be infinitely happier if we could only
be born at the age of 80 and gradually approach 18."
Twain's quip was only one of many complaints about aging that have been recorded for as long as humans
have dreaded the downside of a long life. The ancient Greek poet Homer called old age "loathsome,"
and William Shakespeare termed it "hideous winter." Oscar Wilde's character Dorian Gray even preserved his
youth by aging only in a painting, to hideous effect.
A Bible-based publication commented on this

In Jobs time Egyptians ate the testicles of animals in a vain attempt to regain their youth. One of the prime
objectives of medieval alchemy was to produce an elixir that could lead to longer life. Many alchemists believed that
artificially produced gold would give immortal life and that eating from golden plates would prolong life. Ancient
Chinese Taoists reckoned that they could alter the bodys chemistry by using such techniques as meditation,
breathing exercises, and diet and thus obtain immortality.
The Spanish explorer Juan Ponce de Len is known for his insatiable search for the fountain of youth. An 18th-
century doctor recommended in his book Hermippus Redivivus that young virgins be kept in a small room in
springtime and their exhalations collected in bottles and used as a life-extending potion. Needless to say, none of
these methods had any success. [1]
Using poetic language, he employs parallelism to reinforce his initial words
He comes up like a blossom and then withers away;

He flees like a shadow and disappears. (14: 2)
Another Bible-based publication reflected on human efforts to combat this shortness of human life
Scientists and others work hard trying to extend life beyond what people now view as a normal life span. One
organization states that its mission is to conquer the blight of involuntary death and to help its members succeed in
working towards the possibility of human physical immortality. Thus far, however, the combination of advanced
science and sheer willpower has not extended human life much beyond the 70 or 80 years that Moses mentioned
3,500 years ago.Psalm 90:10.
Whether you share Jobs feelings about life and death or not, it is inevitable that as the years move along, you too
will run away like the shadow, far away from your friends, your family, your home, and all that you have
accomplishedoff into death. The living are conscious that they will die, wrote wise King Solomon of ancient Israel.
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As for the dead, they are conscious of nothing at all, neither do they anymore have wages, because the
remembrance of them has been forgotten.Ecclesiastes 9:5. [2]
Addressing God, Job continued
Yes, you have fixed your eye upon him,

And you bring him into judgment with yourself.
Who can produce someone clean from someone unclean?
No one can!
If his days are decided,
The number of his months is with you;
You have set a limit for him that he may not go beyond.
Turn your gaze away from him so that he may rest,
Until, like a hired worker, he finishes out his day.
For there is hope even for a tree.
If it is cut down, it will sprout again,
And its twigs will continue to grow.
If its root grows old in the ground
And its stump dies in the soil,
At the scent of water it will sprout;
And it will produce branches like a new plant. (14: 3-9)
Job accepted the fact that humans have inherited the curse of sin, making all generations from Adam unclean from
Gods standpoint. Sin, the Bible teaches, has a penalty, death. In that sense, God permitted human life to have an
end that he may not go beyond. What Job is requesting in his case is for God to turn his gaze away from him, so
that he may rest in death.
Again, using poetic language, Job beautifully compares humans to trees. Another Bible-based publication expands
on this comparison
The patriarch Job was convinced that even if he should die, he would live again. (Job 14:13-15) He used a tree
perhaps an olive treeto illustrate his confidence in Gods ability to resurrect him. There is hope even for a tree,
Job said. If it is cut down, it will sprout again. When rainfall breaks a severe drought, a dry olive stump can spring
back to life with shoots rising from its roots, producing branches like a new plant.Job 14:7-9. [3]
Humans are worse than trees. To Job, when humans die they never wake up again, like waters that disappear from
the sea, or rivers that get drained and dries up as he spoke below
But a man dies and lies powerless;

When a human expires, where is he?
Waters disappear from the sea,
And a river drains away and dries up.
Man also lies down and does not get up.
Until heaven is no more, they will not wake up,
Nor will they be aroused from their sleep. (14: 10-12)
But is Job truly hopeless and death is the only end? In my next reflection, Job will express his God-inspired hope.
References
[1] Our Quest for a Longer Life, The Watchtower, October 15, 1999, p. 3.
[2] Rescue Needed!, The Watchtower, March 1, 2008, p. 3.
[3] Can a Cut-Down Tree Sprout Again?, The Watchtower, April 15, 2015, p. 32.
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Although Job longed for death to end his suffering, Job entertained the hope of the resurrection. In my previous
reflection, I noted Jobs knowledge that in death humans cease to exist. They no longer wake up from the grave. But
in the concluding words of Job, he has expressed in beautiful language the hope he entertained.
Job expressed his hope this way
O that in the Grave you would conceal me,

That you would hide me until your anger passes by,
That you would set a time limit for me and remember me! (14: 13)
In death, Job will be concealed in the grave but he expressed hope in the words remember me at some point in
time. A Bible-based publication commented on this expressed hope
How did the faithful man Job view the Grave? He had lost all his possessions and children in one day, and then he
was struck with agonizing boils all over his body. He pleaded with God: O that in the Grave [in hell, Catholic Douay
Version] you would conceal me, that you would hide me. (Job 1:13-19; 2:7; 14:13) Clearly, Job did not understand
the Grave to be a fiery hell, a place where his suffering would be even worse. Rather, he thought of it as a place of
relief. [1]
He refined this hope in the next words he expressed
If a man dies, can he live again?

I will wait all the days of my compulsory service
Until my relief comes.
You will call, and I will answer you.
You will long for the work of your hands. (14: 14, 15)
Job expressed confidence that his coming back to life when God will call him up from the dead will come true
because God is longing to see him alive again. The phrase until my relief comes and you will call, and I will
answer you are indications of a future resurrection.
But for now, you keep counting my every step;

You watch only for my sin.
My transgression is sealed up in a bag,
And you seal up my error with glue. (14: 16, 17)
Despite this hope, Job still believes God is zeroing in on his shortcomings or sins. The bag Job mentioned is
commented on by the Bible-based encyclopedia Insight to make the word-picture vivid
The Hebrew word tserohr is derived from a verb meaning wrap up (Ex 12:34) and describes a common form of
receptacle tied with a cord or string, either as a bundle (Ge 42:35) or as a bag with only the neck being drawn
together and tied. (Pr 7:20; Ca 1:13) It appears that the money received from the chest of temple contributions was
bound into such bundles, doubtless of uniform quantities. (2Ki 12:10) In ancient times, in business transactions
involving large sums of money, the pieces were at times weighed and then put in such bundles or bags, the knot
thereafter being sealed. If desired, the bag could then pass from one person to another as warranted to contain the
stipulated amount. The unbroken seal thus could vouch for the amount of silver, gold, or other metal contained. Job
apparently uses such a figure at Job 14:17, saying to God: Sealed up in a bag is my revolt, and you apply glue over
my error. [2]
Job ends the first cycle with his painful view of God as he reflects of his own suffering
As a mountain falls and crumbles away
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And a rock is dislodged from its place,

As water wears away stones
And its torrents wash away earths soil,
So you have destroyed the hope of mortal man.
You keep overpowering him until he perishes;
You change his appearance, and you send him away.
His sons are honored, but he does not know it;
They become insignificant, but he does not realize it.
He feels pain only while he is still in his flesh;
He mourns only while he is still alive. (14: 18-22)
References
[1] What Happens After Death?, The Watchtower, August 1, 2015, p. 4.

[2] Bag. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 242.
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18.7.1 The Debate, Part 2, Eliphaz Speaks to Job - Part 1
It appears that Job will have to endure more words accusing him of wrongdoing. To his friends, it is the only
acceptable explanation why Job is suffering. God is punishing him.
The second of three cycle of exchanges introduces to me Eliphaz again.
In the first cycle, he has accused Job of being a wrongdoer and Job needs to repent to regain Gods favor. After
hearing Jobs concluding reply where Job wants to make his case before God, Eliphaz returns to provide his
response.
Will a wise person answer with empty arguments,

Or will he fill his belly with the east wind?
Reproving with mere words is useless,
And talk alone is of no benefit.
For you undermine the fear of God,
And you diminish any concern for God.
For your error dictates what you say,
And you choose crafty speech.
Your own mouth condemns you, and not I;
Your own lips testify against you. (15: 1-6)
Eliphaz reduced Jobs responses as empty arguments. Jobs talk is useless and of no benefit. Those are strong
words to say to a suffering man. To Eliphaz, Job is condemned by his own mouth. What does Eliphaz mean by using
the east wind? The Bible-based encyclopedia Insight comments
In Palestine the E wind was a hot wind that blew in from desert lands to the E and was destructive to vegetation.
(Eze 19:12) This is the basis for the expression fill [ones] belly with the east wind.Job 15:2. [1]
Eliphaz next set of questions are hurtful to Job
Were you the first man ever born,

Or was your birth before that of the hills?
Do you listen to the confidential talk of God,
Or do you limit wisdom to yourself?
What do you know that we do not know?
What do you understand that we do not?
Both the gray-haired and the aged are among us,
Men much older than your father.
Are Gods consolations not enough for you,
Or words spoken gently to you?
Why does your heart carry you away,
And why do your eyes flash with anger?
For you turn your spirit against God himself,
And you allow such words to go out of your own mouth. (15: 7-13)
Eliphaz castigates Job for his desire to make his case before God. Eliphaz refers to Jobs anger and bitterness. By
referring to words spoken gently with you may have implied that Eliphaz was gentle in his speech but his content is
surely not gentle. Eliphaz makes a wrong point in his next response
What is mortal man that he should be pure,

Or anyone born of a woman that he should be righteous?
Look! He has no faith in his holy ones,
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And even the heavens are not pure in his eyes.

How much less so when a person is detestable and corrupt,
A man who drinks in unrighteousness just like water! (15: 14-16)
Are Eliphaz words true? A Bible-based publication explains
What is mortal man that he should be clean, or that anyone born of a woman should be in the right? asked Eliphaz.
Then he proceeded to answer, saying: Look! In his holy ones [God] has no faith, and the heavens themselves are
actually not clean in his eyes. How much less so when one is detestable and corrupt, a man who is drinking in
unrighteousness just like water! (Job 15:14-16) Eliphaz was telling Job that Jehovah considers no human righteous.
The Devil too plays on negative thinking. He wants us to worry about past mistakes, become overly self-critical, and
think that we are irredeemable. He also wants us to overestimate what Jehovah expects of us and to underestimate
His compassion, forgiveness, and support.
Of course, all of us have sinned and fall short of the glory of God. No imperfect human can meet Jehovahs perfect
standards. (Rom. 3:23; 7:21-23) However, that does not mean that we are worthless to him. Jehovah knows that it is
the original serpent, the one called Devil and Satan, who is taking advantage of our sinful condition. (Rev. 12:9, 10)
Aware that we are dust, God makes allowances for us and does not keep finding fault with us.Ps. 103:8, 9, 14.
[2]
Eliphaz was wrong with his assertions and it could damage his listeners view of God. What about Eliphaz statement
that the heavens are not pure in his eyes? Insight comments
Eliphaz the Temanite said of God: Look! In his holy ones he has no faith, and the heavens themselves are actually
not clean in his eyes. However, Jehovah said to Eliphaz that he and his two companions had not spoken
concerning me what is truthful as has my servant Job. (Job 15:1, 15; 42:7) [3]
Eliphaz next makes another claim
I will inform you; listen to me!

I will relate what I have seen,
What wise men have related from their fathers,
Things they have not hidden. (15: 17, 18)
What will Eliphaz disclose or inform Job about? Eliphaz goes to to describe what befalls the wicked, exactly things
that are befalling Job
To them alone the land was given,

And no stranger passed among them.
A wicked person suffers torment all his days,
Throughout all the years reserved for the tyrant.
Terrifying sounds are in his ears;
In a time of peace, marauders attack him.
He does not believe that he will escape from darkness;
He is reserved for a sword.
He wanders about in search of foodwhere is it?
He well knows that the day of darkness is at hand.
Distress and anguish keep terrifying him;
They overpower him like a king ready to launch an attack.
For he raises his hand against God himself
And tries to defy the Almighty;
He stubbornly rushes against Him,
With his thick, strong shield;
His face is covered with fat,
And his hips bulge with fat;
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He resides in cities that will be brought to ruin,

In houses where no one will dwell,
Which will become heaps of stones.
He will not grow rich, and his wealth will not accumulate,
Nor will his possessions spread over the land.
He will not escape from darkness;
A flame will dry up his twig,
And he will pass away by a blast of Gods mouth.
He should not go astray and trust in what is worthless,
For what he gets in exchange will be worthless;
It will happen before his day,
And his branches will never flourish.
He will be like a vine that shakes off its unripe grapes,
And like an olive tree that casts off its blossoms.
For the assembly of godless ones is sterile,
And fire will consume the tents of bribery.
They conceive trouble and give birth to what is wicked,
And their womb produces deceit. (15: 19-35)
How would Job respond to this same accusation against him? I am keen to know what he would say in response.
References
[1] East. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1998, p. 670.
[2] Resist Satanic Propaganda, The Watchtower, February 15, 2010, p. 20.
[3] Heaven. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1998, p. 1063.
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18.7.2 The Debate, Part 2, Job Replies to Eliphaz - Part 2

How does Job feel now after one round of exchanges with his so-called three friends, they have not changed their
mind at all? They still believe that Job is suffering because God is punishing him for something wrong that he did. I
can now feel the heavier frustration that Job has felt for his so-called three friends.
Job opened his reply this way
I have heard many things like these before.

All of you are troublesome comforters!
Is there an end to empty words?
What provokes you to answer this way?
I could also speak as you do.
If you were in my place,
I could make persuasive speeches against you
And shake my head at you. (16: 2-4)
Job has called his so-called friends troublesome comforters. What he has heard from Eliphaz he has heard before
from the three of them. It was just going in circles. Job felt asking why are they doing this to him. Job continued
Instead, though, I would strengthen you with the words of my mouth,

And the consolation of my lips would bring relief.
If I speak, my own pain is not relieved,
And if I stop speaking, how much is my pain reduced?
But now he has made me weary;
He has devastated my whole household.
You also seize me, and it has become a witness,
So that my own skinniness rises up and testifies to my face. (16: 5-8)
Job responded that he would not do that way to friends. He would strengthen and console his friends to bring
relief. Regarding this positive view of Job, a Bible-based publication comments on counseling
The patriarch Job said: I would strengthen you with the words of my mouth. (Job 16:5) The Hebrew word for
strengthen is sometimes rendered fortify or reinforce. It is used to describe how the temple was made strong by
means of structural repairs. (Isaiah 41:10; Nahum 2:1; 2 Chronicles 24:13) Your words must skillfully rebuild the
depressed persons self-esteem, brick by brick, as it were. Doing this requires that you appeal to his power of
reason. (Romans 12:1) The 1903 issue of The Watch Tower cited earlier said regarding depressed ones:
Lacking . . . self-esteem, they need to be pushed to the front a little, in order to bring out what talents they really
possess, for their own encouragement and for the blessing also of the entire household of faith. [1]
Instead, Job felt that they had joined God in devastating him. Job wrongly thought that God is punishing him for
nothing while his so-called friends believe that God is punishing him for doing something wrong.
Job continued
His anger has torn me to pieces, and he harbors animosity against me.
He grinds his teeth against me.
My adversary pierces me with his eyes.
They have opened their mouth wide against me,
And they have scornfully struck my cheeks;
In large numbers they gather against me.
God hands me over to young boys,
And he thrusts me into the hands of the wicked.
I was untroubled, but he shattered me;
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He grabbed me by the back of the neck and crushed me;

Then he set me up as his target.
His archers surround me;
He pierces my kidneys and feels no compassion;
He pours out my gall on the earth.
He breaks through against me with breach after breach;
He rushes at me like a warrior. (16: 9-14)
Job felt strongly that it was God who has torn him to pieces, grinds his teeth as it were against him, and thrusted
him into the hands of the wicked. He was untroubled, in fact, enjoying material abundance and a happy family. But
in very poignant words, Job felt God shattered me.
In the heavens, Jehovah God is listening to Job. He understood that this is wild talk. His concept of a positive
relationship with God is turned upside down. In the next set of replies, I can now sense the frustration of Job and that
he literally wept because of pain and heartache.
I have sewn sackcloth together to cover my skin,

And I have buried my dignity in the dust.
My face is red from weeping,
And on my eyelids is deep shadow,
Although my hands have done no violence
And my prayer is pure.
O earth, do not cover my blood!
And let there be no resting-place for my outcry!
Even now, my witness is in the heavens;
The one who can testify for me is in the heights.
My companions ridicule me
As my eye sheds tears to God.
Let someone arbitrate between a man and God,
As one would between a man and his fellow.
For the years to come are few,
And I will go away on the path of no return. (16: 15-22)
Jobs words are now more poignant. My face is red from weeping. Such powerful description of ones emotional
state. On my eyelids is deep shadow. Physically and emotionally tortured, Job gets sleepless nights. He is going
through this despite not having done violence, and my prayer is pure. His only true witness is God who knows him
well as his companions ridicule him as his eye shed tears to God.
Job repeated his case - for someone to arbitrate between him and God. Soon, he will die, and go on the path of no
return - the grave. I have already read in chapter 14 where Job expressed hope in God calling out to him after he
died and he would call back at some future time. So, why does Job refer to death as a path of no return? A Bible-
based publication explains
These are comments about Jobs immediate future. What, then, did he mean? One possibility is that if he should die,
none of his contemporaries would see him. From their standpoint, he would neither return to his house nor get
further acknowledgment until Gods appointed time. Job might also have meant that no one can come back from
Sheol on his own. That Job hoped in a future resurrection is clear from Job 14:13-15. [2]
The time to correct Jobs viewpoint is yet future. But Job is not yet done with his reply.
References
[1] How to Help Depressed Ones Regain Joy, The Watchtower, March 15, 1990, p. 27.
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18.7.3 The Debate, Part 2, Job Replies to Eliphaz - Part 3

To remain articulate amidst suffering, feeling oppressed and tormented, is the picture of Job in this second cycle. Job
is not yet done grieving over the loss of his children. In this cycle, his lament remains the same. Job continues with
his response in this second cycle of exchanges
My spirit has been broken, my days have been extinguished;

The graveyard awaits me.
Mockers surround me,
And my eye must gaze at their rebellious behavior. (17:1,2)
From a respected member of the community, sitting at the gate, Job is now mocked by those around him. This has
broken the spirit of Job. He just awaits his death from this suffering. Job continued
Please accept my security, and keep it with you.

Who else will shake hands with me and pledge in my behalf?
For you have concealed discernment from their heart;
That is why you do not exalt them.
He may offer to share with his friends,
While the eyes of his children fail.
He has made me an object of scorn among the peoples,
So that I became one in whose face they spit. (17: 3-6)
Job referred to security or surety with himself being the surety or pledge. The Bible-based encyclopedia Insight
comments on this reference by Job
The customary mode of becoming surety for another remained unchanged for centuries. The patriarch Job made
the following reference to it: Please, do put my security with yourself. Who else is there that will shake hands with
me in pledge? (Job 17:3) Proverbs 17:18 is helpful in determining the procedure followed: A man that is wanting in
heart shakes hands, going full surety before his companion. Evidently a person became surety for another when, in
the presence of witnesses, he struck, clasped, or shook the hand of the creditor of the transaction and promised to
assume the obligations of the debtor if he should fail to make payment. In the Orient this act of striking or touching
hands meant that a bargain or covenant was sealed. (Pr 11:21) Apparently in this way Jehu confirmed Jehonadabs
affirmative reply to the question, Is your heart upright with me, just as my own heart is with your heart? For he said
to Jehonadab: If it is, do give me your hand.2Ki 10:15. [1]
So, hand shake is the gesture for making the surety. The mockers could be the one Job says has spit on his face.
That indeed was a terrible experience to add on his suffering and the low assessment of his so-called friends.
Job adds
From anguish my eyes grow dim,

And all my limbs are but a shadow.
Upright people stare in amazement at this,
And the innocent one is disturbed over the godless.
The righteous one keeps holding fast to his way,
And the one with clean hands grows stronger.
However, you may all come and resume your arguing,
For I have not found anyone wise among you. (17: 6-10)
To his so-called friends, he concludes that they may resume their arguing but he has not found anyone wise
among them. Job concludes
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My days are finished;

My plans, the desires of my heart, have been shattered.
They keep turning night into day,
Saying, Light must be near because it is dark.
If I wait, the Grave will become my home;
I will spread out my bed in darkness.
I will call out to the pit, You are my father!
To the maggot, My mother and my sister!
Where, then, is my hope?
Who can see hope for me?
It will go down to the barred gates of the Grave
When we all descend together into the dust. (17: 11-16)
This is the second time Job spoke about being shattered. Job talks about the Grave as his home and going into the
dust. Jobs imagery continues to be both dark and morbid. Job is articulate amidst suffering. He knows his so-called
friends remain false comforters and do not have anything wise or comforting to say to him.
His comfort is yet future.
References
[1] Surety. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 1046.
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18.7.4 The Debate, Part 2, Bildad Speaks to Job - Part 4

Did Bildad learn from Jobs responses? Will he tone down his reply and shift from an accuser to a comforter? The
opening words of Bildad will reflect if there has been a change.
Bildad opens with a series of questions
How long before you stop making such speeches?

Show some understanding so that we may then speak.
Why should we be viewed as animals
And be considered stupid in your eyes?
Even if you tear yourself to pieces in your anger,
Will the earth be abandoned for your sake,
Or will the rock move away from its place? (18: 1-4)
No, Bildad has not changed at all. He finds the words of Job wearisome that he is asking Job to stop making such
speeches. Bildad is saying nothing will change with all that outburst of anger. Bildad went on
Yes, the light of the wicked will be extinguished,

And the flame of his fire will not shine.
The light in his tent will certainly grow dark,
And the lamp over him will be extinguished.
His vigorous stride is shortened,
And his own counsel will make him fall.
For his feet will lead him into a net,
And he will wander onto its mesh.
A trap will seize him by the heel;
A snare will catch him.
A rope is hidden for him on the ground,
And a trap lies in his path.
Terrors frighten him on all sides
And chase him at his feet.
His strength fails him,
And disaster will make him stagger.
His skin is eaten away;
The most deadly disease consumes his limbs.
He is torn away from the security of his tent
And marched to the king of terrors. (18: 5-14)
What does Bildad mean here about losing light and lamp? The Bible-based encyclopedia Insight explains
Bildad, when implying that Job was hiding some secret wickedness, said of the wicked: A light itself will certainly
grow dark in his tent, and in it his own lamp will be extinguished. Farther on in his argument Bildad adds: He will
have no posterity and no progeny among his people. In the light of the fact that Solomon was said to be a lamp that
God gave to David his father, the putting out of ones lamp may carry the thought that such a person would have no
progeny to take over his inheritance.Job 18:6, 19; 1Ki 11:36. [1]
Bildad also referenced traps and snares for animals. Insight explains
To capture animals, nets were often set up. Then a group of hunters would frighten the animals, commonly by
making noise, so that these ran against the nets, which were so constructed that they would fall upon the animals.
Also, pits were dug and then camouflaged with a thin cover of sticks and earth. Animals were trapped by being made
to flee over the covering. In addition, snares that entangled the animals feet were used, and a combination of pits
49 | P a g e
and nets may also have been employed.Compare Job 18:8-11; Jer 18:22; 48:42-44; see BIRDCATCHER; TRAP.
[2]
So, Bildad is like saying since he felt that the three of them were likend to animals, now he compares Job to an
animal that has fallen to a trap.
He describes the tragedy of the wicked - frightened by terror, skin eaten away, deadly disease consumes his limbs -
description that fits the sad case of Job. He might as well have described Jobs physical and emotional status. Bildad
adds
Strangers will live in his tent;

Sulfur will be scattered on his home.
His roots will dry up beneath him,
And his branches will wither above him.
The memory of him will fade from the earth,
And in the street his name will be unknown.
He will be driven from the light into the darkness
And chased away from the productive land.
He will have no offspring and no descendants among his people,
And he will be without a survivor in the place where he lives.
When his day comes, the people in the West will be appalled
And the people in the East will be seized with horror.
This is what happens to the tents of a wrongdoer
And to the place of the one who has not known God. (18: 15-21)
The very descriptions are hurtful because they describe Job, childless - no offspring, no descendant and without
survivor. Job is no longer respected by his peers or community as if his memory have faded from the earth or his
name is not even known where he lived. After describing the very condition of Job, Bildad concludes that this is what
will happen to wrongdoers.
No. No comforter Bildad has become. He continues to be hurtful and hard line in his position as to what happened to
Job. Job will yet be comforted in the near future.
References
[1] Lamp. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 196.
[2] Hunting and Fishing. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 1161.
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18.7.5 The Debate, Part 2, Job Replies to Bildad - Part 5

For how long can Job continue to suffer the biting words of his false comforters? Job is no longer mincing with his
own words against them
How long will you keep irritating my soul,

Crushing me with words?
These ten times you have rebuked me;
You are not ashamed to deal harshly with me.
And if indeed I made a mistake,
My error remains with me.
If you insist on exalting yourselves over me,
Claiming that the reproach against me is justified,
Know, then, that it is God who has misled me,
And he has caught me in his hunting net. (19: 1-6)
A Bible-based publications commented on this outburst by Job

So distraught was Job at hearing the speech of Eliphaz and his companions that he was compelled to cry out: How
long will you men keep irritating my soul and keep crushing me with words?Job 19:2.
Never should we cause a fellow servant of God to cry out in distress because of our thoughtless, unkind words.
(Compare Deuteronomy 24:15.) A Bible proverb warns: What you say can preserve life or destroy it; so you must
accept the consequences of your words.Proverbs 18:21, TEV.
Recognizing the power of speech, let us follow the example of the apostle Paul. While in Macedonia, he was
encouraging the ones there with many a word.Acts 20:2. [1]
Job is clearly hurt with the words thrown at him by his so-called friends. He frankly tells them while suffering, their
words were an irritation and crushing to the spirit. But he maintains that God is the cause of his suffering. He now
turns to address God
Look! I keep crying out, Violence! but I get no answer;

I keep crying for help, but there is no justice.
My path he has blocked with a stone wall, and I cannot pass by;
He has covered my roadways with darkness.
He has stripped me of my glory
And removed the crown from my head.
He breaks me down on all sides until I perish;
My hope he uproots like a tree.
His anger burns against me,
And he views me as his enemy.
His troops come together and besiege me,
And they camp around my tent. (19: 7-12)
How could Job stand up and make his case against God who had viewed him as His enemy. He adds
My own brothers he has driven far away from me,

And those who know me have turned away from me.
My close companions are gone,
And those whom I knew well have forgotten me.
Guests in my house and my slave girls consider me a stranger;
I am a foreigner in their eyes.
I call for my servant, but he does not respond;
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With my mouth I beg him for compassion.

My very breath has become loathsome to my wife,
And I am a stench to my own brothers.
Even young children despise me;
When I rise up, they begin jeering at me.
All my close friends detest me,
And those whom I loved have turned against me. (19: 13-19)
It was not only his so-called friends who have pressured him but the community as a whole - his relatives, close
companions, slaves, his wife, children - have deserted Job and lost respect for him. Job appeals next
My bones stick to my skin and my flesh,

And I escape with the skin of my teeth.
Show me mercy, my companions, show me mercy,
For Gods own hand has touched me.
Why do you keep persecuting me as God does,
Attacking me without letup?
If only my words were written down,
If only they could be inscribed in a book!
O that they were carved forever in the rock,
With an iron stylus and lead! (19: 20-24)
His appeal for mercy is falling on deaf ears. Job feels that their words are adding to the pain that Job thought God
gave him. What did Job mean by the skin of my teeth? The Bible-based encyclopedia Insight explains
Job himself said: I escape with the skin of my teeth. (Job 19:20) Other readings of the above scripture have been
proposed by translators, but these require adjustments in the Hebrew text. It does not seem to be necessary to
endeavor to explain Jobs statement in the light of discoveries that scientists have made in recent times with the aid
of microscopes. It seems that Job was simply saying that he had escaped with nothing or with next to nothing. He
had escaped with the skin of his teeth, that is, with the skin of what apparently has no skin. [2]
What about Job mentioning iron stylus and lead? Insight explains
A stylus or chisel of metal or some other hard material was needed to cut or carve letters into stone or metal. The
patriarch Job declared: O that now my words were written down! O that in a book they were even inscribed! With an
iron stylus and with lead, forever in the rock O that they were hewn! (Job 19:23, 24) Apparently it was Jobs desire
that his words be cut into rock and the inscribed letters filled with lead to make them more enduring. [3]
For I well know that my redeemer is alive;

He will come later and rise up over the earth.
After my skin has thus been destroyed,
While yet in my flesh, I will see God,
Whom I will see for myself,
Whom my own eyes will see, not someone elses.
But deep inside I feel overwhelmed!
For you say, In what way are we persecuting him?
Since the root of the problem is with me.
Be in fear of the sword yourselves,
For the sword brings punishment against errors;
You should know that there is a judge. (19: 25-29)
Jobs use of the word my redeemer reminds me of the later teaching about the sacrifice of the Lord Jesus as
redeemer. A Bible-based publication commented on Jobs use of other words
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It uses the terms redeemer, ransom, and live again, thus giving a foreglimpse of teachings prominent in the
Christian Greek Scriptures. (Job 19:25; 33:24; 14:13, 14) [4]
The phrase while yet in my flesh has other alternative readings. In the Reference Bible, it offers the following
yet out of my flesh or apart from my flesh.
Other translations offer this Engish rendition
while yet in my flesh - New World Translation 2013, NIV

yet in my body - NLT
yet in my flesh - KJV
How could Job see God while in his flesh? A Bible-based publication offered this explanation
Completely humbled, Job acknowledged his wrong viewpoint and admitted that he had spoken without knowledge.
Yet, he had expressed faith that he would behold God. (Job 19:25-27) How could that happen, since no human can
see Jehovah and live on? (Exodus 33:20) Actually, Job saw the manifestation of divine power, heard Gods word,
and had his eyes of understanding opened to see the truth about Jehovah. [5]
References
[1] The Power of a Kind Word, The Watchtower, October 1, 1994, p. 32.
[2] Skin. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1998, p. 977.
[3] Stylus. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1998, p. 1041.
[4] Bible Book Number 18Job, All Scriptures is Inspired, Jehovahs Witnesses, p. 100.
[5] Jobs RewardA Source of Hope, The Watchtower, November 15, 1994, p. 19.
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18.7.6 The Debate, Part 2, Zophar Replies to Job - Part 6
After the two so-called friends had beaten Job with heavy words, it is now Zophars turn to speak. Will he be different?
Will he recognize the message in Jobs responses and change his mind?
Zophar opens his reply expressing his agitated spirit. Agitated by what? He felt that Jobs words were insulting
compelling him to reply
This is why my own troubling thoughts urge me to answer

Because of the agitation I feel.
I have heard a reproof that insults me;
And my understanding impels me to reply. (20: 1-3)
So, Zophar like Eliphaz and Bildad were not persuaded by Job at all. What would he say to Job as he felt that he is
compelled to reply?
Surely you must have always known this,

For it has been so since man was put on the earth,
That the joyful cry of the wicked is brief
And the rejoicing of the godless one is for a moment.
Although his greatness ascends to heaven
And his head reaches to the clouds,
He will perish forever like his own dung;
Those who used to see him will say, Where is he?
He will fly off like a dream, and they will not find him;
He will be chased away like a vision of the night. (20: 4-8)
Zophar is saying that the change in the quality of life of Job from enjoying abundance and happiness to suffering is
readily explainable. Such things happen to the wicked. So Job is like the wicked. Although his greatness ascends to
heaven and his head reaches to the clouds, he will perish forever.
The change in circumstance for the wicked is continued by Zophar
The eye that once saw him will not do so again,

And his place will behold him no more.
His own children will seek the favor of the poor,
And his own hands will give back his wealth.
His bones were full of youthful vigor,
But it will lie down with him in mere dust.
If what is bad tastes sweet in his mouth,
If he hides it under his tongue,
If he savors it and does not let it go
But keeps holding it in his mouth,
His food will turn sour inside him;
It will become like the poison of cobras within him.
He has swallowed down wealth, but he will vomit it up;
God will empty it out of his belly.
The venom of cobras he will suck;
The fangs of a viper will kill him. (20: 9-17)
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He graphically describes the change of circumstance using an analogy with the cobra and its venom. The wicked
cannot keep his wealth because God will empty it out of his belly. Instead, he will be killed by the poison of a viper.
Zophar continues his judgment of Job, insisting that bad things will follow the wicked, a full force of misfortune will
come against him.
He will never see the streams of water,

The torrents of honey and butter.
He will give back his goods without consuming them;
He will not enjoy the wealth from his trade.
For he has crushed and abandoned the poor;
He has seized a house that he did not build.
But he will feel no peace within himself;
His wealth will not help him escape.
There is nothing left for him to devour;
That is why his prosperity will not last.
When his wealth reaches its peak, anxiety will overtake him;
The full force of misfortune will come against him.
As he fills his belly,
God will send his burning anger upon him,
Raining it down upon him into his bowels.
When he flees from weapons of iron,
Arrows from a copper bow will pierce him.
He pulls an arrow from his back,
A glittering weapon from his gall,
And terror seizes him.
Total darkness awaits his treasures;
A fire that no one fanned will consume him;
Calamity awaits any survivors in his tent. (20: 18-27)
Where can the wicked go? Nowhere according to Zophar. In his mind, this is Job.
Heaven will uncover his error;

The earth will rise up against him.
A flood will sweep his house away;
It will be a heavy torrent on the day of Gods anger.
This is the wicked mans share from God,
The inheritance that God has decreed for him. (20: 28, 29)
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18.7.7 The Debate, Part 2, Job Replies to Zophar - Part 7

Job has heard all three of his so-called friends and they have not changed their minds. They are set that Job has
done wrong and God is punishing him. The only way his suffering would end is for Job to admit and confess his sins.
To his friends, Job would avoid the calamity of the wicked.
Job now replies to them all
Listen carefully to what I say;

Let this be the consolation you give me.
Bear with me while I speak;
After I speak, you may then mock me. (21: 1-3)
Failing to listen actively to Job, Job now appeals that they do so. In fact, Job is asking his friends too eager to
respond to Job to bear with him while he speaks. Job now begins his response
Is my complaint directed toward a man?

If it were, would I not lose patience?
Look at me and stare in amazement;
Put your hand over your mouth. (21: 4, 5)
Thats the point Job is making all along. He was not complaining to them or to any other man. It would be better to
put their hand over their mouth.
When I think about it, I am disturbed,

And my whole body shudders.
Why do the wicked live on,
Grow old, and become wealthy?
Their children are always in their presence,
And they get to see their descendants.
Their houses are secure, they are free from fear,
And God does not punish them with his rod.
Their bulls breed without failure;
Their cows give birth and do not miscarry.
Their boys run outside just like a flock,
And their children skip about.
They sing accompanied by tambourine and harp
And rejoice at the sound of the flute.
They spend their days in contentment
And go down peacefully to the Grave.
But they say to the true God, Leave us alone!
We have no desire to know your ways.
Who is the Almighty, that we should serve him?
What would we gain by being acquainted with him? (21: 6-15)
Contrary to the understanding of the three men, that the wicked suffers and the righteous is always blessed, Job
presents a different picture of the wicked the thought of which makes his body shudder. They are enjoying their
wickedness in peace and they go down peacefully to the grave.
Despite that, Job confesses the following
But I know that they do not control their own prosperity.
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The thinking of the wicked is far from me.

How often is the lamp of the wicked extinguished?
How often does disaster come upon them?
How often does God deal out destruction to them in his anger?
Do they ever become like straw before the wind
And like chaff that a storm wind carries away?
God will store up a mans punishment for his own sons.
But may God repay him so that he will know it.
May his own eyes see his ruin,
And may he be the one to drink from the rage of the Almighty.
For what does he care about what happens to his house after him
If the number of his months is cut short? (21: 16-21)
Job believes that God will repay the wicked. But he denies that he is one. Job declared that the thinking of the
wicked is far from me. That was a direct strike against the accusations of the three men.
Can anyone teach knowledge to God,

When He is the one who judges even the highest ones?
One man dies in his full vigor
When he is completely carefree and at ease,
When his thighs are padded with fat
And his bones are strong.
But another man dies deeply distressed,
Never having tasted good things.
Together they will lie down in the dust,
And maggots will cover both of them.
Look! I know exactly what you are thinking
And the schemes you devise to wrong me.
For you say, Where is the house of the prominent man,
And where is the tent in which the wicked one lived?
Have you not questioned travelers?
Do you not carefully study their observations,
That an evil person is spared on the day of disaster
And rescued on the day of fury? (21: 22-30)
Job now attacks their line of thought and presented facts that are contrary to their assertion based on real life
examples. Have you not questioned travelers?, Job asked them. It appears that what Job is stating is well-known
fact attested even by travelers. He now turns to the way of the wicked
Who will confront him about his way,

And who will repay him for what he has done?
When he is carried to the graveyard,
A vigil will be kept over his tomb.
The clods of earth of the valley will be sweet to him,
And all mankind follows after him
Like the countless number before him.
So why offer me meaningless comfort?
There is nothing but deceit in your answers!
(21: 31-34)
He concludes his attack of their false reasonings with why offer me meaningless comfort and deceit in your
answers. Up to the end of this second cycle, Job is now more straightforward in combating his friends false ideas.
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18.8.1 The Debate, Part 3, Eliphaz Speaks to Job, Part 1
The opening of the third and final cycle begins with Eliphaz again. After the two cycles of exchanges, it is pretty clear
to all of them that no one is listening with the others speeches. Job kept insisting that he is not wicked but he does
not know why he is suffering. The three so-called friends insist that Job must be wicked. Otherwise, how do you
explain his suffering they reason.
The time to correct them all is coming up. The time for Job to learn why he is suffering is fast approaching.
Eliphaz began the thrid cycle of exchanges with false ideas about God
Eliphaz the Temanite said in reply:
Can a man be of use to God?

Can anyone with insight be of benefit to him? (22: 1, 2)
Where is Eliphaz coming from here? What is he promoting about God? A Bible-based publication examines the
thinking of Eliphaz
Closely related to the idea that God is too exacting is the view that he regards humans as useless. Eliphaz third
speech contains the question: Can an able-bodied man be of use to God himself, that anyone having insight should
be of use toward him? (Job 22:2) Eliphaz was implying that man is useless to God. In a similar vein, Bildad argued:
How can mortal man be in the right before God, or how can one born of a woman be clean? (Job 25:4) According
to that line of reasoning, how could Job, a mere mortal, ever presume to have a righteous standing before God?
Some people today are plagued with negative feelings about themselves. Such factors as family upbringing,
exposure to the pressures of life, or being victims of racial or ethnic hatred may have contributed to this. But Satan
and his demons also take delight in crushing a person. If they can influence an individual to feel that nothing he does
is good enough for Almighty God, he is more vulnerable to despondency. In time, such a person could drift away,
even draw away, from the living God.Hebrews 2:1; 3:12.
Advancing age and health problems put limitations on us. The share we have in Kingdom service may seem quite
small in comparison with what we did when we were younger, healthier, and stronger. How important it is to
recognize that Satan and his demons want us to feel that what we do is not good enough for God! We must resist
such thinking. [1]
Eliphaz followed through with another question
Does the Almighty care that you are righteous,

Or does he gain anything because you follow the course of integrity? (22: 3)
This is not just an attack on Job. Eliphaz is misrepresenting God to Job by his line of questionings. Another Bible-
based publication comments on this
And he asked: Does the Almighty have any delight in that you are righteous? (Job 22:3) Bildad was in agreement
with this viewpoint, for he stated: There is even the moon, and it is not bright; and the stars themselves have not
proved clean in [Gods] eyes.Job 25:5.
We must be on guard against being influenced by such thinking. It can lead us to feel that God requires too much of
us. This view attacks our very relationship with Jehovah. Moreover, if we succumb to this type of reasoning, how
would we respond when we are given needed discipline? Rather than humbly accepting the correction, our heart
may become enraged against Jehovah himself, and we may harbor resentment toward him. (Proverbs 19:3) How
spiritually disastrous that would be! [2]
Now, Eliphaz really went wild against Job by accusing him of many things
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Will he punish you

And enter into judgment with you for your reverence?
Is it not because your own wickedness is so great
And there is no end to your errors?
For you seize a pledge from your brothers for no reason,
And you strip people of their garments, leaving them naked.
You do not give the tired one a drink of water,
And you hold back food from the hungry.
The land belongs to the powerful man,
And the favored one dwells in it.
But you sent away widows empty-handed,
And you crushed the arms of fatherless children.
That is why you are surrounded by traps,
And sudden terrors frighten you;
That is why it is so dark that you cannot see,
And a flood of water covers you. (22: 4-11)
Eliphaz made up his conclusion that Job is suffering because he did so many wicked things - seizing a pledge,
stripping people of their garments, not giving the tired one water to drink, holding back food from the hungry, sending
widows emoty-handed, crushing the arms of the fatherless children. What was the basis of his accusations?
Eliphaz went on
Is not God in the heights of heaven?

And see how high all the stars are.
But you have said: What does God really know?
Can he judge through thick gloom?
Clouds screen him off so that he does not see
As he walks about on the vault of heaven.
Will you follow the ancient path
That wicked men have walked. (22: 12-15)
I have not read anything from the words spoken by Job that comes close to what Eliphaz is claiming as from Job.
Eliphaz continued
Men who have been snatched away before their time,

Whose foundation was washed away by a flood?
They were saying to the true God: Leave us alone!
And What can the Almighty do to us?
Yet, he is the One who filled their houses with good things.
(Such wicked thinking is far from my own.)
The righteous will see this and rejoice,
And the innocent will mock them and say:
Our opponents have been destroyed,
And a fire will consume what is left of them. (22: 16-20)
Eliphaz claims that the wicked will suffer and perish and the righteous will witness it and rejoice. Job is undergoing
such calamity because he is wicked. Does that imply that the three of them are rejoicing that God is exacting
punishment against Job for his wickedness? That is how I read the implication of these lines.
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Eliphaz continued by exhorting Job to turn around, repent, and confess. Return to the Almighty, remove
unrighteousness, and throw your gold as if Job has left God and has done wickedness, trusting in his material
wealth.
Get to know Him, and you will be at peace;

Then good things will come your way.
Accept the law from his mouth,
And keep his sayings in your heart.
If you return to the Almighty, you will be restored;
If you remove unrighteousness from your tent,
If you would throw your gold into the dust
And the gold of Ophir into the rocky ravines,
Then the Almighty will become your gold,
And he will be your choicest silver.
For then your delight will be in the Almighty,
And you will lift up your face to God.
You will entreat him, and he will hear you;
And your vows you will pay.
Whatever you decide to do will succeed,
And light will shine upon your path.
For you will be humiliated when you speak arrogantly,
But he will save the humble.
He will rescue those who are innocent;
So if your hands are clean, you will certainly be rescued. (22: 21-30)
Those words appear positive encouragement except that Job has not done what Eliphaz specifically accused him of.
These must be the strongest words of Eliphaz going to the finale. He is thoroughly convinced that Job is suffering
because he is wicked.
References
[1] Resist Wrong Thinking!, The Watchtower, September 15, 2005, p. 27.
[2] Ibid., p. 26.
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In this third and last cycle, Eliphaz not only misrepresented God to Job but directly attacked Job by telling him that he
needs to return to God and be restored. How would Job respond to Eliphaz who held to his conviction that Job has
done something wrong to offend God?
Job opened his response with an expression of his continued frustration
Even today I will complain stubbornly;

My strength is exhausted because of my sighing. (23: 1, 2)
Then, he proceeded to express his desire for the longest time to seek justice with God himself
If only I knew where to find God!

I would go to his place of dwelling.
I would present my case before him
And fill my mouth with arguments;
I would learn how he would answer me
And take note of what he says to me.
Would he contend with me using his great power?
No, surely he would give me a hearing.
There the upright one could set matters straight with him,
And I would be acquitted once and for all by my Judge. (23: 3-7)
Job has expressed an amazing conviction that despite the accusations of the three so-called friends, that God is
punishing him because he is wicked, and Jobs own belief that God is indeed punishing him unjustly, he remains
confident that if Jehovah God would only give him a hearing, he will be vindicated.
But to Job God remains silent
But if I go east, he is not there;

And I return and I cannot find him.
When he is working on the left, I cannot look upon him;
Then he turns to the right, but I still do not see him.
But he knows the path I have taken.
After he has tested me, I will come out as pure gold. (23: 8-10)
Job feels that Jehovah God is aloof but even then he remains confident God knows him well enough. Jobs
confidence is expressed in the line I will come out as pure gold. Job expresses his integrity poetically
My feet have closely followed his footsteps;

I have kept to his way without deviating.
I have not departed from the commandment of his lips.
I have treasured up his sayings even more than what was required of me.
When he is determined, who can resist him?
When he wants to do something, he does it.
For he will carry out completely what has been determined for me,
And he has many such things in store.
That is why I am anxious because of him;
When I think about him, my fear grows.
God has made me fainthearted,
And the Almighty has made me afraid.
But I have not yet been silenced by the darkness
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Nor by the gloom that has covered my face. (23: 11-17)
The more his so-called friends insist that Job has done something wrong that he should repent for to explain why
allegedly God is punishing him, all the more that Job insists on his integrity. He just needs a fair hearing before God.
That time is fast approaching.
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Job began his defense by denying participation in any wrongdoing and expressed confidence that if only God will
hear him out, he will be vindicated. Job continues his response by pointing to the acts of the wicked
Why does the Almighty not set a time?

Why do those who know him not see his day?
People move boundary markers;
They carry off flocks for their own pasture.
They drive away the donkey of fatherless children
And seize the widows bull as security for a loan.
They force the poor off the road;
The helpless of the earth must hide from them.
The poor forage for food like wild donkeys in the wilderness;
They seek food in the desert for their children.
They must harvest in anothers field
And glean from the vineyard of the wicked.
They spend the night naked, without clothing;
They have no covering for the cold.
They are drenched by the mountain rains;
They cling to the rocks for lack of shelter.
The fatherless child is snatched away from the breast;
And the garments of the poor are taken as security for a loan,
Forcing them to go about naked, without clothing,
And hungry, as they carry the sheaves of grain.
They toil among the terrace walls in the heat of the day;
They tread the winepresses, yet they go thirsty.
The dying keep groaning in the city;
The fatally wounded cry for help,
But God does not regard this as improper. (24: 1-12)
Sadly, Job appears to accuse God of indifference to the unjust and oppressive acts of the wicked against the
vulnerable - the poor, the widow, and the fatherless children. Job continues in what appears as his complaint of the
wicked, completely different from the assertion of the three that the wicked are punished and suffer calamity
There are those who rebel against light;

They do not recognize its ways,
And they do not follow its paths.
The murderer rises at daybreak;
He slays the helpless and the poor,
While at night he engages in theft.
The eye of the adulterer waits for the twilight,
Saying, No one will see me!
And he covers his face.
In the darkness they break into houses;
By day they shut themselves in.
They are strangers to the light.
For morning is the same as deep darkness for them;
They are familiar with the terrors of deep darkness. (24: 13- 17)
What was Job saying here? Is he saying that God is condoning the unjust and oppressive acts of the wicked? I
compared this with his concluding statements
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But they are swiftly carried away by the waters.

Their portion of the land will be cursed.
They will not return to their vineyards.
Just as drought and heat take away the melted snow,
The Grave takes away those who have sinned!
His mother will forget him; the maggot will feast on him.
He will be remembered no more.
And unrighteousness will be broken just like a tree.
He preys on the barren woman,
And mistreats the widow.
God will use his strength to do away with the powerful;
Though they may rise up, they have no assurance of life.
God lets them become confident and secure,
But his eyes are on everything they do.
They are exalted for a little while, then they are no more.
They are brought low and gathered like everyone else;
They are cut off like heads of grain. (24: 18-24)
Clearlly, Job does not believe that their initial success is because of God being indifferent with them. Job is confident
that God will do away with the powerful and his eyes are on everything that they do.
Job concludes his response with a challenge
Now who can prove me a liar

Or refute my word? (24: 25)
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18.8.4 The Debate, Part 3, Bildad Speaks to Job, Part 4

In the third and last cycle, Bildad makes the shortest and last response so far by anyone in this exchange
Rulership and fearsome might are his;

He establishes peace in heaven.
Can his troops be numbered?
Upon whom does his light not rise?
So how can mortal man be righteous before God,
Or how can one born of a woman be innocent?
Even the moon is not bright
And the stars are not pure in his eyes,
How much less so mortal man, who is a maggot,
And a son of man, who is a worm! (25: 1-6)
Bildad dismisses Jobs long response by pushing the idea that to God humans cannot be righteous before God or
remain innocent. In other words, Jobs effort to defend himself is for nothing. His effort to appear righteous before
God has no value.
This is a lie peddled by Bildad. I am interested on how Job will refute this mindset. Job will make the longest
response he has ever made up to this point. After this the three cycles of exchanges will end.
After this, a different dialogue will open up with the introduction of Elihu.
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18.8.5 The Debate, Part 3, Jobs Final Response to the Three Men, Part 5
This is the start of the end of the three cycles of exchanges of Job and his so-called friends. Zophar did not respond
any further. The three had not changed their view of Job. Until the end they believed that Job had become wicked or
a very bad person. Job remained insistent that this is not true. He wanted an audience with God to defend himself
against these accusations. This is his longest and last response against the three.
Job opened his last response to them by castigating them
How you have helped the one with no power!

How you have saved the arm that has no strength!
What great advice you have given to the one lacking wisdom!
How freely you have revealed your practical wisdom! (26: 1-3)
Then, Job continued
To whom are you trying to speak,

And who inspired you to say such things?
Those who are powerless in death tremble;
They are even lower than the waters and their inhabitants.
The Grave is naked in front of God,
And the place of destruction lies uncovered. (26: 4-6)
When Job mentioned place of destruction, he used the Hebrew word avaddohn. The Bible-based encyclopedia
Insight comments on the usage
In Hebrew the word avaddohn means destruction and may also refer to the place of destruction. It appears in
the original Hebrew text a total of five times, and in four of the occurrences it is used to parallel the burial place,
Sheol, and death. (Ps 88:11; Job 26:6; 28:22; Pr 15:11) The word avaddohn in these texts evidently refers to
the destructive processes that ensue with human death, and these scriptures indicate that decay or destruction takes
place in Sheol, the common grave of mankind. [1]
This use of the word avaddohn and Jobs association of it with death implies significant things with the way Job
understood death. In all his pronoucements so far, death is associated with inactivity and destruction. It is not a place
where someone survives to exist in a different world. It is a place where living stops. This is consistent with what was
presented by the same writer of Job, the prophet Moses, in the book of Genesis in the creation of man.
Job was pointed now in his response, directly questioning the authority of the three. Then, Job under inspiration
declared something profound for his time
He stretches out the northern sky over empty space,

Suspending the earth upon nothing; (26: 7)
Insight commented on this declaration

The Bible, at Job 26:7, speaks of God as hanging the earth upon nothing. Science says that the earth remains in
its orbit in space primarily because of the interaction of gravity and centrifugal force. These forces, of course, are
invisible. Therefore the earth, like other heavenly bodies, is suspended in space as if hanging on nothing. [2]
This is so powerful a message that some critics are lost in translation. They try to trace the origin of the words and try
to associate it with something else. But, nothing concrete comes out of the exercise except to confuse the readers
not to accept what the Bible clearly presents.
Then, Job paints a picture of what God does with His creation in poetic language
He wraps up the waters in his clouds,
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So that the clouds do not burst under their weight;

He shuts off the view of his throne,
Spreading out his cloud over it.
He marks out the horizon on the surface of the waters;
He makes a boundary between light and darkness.
The very pillars of heaven shake;
They are stunned by his rebuke.
He stirs up the sea with his power,
And by his understanding he breaks the sea monster to pieces.
With his breath he makes the skies clear;
His hand pierces the elusive serpent. (26: 8-13)
To Job what he witnesses in creation he summarized
Look! These are just the fringes of his ways;

Only a faint whisper has been heard of him!
So who can understand his mighty thunder? (26: 14)
This reflection of Job is echoed in the progress that humans make as they acquire knowledge of the universe and life
on earth, Today, the world of scientific research has humbly acknowledged what Job expressed.
One journalist quoted an expert, an advocate of intelligent design
Read what Dr. Stepehen C. Meyer, who earned his PhD from Cambridge University, said about our complex world
coming into being by chance:
While many [scientists] outside origin-of life [fields] may still invoke chance as a causal explanation for the origin of
biological information, few serious researchers still do Chance is not an adequate explanation for the origin of
biological complexity and specificity Our experience with information-intensive systems indicates that such
systems always come from an intelligent source-I.e., from mental or personal agents, not chance During the last
forty years, every naturalistic model proposed has failed to explain the origin of information... Thus, mind or
intelligence or what philosophers call agent causation [intelligent designer], now stands as the only cause known to
be capable of creating an information-rich system, including the coding regions of DNA. [3]
References
[1] Abaddon. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 12.
[2] Earth. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 668.
[3] Davis, Max. The Insanity of Unbelief: A Journalists Journey from Belief to Skepticism to Deep Faith, Destiny
Image Publishers, 2012, p.
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After castigating his so-called friends and describing some of Gods creative works, Job continued his viewpoint that
it is God who is making him suffer despite his innocence. I must recall that Job is wrong here. He is not aware of the
issue introduced in the opening of his story about his true motivation for keeping his relationship with Jehovah God.
Satan accused Job of selfishness. He only clings to God for what he personally benefits from what God gave him.
Jobs true motivations need to be exposed. Jehovah God was confident of the integrity of Job that He was willing to
let the challenge happen.
Job speaks of God
As surely as God lives, who has deprived me of justice,

As the Almighty lives, who has made me bitter (27: 1, 2)
Here clearly Job has maintained his view about God. God is the one who is making him suffer unjustly. Even so, Job
makes a declaration
As long as my breath is within me

And spirit from God is in my nostrils,
My lips will not speak unrighteousness;
Nor will my tongue mutter deceit!It is unthinkable for me to declare you men righteous!
Until I die, I will not renounce my integrity!
I will maintain my righteousness and never let it go;
My heart will not condemn me as long as I live. (27: 3-6)
So, now I have the position of the three men that Job is suffering because God is punishing for being wicked. Job
showed counter examples that in fact the wicked prosper rather than getting punished. But Job, the man who is
suffering, stakes the claim that he will not renounce his integrity.
The Bible-based encyclopedia Insight comments about this declaration

Thereafter stricken with a painful, consuming disease and subjected to dissuasion from his own wife as well as to
disparaging criticism and slurs from companions who misrepresented Gods standards and purposes (Job 2:6-13;
22:1, 5-11), Jobs response was that he would not deny having been a man of integrity. Until I expire I shall not take
away my integrity from myself! On my justness I have laid hold, and I shall not let it go; my heart will not taunt me for
any of my days. (Job 27:5, 6) His maintaining integrity demonstrated that Gods Adversary was a liar. [1]
Insight links this issue of Jobs integrity with the very first issue raised back in Eden
The book of Job is essential, in conjunction with Genesis 3:1-6 and other scriptures, in revealing the great issue of
the righteousness of God in his exercise of sovereignty as well as the manner in which the integrity of Gods earthly
servants is involved in the issue. This issue Job did not understand, but he, nevertheless, did not allow his three
companions to make him doubt that he had been a man of integrity. (Job 27:5) [2]
Job maintained that his heart will not condemn him. This is a function of human conscience. A Bible-based
publication cites this as an example of how conscience works
Unlike Adam and Eve, many imperfect humans have heeded their conscience. For example, the faithful man Job
was able to say: I will maintain my righteousness and never let it go; my heart will not condemn me as long as I
live. (Job 27:6) Job was truly a conscientious man. He was careful to listen to his conscience, letting it guide his
actions and decisions. Thus, he could say with real satisfaction that his conscience did not condemn him with shame
and guilt. [3]
Job contrasts afterwards what really befalls the wicked in the end
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May my enemy become like the wicked,

Those assaulting me like the unrighteous.
For what hope does the godless man have when he is destroyed,
When God takes away his life?
Will God hear his outcry
When distress comes upon him?
Or will he find delight in the Almighty?
Will he call on God at all times? (27: 7-10)
Here Job plays the contrast of himself, who considers himself still righteous but suffering, calling on God, finding
delight in him, versus his enemies.
I will teach you about the power of God;

I will not hide anything about the Almighty. (27: 11)
Job presents himself as unselfish. He is willing to share what he knows about God. This is an example worth
emulating by contemporary Christians.
Look! If you have all seen visions,

Why are your speeches completely empty? (27: 12)
This is Jobs revert to his so-called friends. Their empty speeches reveal that they did not get inspired visions from
God. Job is convinced of the outcome for the wicked - destruction. Nothing is stable in the life of the wicked, as
fragile as the cocoon of the moth.
This is the wicked mans share from God,

The inheritance that tyrants receive from the Almighty.
If his sons become many, they will fall by the sword,
And his descendants will not have enough food.
Those who survive him will be buried by the plague,
And their widows will not weep for them.
Even if he piles up silver like the dust
And stores up fine clothing like the clay,
Though he may gather it,
The righteous man will wear it,
And the innocent will divide up his silver.
The house he builds is as fragile as a moths cocoon,
Like a shelter made by a watchman. (27: 13-18)
He concludes this portion of his speech about the outcome of the wicked
He will go to bed rich but will gather nothing;

When he opens his eyes, nothing will be there.
Terror overtakes him like a flood;
A storm snatches him away by night.
An east wind will carry him off, and he will be gone;
It sweeps him away from his place.
It will hurl itself at him without pity
As he desperately tries to flee from its force.
It claps its hands at him
And whistles at him from its place. (24: 19-25)
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References
[1] Integrity. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 1210.
[2] Job, Book of. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 83.
[3] Keep Yourself in Gods Love, Jehovahs Witnesses, 2016, p. 16.
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In the continuation of Jobs response, he started talking about mining of silver, gold, and copper and other human
economic activities
There is a place to mine silver

And a place for gold that they refine;
Iron is taken from the ground,
And copper is smelted from rocks.
Man conquers the darkness;
He probes to the limit in the gloom and darkness,
Searching for ore.
He sinks a shaft far from where people reside,
In forgotten places, far from where people walk;
Some men descend and swing suspended. (28: 1-4)
The Bible-based encyclopedia Insight commented on the locations of copper in the ancient Near East
Copper in the free state was not plentiful; metal-bearing ores consisting of oxides, carbonates, or sulfides had to be
smelted to release the metallic copper. Copper mines have been located in the Wadi Arabah, that arid part of the Rift
Valley that extends S from the Dead Sea to the Gulf of Aqaba at the eastern head of the Red Sea. (Job 28:2-4) [1]
A Bible commentary described how mining mentioned by Job resembles the practices of the ancients in the Near
East
The method of metallurgy described here in Job can be seen on a number of Egyptian funerary wall reliefs from the
New Kingdom (c. 1550-1050 B.C.) The underground mining, that is described here (commonly called pitting) begins
about 2000 B.C. in the ancient Near East. It involved digging vertical shafts at intervals in order to reach the
horizontal ore-bearing strata. In Egypt they preferred open cut mining and sometimes dug horizontal shafts into the
side of mountains or cliffs. By the middle of the second millenium they were doing more shaft mining. The copper
and turquoise mines of Egypt in the Sinai have yielded much information of mining techniques and the profession. [2]
Job now uses imagery and a lot of analogies in his dialogue using mining as a framework
Food grows on top of the earth;

But below, there is an upheaval as if by fire.
There in the stones is sapphire,
And the dust contains gold.
No bird of prey knows the path to it;
The eye of a black kite has not seen it. (28: 5-7)
Insight comments on Jobs use of the kite not being able to see these underground mining sites
Job uses the black kite as an example of superior sharp-sightedness, while showing that mans ingenuity and his
search for wealth lead him into underground paths that even the farseeing birds of prey cannot see.Job 28:7. [3]
Job continues this line of thought
No majestic beasts have trodden on it;

The young lion has not prowled there.
Man strikes the flinty rock with his hand;
He overturns the mountains at their foundation.
He cuts water channels in the rock;
His eyes spot every precious thing.
He dams up the sources of rivers
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And brings what was hidden to the light. (28: 8-11)
But why was Job talking about mining and shafts, water channels, the foundation of mountains? The next lines from
Job brings out the reason why
But wisdomwhere can it be found,

And where is the source of understanding?
No man recognizes its value,
And it cannot be found in the land of the living.
The deep waters say, It is not in me!
And the sea says, It is not with me!
It cannot be bought with pure gold;
Nor can silver be weighed out in exchange for it.
It cannot be bought with gold of Ophir
Nor with rare onyx and sapphire.
Gold and glass cannot be compared to it;
Nor can a vessel of fine gold be exchanged for it.
Coral and crystal are not worthy of mention,
For a bagful of wisdom is worth more than one full of pearls. (28: 12-18)
There it is - the priceless value of wisdom. All the difficult work on precious ores - gold, silver, or copper - making
these items expensive cannot buy wisdom. Not even pearls. Insight comments on the mention even of corals and
crystal
The comparative worth of rock crystal (Heb., gavish) in Jobs day may be suggested by his appraisal of it along
with coral and pearls, and yet he considered them all to be of less value than wisdom. (Job 28:18) [4]
But indeed where can it be found? Job continues with his inquiry
The topaz of Cush cannot be compared to it;

It cannot be purchased even with pure gold.
But from where does wisdom come,
And where is the source of understanding?
It has been hidden from the eyes of every living thing
And concealed from the birds of the heavens.
Destruction and death say,
Our ears have heard only a report of it. (28: 19-22)
Where is the source of wisdom? Job pointed to God
God understands the way to find it;

He alone knows where it resides,
For he looks to the ends of the earth,
And he sees everything under the heavens.
When he set the force of the wind
And measured out the waters,
When he made a regulation for the rain
And a path for the thunderous storm cloud,
Then he saw wisdom and explained it;
He established and tested it.
And he said to man:
Look! The fear of Jehovahthat is wisdom,
And to turn away from bad is understanding. (28: 23-28)
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Job acknowledges that to get wisdom, one has to source it from Jehovah God by developing a wholesome fear of
Him. These words will be repeated many times in other parts of the Bible across the years. Job is the first prophet to
utter these words linking fear of Jehovah and wisdom. I recall that Job lived after Joseph died and before Moses was
born. So, after the patriarchs Abraham, Isaac, and Jacob., he is the first patriarch-prophet to have been inspired to
say these words.
The fact that he said these despite his misgivings that God is causing his suffering.
References
[1] Copper, Brass, Bronze. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 505.
[2] Walton, John; Matthews, Victor; Chavalas, Mark. The IVP Bible Background Commentary: Old Testament,
InterVarsity Press, 2000, p. 506.
[3] Kite. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 178.
[4] Crystal. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 554.
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In this longest speech of Job he has dismissed again his so-called three friends for their judgment of him as wicked.
He has declared that he has not abandoned his integrity. He acknowledged that the beginning of wisdom is the fear
of God. Despite Jobs belief that God is punishing him unfairly, he still attributes to God His creative power and
wisdom.
In this segment of his speech, Job reminisced the happy days before his trials began using poetic language
If only I were in the months gone by,

In the days when God was watching over me,
When he caused his lamp to shine upon my head,
When I walked through darkness by his light,
When I was in my prime,
When Gods friendship was felt in my tent,
When the Almighty was still with me,
When my children were all around me, (29: 2-5)
Thus, Job began recalling the days when he felt God was will him and enjoying His friendship. He does not
understand why God has turned against him when all the while he was enjoying this close relationship. Job
proceeded to describe how he was treated in the community during those times
When my steps were awash in butter,

And the rocks poured out streams of oil for me.
When I used to go out to the city gate
And take my seat in the public square,
The young men would see me and step aside,
And even the old men would rise and remain standing.
Princes refrained from speaking;
They would put their hand over their mouth.
The voices of the prominent men were silenced;
Their tongue was stuck to the roof of their mouth.
Whoever heard me would speak well of me,
And those who saw me would testify for me. (29: 6-11)
Butter and oil offers a picture of material abundance for Job. He was well respected as indicated by the attention he
gets at the city gate. One reference described this as one of the many functions of ancient city gates
[ ] May, Natalie Naomi. Gates and their Functions in Mesopotamia and Ancient Israel, 2014, p. 95.
In both Akkadian and Biblical contexts we find the gate space being used as a legal court on occasion of lawsuits.
Book of Amos (5:10) and Isaiah (29:21) use the term [Hebrew word], which designates the person demanding
litigation at the gate in order to prove his case. Gates in Mesopotamia were the place of the seat of the judges, in the
Bible- the seat of the jury of elders, a court where decisions were made. In Mesopotamia judgment at the gate is a
common place found in literary texts - proverbs and sayings. [ ]
Job next proceeded to recall what good things he did for others
For I would rescue the poor who cried for help,

Along with the fatherless child and anyone who had no helper.
The one about to perish would bless me,
And I made the heart of the widow rejoice.
I put on righteousness as my clothing;
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My justice was like a robe and a turban.

I became eyes to the blind
And feet to the lame.
I was a father to the poor;
I would investigate the legal case of those I did not know.
I would break the jaws of the wrongdoer
And tear the prey away from his teeth.
I used to say, I will die in my own home,
And my days will be as numerous as the grains of sand.
My roots will spread out into the waters,
And dew will stay all night on my branches.
My glory is constantly renewed,
And the bow in my hand will keep shooting. (29: 12-20)
In poetic language, Job described himself as eyes, feet and father to the vulnerable. He compared the abstract
like righteousness and justice to concrete things like clothing, robe, and turban. Job has knowledge of plant life
using it as metaphor for fertility and abundance.
Job continued recalling how people treated him as a respectable leader

People would listen expectantly,
Waiting in silence for my advice.
After I had spoken, they had nothing more to say;
My words would fall gently on their ears.
They waited for me as for the rain;
They opened their mouth wide as for the spring rain.
When I smiled at them, they could hardly believe it;
The light of my face would reassure them.
I gave them direction as their head,
And I lived like a king among his troops,
Like one who comforts the mourners. (29: 21-25)
Jobs use of metaphor is powerful here. For example, the line where his words were compared to falling gently on
their ears like rain. He even compared himself to a king among his troops.
That is how much Job lost when his life turned miserable. This is what he felt God has taken away from her. The
resolution is coming up very soon.
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After recalling the happier days when Job says God was with him, he now moves to the present where his life is full
of misery. How does the change affected people around him? He now describes in the continuation of his longest
speech yet
Now they laugh at me

Men younger than I am,
Whose fathers I would have refused
To put with the dogs that guarded my flock. (30: 1)
This is a significant comment and mention of dogs in Jobs response. Why? The Bible-based encyclopedia Insight
explains why
To the Israelites this animal was ceremonially unclean, and it is therefore unlikely that they gave any thought to the
training of dogs. (Le 11:27; Isa 66:3) Although sheep and shepherds are often mentioned in the Bible, only Job, a
non-Israelite, speaks of the dogs of my flock.Job 30:1.
Dogs (Canis familiaris), like carrion birds, were scavengers, particularly in the cities. The Law directed throwing to
the dogs flesh that had been torn by a wild beast. (Ex 22:31) [1]
This was also echoed in another article in Biblical Archaeology web site
Everyone loves dogsdont they? Dogsor celeb in Hebreware humanitys best friends. We welcome them into
our homes, we walk them, feed them, clean up after them and excuse their bad behavior. But in ancient Israel,
people had an entirely different view of dogs.
Of the more than 400 breeds of dogs around today, all came from the same ancestorancient wolves. Dogs were first
domesticated perhaps as far back as 12,000 years ago. Because dogs are the only animals with the ability to bark,
they became useful for hunting and herding. Dogs in the Bible were used for these purposes (Isaiah 56:11; Job 30:1).
[2]
Given above, there is an article that invites researchers to take a second look at dogs as presented in the Old
Testament. The article concluded
To be sure, many of the negative comments about dogs, such as calling oneself a dead dog remain pejorative, but
other statements are not necessarily negative. For instance, Exod. 22.30 reads, You shall be men sacred to me.
Flesh torn to pieces in the eld you shall not eat; throw it to the dogs. Some scholars understand this verse to be
alluding to wild dogs: an animal carcass found in the countryside should be left for scavengers, namely, dogs.
Botterweck, for example, remarks, Because dogs ate garbage, carrion, and corpses, they were counted among the
unclean and loathsome animals to which unclean esh might be tossed (Ex. 22.30[31]). A more positive view of
dogs, on the other hand, could yield a different interpretation. These dogs could be sheepdogs, and the injunction
would be especially relevant for a shepherd: when you come across an animal carcass in the eld, do not touch it but
let your sheepdogs consume it.
This distinction between wild dogs and sheepdogs raises a nal point. The Old Testament uses the same word for
both: [Hebrew word]. Perhaps translators should not use dog for every occurrence of the word but should instead
use wild dog when the passage refers to feral dogs patrolling the village. This would distinguish detestable
scavengers from valuable helpers. But even if translations do not change, commentaries must. No scholar should
issue blanket statements such as, In the Biblethe dog is always spoken of in contempt. [3]
Job continued on
Of what use was the power of their hands to me?
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Their vigor has perished.

They are worn out from want and hunger;
They gnaw at the parched ground
That was already ruined and desolated.
They gather the salt herb from the bushes;
Their food is the root of broom trees. (30: 2-4)
Job in referring to their hands was referring to the men he did not value but now holds him are laughing at him. Job
referred to salt herb and root of broom trees. I checked Insight for my personal enlightenment. First with salt herb
This term is mentioned only once in Scripture as a food eaten by those of little account. (Job 30:4) The original-
language word is considered to be derived from a root meaning salt, and it has also been translated salt-wort (AS,
AT, Da), cress (Fn), grass (Dy), and mallow(s) (KJ, Le, RS). The rendering mallows appears to have resulted
from the similarity between the Hebrew word malluach and the Greek word molokhe, which is believed to be
related to the English designation mallow. However, at Job 30:4 the translators of the Greek Septuagint did not use
molokhe but halima (salt herbs, LXX, Bagster), and halima, like malluach, is thought to refer either to the salty
taste of the plant or to the region where it grows. [4]
While root of broom tree is explained below
Because the roots of the broom tree are bitter and nauseating, some have suggested that the reference by Job
(30:4) to these as being used for food by persons starving in barren desolation perhaps refers to an edible parasitic
plant (Cynomorium coccineum) that grows like a fungus on these roots. While this may be the case, it is also
possible that another variety of this plant existed in Jobs day (over 3,000 years ago) rather than just the present
white broom tree (Retama raetam) that now grows. Presenting another viewpoint regarding Job 30:4, N. Hareuveni
wrote: Since, unlike the leaves of the saltplant, roots of the broom are totally inedible in any form, it is obvious that
Job is speaking of white broom roots made into something that can be sold to earn ones bread. These young men
who now scorn Job made embers from the roots of the white broom to sell in the marketplace. (Tree and Shrub in
Our Biblical Heritage, Kiryat Ono, Israel, 1984, p. 31) In harmony with this, some suggest that the vowel pointing of
the Hebrew word translated their food be adjusted so that the Hebrew would read to warm them. [5]
Job continues his speech against the younger men at the outset
They are driven out of the community;

People shout at them as they would at a thief.
They live on the slopes of ravines,
In holes in the ground and in the rocks.
From the bushes they cry out
And huddle together among the nettles. (30: 5-7)
Job is not yet done describing these younger men who he himself does not value. Yet they are making fun of his
misery. This must add to Jobs pain, the social stigma that was heaped on him by both the people who used to
respect him and men of no value.
References
[1] Dog. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 644.
[2] White, Ellen. No, No, Bad Dog: Dogs in the Bible, Bible History Daily, Biblical Archaeoglogy web site, December
1, 2016.
[3] Miller, Geoffrey David. Attitudes Towards Dogs in Ancient Israel: A Reassessment, Journal for the Study of the
Old Testament 32.4, 2000, p. 500.
[4] Salt Herb. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 843.
[5] Broom Tree. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 368.
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Should Job even mind these men who are laughing at his miserable situation? Job himself describes their reputation
As sons of the senseless and the nameless ones,

They have been driven out of the land.
But now they mock me even in their songs;
I have become an object of scorn to them.
They detest me and keep their distance from me;
They do not hesitate to spit in my face.
Because God has disarmed me and humbled me,
They throw off all restraint in my presence. (30: 8-11)
Job describes that their parents were not just men he would not even consider to work with the dogs of his flock but
the parents were senseless and nameless ones, the New Living Translation Bible calls outcasts from society.
Despite coming from such a negative background, they have the brazenness not just to laugh at Job but to sing
songs that ridicule Job. Lacking respect for Job, they spit on his face. Job could not do anything about it.
The Bible-based encyclopedia Insight explains the last line where his ridiculers throw off all restraint came from the
idiom the bridle they left loose
Job, lamenting his sorrowful condition in sickness and under ridicule, says of his persecutors: The bridle they left
loose on my account. (Job 30:11) Jobs enemies went ahead full speed, unbridled, in complete disrespect and
unrestraint, in venting their hostility upon him. [1]
These young men did more to make his calamity worse and with impunity
On my right they rise up like a mob;

They put me to flight
And put up barriers of destruction in my path.
They tear up my roadways
And make my calamity worse,
Without anyone to stop them.
They come as if through a wide breach in the wall;
They roll in amid the devastation. (30: 12-14)
What is the net effect on Job for such unkind treatment from worthless men? Job continues
Terror overwhelms me;

My dignity is driven away like the wind,
And my salvation vanishes like a cloud.
Now my life ebbs from me;
Days of affliction take hold of me.
Aching pierces my bones at night;
The gnawing pain never stops.
With great force my garment is disfigured;
Like the collar of my garment, it chokes me. (30: 15-18)
To Job all this unkind treatment and his misery are all reflective of God abandoning him. The terror that overwhelms
Job is aptly described in poetic language - his dignity is carried away by the wind, and his salvation disappeared like
clouds. How painful is Jobs present situation? His aching pierces his bones at night and the gnawing pain never
stops. Top that with three so-called friends who stubbornly insist that he is in this state because he has become evil.
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Job now turns to God
God has thrown me down into the mud;

I am reduced to dust and ashes.
I cry to you for help, but you do not answer me;
I stand up, but you just look at me.
You have cruelly turned against me;
With the full might of your hand, you assault me.
You pick me up and carry me off with the wind;
Then you toss me about in the storm.
For I know that you will bring me down to death,
To the house where everyone living will meet. (30: 19-23)
These lines are all poignant - I cry to you for help, but you do not answer me and God picks him up only to toss him
in the storm. Job is convinced that with the way things are going God is doing to bring him down to death.
But no one would strike at a broken man

As he cries for help during his time of disaster.
Have I not wept for those who have fallen on hard times?
Have I not grieved for the poor?
Although I hoped for good, bad came;
I expected the light, but darkness came.
The churning inside me did not stop;
Days of affliction confronted me.
I walk about gloomy; there is no sunlight.
In the assembly, I rise and cry for help.
I have become a brother to jackals
And a companion to the daughters of the ostrich. (30: 24-29)
Job is not just complaining here. He is crying for help, to understand why this is happening to him, a righteous man
and why his so-called friends could not believe him. Job has described himself at his lowest, I walk about gloomy
and in the company of jackals and ostrich. What is the import of this analogy?
Anciently known as the camel bird, the ostrich is able to endure for long periods without water and hence thrives in
solitary wastelands. It is used in the Bible, along with jackals and similar creatures, as representative of desert life
(Isa 43:20) and to depict the ruinous desolation that became the fate of Edom and Babylon. (Isa 13:21; 34:13; Jer
50:39) Job, rejected and detested, sitting among ashes, and mournfully crying out, considered himself like a brother
to jackals and a companion to the daughters of the ostrich.Job 30:29. [2]
Yes, Job felt isolated among the company of men. Men who used to fear and respect him but are now making fun of
him, abandoning him, and the three who chose to remain kept pounding on him that he has become wicked. Job
ends this segment with more powerful, painful lines
My skin has blackened and fallen off;

My bones burn from the heat.
My harp is used only for mourning,
And my flute for the sound of weeping. (30: 30, 31)
References
[1] Bridle. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 367.
[2]Ostrich. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 562.
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Job is about to conclude his long response to the three cycles of exchanges between him and his so-called friends.
Job showed his so-called friends how wrong they were on their view of the righteous and the wicked. Contrary to
their view the wicked also enjoy abundance and prosperity and peace. The righteous also suffer.
Job insisted that he remains righteous, that God has abandoned him, and he wants an audience with God. He wants
to present his case to God that he should not be suffering this way and God should hear him out.
In this final segment, Job lined up proof of his integrity
I have made a covenant with my eyes.

So how could I show improper attention to a virgin? (31: 1)
What is the significance of this statement with respect to Jobs righteousness? A Bible-based publication offered this
explanation
In order to combat immoral fantasies, we need to make a covenant with our eyes, as did faithful Job. (Job 31:1,
7, 9) We must solemnly decide to control our eyes and not allow them to gaze with immoral lust at another person.
That would include averting our gaze from sexually charged images, be they on a computer screen, a billboard, a
magazine cover, or anywhere else. [1]
Then, having said that, Job proceed to elaborate his defense
What, then, would be my share from God above,

What inheritance from the Almighty on high?
Does not disaster await the wrongdoer
And calamity those doing what is harmful?
Does he not see my ways
And count all my steps?
Have I ever walked in untruth?
Has my foot hurried to deceive?
Let God weigh me with accurate scales;
Then he will recognize my integrity. (31: 2-6)
Job proceeds to make his case. He is now asking God to assess him if He can discover any wrongdoing. Job was
confident that God will discover his integrity. In fact, God knows full well that Job is really a righteous man. God even
gave him as an example to Gods enemy Satan. Job is unaware of the issues about his integrity and loyalty to
Jehovah God.
A Bible-based publication commeted on Jobs insistence on his integrity

IN ANCIENT times, objects were often weighed on a beam scale. It usually consisted of a horizontal beam, or bar,
that pivoted on a peg at its center. A pan hung from each end of the bar. The object being weighed was put in one
pan and a weight in the other. Gods people were to use honest scales and weights.Prov. 11:1.
When the godly man Job was suffering under satanic attack, he said: [Jehovah] will weigh me in accurate scales
and God will get to know my integrity. (Job 31:6) In that regard, Job mentioned a number of situations that could put
an integrity keeper to the test. But Job actually passed the test successfully, as implied by his words recorded in Job
chapter 31. [2]
Job continued to make his case
If my footsteps deviate from the way

Or my heart has followed after my eyes
Or my hands have been defiled,
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Then let me sow seed and someone else eat,

And let what I plant be uprooted.
If my heart has been enticed by a woman
And I have lain in wait at my neighbors door,
Then let my wife grind grain for another man,
And let other men have sexual relations with her.
For that would be shameful conduct,
An error deserving punishment by the judges. (31: 7-11)
Job appears to be daring God at this point. He is so confident of his righteousness that if God instead finds
something else, he is willing to go through the punishments he mentioned. When he mentioned punishment, Job
mentioned judges. The Bible-based encyclopedia Insight commented on the reference to judges
Persons responsible for deciding legal cases. At Job 31:11, 28 the phrase for attention by the justices is used in an
adjective sense to describe errors calling for judgment. Thus in these verses An American Translation reads a
heinous sin (vs 11) and a heinous crime (vs 28), instead of an error for [attention by] the justices. The error
under consideration in verse 11 is adultery (vss 9, 10), a crime that in Jobs time may have been judged by the older
men at the city gate. (Compare Job 29:7.) However, the error of verse 28 involves materialism and secret idolatry
(vss 24-27), wrongs of mind and heart that cannot be established at the mouth of witnesses. Therefore, no human
justices could determine guilt. Job, though, apparently recognized that God could judge such wrongs and that they
were serious enough to warrant his judgment. [3]
Job even compared adultery and its punishment to a ravaging fire
It would be a fire that would devour and destroy,

Consuming even the roots of all my produce. (31: 12)
At Job 31:12 avaddohn designates the damaging effect of an adulterous course. Job declared: That [adulterous
course] is a fire that would eat clear to destruction [adh-avaddohn], and among all my produce it would take
root.Compare Pr 6:26-28, 32; 7:26, 27. [4]
Job is not yet done with his case. My reflection on his defense will be completed on the next reflection.
References
[1] We Can Remain Chaste, The Watchtower, June 15, 2015, p. 16.
[2] We Shall Walk in Our Integrity!, The Watchtower, November 15, 2010, p. 28.
[3] Justices. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 141.
[4] Abaddon. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 12.
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The long three cycle of exchanges of Job and his three so-called friends has come to an end. Job concludes his
speech by still asserting that he has never done wrong to anyone but instead did a lot of good . He continued his
defense with the following
If I denied justice to my male or female servants

When they had a complaint against me,
What can I do when God confronts me?
What can I answer him when he calls for an accounting?
Did not the One who made me in the womb also make them?
Was it not the same One who formed us before our birth? (31: 13-15)
A Bible-based publication comments on these statements by Job
To maintain our integrity, we need to be like Job, who was just, humble, and considerate of others. He said: If I
used to refuse the judgment of my slave man or of my slave girl in their case at law with me, then what can I do
when God rises up? And when he calls for an accounting, what can I answer him? Did not the One making me in the
belly make him, and did not just One proceed to prepare us in the womb?Job 31:13-15.
Apparently, there was no complicated procedure for handling legal cases in Jobs day. Cases were conducted in an
orderly way, and courts were available even to slaves. Job was just and merciful in dealing with his servants. If we
are to walk in our integrity, we must display such qualities, especially if we serve as elders in the Christian
congregation. [1]
In ancient Near East societies, the poor, widow and orphans were often mentioned together as the vulnerable in their
society. Job described how he dealt with them being a wealthy man at the time
If I refused to give the poor what they desired

Or saddened the eyes of the widow;
If I ate my portion of food alone
Without sharing it with the orphans;
(For from my youth the orphan grew up with me as though I were his father,
And I have been a guide for the widow from childhood.)
If I saw anyone perishing for lack of clothing
Or a poor man with nothing to cover himself;
If he did not bless me
As he warmed himself with the wool of my sheep;
If I shook my fist against the orphan
When he needed my assistance in the city gate;
Then let my arm fall from my shoulder,
And let my arm be broken at the elbow.
For I dreaded disaster from God,
And I could not stand before his dignity. (31: 16-23)
Job thus presented himself as a generous and compassionate man. The mistreatment that he is getting now from
the same members of the community as well as from the good-for-nothing younger men has really hurt Job. Then,
Job declared something important to the accusation against him by Satan regarding material things
If I put my confidence in gold

Or said to fine gold, You are my security!
If I found my joy in my great wealth
Because of the many possessions I acquired. (31: 24, 25)
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Satan has accused him that Job only clinged to God for the material blessings that he is getting from God. These
statements clearly exposed Satan as a liar. Neither can Job be accused of worshiping non-gods like idols or anything
else
If I saw the sun shining

Or the moon moving in its splendor;
And my heart was secretly enticed,
And my mouth kissed my hand in worship of them. (31: 26, 27)
Job is not an animist or an asrologer who worships things and heavenly bodies. Job is wise enough to know that
they are non-gods. He cannot be faulted with idolatry. The Bible-based encyclopedia Insight explains the gesture
mentioned by Job in the verse about kissing the hand
Religious gestures toward an object. Job pointed out the danger of letting ones heart be enticed toward some
object of reverence such as the sun or the moon to the point of making a worshipful gesture toward it, perhaps
placing ones hand to ones mouth in a kiss the way pagan moon worshipers and those giving homage to idols did.
Job realized that this was a denial of the true God and would require an accounting for such error.Job 31:26-28.
[2]
Job is fully aware of the consequences of such foolishness
Then that would be an error deserving punishment by the judges,

For I would have denied the true God above. (31: 28)
A Bible-based publication commented on Jobs conclusion here

Integrity keepers do not deviate from pure worship. Job did not do so, for he declared: If I used to see the light
when it would flash forth, or the precious moon walking along, and my heart began to be enticed in secrecy and my
hand proceeded to kiss my mouth, that too would be an error for attention by the justices, for I should have denied
the true God above.Job 31:26-28.
Job did not worship inanimate things. If his heart secretly became enticed upon beholding heavenly bodies, such as
the moon, and if his hand kissed his mouth, perhaps throwing a kiss with his hand in an idolatrous act, he would be
an idolater who denied God. (Deut. 4:15, 19) To maintain our integrity to God, we must avoid all idolatry.Read
1 John 5:21. [3]
Job also declared his attitudes not only of other women, the vulnerable but also of his enemies
Have I ever rejoiced over the destruction of my enemy

Or gloated because evil befell him?
I never allowed my mouth to sin
By asking for his life in an oath. (31: 29, 30)
This is an important confession of Job respecting other people. He cannot be found at fault in his heart and mouth.
The same Bible-based publication cited previously commented
Job was neither malicious nor cruel. He knew that such traits would betray a lack of integrity, for he said: If I used to
rejoice at the extinction of one intensely hating me, or I felt excited because evil had found him . . . , I did not allow
my palate to sin by asking for an oath against his soul.Job 31:29, 30.
Upright Job never rejoiced if calamity befell someone hating him. A later proverb warns: When your enemy falls, do
not rejoice; and when he is caused to stumble, may your heart not be joyful, that Jehovah may not see and it be bad
in his eyes and he certainly turn back his anger from against him. (Prov. 24:17, 18) Since Jehovah can read the
heart, he knows if we are secretly rejoicing over another persons calamity and surely does not approve of such an
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attitude. (Prov. 17:5) God may deal with us accordingly, for he says: Vengeance is mine, and retribution.Deut.
32:35. [4]
Job also cited his being hospitable to strangers
Have the men of my tent not said,

Who can find anyone who has not been satisfied with his food?
No stranger had to spend the night outside;
I opened my doors to the traveler. (31: 31, 32)
The patriarchs as recorded in the Bible were all hospitable of strangers with Abraham cited many times doing so. Job
is one of them. Now, after saying these things, Job proceeded to complete his speech
Have I ever tried to cover over my transgressions, like other men,

By hiding my error in the pocket of my garment?
Have I been in fear of the reaction of the multitude,
Or have I been terrified by the contempt of other families,
Making me silent and afraid to go outside?
If only someone would listen to me!
I would sign my name to what I have said.
Let the Almighty answer me!
If only my accuser had written out the charges in a document!
I would carry it on my shoulder,
And I would bind it around my head like a crown.
I would give him an accounting for every step I took;
I would approach him confidently, like a prince.
If my own ground would cry out against me
And its furrows would weep together;
If I have eaten its fruitage without payment,
Or if I have caused its owners to despair;
Then let thorns sprout for me instead of wheat
And foul-smelling weeds instead of barley.
The words of Job end here. (31: 33-40)
Job in his conclusion is willing to be examined to prove his case. If he is proven wrong or a liar, he is willing to suffer
the consequences. He would even sign his name on it as proof. Insight offered an explanation how was this done in
ancient times
A persons identifying mark. The word signature is a translation of the Hebrew word taw, the name of the last letter
of the Hebrew alphabet. (Taw is also rendered mark; Eze 9:4 [compare ftn], 6.) A signature may have been, at
times, the impression of ones signet ring or cylinder seal, or it may have been a written mark peculiar to the user or
a mark selected by him as an identification.
In protesting his innocence before his three companions who were charging that sins against God were the cause
for his suffering, Job presented evidence and argument as to his blamelessness. He called upon God to hear his
case and give him an answer, saying: O that I had someone listening to me, that according to my signature the
Almighty himself would answer me! Or that the individual in the case at law with me had written a document itself!
(Job 31:35) Job here expressed willingness to present his case before God, affixing his own signature to it in
attestation. [5]
References
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[2] Attitudes and Gestures. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 216.
[4] Ibid., p. 31.
[5] Signature. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 942.
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18.9 God Sends Elihu to Job

18.9.1 God Sends Elihu to Job - Part 1
Bible critics during the height of disparaging the Bible as plain literature rather than the Word of God, have been
prone in dissecting every book, isolating writing styles, vocabulary and other linguistic aspects and from there
conclude how many writers created the book, when it was created based on such compartmentalized approach all
based on speculations. That is what the early critics did with Elihu, asserting that he was just a late addition to the
book of Job and not integral at the time of writing.
In this reflection, I highlighted how all of that has recently changed as it did for the other Bible books I have already
covered. A win for Gods Word.
In this new scene, a new personality is introduced in the story of Job. This is Elihu.
So these three men stopped trying to answer Job, because he was convinced of his own righteousness. But Elihu
the son of Barachel the Buzite of the family of Ram had become very angry. His anger blazed against Job for trying
to prove himself right rather than God. (32: 1, 2)
Who is this Elihu? The Bible-based encyclopedia Insight answers

The son of Barachel the Buzite of the family of Ram. As a descendant of Buz, Elihu was evidently a distant relative
of Abraham. (Job 32:1, 2, 6; Ge 22:20, 21) Likely Elihu listened carefully to the entire debate between Job and his
three would-be comforters. But, out of due respect for their age, he remained silent until all had finished speaking.
Though modern critics have labeled Elihu as loquacious, saying that his speeches were long-winded, the statements
of Elihu were not those of an impertinent young man. He fully appreciated that wisdom was not the exclusive
possession of those advanced in years, but that Gods spirit made one truly wise. Elihu, therefore, leaned heavily on
Gods spirit. He was thus able to discern correctly that Job had failed to appreciate that the vindication of Jehovah
God is far more important than the vindication of any man and that Jobs three friends had actually pronounced God
wicked.Job 32:2-9, 18. [1]
Elihu ir reportedly upset with Job over his insistence that he is righteous in the middle of his suffering. Job does not
know the entire story. He only knows his suffering and is not aware of the bigger story of why this is happening at all.
Still, Jobs dialogue in the poem is mostly about his righteousness. Is this wrong? Insight comments
Since God alone can declare a man righteous, attempts to prove oneself righteous on the basis of ones own merit
or by acceptance of the judgment of others as to ones righteousness are of no value. Job was reproved because,
though not charging God with any wrong, he was declaring his own soul righteous rather than God. (Job 32:1, 2)
[2]
But Elihu is angry not just at Job. The narrative continues
He was also very angry with Jobs three companions because they could not find an answer but had declared God
wicked. Elihu had been waiting to respond to Job, because they were older than he was. When Elihu saw that the
three men had nothing to say in answer, his anger flared up. (32: 3-5)
A Bible-based publication comments on this detail

Especially was Elihus wrath directed against the false comforters. Their statements seemed to exalt God but really
reproached him by taking Satans side of the controversy. Full of words and moved by holy spirit, Elihu was an
impartial witness of Jehovah.Job 32:2, 18, 21. [3]
Elihu recognized that the so-called three friends of Job were not really glorifying God at all but their false ideas were
actually reproaching God. Some scholars looking at the book of Job as a piece of literature are quick to assert that
the section containing the Elihu speeches are probably written by a different author and that because of the genre of
the book, it must have been written as claimed by believers of the defunct documentary hypothesis as a post-exile
literature. One article reviewed the claims and given the context of scholarship in the 1900s made this statement
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Since Johann Gottfried Eichhorn raised the issue in the 1780s, and Matthias Heinrich Stuhlmann in his commentary
on Job some years later argued against their originality, many scholars have believed that the Elihu speeches are
interpolated in the book. [4]
Fast forward nearly a century later, another article summarized the issues against Elihu in the book of Job
Janzen lists four objections to the authenticity of the speeches. "(1) Elihu is mentioned nowhere else, not even in
the epilogue, his long speeches interrupt the continuity between chapters 31 and 38, and he contributes little if
anything to the content or dramatic movement of the book; (2) the literary style is diffuse and pretentious, inferior to
that of the rest of the book; (3) the linguistic usage differs from that in the rest of the poetry; and (4) the speeches
offer an alternative resolution to Job's problem from that of the (baffling) divine speeches." [5]
Later in the article, the author responds
First, it would seem unlikely that Elihu would be mentioned in the prologue (chaps. 1-2) since Yahweh, Satan, and
Job are the major focus of those chapters. Neither the wife nor the three counselors are mentioned until chapter 2.
Second, it would also seem unlikely that a young bystander would interrupt the serious discussions found in the
dialogue (chaps. 3-31) between three elderly "wise men" and a prominent Near Eastern sovereign. Elihu was led into
the conversation by his frustration with the inadequate answers offered by the three spokesmen to Job's dilemma
and was constrained to speak, as the text suggests, by the Spirit (33:4).
Third, neither the three friends, the wife, Satan, nor Elihu is mentioned in chapters 38-41 since God and Job are the
focus.
Fourth, the epilogue is reserved primarily for Job's response to the speeches of Yahweh and to Yahweh's response
to Job's repentance. The epilogue also voices a condemnation of the false representation of Eliphaz, Bildad, and
Zophar. Elihu's absence from the condemnation can be explained by Yahweh's own words, "After the LORD had
said these things to Job, he said to Eliphaz the Temanite, 'I am angry with you and your two friends, because you
have not spoken of me what is right, as my servant Job has' " (42:7, NIV). Yahweh's anger was not extended to Elihu,
and although it is an argument from silence, the implication is that if Elihu had been in full agreement with the three,
then he would have been equally condemned. Elihu claimed to give a different message from that of the three and
either he did or he did not (32:14). The implication from God's silence concerning Elihu is that he did. Therefore there
is no need for Job to have offered sacrifices on Elihu's behalf as he did for the three, for Elihu had not
misrepresented Yahweh.
Furthermore it was not necessary for Yahweh to praise Elihu, because the speeches of Yahweh, the response of Job,
and the correction of the three suggest strongly that Elihu was correct and that his speeches were compatible with
those of Yahweh. It is therefore not surprising that God was silent with regard to Elihu. It might also be noted that
Job's wife and Satan are absent from the epilogue. Since the wife's statement was countered originally and finally by
Job's faith, and since Satan's accusation was proved invalid by Job's response in 42:1-6, there seems to be no
reason for further mention of either Job's wife or Satan. Concerning the second criticism-that the literary style65 is
diffuse and pretentious, inferior66 to that of the rest of the book-it can be demonstrated that the basis for this
criticism sometimes rests in the presuppositions the reader brings to the text. [6]
With that put aside, I can now focus on Elihus opening speech.
References
[1] Elihu. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 710.
[2] Declare Righteous. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 606.
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[3] Jobs RewardA Source of Hope, The Watchtower, November 15, 1994, p. 17.
[4] Andersen, Ragnar. The Elihu Speeches- Their Place and Sense in the Book of Job, Tyndale Bulletin 66.1
(2015), p. 77.
[5] Waters, Larry. The Authenticity of the Elihu Speeches in Job 32-37, Bibliotheca Sacra 156 (January-March
1999), Dallas Theological Seminary, p. 30.
[6] Ibid., p. 38.
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After three long cycles of exchanges about human suffering between Job and his three so-called friends now ended,
the book of Job introduced a young man named Elihu. Elihu now begins his opening speech and I am keen to
discover how his speech will be different compared to what has already transpired from the four
So Elihu the son of Barachel the Buzite began to speak, saying:

I am young
And you men are aged.
So I respectfully held back,
And I dared not tell you what I know.
I thought, Let age speak,
And let a multitude of years declare wisdom.
But it is the spirit in people,
The breath of the Almighty, that gives them understanding.
Age alone does not make one wise,
Nor is it only old men who understand what is right. (32: 6-9)
I thought I like the opening of Elihu as showing his deference to the age of the ones leading the exchange. He
allowed them to finish first before he decided to pitch in. But in his reference to the Almighty and the aged, he made
a valuable insight. The Bible-based encyclopedia Insight commented on this
Thus, the Hebrew Scriptures emphasize that age alone is not sufficient, that gray-headedness is a crown of beauty
only when found in the way of righteousness. (Pr 16:31) It is not those merely abundant in days that prove wise,
nor those just old that understand judgment, but those who, along with their experience, are guided by Gods spirit
and who have gained understanding of his Word.Job 32:8, 9; Ps 119:100; Pr 3:5-7; Ec 4:13. [ ]
Having said the above, he gave them insight in how he came to this point now that he wanted to speak
So I say, Listen to me,

And I will also tell you what I know.
Look! I have waited for your words;
I kept listening to your reasoning
As you searched for things to say.
I paid close attention to you,
But none of you could prove Job wrong
Or answer his arguments. (32: 10-12)
Elihu thus positioned himself early in his speech with his assessment that no one of the three so-called friends of Job
has answered or corrected Job. So, he proceeded to correct the three
So do not say, We have found wisdom;

It is God who refutes him, not a man.
He did not direct his words against me,
So I will not reply to him with your arguments.
They are dismayed, they have no more answers;
They have nothing left to say.
I have waited, but they do not continue speaking;
They just stand there, with no further answer. (32: 13-15)
Elihu made it clear that he is eager to make a reply and participate in the discussion using poetic language to
describe his eagerness
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So I too will give an answer;

I too will tell what I know,
For I am full of words;
The spirit within me compels me.
My insides are like wine that has no vent,
Like new wineskins ready to burst.
Let me speak so that I can find relief!
I will open my lips and give an answer. (32: 15-20)
Elihu promised that he will stay impartial in his response
I will not show partiality to anyone;

Nor will I flatter any human,
For I do not know how to flatter;
If I did, my Maker would quickly do away with me. (32: 21, 22)
I am eager to see his responses to the main discussion around human suffering.
References
[1] Older Man. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 549.
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After Job endured a long three-cycle of exchanges where his three so-called friends kept accusing Job of
wrongdoing, how would Elihu preface his words? What encouraging things can Elihu say that is different from the
other three? What can I learn from this when counseling the weak and suffering? This is my reflection note.
First, it is worth repeating that bible scholars who are critical of the Bible in general and of Elihu in the book of Job in
particular have only speculations lined up against Elihu being part of the book between Jobs final speech and Gods
response to Job. One article echoed this view
However, these arguments against the originality and importance of Elihus words are netiher insurmountable nor
irrefutable. I shall argue below that there are good grounds for Elihus exclusion from the epilogue and that Elihu
docs make an importan contribution to the overall argument of the book. Furthermore, there is no indication in any
ancient manuscript or version that the Elihu speeches were either located elsewhere or else absent from the book at
any stage in its history. [1]
That last statement breaks the case of the bible critics. If their assertion that the Elihu speeches were later addition
or insertion to the book of Job, we should have by now ancent manuscripts or versions where the Elihu speeches are
excluded. There are no such documents.
Elihu continues speaking to Job
But now, Job, please hear my words;

Listen to everything I say.
Look, please! I must open my mouth;
My tongue must speak.
My words declare the uprightness of my heart,
And my lips sincerely tell what I know.
Gods own spirit made me,
And the Almightys own breath brought me to life.
Reply to me if you are able;
Present your arguments before me; take your position.
Look! I am just like you before the true God;
From the clay I too was shaped.
So no fear of me should terrify you,
And no pressure from me should overwhelm you. (33: 1-7)
I can discern from the opening words of Elihu in this segment that he is assuring Job that he is not an enemy. He is
not special in any way or better than Job. Job should feel comfortable to listen to whatever he wants to say given that
Elihu will speak to a suffering man. Elihus reference that humans are made of clay is an indirect allusion to Genesis
2:7. There is some sort of intertextuality here between the book of Job and Genesis and given that Moses wrote the
two books I do not find it surprising.
But you said in my hearing,

Yes, I kept hearing these words,
I am pure, without transgression;
I am clean, without error.
But God finds reasons to oppose me;
He considers me his enemy.
He puts my feet in stocks;
He scrutinizes all my paths. (33: 9-11)
An important rule of discourse is first understand the speaker before you respond to him. This is exactly what Elihu
did. He summarized correctly what Job has been repeating in the three-cycle of exchanges among his so-called
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three friends. Elihu captured the two positions of Job, 1) he is innocent and 2) God has caused his suffering for
reasons Job does not know.
Elihu now declares his point of view relative to Jobs position
But you are not right in saying this, so I will answer you:
God is far greater than mortal man.
Why do you complain against Him?
Is it because he did not answer all your words?
For God speaks once and a second time,
But no one pays attention,
In a dream, a vision of the night,
When deep sleep falls upon people
While they sleep in their beds.
Then he uncovers their ears
And impresses his instruction upon them,
To turn a person away from wrongdoing
And to protect a man from pride. (33: 12-17)
Elihu was crystal clear that Job is wrong and he reasons out with Job why he is wrong. Job has been asking for God
to hear his case but in the three-cycle of exchanges God has not responded. Elihu also disclosed a specific way that
God communicates with man in a dream, a vision of the night. Elihu could only say this under inspiration. The
previous instances this has happened is in the life of previous patriarchs, Abraham, Isaac, and Jacob. In Genesis,
there are other instances that God has done this - to Pharaoh and Abimelech, for example, over Sarah. There is the
presence again of intertextuality here.
One article notes that the way God communicates according to Elihu is for the human to turn away from wrongdoing
and to protect him from pride. What is the significance of such words? The article writes
The key to understanding Elihuss argument lies in verse 33: 17 where he offers a rationale for the suffering and
distress he has described: so that a person may turn aside from a deed [Hebrew equivalent]. As noted above, if
the sufferer is being called upon to turn from some past or present sin, Elihu says nothing new. However, the verb
[Hebrew word] can be used with the meaning to avoid (cf. Prov 14: 27), which suggests that Elihu may here be
proposing that the warning, the discipline, the instruction could be preemptive. If that is the case, then this is
unprecedented in the book of Job. [2]
The 2013 NWT edition clearly carried this thought in its revision of the verse compared to its 1984 NWT edition
To turn aside a man from his deed (1984 NWT)

To turn a person away from wrongdoing (2013 NWT)
Elihu now introduces a concept that provides insight to what Jehovah God will do for all mankind
God spares his soul from the pit,

His life from perishing by the sword.
A person is also reproved by pain on his bed
And by the constant distress of his bones,
So that his very being loathes bread,
And he rejects even fine food.
His flesh wastes away from sight,
And his bones that were hidden now protrude.
His soul draws near to the pit;
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His life to those who bring death.

If there is a messenger for him,
One advocate out of a thousand,
To tell to man what is upright,
Then God shows him favor and says,
Spare him from going down into the pit!
I have found a ransom! (33: 18-24)
Elihu uses the word ransom to save a righteous man from his suffering. A Bible-based publication offered this
comment
Job, however, did make a serious mistake. As he seemingly inched closer to death, he became overly concerned
with vindicating himself, declaring his own soul righteous rather than God. (Job 32:2) Gods spokesman Elihu
reproved Job. But Elihu also conveyed to Job a positive message from God: Let him [Job] off from going down into
the pit [the common grave]! I have found a ransom! Let his flesh become fresher than in youth; let him return to the
days of his youthful vigor. (Job 33:24, 25) Those words must have filled Job with hope. He did not have to continue
suffering right down to his death. If Job would repent, God would be pleased to accept a ransom in his behalf and set
him free from his calamities. [3]
What are the benefits of God using a ransom in behalf of a man? Elihus continues
Let his flesh become fresher than in youth;

Let him return to the days of his youthful vigor.
He will entreat God, who will accept him,
And he will see His face with shouts of joy,
And He will restore His righteousness to mortal man.
That person will declare to men,
I have sinned and distorted what is right,
But I did not receive what I deserved.
He has redeemed my soul from going into the pit,
And my life will see the light.
Indeed, God does all these things
Twice, three times, for a man,
To bring him back from the pit,
So that he may be enlightened with the light of life. (33: 25-30)
How was Elihu guided to make such a powerfully encouraging introduction, with key concepts such as the
ransom and its benefits put in there to give hope to Job? The Bible-based encyclopedia Insight explains
Only by Gods spirit was it possible for Elihu to evaluate matters correctly and to speak the words having a
fulfillment upon Job when he was restored: Let him off from going down into the pit! I have found a ransom! Let his
flesh become fresher than in youth; let him return to the days of his youthful vigor.Job 33:24, 25. [4]
Elihu beautifully paints to Job the benefits of Gods ransom - physical as well as spiritual blessings. Physical, in that
his flesh will return to the days of his youth, and spiritual that he will see Gods face in the sense that his relationship
is restored with God. The suffering righteous man is taken back from the pit or the grave.
Having said those encouraging words, Elihu continues to encourage Job to listen to him
Pay attention, Job! Listen to me!

Keep silent, and I will continue speaking.
If you have something to say, reply to me.
Speak, for I want to prove you right.
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If you have nothing to say, you should listen to me;

Keep silent, and I will teach you wisdom. (33: 31-33)
References
[1] Andrews, Stephen. Was Elihu Right?, Journal for the Evangelical Study of the Old Testament, 3.2, Wipf and
Stock Publishers, 2015,p. 158.
[2] Ibid., p. 164.
[3] When Old Ones Will Be Young Again, The Watchtower, April 1, 2011, p. 23.
[4] Elihu. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 710.
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To send a genuine source of comfort to someone suffering physically and emotionally would be a great blessing. To
Job who has been receiving from his three so-called friends accusations of wrongdoing, it would be a desirable
change to hear someone with a more accurate assessment of his situation. Elihu was just the man Job needed to
hear. He properly introduced himself and why he wanted to speak. It is time to dig into his speech.
Elihu spoke about critical thinking and listening in his opening lines in his speech proper
Listen to my words, you who are wise;

Hear me, you who know so much.
For the ear tests words
Just as the tongue tastes food. (34: 1-3)
In poetic language, Elihu likened listening (with the ear) to a persons ability to distinguish the taste of food. The
Hebrew language is known for its concrete imagery for getting across an abstract message. The Bible-based
encyclopedia Insight explained further this analogy
The palate is the roof of the mouth, which separates the mouth from the nasal cavities; it has a soft part that forms a
curtain between the mouth and the pharynx. In the Scriptures, palate is, in some cases, used synonymously with
mouth.Pr 8:7; Ho 8:1, ftn.
Both Job and Elihu make a comparative use of the word when they liken the palates ability to discriminate taste to
mans judgment as to what is right and wise. (Job 12:11; 34:3) That the palate has a function in tasting is not
erroneous, as is sometimes claimed. This can be seen by observing the part played by the palate in swallowing.
Food is pressed by the tongue against the palate and spread out as it moves back into the pharynx, which is a cone-
shaped tube leading toward the stomach and connecting also with the nasal passages. This brings about better
diffusion of the aroma of the food into the nasal passages, which greatly contributes to what is commonly called
taste. [1]
Then Elihu extended an invitation to examine Jobs position
Let us evaluate for ourselves what is right;

Let us decide among ourselves what is good.
For Job has said, I am in the right,
But God has denied me justice.
Would I lie about what my own judgment should be?
My wound is incurable, though there is no transgression.
What other man is like Job,
Who drinks up derision like water? 34: 4-7)
Jobs viewpoint is that God has denied him justice. This is what Elihu will address. How can I understand the analogy
in the last line about drinking derision like water? Insight offered an explanation
Job was a man righteously maintaining his integrity through great ridicule. But he developed the wrong viewpoint
and made a mistake, for which he was corrected. Elihu said of him: What able-bodied man is like Job, who drinks up
derision like water? (Job 34:7) Job became too concerned with his own justification rather than Gods, and he
tended to magnify his own righteousness more than Gods. (Job 35:2; 36:24) In receiving the severe ridicule of his
three companions, Job tended to count it directed toward himself rather than toward God. In this he was like a
person who gives himself up to derision and ridicule and delights in it, taking it in as though he were drinking water
with enjoyment. God later explained to Job that these ridiculers were actually (in the final analysis) speaking untruth
against God. (Job 42:7) [2]
Elihu proceeds to defend God before them
He is in company with wrongdoers
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And in association with wicked men.

For he has said, A man does not benefit
From trying to please God.
So listen to me, you men of understanding:
It is unthinkable for the true God to act wickedly,
For the Almighty to do wrong!
For he will reward a man according to what he does
And bring upon him the consequences of his ways.
For a certainty, God does not act wickedly;
The Almighty does not pervert justice. (34: 7-12)
Elihu maintained that God does not act wickedly nor pervert justice. This is the opposite of how Job feels about God.
In his next speech, Elihu expands on Gods power and authority. Elihu taught that God acts according to His will-
removing powerful ones and overthrowing them during the night for God is not partial to anyone, not to princes, nor
to the rich over the poor.
Who put him in charge of the earth,

And who appointed him over the whole world?
If he fixes his attention on them,
If he gathers their spirit and breath to himself,
All humans would perish together,
And mankind would return to the dust.
So if you have understanding, pay attention to this;
Listen carefully to what I say.
Should someone who hates justice be in control,
Or would you condemn a powerful one who is righteous?
Would you say to a king, You are good for nothing,
Or to nobles, You are wicked?
There is One who does not show partiality to princes
And who does not favor the rich over the poor,
For they are all the work of his hands.
They may die suddenly, in the middle of the night;
They shake violently and pass away;
Even the powerful are removed, but not by human hands.
For Gods eyes are upon the ways of a man,
And He sees all his steps.
There is no darkness or deep shadow
Where wrongdoers can conceal themselves.
For God has not set an appointed time for any man
To appear before him in judgment.
He breaks the powerful without needing to investigate
And sets up others in their place.
For he knows what they are doing;
He overthrows them during the night, and they are crushed.
He strikes them for their wickedness,
In a place where all can see,
Because they have turned away from following him
And have no regard for any of his ways. (34: 13-27)
Insight comments for the last line of Elihu above where humans have no regard for any of his ways
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The person who turns to transgression begins to discount God as a factor to be considered when making decisions
and plans. (Job 34:27) Such a person allows his heart to blind him to the wrongness of his ways and he loses insight.
(Ps 36:1-4) Even if claiming to worship God, he puts mens precepts above Gods; he prefers them. (Isa 29:13, 14)
He rationalizes and excuses his loose conduct as mere sport (Pr 10:23) and becomes perverted, brutish, stupid in
his reasoning, to the extreme of assuming that the invisible God does not see or discern his wrongdoing, as though
Gods powers of perception had failed. (Ps 94:4-10; Isa 29:15, 16; Jer 10:21) By his course and actions he says, in
effect, There is no Jehovah (Ps 14:1-3) and leaves him out of the picture. Not being guided by divine principles, he
cannot judge matters correctly, see the issues clearly, evaluate the factors involved, and arrive at right decisions.
Pr 28:5. [3]
The rich and powerful who oppress the poor and weak but God sees it all
They cause the poor to cry out to him,

So that he hears the outcry of the helpless. (34: 28)
Elihu then posed a series of questions
When God remains silent, who can condemn him?

When he hides his face, who can see him?
Whether toward a nation or a man, the result is the same,
So that a godless person may not rule
Or lay snares for the people.
For will anyone say to God,
I have been punished, although I have committed no offense;
Teach me what I have failed to see;
If I have done anything wrong, I will not do it again?
Should he reward you on your terms when you reject his judgment?
You must decide, not I.
So tell me what you know so well. (34: 29-33)
Job has been asking for a hearing before God, claiming that his suffering is unjust and why God has allowed this to
happen. Elihu, on the other hand, is asking if humans are in the position to question Gods justice. In the end,
because of Jobs position he rebukes Job
Men of understanding will say to me

Any wise man who hears me
Job speaks without knowledge,
And his words lack insight.
Let Job be tested to the limit
Because his replies are like those of wicked men!
He adds rebellion to his sin;
He scornfully claps his hands before us
And multiplies his words against the true God! (34: 34-37)
But is Elihu just like other three who condemned Job for wrongdoing? I will find out in the rest of his speech.
References
[1] Mouth. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 449.
[2] Ridicule. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 808.
[3] Understanding. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 1139.
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I am now exploring the continuing speech of Elihu to Job and how he is different from the three so-called friends of
Job. Elihu continues his speech
Are you so convinced that you are right that you would say,
I am more righteous than God?
For you say, What does it matter to you?
Am I better off than if I had sinned?
I will reply to you
And to your companions with you.
Look up to heaven and see,
Observe the clouds, which are high above you. (35: 1-5)
Elihu has started to rebuke Job in his opening. A Bible-based publication commented on Elihus view
Was the righteousness of Job really the main issue? Elihu drew Jobs attention to an unbalanced viewpoint. You
have said, My righteousness is more than Gods, he explained. Look up to heaven and see, and behold the clouds,
that they are indeed higher than you. (Job 35:2, 5) Just as the clouds are much higher than we are, so Jehovahs
ways are higher than our ways. We are not in a position to judge the way he does things. [1]
In the next succeeding lines, Elihu refined his point of view
If you sin, how do you hurt him?

If your transgressions multiply, what do you do to him? (35: 6)
A Bible-based publication expanded his view in correcting Job

Elihu showed that, no matter what happens, we should never conclude that God is uncaring and somehow reason
that we can spite Him for what are considered injustices on His part. If you actually sin, Elihu asked Job, what do
you accomplish against him? And if your revolts actually increase, what do you do to him? (Job 35:6) Yes, if you try
to spite God by abandoning his ways or his service, you are only hurting yourself, not God. [2]
He added the following line of thought
If you are righteous, what do you give him;

What does he receive from you?
Your wickedness affects only a human like yourself,
And your righteousness, a son of man. (35: 7, 8)
The same publication added some more comments

On the other hand, Elihu showed that Jehovah is not benefited personally if we do what is right. Of course, God is
delighted if we keep integrity, yet, at the same time, he is in no way dependent upon our worship, as was indicated
by what Elihu asked Job: If you are really in the right, what do you give him, or what does he receive from your own
hand? (Job 35:7) God gave us life, and because of him we breathe and move and exist. He owns everything! (Acts
17:25; 1 Chronicles 29:14) Thus our wickedness or our righteousness cannot affect God personally.Job 35:8. [3]
Elihu carries on his thoughts
People cry out when under great oppression;

They cry for relief from the domination of the powerful.
But no one says, Where is God, my Grand Maker,
The one causing songs to be sung in the night? (35: 9, 10)
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Elihu is clarifying that humans focus internally when experiencing tragedy and fail to refocus themselves on God.
This is what Job did. A Bible-based publication expands on this
Elihus words underscore that we humans are not the true center of meaning. Our Grand Creator is that center, and
any real meaning to our existence logically involves him and depends upon him. To find such meaning and the deep
satisfaction it brings, we need to come to know the Creator and bring our lives into harmony with his will. [4]
Elihu praises God that he has taught humans more than he did animals and birds
He teaches us more than the beasts of the earth,

And he makes us wiser than the birds of the heavens. (35: 11)
Another Bible-based publication expanded on the comparison and its significance
While males [of birds] are most often the singers, both males and females utter a variety of calls, or short bursts of
sound, that have distinct meanings. Chaffinches, for instance, have a vocabulary of nine different calls. They utter
one type of call to warn of a threat from the airsuch as a patrolling bird of preybut emit a different call to warn of
a threat approaching from the ground.
The instinctive wisdom of birds is certainly impressive. But when it comes to communication skills, humans are much
more impressive. God has made humans wiser than even the flying creatures of the heavens, says Job 35:11.
Unique to humans is the ability to convey abstract, complex thoughts and ideas through sounds produced by the
vocal cords or by gestures. [5]
Elihu counseled Job that he should wait for God to respond to him, with the encouragement below
People cry out, but he does not answer,

Because of the pride of the wicked.
Surely God does not hear an empty cry;
The Almighty does not pay attention to it.
How much less, then, when you complain that you do not see him!
Your legal case is before him, so you should wait anxiously for him.
For he has not angrily called for an accounting;
Nor has he taken note of your extreme rashness.
Job opens his mouth wide in vain;
He multiplies words without knowledge. (35: 12-16)
Elihu has delivered his message - humans cannot be self-centered and demand God to pay attention, the way Job
has done since the cycles of exchanges has begun. Where will this discussion go from here? I will follow Elihus
speech.
References
[1] A Lesson in How to Handle Problems, The Watchtower, February 15, 1995, p. 29.
[2] Jobs IntegrityWho Can Imitate It?, The Watchtower, March 1, 1986, p. 18.
[3] Ibid., p. 19.
[4] Is There a Creator Who Cares About You?, Jehovahs Witnesses, 2006, p. 186.
[5] Gods Wisdom Evident in Nature, The Watchtower, May 1, 2008, p. 5.
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Does God not care when He allows us to suffer? This question has been troubling Job since his trial had started.
How different would Elihus messages to Job be when compared to the other three? Would his words be comforting
to a suffering man who believes that he is experiencing an injustice from a God that he knows is just? I will follow
now the next set of words from Elihu.
Be patient with me a little longer while I explain,

For I still have words to speak on Gods behalf.
I will speak comprehensively about what I know,
And I will ascribe righteousness to my Maker.
Truly my words are not false;
The One perfect in knowledge is here before you.
Indeed, God is mighty and rejects no one;
He is great in his power of understanding. (36: 1-5)
Elihu presents himself as someone who will speak in Gods behalf, a prophet sent by God. The focus of his message
to Job is to defend God as a righteous God. Elihu proceeded to describe Jehovah God
He will not preserve the lives of the wicked,

But he gives justice to the afflicted.
He does not take his eyes off the righteous;
He enthrones them with kings, and they are exalted forever.
But if they are bound in shackles
And caught in ropes of affliction,
He reveals to them what they have done,
Their transgressions caused by their pride.
He opens their ears to correction
And tells them to turn away from wrongdoing. (36: 6-10)
In Elihus description, God takes care of the afflicted, by giving them justice, even the righteous. God even corrects
the afflicted if they sinned because of their pride and tells them to turn away from wrongdoing. This last line is an
echo of Elihus own words in chapter 33: 16, 17 where Elihu said
Then he uncovers their ears

And impresses his instruction upon them,
To turn a person away from wrongdoing
And to protect a man from pride.
Once correction is accepted by the afflicted (affliction due to error of his pride), Elihu lays down the consequences
If they obey and serve him,

They will live out their days in prosperity,
And their years will be pleasant.
But if they do not obey, they will perish by the sword
And die without knowledge.
The godless at heart will harbor resentment.
They do not cry for help even when he binds them.
They die while still young,
Spending their life among male temple prostitutes. (36: 11-14)
Since the book of Job is one of the earliest books written for the Bible, Elihu is already aware of temple prostitutes in
his day. This implies that ancient pagan worship mix sex and religion to appease their so-called gods. What is the
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implication of this comparison with being with male temple prostitutes? The way Elihu puts it, it is not a positive
outcome.
Recently, some scholars promoted the idea that there were no such people as temple prostitutes. However, this
idea was examined and the following analysis shows where the error in this idea lies
The use of literary texts as evidence is justified, as noted above, by their predictable role in validating and promoting
(advertising) temple-sponsored sexual relations. Beyond this undoubted relevance, literary texts, given their cultic
connections and permanent artistic merits, are more likely to have been preserved than economic records of
transactions between prostitutes and their clients.
On the other hand, Assante (1998, 8 n. 9) stresses that the over 2000 tablets and fragments from the Inanna
temple in Nippur did not produce a single fragment documenting sacred prostitution. Be this as it may, many if not
most of the tablets were of an economic nature. As what economists call spot transactions, much like the purchase
of bread in the local bakery, it is unlikely that contracts for sex were ever written. (A spot market is a market in which
products are bought and sold for cash and delivered immediately.) Assante (1998, 65) suggests that Sex for pay
was simply not a topic Mesopotamians wished to record. It is no exaggeration to say that once literary texts are
excluded, the proverbial oldest profession mostly ceases to exist. However, as we shall see, legal texts from the
archive of a priest in Sippar Amnnum are consistent with the view that cults reaped a financial benefit from
prostitution. [1]
In contrast to those who will choose to disobey God, Elihu lists what God can do for them
But God rescues the afflicted during their affliction;

He opens their ear when they are oppressed.
He draws you away from the brink of distress
To a broad space, free of restriction,
With rich food on your table as consolation.
Then you will be satisfied with the judgment on the wicked,
When judgment is rendered and justice is upheld. (36: 15-17)
Elihu reiterates that God will rescue the afflicted, draws them away from the brink of distress, to a broad space,
blessed with abundance. Elihu likes to repeat ideas in his speeches emphasizing the fact that God cares and acts in
behalf of the suffering righteous. However, Elihu comes up with a warning
But take care that rage does not lead you into spitefulness,
And do not let a large bribe lead you astray.
Would your cry for help
Or any of your strenuous efforts keep you from distress?
Do not long for the night,
When people vanish from their place.
Beware that you do not turn to wrongdoing,
Choosing this instead of affliction. (36: 18-21)
In this part of his speech, Elihu assures Job that God cares for the righteous and the afflicted. When the righteous or
the afflicted is corrected and humbly acknowledges the correction, God will continue to take care of him. That must
have comforted Job. But Elihu is not yet done with his speech.
References
[1] Silver, Morris. Temple/Sacred Prostitution in Ancient Mesopotamia Revisited, Religion in the Economy, Ugarit
Forschungen 38 (2006), p. 636.
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Can the righteous suffer? Elihu told Job that the righteous can suffer, sometimes due to their imperfections, primarily
pride. But God takes care of the righteous and helps them out if they accept the correction and turned away from
wrongdoing. Job has taken that position before his friends that the wicked can enjoy peace and the righteous can
suffer. Job tried to live a righteous life. It does not mean that now he is suffering that he has abandoned Gods laws.
But can humans question Gods righteousness as Job has tried to do because he could not think of anyone else that
can cause his suffering? Elihu addressed that in the continuation of his speech
Look! God is exalted in his power;

What instructor is like him?
Who has directed his way
Or said to him, What you have done is wrong?
Remember to magnify his activity,
Of which men have sung.
All mankind has seen it,
Mortal man looks on from a distance.
Yes, God is greater than we can know;
The number of his years is beyond comprehension. (36: 22-26)
Elihu, from ancient times, is the first speaker to call God an instructor (Hebrew moreh). Jehovah God is referenced
as a Grand Instructor by later prophet Isaiah (Isaiah 30: 20). In the instance at Isaiah, the footnote on this verse in
the 1984 NWT Reference Bible explains
Your Grand Instructor. Lit., your instructors. Heb., Mohreykha, pl. to denote grandeur or excellence and thus
with a sing. verb.
I find it amazing that Elihu under inspiration has thought of God as an instructor before Jehovah God had given
formal instructions through the Torah given to Moses. On what basis did Elihu thought of God as an instructor?
Elihu resorted to describing what God does
He draws up the drops of water;

They condense into rain from his mist;
Then the clouds pour it down;
They shower down upon mankind.
Can anyone understand the layers of clouds,
The thundering from his tent?
See how he spreads his lightning over it
And covers the depths of the sea. (36: 27-30)
Elihus knowledge of natural processes does not reflect his great knowledge of science since not many ancients, his
contemporaries do not understand this accurately. One blog cited how the ancients explained the water cycle
The Water Cycle appears to be quite straight forward and easy to understand now, but it was not always so. The
ancient Chinese believed a dragon king controlled the rain, water, typhoons and floods. And in time of drought or
floods the people would offer sacrifices and conduct other religious rites to appease the dragon king. The Australian
aborigines believed that the Rainbow Serpent was responsible for regenerating rain and also for storms and floods
when it acts as an agent of punishment against those who transgress the law or upset it in any way. Ron Neller
writes in Creation: The ancient Greeks had quite different ideas about the water cycle. Thales of Miletus (late 7th
early 6th century BC) believed streams and rivers emerged from a vast subterranean freshwater lake, connected to
the surface of the world by chasms. Water then flowed out via surface springs into the rivers of the world.
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The mechanisms proposed by the Greeks although more scientific than ancient myths, did not explain how the water
moved from the sea back to the source of the rivers and why the oceans were not filling up. Around the year
1500, Leonardo da Vinci proclaimed on the basis of field observations that the water in rivers came from precipitation
(rain), but again failed to explain how the clouds were formed. In the seventeenth century, the modern scientific
approach to studying the water cycle was initiated by the Frenchmen Pierre Perault and Edme Marriotte. By the
1670s and 1680s, they had published data and calculations that supported the contention that rain is the precursor
to stream flow. In 1700, Edmond Halley, an English scientist added to the work of Perault and Marriotte and showed
that the evaporation of water from the Mediterranean Sea was sufficient to allow for the outflow of rivers running into
the sea.[4] And so the water cycle was finally understood. [1]
One book confirmed that the Chinese understood the concept of the water cycle gradually from the 4th century BC
down to the first century CE and made a a comparison with what the Greeks understood it to be. [2]
The Bible-based encyclopedia Insight explains Elihus reference to the natural processes
The Bibles poetic description of these geophysical processes accords with scientific findings. Elihu tells how
Jehovah, the Source of all heat and energy, first causes the moisture to be drawn up from the earth and then allows
it to trickle slowly and drip back in the form of rain and mist (Heb., edh), as if filtered.Job 36:27, 28. [3]
Insight adds this
Similarly, it is obvious that the ancient Hebrews held no pagan concept as to the existence of literal windows in the
arch of the sky through which earths rain descended. Very accurately and scientifically the writer of Job quotes Elihu
in describing the process by which rain clouds are formed when he states, at Job 36:27, 28: For he draws up the
drops of water; they filter as rain for his mist, so that the clouds [shechaqim] trickle, they drip upon mankind
abundantly. Likewise, the expression floodgates [arubboth] of the heavens clearly manifests a figurative
expression.Compare Ge 7:11; 2Ki 7:1, 2, 19; Mal 3:10; see also Pr 3:20; Isa 5:6; 45:8; Jer 10:13. [4]
Elihu cited that thunders come Gods tent. How should I understand this? Insight offered this explanation
Jehovah pictures himself as dwelling in a booth of clouds when he temporarily descends from heaven to earth.
There majestic omnipotence conceals itself, and from there come the crashings of thunder. (Ps 18:9, 11; 2Sa 22:10,
12; Job 36:29) [5]
Elihu relates how these natural processes benefits humans
By these he sustains the peoples;

He gives them food in abundance.
With his hands he covers the lightning,
And he directs it against its target.
His thunder tells about him,
Even the livestock tell who is coming. (36: 31-33)
Elihu pictures God as mighty and generous, taking care of peoples by sustaining the natural life-support processes
of the Earth. How could such a loving God be accused as unjust? This way Elihu is preparing Job for Gods own
response when He finally does.
References
[1] Baxter, Gary. The Water Cycle from URL- http://www.adefenceofthebible.com/2016/04/16/science-5-the-water-

cycle.
[2] Ronan, Colin. The Shorter Science & Civiliation in China: 2, An abridgment by Colin A. Ronan of Joseph
Needhams original text, Cambridge University Press, 1981, p. 225.
[3] Mist. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 416.
[4] Expanse. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 786.
[5] Booth. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 356.
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In this Elihu speech, a controversial subject is introduced regarding what the Bible taught about the heavens and the
sky above us. The Bible-based encyclopedia Insight described the problem that will be introduced later by Elihu
about the heavens and the sky above which critics claim is contradictory to what science understands today
The Greek Septuagint used the word stereoma (meaning a firm and solid structure) to translate the Hebrew
raqia, and the Latin Vulgate used the Latin term firmamentum, which also conveys the idea of something solid and
firm. The King James Version, the Revised Standard Version, and many others follow suit in translating raqia by
the word firmament. However, in its marginal reading the King James Version gives the alternate reading
expansion, and the American Standard Version gives expanse in its footnote. Other translations support such
renderingexpanse (Ro; Fn; Yg; An; NW); expansin (VM [Spanish]); tendue [extent or expanse] (Segond;
Ostervald [French]).
Some endeavor to show that the ancient Hebrew concept of the universe included the idea of a solid vault arched
over the earth, with sluice holes through which rain could enter and with the stars fixed within this solid vault,
diagrams of such concept appearing in Bible dictionaries and some Bible translations. Commenting on this attitude,
The International Standard Bible Encyclopdia states: But this assumption is in reality based more upon the ideas
prevalent in Europe during the Dark Ages than upon any actual statements in the O[ld] T[estament].Edited by
J. Orr, 1960, Vol. I, p. 314.
While it is true that the root word (raqa) from which raqia is drawn is regularly used in the sense of beating out
something solid, whether by hand, by foot, or by any instrument (compare Ex 39:3; Eze 6:11), in some cases it is not
sound reasoning to rule out a figurative use of the word. [1]
I will share the fuller explanation later once I get to the part where Elihu mentions it. Elihu continues his speech with
the exhortation to listen to Jehovah God because He controls the forces of nature as an extension of his almighty
power
At this my heart pounds

And leaps from its place.
Listen carefully to the rumbling of his voice
And the thunder that comes from his mouth.
He unleashes it under the entire heavens
And sends his lightning to the ends of the earth.
After that is a roaring sound;
He thunders with a majestic voice,
And he does not hold it back when his voice is heard.
God thunders with his voice in a wonderful way;
He does great things that are beyond our understanding.
For he says to the snow, Fall to the earth,
And to the downpour of rain, Pour down mightily.
God puts a stop to all human activity
So that every mortal man will know His work. (37:1-7)
Interestingly, a Bible-based publication connects the words of Elihu with the disruption that rain and snow can do to
human activities as a point of reflection
Elihu declared: God thunders with his voice in a wonderful way, doing great things that we cannot know. What did
Elihu have in mind about Gods doing things in a wonderful way? Well, he mentions snow and downpours of rain.
These would put a halt to the work of a farmer in his field, giving him time and reason to consider Gods works. We
may not be farmers, but rain and snow may affect us. Depending on where we live, snow and rain may interrupt our
activities too. Do we take time to ponder who is behind such wonders and what this means? Have you ever done
so? [2]
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Even the animal creation go back to their dens and lairs when rain and snow happens, and Elihu emphasizes that
these are points of reflection for Gods intelligent creatures, humans of His mightiness and glory
The wild animals go into their dens

And remain in their lairs.
The storm wind blows from its chamber,
And the cold comes from the north winds.
By the breath of God, the ice is produced,
And the broad waters are frozen solid.
Yes, he weighs down the clouds with moisture;
He scatters his lightning in the clouds;
They swirl around where he directs them;
They carry out whatever he commands on the surface of the inhabited earth.
Whether it is for punishment or for the sake of the land
Or for loyal love, he causes it to happen. (37: 8-13)
In this part of his speech, Elihu described some local weather behavior regarding the cold north winds and the warm
south winds. Insight decribes the different weather patterns in the year and their effects
North winds were cool and brought heavy rains. (Job 37:9; Pr 25:23) The S wind blew over hot desert areas into
Palestine and, therefore, could produce a heat wave (Lu 12:55); storm winds might also originate in the S. (Isa 21:1;
Zec 9:14) In the dry season, the E wind, in moving toward Egypt and Palestine, crossed vast desert areas and so
was hot and dry, scorching or drying up vegetation. (Ge 41:6, 23, 27; Eze 17:7-10; compare Ho 13:15; Jon 4:8.)
During the rainy season, W winds carried moisture into Palestine from the Mediterranean Sea and brought rain to the
land. (1Ki 18:42-45) When observers there saw a cloud rising in the W, they could expect a storm. (Lu 12:54) In the
dry summer, daily breezes from the Mediterranean made the weather more tolerable.See CLOUD;
EUROAQUILO. [3]
I now come to the part that Elihu will introduce an analogy that critics use to discredit the Bible
Listen to this, Job;

Stop and consider carefully the wonderful works of God.
Do you know how God controls the clouds
And how he causes the lightning to flash from his cloud?
Do you know how the clouds float?
These are the wonderful works of the One perfect in knowledge.
Why does your clothing become hot
When the earth is still because of the south wind?
Can you, with him, spread out the skies
As solid as a metal mirror? (37: 14-18)
Elihu in poetic language describes the sky, clouds and rain and then Elihu compares the sky to a solid object, a
metal mirror. Critics insist that the Bible teaches that there is a solid dome of metal above the earth and over the sky.
Is this correct reading? I will address this in the next reflection.
References
[2] Behold the Doer of Wonderful Things!, The Watchtower, April 15, 2000, p. 4.
[3] Wind. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 1186.
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In the last reflection, I introduced the criticism that the Bible teaches that there is a solid-dome above the earth and
over the sky above and this critics claim is an example of pure fiction from the Bible. Elihu, in the previous reflection,
compares the sky to a metal mirror. So, what is the correct reading?
I will repeat the quote of Elihus words
Can you, with him, spread out the skies (Hebrew shachaq)
As solid as a metal mirror? (37: 18)
The Bible-based encyclopedia Insight discusses the Hebrew word used by Elihu
Thus at Job 37:18 Elihu asks concerning God: With him can you beat out [tarqia] the skies hard like a molten
mirror? That the literal beating out of some solid celestial vault is not meant can be seen from the fact that the word
skies here comes from a word (shachaq) also rendered film of dust or clouds (Isa 40:15; Ps 18:11), and in view
of the nebulous quality of that which is beaten out, it is clear that the Bible writer is only figuratively comparing the
skies to a metal mirror whose burnished face gives off a bright reflection.Compare Da 12:3.
So, too, with the expanse produced on the second creative day, no solid substance is described as being beaten
out but, rather, the creation of an open space, or division, between the waters covering the earth and other waters
above the earth. It thus describes the formation of the atmospheric expanse surrounding the earth and indicates that
at one time there was no clear division or open space but that the entire globe was previously enveloped in water
vapor. This also accords with scientific reasoning on the early stages of the planets formation and the view that at
one time all of earths water existed in the form of atmospheric vapor because of the extreme heat of the earths
surface at that point.
That the Hebrew writers of the Bible did not conceive of the sky as originally formed of burnished metal is evident
from the warning given through Moses to Israel that, in the event of their disobedience to God, Your skies that are
over your head must also become copper, and the earth that is beneath you iron, thus metaphorically describing the
effects of intense heat and severe drought upon the skies and land of Israel.De 28:23, 24. [1]
Insight discusses this in other places under the subjects Sky and Heaven
The Hebrew word shachaq (sky) is also translated film of dust, cloud, cloudy sky; it is apparently from a root
meaning pound fine. (2Sa 22:43) Jehovah speaks of himself as the one who beat out the skies hard like a molten
mirror. (Job 37:18) The particles forming the atmosphere are indeed compressed under the pull of gravity, and their
outer limits are within set boundaries, gravity preventing their escape from the earth. (Ge 1:6-8) They do reflect the
sunlight in a manner comparable to a mirror. Because of this the sky looks bright, whereas without an atmosphere an
observer on the earth would see only blackness in the sky, with the heavenly bodies glowing brilliantly on a black
background, as is the case with the atmosphereless moon. Astronauts can observe the earths atmosphere from
outer space as an illuminated, glowing halo. [2]
Insight discusses this again under the discussion of Heaven
Another term, the Hebrew shachaq, is also used to refer to the skies or their clouds. (De 33:26; Pr 3:20; Isa 45:8)
This word has the root meaning of something beaten fine or pulverized, as the film of dust (shachaq) at Isaiah
40:15. There is a definite appropriateness in this meaning, inasmuch as clouds form when warm air, rising from the
earth, becomes cooled to what is known as the dewpoint, and the water vapor in it condenses into minute particles
sometimes called water dust. (Compare Job 36:27, 28; see CLOUD.) Adding to the appropriateness, the visual effect
of the blue dome of the sky is caused by the diffusion of the rays of the sun by gas molecules and other particles
(including dust) composing the atmosphere. By Gods formation of such atmosphere, he has, in effect, beaten out
the skies hard like a molten mirror, giving a definite limit, or clear demarcation, to the atmospheric blue vault above
man.Job 37:18. [3]
So, there is no basis for the claim of the critics that the Bible teaches a fictional view of the universe.
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One blog article offered its own view on Elihus usage
The word zk of course can mean more than hard. In general it can refer to anything that is strong or forceful. Thus
the following can all be described as (zk) or as (very zk):
* A wind (Ex 10:19, 1 Kgs 19:11)

* The sound of a shofar (Ex 19:16)
* A famine (Gen 41:57, 1 Kgs 18:2)
Clearly, these things are not described as being hard, but as forceful or as superlative in some native sense.
It is the brilliancy of the light in the cloud-strewn sky that is the focus in those adjacent verses, brilliant enough so that
man cannot look at them (v. 21). This light is so splendorous that it is likened to Gods own glory.
It is difficult to know with any certainty what the intent was of the comparison to a brazen mirror, but I suggest that
the point of comparison resides not in the type of substance of the mirror, but in the type of reflection that
object gives off. This comparison might have stemmed from the brilliant skies having a brownish tint due to the hot
south wind (v. 17) kicking up dust into the skies. The blowing of this hot desert (think: Negev) wind was, after all, the
last description Elihu had given immediately prior.
We should also be careful to not read too much into the fact that this was described as a brazen mirror. Since this
is unusual for us moderns, our attention is drawn to the word brazen and then to that substance in particular. But
this expression might have just been a common way of saying mirror for them, with the adjective bronze serving to
differentiate between other kinds of reflectors, such as a body of water. [4]
Elihu concludes his long speech by reinforcing Jehovah Gods righteousness and His majesty as reflected in creation
and the only proper response is for humans to fear God
Tell us what we should say to him;

We cannot answer because we are in the dark.
Should he be told that I want to speak?
Or has anyone said something that should be communicated to him?
They cannot even see the light,
Though it is bright in the sky,
Until a wind passes by and clears away the clouds.
Out of the north comes golden splendor;
Gods majesty is awe-inspiring.
Understanding the Almighty is beyond our reach;
He is great in power,
And he never violates his justice and abundant righteousness.
Therefore, people should fear him.
For he does not favor any who think that they are wise. (37:19-24)
Interestingly, Elihu is the first of the ancient prophets to refer to the north where Jehovah God will be proceeding
from. Later references in the Psalms would indicate the same reference (Psalms 48:1, 2) but associated with Mount
Zion. With this last lines, Elihu closes his long speech. The book of Job will next introduce Jehovah God joining the
conversation as if out of the blue.
References
[2] Sky. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 977.
[3]Heaven. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 1060.
[4] The Skies, Hard as Molten Mirror? - Job 37: 18 (Synopsis), The Cosmos of the Hebrew Bible blog site.
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18.10 Jehovah God Answers Job Finally

18.10.1 Jehovah God Answers Job Finally - Part 1
God finally answers Job but before I go on to reflect on Gods speech, I would like to tackle the negative view of
critical scholars of God as presented in the book of Job. One blog article accuses God, in the book of Job, as
whimsical for letting the suffering to happen
The modern reader may be puzzled. Why does God give Satan all this power? Why does he let himself be needled
by one of his own servants? Is he that insecure? Should we, as Carl Jung suggests in Answer to Job, see Satan
allegorically as representing Gods self-doubt? Or is God simply whimsical? [1]
Carl Jung claimed in his book Answer to Job that God has been suckered (bamboozled) to make Job suffer. It was
Carl Jung, a well-esteemed psychologist who wrote in this book that God has a dark side and the book of Job
exposes it.
One reference summarized that God did not address head on the issue of Job in His response
Note first what the Voice doesn't say. It says nothing about any conversations with the Accuser. Nothing about
`testing' Job, or ' disciplining' him, or 'punishing' him. In fact, the Voice says nothing at all about what has happened
to Job ! It expresses no sympathy, and gives no explanation; it doesn't even hint at a reason for Job's suffering. [2]
Another view is that God is embarrassed by the situation that He puts on such a great force in responding to Job to
mask His mistake. One book captured this view
Other scholars argued that the force with which God answers Job is indicative of Gods shame over his own
wrongdoing- the bet with hassatan and his affliction of Job for no good reason (hinnam) - and is a deliberate attempt
to mask this wrongdoing. Miles, for example, argues that it is because God has subjected Job to unjust torture and,
therefore, has something to hide, that he puts on such a show of power; the fireworks are intended to obscure
Gods culpability. [3]
Another view is presented in another article to make sense of the book of Job
Most interpreters agree that the ultimate theme of the book is the nature of the righteous mans faith in God. As
Leon Roth states, The book of Job turns on the question of the nature of religion: Can man serve God for
naught?When Job says, Though he slay me, yet will I trust in Him (13:15) [The second half of this verse may also
be rendered, yet will I argue with him..ed.], he vindicates both himself and God.
The book reaffirms Jobs trust in God- -and Gods trust in Job. In teaching that piety must be unselfish and that the
righteous sufferer is assured not of tangible reward but of fellowship with God, biblical thought about justice,
retribution, and providence reaches a climax- -and a limit. [4]
Human experts, critical of God, have bashed God in His permission of the suffering. Given that context, they read
Gods response to Job as a way to divert the issue. But what is lacking in these critical views, is the context of the
entire Bible with respect to human integrity and the motivation to keep that integrity for God. When that context is
taken away, one will never fully understand Gods permission of human suffering.
In the context of the Old Testament, with Moses as the primary author of the Pentateuch and the book of Job, God
inspired Moses to write how the first humans broke their integrity. They broke their integrity when God was accused
of being selfish in wanting humans to submit to His divine sovereignty. The serpent was identified as Satan the
Devil, the rebel angel behind the literal serpent, and who questioned the righteousness of Gods sovereignty over
humans. It is the resolution of this issue that God focused on in the writing of the Bible - the vindication of His
sovereignty and the sanctification of His holy name.
But, the serpent, was not just identified as Satan the Devil, who in the book of Job is called in Hebrew, hassatan, not
just as any adversary or resister, but specifically Gods chief enemy, and in the New Testament book of Revelation
12:9, 10, a description combined the reference in Genesis (serpent) and in Job (accuser). This implies that a
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secondary issue was raised by Satan against all humans - that they cannot be trusted with their professed integrity
for God.
A Bible-based publication brought this up that Job was just a particular instance of a more general or wide-spread
accusation against all humans
The issue of integrity to God that was raised by Satan was not directed against Job alone. You too are involved.
This is clearly shown at Proverbs 27:11, where Jehovahs Word says: Be wise, my son, and make my heart rejoice,
so that I can make a reply to him who taunts me. These words, written hundreds of years after Jobs death, show
that Satan was still taunting God and accusing His servants. When we live in a way that pleases Jehovah, we
actually help to give an answer to Satans false charges, and in that way we make Gods heart rejoice. How do you
feel about that? Would it not be wonderful to have a part in answering the Devils lying claims, even if it means
making certain changes in your life?
Notice that Satan said: A man will give everything that he has for his life. (Job 2:4) By saying a man, Satan made
it clear that his charge applied not just to Job but to all humans. That is a very important point. Satan has called into
question your integrity to God. The Devil would like to see you disobey God and abandon a righteous course when
difficulties arise. [5]
Adam, the first perfect human, failed God. He failed to live up with his integrity. Satan made the accusation that Job
will do the same. In fact, Satan accuses every one else who claims to love God that their integrity cannot be trusted.
Hence, Gods invitation for us to make his heart rejoice so God can make a reply to him who taunts Him.
God cannot answer in behalf of humans for their integrity. Even His own Son, the Lord Jesus, was not exempted.
Satan tried to turn Gods Son away from God by first appealing to Jesus self-importance which the Lord rejected.
Then, by making the Lord suffer a violent death. God permitted this to happen at great cost to Himself so those who
love Him can demonstrate to Satan that their love and integrity for God is genuine.
But the good news is that the rest of the Bible reports that God will reverse all the harm that Satan brought upon
humankind when God finally vindicates His sovereignty and sanctifies His holy name. The same book above
explains
What, though, about all the harm that has been done during the long rebellion against God? We do well to
remember that Jehovah is almighty. Therefore, he can and will undo the effects of mankinds suffering. As we have
already learned, the ruining of our planet will be undone by the turning of the earth into Paradise. The effects of sin
will be removed through faith in Jesus ransom sacrifice, and the effects of death will be reversed by means of the
resurrection. God will thus use Jesus to break up the works of the Devil. (1 John 3:8) [6]
No, God was not whimsical at all for permitting something as terrible as human suffering. Being a God of love, He
would not do that without good reason. To judge God harshly based on how one understands the book of Job is to
take the side of Gods chief enemy, Satan, who has been maligning God for centuries.
The Bible appropriately closes with these words highlighting Gods tender mercies for loyal humans with the view to
end human suffering on the earth
And he will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain
be anymore. The former things have passed away. And the One seated on the throne said: Look! I am making all
things new. Also he says: Write, for these words are faithful and true. (Revelation 21: 4, 5)
References
[1] Ostriker, Alicia. Job: The Open Book, Michigan Quarterly Review, Volume XLVI, Issue 2, Spring 2007, Michigan
Publishing.
[2] Morriston, Wesley. Gods Answer to Job, Religion Studies 32, Cambridge University Press, 1996, p. 341.
[3] Pelham, Abigail. Contested Creations in the Book of Job: The-World-as-It-Ought-and-Ought-Not, Koninklijke
Brill NV, 2012, p. 222.
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[4] Seltzer, Robert. The Book of Job: A Whirlwind of Confusion, An ambiguous divine speech is the subject of great
scholarly debate, article from Jewish People, Jewish Thought, published by Prentice Hall.
[5] What Does the Bible Teach?, Jehovahs Witnesses, 2016, p. 119.
[6] Ibid., p. 112.
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Before God spoke to Job in the whirlwind, without any prior introduction and preparation, sort of God just broke into
the scene, there have been previous instances and post-Job instances when God spoke to men. Prior to God
speaking to Job, the following instances happened where Gods speech is recorded in the Bible
* the first instance that God spoke to man is in Genesis where God gave specific instructions to Adam a
* the second instance is when God married Adam and Eve, His judgment of the two after their disobedience
* the next instance after this is when God spoke to Cain about the potential danger of giving in to his rage
* the next instance is when God spoke to Noah to give him instructions about building an ark
* the next instance is when God spoke to Abraham about his leaving Ur for Canaan
After Abraham, the next occurrences are in dreams. Even in those dreams Gods speech is recorded. In the prior
instances, Gods speech was mostly about giving instructions, passing judgment or warning. His tone of voice in
these prior instances reflect his authority and sovereignty. In each instance, God offered humans choice to submit to
His authority or not. In His speech to Cain, God offered Cain a choice to desist or continue with his rage. Adam, Eve,
and Cain suffered the consequences of rebellion. Abel was righteous but he suffered an early death. Abraham was
righteous from Gods standpoint but he experienced various trials while in Canaan.
Moses, who wrote all of these instances, has experienced himself God talking to him through the fiery bush. So, he
is aware of the different circumstances of God talking to humans. He was the one inspired by Jehovah God himself
to paint a picture of his personality by the way Moses presented God in those various dialogues from Adam to Job,
to himself.
One familiar form of dialogue used by Jehovah God himself is the use of questions. God used questions to expose
the error of Adam. God used questions to expose to Cain the error of his ways. God will use questions again as a
teaching tool when He responds to Job. True, God did not say anything about the heavenly discussion about his
integrity, and how God allowed Satan to bring in calamity to cause suffering to test his integrity. Job prior to this was
challenging God to face him so that he can prove his case before God. He wants to prove that he is righteous and
that he does not deserve this suffering.
It is time to examine Gods speech, His response to Job from a windstorm
Who is this who is obscuring my counsel

And speaking without knowledge?
Brace yourself, please, like a man;
I will question you, and you inform me. (38: 1-3)
This is one of those instances where Gods appearance is associated with physical forces like a windstorm. Jehovah
God appeared to Moses via a fiery bush. In prior instances, God used angels in human form to speak in his behalf. I
could imagine, that as the five men were continuing with their conversation, a windstorm appears from nowhere and
Gods voice speaks from it.
When God finally spoke, He was clearly addressing Job who as rendered by New Living Translation puts it as
someone who questions my wisdom with such ignorant words. A Bible-based publication comments on Gods
introductory words to Job
Chapter 38 opens: Jehovah proceeded to answer Job out of the windstorm and say: Who is this that is obscuring
counsel by words without knowledge? Gird up your loins, please, like an able-bodied man, and let me question you,
and you inform me. (Job 38:1-3) This set the tone. It helped Job to adjust his thinking to the reality that he was
standing before the Creator of the universe and that he was accountable to him. That is also a good thing for us and
our contemporaries to do. [1]
Jehovah God then started pouring in the questions
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Where were you when I founded the earth?

Tell me, if you think you understand.
Who set its measurements, in case you know,
Or who stretched a measuring line across it?
Into what were its pedestals sunk,
Or who laid its cornerstone, (38: 4-6)
God knew Job was not around when He created the earth. The aim of the question, as I reflected on it, is to help
Job realize who he is before the Almighty himself. A Bible-based publication explains
Where was Jobwhere were any of uswhen the earth came to be? Were we the architects who designed our
earth and, from that design, laid out the dimensions as though with a ruler or straightedge? No, indeed! Humans
were not even on the scene. As if our earth were a building, God asked: Who laid its cornerstone? We know that
earth is at exactly the right distance from our sun for us to live and thrive. And it is the right size too. If earth were
much larger, hydrogen gas would not escape our atmosphere and our planet would be inhospitable to life. Clearly,
someone laid its cornerstone in the right place. [2]
In poetic language, God compared the creation of the earth to building a house. The Bible-based encyclopedia
Insight explains
The Master Builder Jehovah, in answering Job out of the windstorm, compared the literal earth to a building. (Job
38:4-7) Though the earth hangs upon nothing, it has, as it were, durable foundations that will not be made to totter,
for the unchangeable laws governing the universe hold it firmly in place, and Gods purpose toward the earth has
remained unchanged. (Job 26:7; 38:33; Ps 104:5; Mal 3:6) On the other hand, injustice and disobedience to Gods
law in effect tear down the foundations that give stability to the land, causing the foundations of the figurative earth
(the people and their established systems) to totter.Ps 82; 11:3; Pr 29:4. [3]
Then, God made a reference to morning stars or sons of God
When the morning stars joyfully cried out together,

And all the sons of God began shouting in applause?
And who barricaded the sea behind doors
When it burst out from the womb. (38: 7, 8)
To whom is God referring to? Insight explains

Angelic sons of God. On the other hand, there is an explanation that finds corroborating evidence in the
Scriptures. The expression sons of the true God next occurs at Job 1:6, and here the reference is obviously to spirit
sons of God assembled in Gods presence, among whom Satan, who had been roving about in the earth, also
appeared. (Job 1:7; see also 2:1, 2.) Again at Job 38:4-7 the sons of God who shouted in applause when God laid
the cornerstone of the earth clearly were angelic sons and not humans descended from Adam (as yet not even
created). So, too, at Psalm 89:6 the sons of God are definitely heavenly creatures, not earthlings.See GOD
(Hebrew Terms). [4]
So, if I were Job I would not be able to answer in this first salvo from God. Jehovah God has displayed his almighty
power and wisdom in bringing about the universe, earth in particular. There were other intelligent beings who
appreciated Gods production as referred to by God as sons of God.
References
[2] Ibid., p. 5.
[3] Foundation. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 867.
[4] Son(s) of God. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 966.
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God has finally responded. This is Jobs demand from the very beginning of the dialogue between him and his
friends. Elihu rebuked him for putting his integrity and righteousness foremost against God. Job has yet to
understand that no matter what good anyone does, he will fall short of the glory of God. Job remains a sinner under
the penalty of death. Job will soon benefit from the suffering and sacrifice of Gods own Son so that based on faith
and not on ones righteousness (for no one is truly righteous and does not sin) one may receive the hope and gift of
eternal life.
God has tolerated all the painful words of Job against Him, giving Job room for mercy for after all he does not
understand that what has happened to him originated from the spirit realm. God chose not to explain. Instead, He
kept on pouring more questions. The next set of questions is around the subject of the sea
When I clothed it with clouds

And wrapped it in thick gloom,
When I established my limit for it
And put its bars and doors in place,
And I said, You may come this far, and no farther;
Here is where your proud waves will stop? (38: 9-11)
After pouring questions on the preparation of the planet Earth, Jehovah God now focused on the sea. In poetic
language, God puts bars and doors in place on the sea. A Bible-based publication expands this picture
The Creator continued his questioning: Who barricaded the sea with doors, which began to go forth as when it
burst out from the womb; when I put the cloud as its garment and thick gloom as its swaddling band, and I
proceeded to break up my regulation upon it and to set a bar and doors, and I went on to say, This far you may
come, and no farther; and here your proud waves are limited?Job 38:8-11.
Barricading the sea involves the continents, the oceans, and the tides. How long has man observed and studied
these? For thousands of yearsand very intensively in the last century. You might imagine that most of what is to be
known about them must be settled by now. Yet, in this year 2001, if you investigated that topic at huge libraries or
used the vast research power of the Internet to locate the latest facts, what would you find?
In a widely accepted reference work, you could locate this admission: The distribution of the continental platforms
and ocean basins on the surface of the globe and the distribution of the major land form features have long been
among the most intriguing problems for scientific investigation and theorizing. After saying this, the encyclopedia
just quoted offered four possible explanations but said that these are among the many hypotheses. As you may
know, a hypothesis implies insufficient evidence to provide more than a tentative explanation.
Does that not highlight the timeliness of the questions we read at Job 38:8-11? Surely we are not to be credited for
arranging all these aspects of our planet. We did not place the moon so that its attractive power would help to
produce tides that normally do not overwhelm our coasts or us personally. You know who did, the Doer of wonderful
things.Psalm 33:7; 89:9; Proverbs 8:29; Acts 4:24; Revelation 14:7. [1]
One reference combines the imagery of the sea, from the womb and clothed it with clouds interpret the picture of
the analogy of the sea as an infant. [2] But it is no ordinary infant because the sea burst forth from the womb and
had to be contained. This is also highlighted by a Bible-based publication
The sea is an infant in relation to God, who figuratively clothes it with garments. It began to go forth as when it burst
out from the womb. God confines the sea as if by bars and bolted doors, and tides are regulated by lunar and solar
attractions.
Says The World Book Encyclopedia: The wind causes most ocean waves, from small ripples to giant hurricane
waves more than 100 feet (30 meters) high. . . . After the wind stops, the waves continue to move over the ocean
surface and can travel great distances from where they originated. They become smoother and longer. Finally, the
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waves reach the shoreline, where they break and form the surf. The sea obeys Gods command: This far you may
come, and no farther; and here your proud waves are limited. [3]
Influenced by ancient literature, scholars of the ancient Near East think that the reference to the sea here by God as
in Genesis, parallels the conflict present among pagan literature of the various gods competing against each other,
with the Sea as one of those gods. In ancient literature Sea-god was overcome by other gods. In Babylonian
mythology, the sea-god Tiamat was defeated by Marduk. In Canaanite mythology, Baal defeated Yam (sea-god).
Although, neither in Genesis nor in Job, was the Sea presented as a god to be conquered, these scholars impose
the pagan mythology view on it. Then, they use that lens to interpret what is plainly unrelated to pagan mythology.
Jehovah God now shifted the questions from the earth, sea, and now reference to time and location on the earth
Have you ever commanded the morning

Or made the dawn know its place,
To take hold of the ends of the earth
And to shake the wicked out of it?
It is transformed like clay under a seal,
And its features stand out like those of a garment. (38: 12-14)
What does the poetic language of the dawn able to shake the wicked from the ends of the earth? Insight has this
explanations
Morning light is picturesquely described as taking hold of the ends of the earth and shaking the wicked out of it,
because dawn disperses evildoers. Darkness is their light, for they are accustomed to carrying out their evil deeds
under its cover, and this figurative light is taken from them by the literal light of dawn.Job 38:12-15; compare Job
24:15-17. [4]
The gradual exposure of detail as more light shines in the morning is the picture compared to clay and garment
When the morning light takes hold on the ends of the earth, God says, the earth transforms itself like clay under a
seal, and things take their station as in clothing. (Job 38:12-14) With increasing light from the sun, earths features
take shape and become clearer, just as soft clay undergoes a transformation upon receiving an imprint from an
emblem on a seal. [5]
Job must have felt that he is definitely not in a position to answer Gods questions. He was never there for all the
things that Jehovah God was asking him about - preparation and creation of the Earth, the joy of the angelic spirit
creatures for the finished and ready planet, the containment of the sea, and the behavior of the light. The depth of
Gods wisdom and knowledge was so deep that Job cannot even approach to understand.
But God is not yet done asking His questions. Job sought an audience with God and God finally gave him what he
wished for.
References
[2] Cornell, Collin Robinson. God and the Sea in Job 38, Journal of Hebrew Scriptures, Volume 12, Article 18, 2012.
[3] Wonders of Creation Exalt Jehovah, The Watchtower, November 15, 2005, p. 13.
[4] Light. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 254.
[5] Walking in the Path of Increasing Light, The Watchtower, February 15, 2006, p. 26.
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God has spoken and has been asking Job about the creation of the earth, the control of the sea, the existence of
angels - all products of Gods almighty power and wisdom. God has answered in a way that did not meet the
expectation of some readers and critics.
With a mindset like Job, the critics expected God to explain that the suffering was actually started by a challenge
against Jobs integrity and that these critics find God whimsical or who allowed himself to manipulated by His own
enemy (or as some critics think Gods own staff or servant). Gods response is lost to them. Even the popular
psychologist Carl Jung is not impressed by how God handled things for Job. But they all think like Job, promoting
their own righteousness rather than Gods.
Jehovah God continues to pour the questions to Job
Have you gone down to the sources of the sea

Or explored the deep waters? (38: 16)
This is an interesting question by God of Job. Thousands of years later to our time, how much do we know of our
seas and the deep sea? According to National Ocean Service, in their web site, it says
To date, we have explored less than five percent of the ocean. Much remains to be learned from exploring the
mysteries of the deep. The ocean is the lifeblood of Earth, covering more than 70 percent of the planet's surface,
driving weather, regulating temperature, and ultimately supporting all living organisms. [1]
Another report corroborated this in the Scientific American
But our exploration of the oceans depends on what we want to know about them. If our questions are: What does it
look like down there? or: Whats going on down there?, then the area that has been explored is arguably even
less than the 0.05% mapped so far at the very highest resolution by sonar. [2]
It is amazing to think that a question that God popped up 3,500 years ago remains relevant in the human effort to
understand the environment today and todays response is as limited as Jobs in his day.
God also used poetic language to describe the domain of death
Have the gates of death been revealed to you,

Or have you seen the gates of deep darkness? (38: 17)
The Hebrew parallelism gates of death/gates of deep darkness paints a picture of the dead. The Bible-based
encyclopedia Insight cites this imagery
When a person died he was referred to as having entered the gates of death. (Ps 9:13; 107:18) He went into the
common grave for mankind and so entered the gates of Sheol-Hades. (Isa 38:10; Mt 16:18) [3]
God also asked Job a similar question when it comes to the earth
Have you understood the vast expanse of the earth?

Tell me, if you know all of this. (38: 18)
Job certainly could not answer those questions and he probably does not have an idea where to start. Another
intriguing question posed by God is shown below
In which direction does the light reside?

And where is the place of darkness,
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That you should take it to its territory

And understand the paths to its home? (38: 19, 20)
A Bible-based publication commented on the nature of light and the power of Gods inquiry
Look, too, at the profound questions at Job 38:19: Where, now, is the way to where light resides? As for darkness,
where, now, is its place? You may be aware that for a long time, the view prevailed that light travels like a wave, like
the ripples we can watch in a pond. Then in 1905, Albert Einstein explained that light acts like packets, or particles,
of energy. Did that settle matters? Well, a recent encyclopedia asks: Is light a wave or a particle? It answers:
Seemingly, [light] cannot be both because the two models [waves and particles] are so different. The best answer is
that light is strictly neither. Still, we keep on being warmed (directly and indirectly) by sunlight, even if no man is yet
able to explain fully Gods works in this regard. We enjoy food and oxygen produced as plants respond to light. We
can read, see the faces of our loved ones, gaze at sunsets, and on and on. As we do that, should we not
acknowledge the wonderful works of God?Psalm 104:1, 2; 145:5; Isaiah 45:7; Jeremiah 31:35. [4]
A recent experiment has thrown a new light (no pun intended) on the question of the nature of light
Now, for the first time, researchers have devised a new type of measurement apparatus that can detect both particle
and wave-like behavior at the same time. The device relies on a strange quantum effect called quantum nonlocality,
a counter-intuitive notion that boils down to the idea that the same particle can exist in two locations at once.
"The measurement apparatus detected strong nonlocality, which certified that the photon behaved simultaneously as
a wave and a particle in our experiment," physicist Alberto Peruzzo of England's University of Bristol said in a
statement. "This represents a strong refutation of models in which the photon is either a wave or a particle."
Peruzzo is lead author of a paper describing the experiment published in the Nov. 2 issue of the journal Science. [5]
Jehovah God sustained the questions with more questions
Do you know this because you were already born

And the number of your years is great? (38: 21)
This session is a humbling experience for Job who was insistent for God to hear his cause. While he was still
suffering, God is pounding him with questions. Of course, Job is no match with Jehovah God. That toned down his
insistence to face God. But Jehovah God knows full well that Job needed to be comforted and at the same time He
must be proud of Job keeping his integrity all this time given the outcome that He will give Job later on. But for now,
Job needed to be corrected, and for him to realize that he needed Gods mercy through what God arranged for all
humans, the ransom through His Son. Yet, Jehovah God does not disclose things prematurely. The Bible reveals
that God prefers to disclose things gradually.
References
[1] How much of the ocean have we explored?, National Ocean Service, National Oceanic and Atmospheric
Administration, U.S. Department of Commerce web site.
[2] Copley, Jon. Just How Little Do We Know about the Ocean Floor, The Conversation, Scientific American,
October 9, 2014.
[3] Gate, Gateway. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 897.
[5] Moskowitz, Clara. Quantum Mystery of Light Revealed by a New Experiment, LiveScience web site article,
November 5, 2012.
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Jehovah Gods response to Jobs request for an audience with Him is to pour out questions one after another. The
questions highlight Jobs inadequacy with respect to length of life and depth of knowledge not to say wisdom. There
is a bigger world outside of Jobs suffering. But the fact of the bigness of the world, or of the universe, pales in
comparison to the fact that God found it important to pay attention to Job. If I were Job to hear Jehovah God talk to
me, pay attention to me, is already a reward in itself. This is something that critics fail to realize.
Later on, in the psalms, the insignificance of man will be highlighted and the wonder that God pays attention to
human beings in this super-vast universe. But the fact that He does is not a trivial matter.
These chapters in Job are the longest speech I know of that Jehovah God has made where He alone has been
speaking for a good length of time. Jehovah God uses poetic language as well in His speeches allowing the human
writers to relay His message in a language his audience will be able to pick up. This is significant that language,
whose origin is from God himself, should not be a challenge at all for Him to relay what He wants in a way that is
best understood by his human recipient using tools available to His inspired writers.
God continues with his questions
Have you entered the storehouses of the snow,

Or have you seen the storehouses of the hail,
Which I have reserved for the time of distress,
For the day of battle and war?
From what direction is light dispersed,
And from where does the east wind blow on the earth? (38: 22-24)
God used poetic language by using storehouses for snow and hail. There snowflakes form. A Bible-based
publication commented on what is in these storehouses
Some men have spent decades studying and photographing snowflakes. A snowflake may be composed of a
hundred delicate ice crystals in a variety of beautiful designs. The book Atmosphere says: The endless variety of
snowflakes is legendary, and although scientists insist that no law of nature forbids their duplication, two identical
flakes have never been found. One search of epic proportions was conducted by . . . Wilson A. Bentley, who spent
more than 40 years examining and photographing snowflakes through a microscope without ever finding two that
were exactly alike. And even if, in a rare case, two appeared to be twins, would that really alter the wonder of the
staggering variety of snowflakes?
Recall Gods question: Have you entered into the storehouses of the snow? Many think of clouds as the
storehouses of snow. Can you imagine going to these storehouses to inventory snowflakes in their infinite variety
and to study how they came to be? A science encyclopedia says: The nature and origin of the ice nuclei, which are
necessary to induce freezing of cloud droplets at temperatures about -40F (-40C), are still not clear.Psalm
147:16, 17; Isaiah 55:9, 10. [1]
God also poured questions about rain fall
Who has cut a channel for the flood

And made a path for the thunderous storm cloud,
To make it rain where no man lives,
On the wilderness where there are no humans,
To satisfy devastated wastelands
And cause the grass to sprout?
Does the rain have a father,
Or who fathered the dewdrops?
From whose womb did the ice emerge,
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And who gave birth to the frost of heaven

When the waters are covered as if with stone,
And the surface of the deep waters is frozen solid? (38: 25-30)
With respect to the rainfall, God in using poetic language implied rain iand frost are like children of someone. But
who? This process of producing rain is commented on by a Bible-based publication
Or what about rain? God asked Job: Does there exist a father for the rain, or who gave birth to the dewdrops? The
same science encyclopedia says: Because of the complexity of atmospheric motions and the enormous variability in
vapor and particle content of the air, it seems impossible to construct a detailed, general theory of the manner in
which clouds and precipitation develop. In simpler terms, scientists have offered detailed theories, but they really
cannot fully explain rain. Yet, you know that the vital rain falls, watering the earth, sustaining plants, making life
possible and pleasant. [2]
The same poetic imagery is used by God with ice. The Bible-based encyclopedia Insight comments
Both Elihu and Jehovah God called Jobs attention to the marvel of ice, the Almighty saying: Out of whose belly
does the ice actually come forth . . . ? The very waters keep themselves hidden as by stone, and the surface of the
watery deep makes itself compact. (Job 36:1; 37:10; 38:1, 29, 30) The formation of ice as here referred to is
possible only because of a most unusual property of water. As the water in lakes and seas cools, it becomes heavier.
The lighter, warmer water is displaced by the heavier water and rises to the top. But when the water as a whole
reaches about 4 C. (39 F.), this process reverses. The water becomes lighter as it nears the freezing point and
remains as a layer above the warmer water beneath. This upper layer then turns to ice, makes itself compact.
Being lighter than water, the ice keeps the waters beneath hidden as by stone, thus protecting marine life. Were it
not for this phenomenon, much of the water in the lakes and even the oceans would in time become solid ice, thus
making the earth inhospitable to life. [3]
After covering questions from the earth, the sea, the skies, Jehovah God now goes out to outer space into the world
of constellation
Can you tie the ropes of the Kimah constellation

Or untie the cords of the Kesil constellation?
Can you lead out a constellation in its season
Or guide the Ash constellation along with its sons?
Do you know the laws governing the heavens,
Or can you impose their authority on the earth? (38: 31-33)
Insight comments
Additionally, the orderliness of the arrangement of these celestial bodies is emphasized in various texts, references
being made to statutes, regulations, and orbits (courses, RS). (Jer 31:35-37; Jg 5:20; compare Jude 13.) The
tremendous forces that determine the relative positions of certain stars according to physical laws are indicated by
Gods questions to Job: Can you tie fast the bonds of the Kimah constellation, or can you loosen the very cords of
the Kesil constellation? Can you bring forth the Mazzaroth constellation in its appointed time? And as for the Ash
constellation alongside its sons, can you conduct them? Have you come to know the statutes of the heavens, or
could you put its authority in the earth? (Job 38:31-33; see ASH CONSTELLATION; KESIL CONSTELLATION;
KIMAH CONSTELLATION; MAZZAROTH CONSTELLATION.) Thus, the New Bible Dictionary states: We assert,
then, that the Bible consistently assumes a universe which is fully rational, and vast in size, in contrast to the typical
contemporary world-view, in which the universe was not rational, and no larger than could actually be proved by the
unaided senses.Edited by J. Douglas, 1985, p. 1144. [4]
Jehovah God concludes this portion of His series of questions going back to the weather in the sky - clouds, lightning,
rain using poetic language as if these things show wisdom and understanding (38: 34-38). God implied by his
questions on animal life that He takes care of them (38: 39-41)
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References
[1] Give Attention to Gods Wonderful Works, The Watchtower, April 15, 2001, p. 9.
[2] Ibid., p. 10.
[3] Ice. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 1166.
[4] Star. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 1032.
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Job demanded to have an audience with Jehovah God. He got it. God took notice and paid attention. It is a signal to
Job that Jehovah has seen everything that has happened to him. It is his consolation that God is aware. He knows.
Then, things will be set right. For God to pay attention to any human is already a rich reward in itself.
But Job still needs to be corrected for attaching too high an importance on his integrity. Job also needs the ransom
sacrifice of the Christ to salvage him from the curse of sin and death. Later on the Bible will teach that all humans
fall short of the glory of God, including Job.
For now, Gods questions to Job continues. Jehovah God started with questions of the earth, the sea, the sky, the
stars, and has come down to living things - animal life on the planet. After asking Job about lions, raven, and
mountain goats.
In this chapter, God goes on to ask some more about mountain goats, wild donkeys, wild bull, ostrich, horse, falcon,
and eagle. What does Jehovah God want to teach by citing these specific animals? Time to explore Gods speech
again.
Jehovah God raised the following questions about the mountain goats
Do you know the time when the mountain goats give birth?
Have you watched the deer give birth to their young?
Do you count the months that they must complete?
Do you know the time when they give birth?
They crouch down when they give birth to their young,
And their labor pains end.
Their young become strong and grow up in the open field;
They go out and do not return to them. (39: 1-4)
What is the significance of Gods questions about the mountain goats and mans awareness about it giving birth and
their young not returning to them? Today, mostly scientists will have the patience to actually be with such animals to
study them at length given where they live. A Live Science article describes the mountain goats and their habitat
Ibex make their homes on cliffs that would be dangerous for predators. The Walia ibex can live at altitudes as high
as 8,200 to 14,800 feet (2,500 to 4,500 m) in the cliffs of the Ethiopian highlands, according to the BBC.
The Nubian ibex has a special way to deal with the hot, dry climates of the African and Arabian mountains: Their
shiny coats reflect sunlight and keep them cool.
Ibex are social and live in groups called herds. The herds are segregated by gender, meaning males will have a herd,
and the females and offspring will be in another herd. The two herds usually meet only during breeding season. [1]
The Bible-based encyclopedia Insight talks about the biblical mountain goat
The Hebrew designation yeelim, rendered mountain goats (NW) and wild goats (KJ), is generally understood to
refer to the Nubian ibex (Capra ibex nubiana), a mountain-dwelling wild goat with large, heavily ridged, backward-
curving horns. This animal is at home in the high mountains (Ps 104:18), where it negotiates jagged crags and
narrow mountain ledges with graceful ease. During the period of gestation these goats seek out places not easily
found by man. This may be alluded to at Job 39:1, where the question raised points up the fact that these creatures
are quite independent of man, the birth of their young taking place unobserved by man. [2]
Jehovah God now proceeds to ask questions about wild donkeys
Who set the wild donkey free,

And who untied the ropes of the wild donkey?
I have made the desert plain its home
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And the salt land its dwelling.

It scorns the tumult of the city;
It does not hear the shouts of the driver.
It roams the hills, seeking pasture,
Looking for every green plant. (39: 5-8)
The last two lines about Jehovah God referring to the wild ass (wild donkey) as roaming the hills, seeking pasture,
looking for every green plant brings up a study of these animals in Israel equipped with GPS to monitor where they
go to seek water and food. The fact that they were tracked on the Negev desert, echoes the desert plain as its
home. The report said
Because of greater displacements at dawn, dusk and during night in summer, the mean distance travelled was
greater in summer than in winter, supporting our second prediction. Furthermore, the locations recorded at night in
summer corresponded to favourable feeding areas (high NDVI scores), suggesting the monitored animals covered
great distances while feeding in summer. This is consistent with Loarie et al. [82] and Owen-Smith et al. [7], and with
observations performed on the Asiatic wild ass in China [30], where individuals move extensively during periods of
limited forage condition in order to cover their nutritional needs.
As expected on the basis of ambient temperature (predictions 3 and 4), activity and displacements were reduced
during midday in summer. However, the distances covered during the daylight hours differed little between summer
and winter, suggesting that the activity level recorded in summer middays was not necessarily induced by
temperature but might, as the crepuscular peaks, be mainly linked to ambient luminosity. Nevertheless, as strongly
suggested by our results and pointed out by Xia et al. [30], decrease in forage abundance and quality in summer
leads the wild ass to spend a considerable amount of time feeding and/or searching for food to reach nutritional
requirements at that season. In this context, the low activity level recorded in summer during the daylight hours
remains noteworthy. [3]
Insight describes this biblical animal
The wild ass [Heb., arohdh; Aramaic, aradh] is distinguished from the domestic ass, not by its appearance, but by
its wild and intractable disposition. This harmonizes completely with the Bibles description of an animal with
loosened bands, as it were.Job 39:5.
The home of the wild ass (Equus hemionus) is the desert plain and the salt country, far away from the turmoil of a
town. It instinctively avoids places inhabited by man, so the noises of a stalker it does not hear. Not that the wild
ass cannot hear well; it is exceedingly wary because of its keen senses of hearing, sight, and smell. Should a man
try to stalk this creature, it would dart off with utmost rapidity. Restlessly wild asses migrate in search of greenery,
even exploring mountain areas for pasturage. They feed on every sort of green plant, gnawing even down into the
roots. Salt also constitutes a part of their diet. (Job 39:5-8) The preference of the wild ass for free and unrestricted
life far from human habitation adds significance to the fact that Nebuchadnezzars dwelling was with these creatures
during his seven years of insanity.Da 5:21; see ZEBRA. [4]
Could Job be familiar with the mountain goats and wild ass? Job did have domesticated she-asses and some goats
but not the sort mentioned by Jehovah God. Job lived in Arabia and not in Canaan itself probably away from
mountains or the Negev desert.
This line of questioning exposes the depth and width of what is visible to Jehovah God from the things He created.
He shows that He has created them with His wisdom and power, and in a sense is aware of life on earth. If all these
things are visible to the Creator, what is the message to Job about his suffering? If the material world created by God
and all life in it depends on His wisdom and His judgment, what does that say to Job about why he is suffering? Can
Job reconcile this picture of this caring, Almighty God, and his suffering? Is it right for Job to accuse God as
persecuting him? Given his insignificance in the vast universe against this picture of Gods support for life on earth,
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could Job remain in the right with his accusation? Jobs consolation is that God responded to his request for an
audience.
References
[1] Bradford, Alina. Facts About Ibex. Live Science blog article, July 23, 2014.
[2] Goat. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 966.
[3] Nina Giotto, Jean-Francois Gerard, Amos Bouskila, and Shirli Bar-David. Space-Use Patterns of the Asiatic Wild
Ass (Equus hemionus): Complementary Insights from Displacement, Recursion Movement and Habitat Selection
Analyses, PLoS ONE, December 2, 2015, p. 15.
[4] Ass. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 196.
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My reflection continues on Gods series of questions to Job who previously had been wanting to have an audience
with Jehovah God. God obliged and is now raining down questions on Job. In this set of questions, God has focused
on living things, animals, cattle, birds, and goats.
In this next question, Jehovah God focused on the wild bull
Is the wild bull willing to serve you?

Will it spend the night in your stable?
Will you hold a wild bull to the furrow with a rope,
Or will it follow you to plow the valley?
Will you trust in its great strength
And let it do your heavy work?
Will you rely on it to bring back your harvest,
And will it gather it to your threshing floor? (39: 9-12)
I found Gods reference to the wild bull interesting for several reasons. One, Job is one of the oldest books of the
Bible, in the same league as the first five books of the Bible, also known as Pentateuch (Genesis, Exodus, Leviticus,
Numbers, and Deuteronomy). Second, before the theory of documentary hypothesis fell into disrepute, critics of the
bible use this theory to discredit the divine origin of the Bible. From an evolutionary perspective, the religion of the
Bible supposedly evolved from the religion of the Canaanites. In the mythology of the Canaanites, the word for God
is El. Since the Hebrew Bible uses the title God or in Hebrew El, these critics claim linguistically, the Bible God or
El came from the Canaanites. Third, the bull is the symbol of Canaanite god El. Here, word origins help. The
pictograph associated with the word el (English god) is the head of a bull because the word basically means strong
or powerful. It comes with another pictograph showing a staff to symbolize authority. These two pictographs (head
of a bull and a staff) were the first representation of the word god. [1]
In the series of questions that Jehovah God raised about the wild bull, God is emphasizing its strength to Job. A
Bible-based publication comments on this
God next mentioned the wild bull. (Job 39:9-12) Concerning it, English archaeologist Austen Layard wrote: The wild
bull, from its frequent representation in the bas-reliefs, appears to have been considered scarcely less formidable
and noble game than the lion. The king is frequently seen contending with it, and warriors pursue it both on
horseback and on foot. (Nineveh and Its Remains, 1849, Volume 2, page 326) Yet, no wise man tries to harness the
uncontrollable wild bull.Psalm 22:21. [2]
It is interesting that when Israel left Egypt, and Moses stayed in the mountain for a good length of time, Aaron made
a golden calf (bull) and proclaimed it as Israels God. Jehovah God was so displeased with this, that He authorized
the death of the rebels. Later, when the kingdom was divided, the northern kingdom of Israel put up in two cities, a
golden calf to prevent the northerners to go up to Jerusalem to worship the invisible God of Israel, Jehovah. This led
to the fall of the kingdom to the Assyrian empire.
So, there is nothing in what Jehovah God asked Job about the wild bull that implied that God as Creator can be
reduced to that of His creation.
Next, Jehovah God raised questions about the ostrich
The wings of the ostrich flap joyfully,

But can her pinions and plumage compare with the storks?
For she leaves her eggs on the ground,
And she keeps them warm in the dust.
She forgets that some foot may crush them
Or that a wild animal may trample them.
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She treats her sons harshly, as if they were not hers;

She has no fear that her labor may be in vain.
For God has deprived her of wisdom
And given her no share in understanding.
But when she rises up and flaps her wings,
She laughs at the horse and at its rider. (39: 13-18)
The Bible-based encyclopedia comments on how Jehovah God described the ostrichs treatment of their young
Treats Sons Roughly. The statement that the ostrich does treat her sons roughly, as if not hers (Job 39:16) and
reference to ostriches as being cruel with respect to their offspring (La 4:3) have been objected to by some who
claim that parent ostriches are quite solicitous in caring for their young. While it is true that the Hebrew term
(renanim) used at Job 39:13 may grammatically apply to either male or female ostriches, some lexicographers
understand it to refer to the female birds. This would seem to be the case in view of the connection with the eggs laid,
obviously, by the hen bird. When understood as applying to the female, there is certainly good basis for this poetic
expression concerning the cruelty of the bird in the fact that, once the young are hatched, the male assumes all
their care while the hens generally go off together. (All the Birds of the Bible, by Alice Parmelee, 1959, p. 207) It is
also true that these powerful birds, both male and female, quickly abandon the nest and their young when sensing
danger, and even though they may use diversionary tactics to draw enemies away from the nest, this is still rough
treatment for the unprotected young. Only the protective coloration given by the Creator is what may save the
undefended and abandoned chicks, causing the enemy beasts to overlook them and chase after the fleeing parents.
The ostrich may properly be termed cruel, then, as compared with many other birds and particularly in contrast with
the stork, whose affectionate attention and constant concern for its young are proverbial. [3]
Jehovah God also said that He deprived the ostrich of wisdom. Insight comments
Forgets Wisdom. The ostrich is said to forget wisdom and not share in understanding. (Job 39:17) Modern
observers have acknowledged this. The Arabs have a saying more foolish than an ostrich. (Soncino Books of the
Bible, edited by A. Cohen, London, 1946, Job, p. 205) The ostrich tends to run in a large curve, which permits its
pursuers, if sufficient in number, to surround it. But on a straight course the ostrichs powerful legs enable it to laugh
at the horse and at its rider. (Job 39:18) When running, its strides lengthen out to cover as much as 3.5 m (11 ft) at a
time, and its pace may reach as high as 70 km/hr (44 mph). The wings, useless for flight, nevertheless help to give
balance to the birds heavy body as it runs.
The ostrich has certain characteristics that are said to stagger scientists, who tend to class the ostrich as among the
lower or more primitive of living birds. It has a bladder collecting uric acid, an organ characteristic of mammals but
not possessed by any other family of birds. It also possesses eyelashes that protect its eyes from the blowing sand.
Thus, though low in intelligence, the powerful, speedy ostrich gives credit to the wisdom of its Creator. [4]
Despite the deficiency of the bird in other aspects, including the inability to fly, Jehovah God gave it speed. Most
references on ostrich affirm that it can outrun a horse. Was Job aware of such diverse living species of their habitat,
their breeding, their unique features, and the wisdom that its Creator has put in each? Most probably Jobs
knowledge is limited.
Job must have keenly felt that he is no match to the wisdom and power that the Creator is displaying before him.
Was Jehovah God avoiding the issue of Jobs suffering by taking this track in His dialogue? Or rather through this
dialogue, Jehovah God is displaying the depth of His wisdom, the breadth of His power, that God can use in behalf
of His creation?
References
[1] Source: http://www.ancient-hebrew.org/alphabet_letters_aleph.html

[2] Animal Creation Magnifies Jehovah, The Watchtower, January 15, 2006, p. 14.
[3] Ostrich. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 562.
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[4] Ibid., p. 563.
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Gods speech for this chapter will end with His questions to Job about horses, falcons, and eagles. Jehovah God
started with non-living things - earth, sky, stars, rain, and seas - then moving on to living things - graceful mountain
goats, powerful wild donkeys and bulls, speedy ostrich, and now on the courageous horses, soaring falcons and
eagles.
Jehovah God raised these questions to Job
Are you the one who gives the horse its strength?
Do you clothe its neck with a rustling mane?
Can you cause it to leap like a locust?
Its majestic snorting is terrifying.
It paws the ground in the valley and exults mightily;
It charges into the battle.
It laughs at fear and is afraid of nothing.
It does not turn back because of the sword.
The quiver rattles against it,
The spear and the javelin flash.
Trembling with excitement, it surges forward,
It cannot stand still at the sound of the horn.
When the horn blows, it says, Aha!
It smells the battle from afar
And hears the shouting of commanders and the battle cry. (39: 19-25)
Horses as depicted by Jehovah God in His poetic language pictures a weapon of war. One article writes
Warhorses were most lethal weapon known in the ancient world. Such was the raw power of the horse in time past,
as today. They choose not to kill us every time we ride them. Weighing over a thousand pounds with a mounted
warrior, trained warhorses easily knocked the enemy to the ground and trampled them to death with their sharp
hooves, slicing and crushing vital organs. The warrior assisted by pinning the victim to the ground with his spear.
Death was painful, but swift. Warhorses vanquished enemies on the battlefield immediately. Pharaoh, kings, and
poets immortalized their reliability as killing machines, faithful defender and lifesavers. The warhorse became the
ultimate symbol of power in literature, art, and reality. [1]
Archaeological finds report that in this time frame, Jobs lifetime, horses are already in use
A horse with wear on its premolars, probably from a bit, was buried shortly before the destruction of the Middle
Kingdom fortress at Buhen, Nubia, dated about 1675 BCE (Burleigh 1986). The introduction of horses into Egypt by
this date is confirmed by horse teeth found at AVARIS/TELL EL-DABA in strata E/2-E/1, and reportedly at Tell El-
Maskhuta in tomb 8079, both dated to the mid-seventeenth century (Wapnish 1997: 354). Horses appeared in Egypt
fairly early during the HYKSOS settlement of the Delta, but it is not clear if the Hyksos introduced them, since
donkeys account for the great majority of equid remains in Hyksos sites; for example, at Tel Haror in Israel, a donkey
burial in a Middle Bronze IIB deposit associated with the Hyksos contained the earliest bronze bar bit in the Near
East, dated to the seventeenth century. This type of bit, a long run-out bar bit with circular studded bronze
cheekpieces, emphasized directional control from a vehicle and was later, after 1500, associated with chariots. [2]
God briefly spoke about the falcon focused on its flight
Is it by your understanding that the falcon soars,

Spreading its wings to the south? (39: 26)
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The Bible-based encyclopedia Insight explains what God could have meant by referring to the falcon spreading its
wings to the south
Job 39:26 describes the falcons soaring up and spreading its wings to the south wind, and this is understood by
some to refer to a southward migration (spreads his wings to travel south, JB), which would be true of the lesser
kestrel of the falcon family and, to some extent, of the peregrine falcon. Others, however, believe that the text
describes the bird as turning into the oncoming wind and, by the power of its wings, flying into it, ascending higher
and higher. Falcons are said to rise to a great height, always endeavoring to outsoar any bird of which they may be
in pursuit in order to be able to plummet down with fierce velocity upon the prey below, and in doing so they often
avail themselves of the wind, and by flying against it are borne aloft like a kite. (Funk and Wagnalls New Standard
Encyclopedia, 1931, Vol. XI, pp. 329, 330) Similarly the kestrel is sometimes called the windhover because it hovers
(stays in one place) in the air while it hunts. This bird faces into the wind and beats its wings while watching the
ground for prey.The World Book Encyclopedia, 1987, Vol. 11, p. 237. [3]
Jehovah God now raises questions about the eagle
Or is it at your order that an eagle flies upward

And builds its nest high up,
Spending the night on a cliff,
Dwelling in its stronghold on a rocky crag?
From there it searches for food;
Its eyes look far into the distance.
Its young sip up blood;
And wherever the slain are, there it is. (39: 27-30)
Jehovah God, by his questions to Job about the eagle, brings to Jobs attention the ways of an eagle, where it dwells,
and its powerful eyes in search for prey. Insight elaborates on the habitat of eagles
The nest-building habits of the eagle are emphasized in Gods questioning of Job at Job 39:27-30. The nest or aerie
may be in a high tree or on the crag of a cliff or rocky canyon. Over the years the nest may grow to be as much as
2 m (6.5 ft) high, that of some eagles coming to weigh as much as a ton! The apparent security and inaccessibility of
the eagles nest were also used figuratively by the prophets in their messages against the lofty kingdom of Edom in
the rugged mountains of the Arabah region.Jer 49:16; Ob 3, 4. [4]
Insight also elaborates on the eagles powerful eyes

The farsightedness of the eagle, mentioned at Job 39:29, is borne out by Rutherford Platt in his book The River of
Life (1956, pp. 215, 216), which also shows the unusual design of the eye of the eagle, testifying to the Creators
wisdom. The book says:
We find the championship eyes of the whole animal kingdom . . . [in] the eyes of the eagle, the vulture, and the
hawk. So keen are they that they can look down from a thousand feet in the air and spot a rabbit or a grouse half
hidden in the grass.
Sharp eyesight of the hunter eye is caused by the reflection of the object falling on a dense clump of pointed, cone-
shaped cells. This tiny spot in the back of the eyeball absorbs light rays from the object through thousands of points,
in a special manner which summons up a clear image in the mind. For almost all hunters, such as the skunk, the
cougar, and ourselves, the single spot of cones is enough; we look straight ahead and approach directly the object of
our gaze. But not so the eagle or the hawk, which, having fixed the rabbit in the grass with its sharp focusing cones,
may then approach by a long, slanting dive. This causes the image of the target to move across the back of the
eyeball on a curved path. Such a path is precisely plotted for the eagle eye so that instead of a clump of cones the
diving bird has a curved path of cones. As the eagle zooms down, the rabbit in the grass is thus held in constant
focus.Compare Jer 49:22. [5]
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With such insight in animal life at this early stage in Bible writing, Jehovah God has made His point to Job. But God
is not done with Job.
References
[1] Cantrell, Deborah ODaniel. Some Trust in Horses: Horses as Symbols of Power in Rhetoric and Reality, an
article in Warfare, Ritual, and Symbol in Biblical and Modern Contexts, edited by Brad E. Kelle, Frank Ritchel Ames,
and Jacob L. Wright, Society of Biblical LIterature, 2014, p. 131.
Animal Creation Magnifies Jehovah, The Watchtower, January 15, 2006, p. 15.
[2] Anthony, David. Horses, ancient Near East and Pharaonic Egypt, article in Encyclopedia of Ancient History,
edited by Roger S. Bagnall, Craige B. Champion, Andrew Erskine, and Sabine R. Huebner, Blackwell Publishing Ltd.,
2013, p. 1.
[3] Falcon. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 806.
[4] Eagle. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 663.
[5] Ibid.
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Gods response to Job is now winding down. Jehovah God has raised a lot of questions from the beginnings of the
planet; the sky above it, the clouds, rain and lightning in it; the stars and the constellations; the living things on earth -
mountain goats, bulls, ostrich, horses, falcons and eagles. Jehovah God sort of paused where He revealed His view
of Job and what he has done on the long cycles of exchanges, including that with Elihu.
In this winding mode, Jehovah God has raised a sensitive question that assessed Jobs attitude
Jehovah continued to answer Job:

Should a faultfinder contend with the Almighty?
Let the one who wants to reprove God answer. (40: 1, 2)
I found one article that describes peoples view of God as moralistic therapeutic deism. It was defined as a belief
that a good God exists who does not interfere much in life and who just wants us to be happy so that when we die
we go to heaven. So, how does this view relate to Gods questions to Job. The article wrote
Never do we imagine that Godthe true God, the Creator and Lord of heaven and earthmay ask us, Where were
you? But thats exactly what God asks Job in the passage well look at today. We have lots of questions for and
demands of God, but the truth is that he has questions for us and demands of us. And God certainly isnt a senile
benevolence or an impotent and nice grandfather. He is an all-powerful God who doesnt owe us answers to all our
questions. He is a God who inspires awe and even terror. But hes also a God who graces us with his presence. [1]
In the aspect of Job described by God as a faultfinder, that must have come up a strong rebuke to Job. After all that
Jehovah God has raised to him in full two chapters, how can a faultfinder react to God? Jehovah was correcting Job
for his attitude. Relative to this correction, the Bible-based encyclopedia Insight comments
That which Jehovah God makes is perfect, faultless (Heb., tamim, referring to something sound, perfect, faultless),
as are all his words and acts. (De 32:4, ftn) For this reason and because of his almightiness, he can say, as in
correcting Job: Should there be any contending of a faultfinder [literally, one who chastises, corrects, disciplines]
with the Almighty? (Job 40:1, 2) The apostle Paul points out that God has the right to deal with his creatures as He
pleases, just as a potter makes the kinds of vessels he desires to produce. God tolerates vessels of wrath for a
purpose, just as he did Pharaoh, while he has mercy on vessels of mercy, and we cannot rightly question Gods
action in this.Ro 9:14-24. [2]
The Bible reports Jobs answer to Gods correction
Job said in answer to Jehovah:

Look! I am unworthy.
What can I reply to you?
I put my hand over my mouth.
I spoke once, but I will not answer again;
Twice, but I will say no more. (40: 3-5)
This response and Jobs use of unworthy which according to some Hebrew lexicographer meant small therefore
connotes light as opposed to glorious which in Hebrew literally means heavy. Job expresses a change of heart.
Others promoting their own theories does not believe that these are really words from Job. They insist that this
section was actually added to the book of Job by other writers. Job did not repent of his present attitude. Other
scholars claim that taking this response as part of the book but considered that the tone of Job is actually a sarcasm.
Job was actually protesting before God by refusing to talk further.
One article after showing how the other scholars went overboard by imposing their theories on the translation of the
Hebrew text to an English translation laced with their theories, and that such attempts have no linguistic basis from
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the Hebrew language itself and its internal usage in the Bible, concluded what the verse meant as the original
Hebrew words conveyed
Secondly, Yahweh accused Job of speaking "words without knowledge" and of "accusing God." Job responded to
this accusation by what he said in vv 4b and 5. I would suggest that by putting his hand over his mouth he was
acknowledging the truth of God's accusation and expressing shame for this. In v 5, also, Job was acknowledging that
he had indeed spoken as God charged, but he would not do so again. Job repeatedly expressed the desire to come
before God so that God should present his charges against him, and Job was sure he would be able to answer those
charges. Then God would declare him not guilty. Now God has confronted Job, he has presented charges (though
not those Job expected), and Job has no answer. He is guilty of these charges, and he thus acknowledges it. [3]
Although Job made an initial humble response, a sign of repentance, Jehovah God is not yet done bringing up
questions to Job. I will look into this last series of questions and how Job will finally conclude the dialogue.
References
[1] Watson, Brian. Shall a Faultfinder Contend with the Almighty? (Job 38:1-42:6), April 9, 2017.
[2] Fault, Faultfinding. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 817.
[3] Newell, Lynne. Job: Repentant or Rebellious?, Westminster Theological Journal 46 (1984), p.310.
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Jehovah God is not done with his questions to Job. God has called Job a fault-finder. That comes out as a rebuke
from God. For someone who Job offended, getting a rebuke for corrective purposes, God has not shown himself to
be easily offended. He has waited this long to speak to Job allowing him to speak in wild talk and listening to Jobs
so-called friends for mis-representing him to Job.
In the next series of questions, Jehovah God will feature two controversial animals - the behemoth and leviathan. I
am keen to understand what are these who some has dubbed as monsters?
First, God raised the following questions to Job
Then Jehovah answered Job out of the windstorm:

Brace yourself, please, like a man;
I will question you, and you inform me.
Will you call into question my justice?
Will you condemn me so that you may be right? (40: 6-8)
Jehovah God by his questions show that he is aware that Job believed that he is experiencing an injustice for
suffering as a righteous man. Job is confused and could not reconcile the fact that despite keeping his integrity he
has suffered this terrible calamity. He is not aware of what has transpired in the invisible heavens and the challenge
that God accepted from Satan. So, God has addressed the issue head on by that question. But how did God
followed-through with these powerful, straight-to-the-issue questions?
Jehovah God has asked Job the following whether he can do things that God does to the wicked
Do you have an arm as powerful as the true Gods,

Or can your voice thunder like his?
Adorn yourself, please, with glory and majesty;
Clothe yourself with dignity and splendor.
Release the fury of your anger;
Look at everyone who is haughty, and bring him low.
Look at everyone who is haughty, and humble him,
And tread down the wicked where they stand.
Hide them all in the dust;
Bind them in the hidden place,
Then even I would acknowledge to you
That your right hand can save you. (40: 9-14)
Of course, Job cannot. He neither has the powerful arm or a voice like God that can reduce the haughty and humble
them and tread down on the wicked. God affirms here that He punishes the wicked. However, Jehovah God did not
explain why Job is suffering.
Next, God introduces the Behemoth
Here, now, is Behemoth, which I made as I made you.

It eats grass like a bull.
Look at the strength in its hips
And the power in the muscles of its belly!
It stiffens its tail like a cedar;
The sinews of its thighs are woven together.
Its bones are tubes of copper;
Its limbs are like wrought-iron rods.
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It ranks first among the works of God;

Only its Maker can approach it with his sword.
For the mountains produce food for it,
Where all the wild animals play.
It lies down under the lotus trees,
In the shelter of the reeds of the marsh.
The lotus trees cast their shadow on it,
And the poplars of the valley surround it.
If the river is turbulent, it does not panic.
It is confident, although the Jordan rushes against its mouth.
Can anyone capture it while it is watching,
Or pierce its nose with a hook? (40: 15-24)
What is the Behemoth? The Bible-based encyclopedia Insight explains

The designation Behemoth, appearing at Job 40:15, has been variously viewed as (1) a derivative of an Egyptian
word for water ox, (2) a word possibly of Assyrian origin meaning monster, and (3) an intensified plural of the
Hebrew word behemah (beast; domestic animal) that is understood to denote great beast or huge beast. In the
Greek Septuagint the word theria (wild beasts) translates the Hebrew behemohth. Evidently, though, a single
animal is meant, as is indicated by the fact that the description given of Behemoth is not that of several creatures but
of only one, generally considered to be the hippopotamus (Hippopotamus amphibius). In fact, a number of Bible
translations (AT, La, Ro, NW, JB, RS) use the word hippopotamus in the main text or in footnotes to identify the
creature referred to by God. [1]
So, the behemoth is a hippopotamus. A check of verse 15, there is a footnote in both the 1984 and 2013 New World
Translation Bible that says possibly a hippopotamus. Although the so-called Young Earth Creationists (YEC)
maintained that the Behemoth is a dinosaur (a brontosaurus), one article wrote the general opinion about what is the
behemoth
All of this is somewhat moot unless a rigorous case can be made that the passages in question describe dinosaurs,
and at best the evidence for this seems equivocal. Let us address Job 40 first. Traditionally, Bible scholars and
historians have suggested that if the animal alluded to is a real one, the hippopotamus or elephant are the most likely
candidates, with the former somewhat more probable. A careful study of the passage in question supports this
conclusion. As noted in Clarke's Commentary: "These, having been carefully considered and deeply investigated
both by critics and naturalists, have led to the conclusion that either the elephant, or the hippopotamus or riverhorse,
is the animal in question; and on comparing the characteristics between these two, the balance is considerably in
favor of the hippopotamus." [2]
What is God saying to Job about the behemoth? God is placing the behemoth (or hippo) before Job for him to
consider and reflect on. God is asking Job to reflect on His work, His product. Let us consider some details Jehovah
God has invited Job to pay attention to.
The behemoth (hippo) feeds on grass. A Bible-based publication talks about its diet
Behemoth climbs out of the river to feast on green grass. Why, the greenery of an entire mountain seems
necessary to sustain it! Some 200 to 400 pounds [90-180 kg] of vegetation go into its stomach every day. [3]
How about its bones? Jehovah God said that they were tubes of copper. Insight explains
Pound for pound, bone is stronger than steel, and its construction is comparable to reinforced concrete. In fact, in
describing Behemoth, Jehovah says: Its bones are tubes of copper; its strong bones are like wrought-iron rods.
(Job 40:15, 18) The description aptly fits the hippopotamus, the bones of whose short, powerful legs and heavily built
hips support his massive weight of from 2,300 to 3,600 kg (5,000 to 8,000 lb). [4]
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The image the behemoth as projected by God is one of power through its size and weight. According to an article
from Live Science blog site
Hippopotamuses are large, round, water-loving animals that are native to Africa. Though they're sometimes thought
of as cute and cuddly, hippos can actually be quite dangerous; they kill about 3,000 per year, according to
the National Wildlife Federation.
The second beast that Jehovah God brings to Jobs attention is the Leviathan. Whas is it? That is for my next
reflection.
References
[1] Behemoth. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 280.
[2] Kuban, Glenn. Does the Bible Describe Dinosaurs in Job 40 and 41?.
[4] Bones. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 352.
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What is the Leviathan? I dont know. But I am going to dig to figure out.
Jehovah God is now about to conclude His response to Jobs request to have an audience with Him. God has
started asking questions from the beginning of the planet Earth, to the sky above it, where the clouds, wind, lightining
are, to the stars, and back down to the planet and its living things. He has just asked Job about the Behemoth, the
mighty hippotamus. Now, Jehovah God is going to ask His last set of questions around another fearsome animal -
the Leviathan.
Scholars who are critics of the Bible promote the idea that the book of Job was written after the Jewish Exile in
Babylon rather than before. Based on that idea, these scholars interpret the story of Job as a parable rather than an
actual event to supposedly illustrate the suffering of the Jewish exiles. But the problem is that idea is based on the
discredited documentary hypothesis which fell to disrepute back in the 1980s.
Others studying at ancient Near East literature contemporaneous with the time frame the book of Job was written
consider the book of Job as containing myths as exemplified by the depiction of the Behemoth (which turns out to be
the hippotamus) and the next beast Jehovah will describe, the Leviathan.
Some instances where supposed presence of Canaanite mythology in the Bible, particularly in the book of Job are
cited by one reference
But we cannot ignore what Ugaritic tells about Mount Zaphon as being the Canaanite Olympus (actually Mons
Casius, Jebel el Aqra) where Baal built his marvelous dwelling. This explains why the Hebrew word Saphon means
north. It is to be understood in Job as the celestial place where God dwells using the available Canaanite
expression. [1]
Same reference cite other instances, referring to Job 26: 12-14
The two bicola are parallel. The Sea is stilled parallels Sea is put in a bag. And Rahab is smitten parallels the
fleeing serpent is pierced. Just as Saphon was a word originally meaning the abode of the gods, but in Hebrew
was used for the habitation of the only true God, so the terms Yam (Sea) and Rahab (monster) derived from the
Canaanite Sea-God and his monstrous cohort, and it can be demonstrated that in a strong monotheistic context like
the Book of Job these personifications were simply real linguistic expressions of the powers of nature. [2]
Now, we come to the reference to Leviathan
What of Behemoth and Leviathan in Job 40 and 41? There is something to be said for simply taking them as a great
bovine creature (or hippopotamus) and crocodile respectively The word Behemoth seems to be an intensive plural
of Behemah (beast); hence the beast par excellence In Ugaritic the goddess Anat conquered the seven-headed
Leviathan along with a bovine creature called gl il tk the ferocious bullock. [3]
These similarities or parallels does not mean the Bible writers have absorbed the mythology of the Canaanites and
so promote them in their writing. One Bible-based publication that I have previously quoted in a prior reflection is
worth repeating here
Is the fact that similarities exist in figures of speech, poetic parallels, and stylistic features proof of adaptation? On
the contrary, such parallels are to be expected. The Encyclopedia of Religion notes: The reason for this similarity of
form and content is cultural: notwithstanding the significant geographical and temporal differences between Ugarit
and Israel, they were part of a larger cultural entity that shared a common poetic and religious vocabulary. Garry
Brantley therefore concludes: It is improper exegesis to force pagan beliefs into the biblical text simply because of
linguistic similarities.
Finally, it should be noted that if any parallels do exist between the Ras Shamra texts and the Bible, they are purely
literary, not spiritual. The ethical and moral heights reached in the Bible are [not] to be found in Ugarit, remarks
archaeologist Cyrus Gordon. Indeed, the differences far outweigh any similarities. [4]
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So, the critics have completely ignored the bigger differences and the fact of shared vocabulary among Semites
which include Bible writers. Now, I am ready to explore and reflect this long dialogue about the Leviathan.
Jehovah God started with
Can you catch Leviathan with a fishhook

Or hold down its tongue with a rope? (41:1)
What is this Leviathan? The Bible-based encyclopedia Insight answers

This Hebrew word occurs six times in the Bible. It is believed to come from a root word meaning wreath; hence the
name indicates something that is wreathed, or gathered into folds. The word is transliterated in most Bible
translations.
Since, with the exception of Job 3:8, the references mention water in connection with it, Leviathan appears to signify
some form of aquatic creature of great proportions and strength, although not necessarily of one specific kind. Psalm
104:25, 26 describes it as cavorting in the sea where ships travel, and for this reason many suggest that the term
here applies to some type of whale. Though whales are rare in the Mediterranean, they are not unknown there, and
parts of two whale skeletons can be found in a museum at Beirut in Lebanon. An American Translation here says
crocodile instead of Leviathan. Additionally, the word sea (yam) by itself is not determinative inasmuch as in
Hebrew it can refer to a large inland body of water such as the Sea of Galilee (Sea of Chinnereth) (Nu 34:11; Jos
12:3), or even to the river Nile (Isa 19:5) or the Euphrates.Jer 51:36.
The description of Leviathan at Job 41:1-34 aptly fits the crocodile, and the sea of verse 31 may refer to a river
such as the Nile or another body of fresh water. It should be noted, however, that some crocodiles, as the Nile
crocodiles (Crocodylus niloticus), are found along the seacoast and at times go out into the sea some distance from
land. [1]
So, the Leviathan is a crocodile. Next, God added some more questions
Can you put a rope through its nostrils

Or pierce its jaws with a hook?
Will it make many pleas to you,
Or will it speak gently to you?
Will it make a covenant with you,
So that you may make it your slave for life?
Will you play with it as with a bird
Or tie it on a leash for your little girls? (41: 2-5)
The line of questioning implies that this is a powerful animal and not easy to catch. It has powerful nostrils and jaws. I
thought that Gods line of or tie it on a leash for your little girls was hard sarcasm on Gods part. In addition, Job lost
whatever little girls he has. Some articles refer to the little girls as Jobs young slave girls. So, the imagery is that
this powerful beast becomes a slave of the slaves of Job.
So far with the two beasts, the Behemoth (beast par excellence), the great beast, hippoptamus, and the Leviathan,
a crocodile, Jehovah God is demonstrating his power and control of such fearsome beasts and not just His wisdom.
But God is not yet done with the Leviathan.
References
[1] Smick, Elmer. Mythology and the Book of Job, Journal of Evangelical Theological Society Volume 13 No. 2,
1970, p. 103.
[2] Ibid., p. 104.
[3] Ibid., p. 106.
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[4] UgaritAncient City in the Shadow of Baal, The Watchtower, July 15, 2003, p. 28.
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With this reflection, I already found out that the Behemoth is probably the hippopotamus and the Leviathan is
possibly be a crocodile, Jehovah God now is winding down His questions to Job. The only break in Gods dialogue is
when Jehovah God asked Job and Job chose to remain silent. You only get to find Jehovah God talking like this to a
specific individual that consume several chapter in the books of Moses and the prophets where Jehovah God is
dictating the law code, 600 of them, or expressing His judgment of the nations.
So, scholars tried to decipher these chapters as to what God is trying to say to Job. Scholars, in their perception, are
disappointed that Jehovah God did not address directly the issue of suffering and Job. Or so they think. They think
that by raining down these questions on Job, Jehovah God is avoiding the issue altogether. Or so they think.
Anyway, God continues to ask questions to Job regarding the Leviathan
Will traders barter for it?

Will they divide it up among merchants?
Will you fill its hide with harpoons
Or its head with fishing spears?
Lay your hand on it;
You will remember the battle and never do it again!
Any hope of subduing it is futile.
The mere sight of it would overwhelm you.
No one dares to stir it up.
So who is it who can stand up to me? (41: 6-10)
The footnote for the word traders in this verse in the 1984 Reference Bible says it literally meant Canaanites. The
Bible-based encyclopedia Insight has further explanation
Canaan formed a land bridge connecting Egypt with Asia and, more particularly, Mesopotamia. Though the
economy of the country was basically agricultural, commercial trade was also engaged in, and the seaport cities of
Tyre and Sidon became major trade centers with fleets of ships that were renowned throughout the then-known
world. (Compare Eze 27.) Thus, as far back as Jobs time, the word Canaanite had become synonymous with
tradesman and is so translated. [1]
God is also boasting the weakness of human weapons against it
A barbed, spearlike instrument generally used in striking large fish. Reference is made to the harpoon only at Job
41:7, drawing attention to the armor like quality of the skin of Leviathan (the crocodile), which resists penetration by
an ordinary harpoon. [2]
What about the reference to battle, man versus Leviathan? A Bible-based publication comments
Visitors to Africas rivers, lakes, and swamps often get to see crocodiles, although for the above-mentioned terrified
tourist, the encounter was probably a bit too close. Kenya is home to the Nile crocodile. In the local Swahili language,
he is simply known as mamba. Reaching up to 23 feet [7 m] in length, crocodiles are reptiles, agile both on land and
in water. In water they can attain great speed because of the flattened, paddlelike shape of their tails. They can swim
at speeds up to 25 miles an hour [40 km/hr]! And it is not unusual for them to stay underwater for two hours, even
three. On land they can run in short, very fast bursts.
Little wonder, then, that the Bible evidently refers to the crocodile as an example of a fear-inspiring creation of God
called Leviathan. Job 41:8, 10 says: Put your hand upon [Leviathan]. Remember the battle. Do not do it again. . . .
None is so audacious that he should stir it up. Very wise warnings! According to the book The Fascination of
Reptiles, by Maurice Richardson, crocodiles have even been known to attack outboard motorboats! Job 41:25
appropriately says: Due to its rising up the strong get frightened; due to consternation they get bewildered. [3]
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Jehovah God then brought to Jobs attention the jaws of Leviathan
Who has given me anything first that I should repay him?

Whatever is under the heavens is mine.
I will not be silent about its limbs,
About its mightiness and its well-formed body.
Who has removed its outer covering?
Who will enter its open jaws?
Who can pry open the doors of its mouth?
Its teeth all around are fearsome. (41: 11-14)
The questions of God project the Leviathan as fearsome, with its jaws and teeth. A Bible-based publication adds this
detail
Why do people flee in terror at the sight of this scaly beast? Verse 14 explains one reason: The doors of its face
who has opened? Its teeth round about are frightful. Each of the crocodiles jaws, both upper and lower, has up to
24 teeth of various sizes, all being continuously replaced during its lifetime. Interestingly, the crocodiles fourth tooth
of the lower jaw fits outside in a groove in the upper jaw and can easily be seen when the jaws are closed. This helps
to distinguish it from its cousin, the alligator. The problem is, if you get too close in making this little dental exam, you
could very well find yourself examining all the crocodiles teeth from the inside! [4]
Then, God concludes its description about its scales
Its back has rows of scales

Tightly sealed together.
Each one fits so closely to the other
That no air can come between them
They are stuck to one another;
They cling together and cannot be separated. (41: 15-17)
Commenting on the Leviathans scales tightly sealed together, a Bible-based publication writes
Leviathans scales are tightly closed, and embedded in its hide are bony plates hard to pierce with bullets, much
less with swords and spears. Sharp scales on a crocodiles belly leave the impression of a threshing instrument on
mud banks. Its fury in water stirs up a froth like foaming ointment. And because of its size, armor, and weaponsa
threatening mouth and powerful tailLeviathan knows no fear. [5]
When God said that no air can come between the scales of the Leviathan, God used the Hebrew word ruach for air.
Insight comments on the use of the Hebrew word
Job 41:15, 16 says of Leviathans closely fitting scales that not even air [weruach] can come in between them.
Here again ruach represents air in motion, not merely air in a quiescent or motionless state. Thus the thought of an
invisible force is present, the basic characteristic of the Hebrew ruach. [6]
The rest of the details - eyes are like the rays of dawn, smoke pours out of its nostrils, flame shoots from its mouth,
heart as hard as stone, and it does not fear the sword, spear or arrow, and makes the deep boil just like a pot - are
commented on by Insight
The description of Leviathan at Job 41:1-34 aptly fits the crocodile, and the sea of verse 31 may refer to a river
such as the Nile or another body of fresh water. It should be noted, however, that some crocodiles, as the Nile
crocodiles (Crocodylus niloticus), are found along the seacoast and at times go out into the sea some distance from
land. [7]
Thus, in this manner, Jehovah God closed his speech to Job. How would I have felt if I were Job with God raining
down a list of questions one after another, questions whose scope and depth I have no idea? Job had challenged
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God to face him to explain why as a righteous person he is suffering. This is Jehovah Gods response, for Job to
reflect on the breadth and depth of Gods creative works - their magnitude, their scope, breadth, dynamics, the
wisdom seen in them, the reflection of his power. God has taken care of such a big world and not just Job.
Should I fault God for not disclosing to Job the straightforward answer to his inquiry? Critics insist that God was
amiss in not addressing the issue head on. So, it is not surprising that critics question the authenticity of the last
chapter as truly part of the whole book of Job. They promote the idea that another writer added the last chapter in a
later date. But these are all speculations. No copy of any earlier version of Job has appeared that does not contain
the last chapter. It is all the insistence of human opinions masquerading as expert opinion critical of the Bible.
The conclusion of the book of Job is a happy ending after nearlly completing two months of reflection of this 42
chapter book.
References
[1] Canaan. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 405.
[2] Harpoon. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 1039.
[3] A Closer Look at the Crocodile, Awake! March 22, 1995, p. 16.
[4] Ibid., p. 18.
[6] Spirit. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 1018.
[7] Leviathan. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 240.
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18.11 Jehovah Rewards Job for His Integrity and Endurance

18.11.1 Jehovah Rewards Job for His Integrity and Endurance - Part 1
Did Job repent or not? That is my goal with this reflection.
All the long speeches have concluded, including Gods. Job has had his audience with Jehovah God. In view of
everything God has been asking Job, Job offered only silence. There was no rebuttal. How did Job handled the end
of Gods speech? What was he moved to do in view of his earlier assertions that he is righteous and he needed to
speak before God about his case? Time to investigate and close my reflection of the book of Job.
The last chapter begins this way
Then Job said in reply to Jehovah:
Now I know that you are able to do all things

And that nothing you have in mind to do is impossible for you.
You said, Who is this who is obscuring my counsel without knowledge?
Therefore I spoke, but without understanding
About things too wonderful for me, which I do not know.
You said, Please listen, and I will speak.
I will question you, and you inform me.
My ears have heard about you,
But now I do see you with my eyes.(42: 1-5)
Job clearly realized how he stood before the Almighty God, represented by a voice from the windstorm. I could just
imagine the scene. Jehovahs voice coming out of the windstorm asking such questions. The visible windstorm alone
is already intimidating, a display of Gods power. Job called his previous words prior to God entering the scene as
speaking but without understanding about things too wonderful for him. But how can Job say that he sees God with
his eyes when God is an invisible spirit? The Bible-based encyclopedia Insight explains
Job, being spoken to by Jehovah out of the windstorm (likely accompanied by clouds), afterward said: In hearsay
I have heard about you, but now my own eye does see you. (Job 38:1; 42:5) This, too, must have been by
perception of mind and heart rather than the literal eye, in view of the clear Scriptural teaching that no man has seen
God at any time.Joh 1:18; 5:37; 6:46; 1Jo 4:12. [1]
That must have been rewarding experience for Job to get to know Jehovah God better and more intimately with an
actual audience before him. Job could really say that where before he knew God as hear-say, now he knows him
more.
Verse 6 is an interesting verse. Below are the rendering of the various modern English Bibles
That is why I take back what I said,

And I repent in dust and ashes. (2013 New World Translation, NWT)
I take back everything I said,

and I sit in dust and ashes to show my repentance. (2015 New Living Translation, NLT)
Therefore I despise myself

and repent in dust and ashes. (2011 New International Version, NIV)
Wherefore I abhor myself,

and repent in dust and ashes. (1611 King James Version, KJV)
One article explained the behind-the-scenes of the translation choices below
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The first verb emas (Hebrew word) can be understood in the sense of reject, refuse, despise (root maas) or in
the sense of dissolve, melt (away) (root maas II or masas respectively). If one assumes the first meaning, which is
transitive, one can see the object of rejection either in dust and ashes (which is in this case also the object of the
following verb wenihamti) or in the former thoughts and statements of Job, which he now, according to v. 3 and 5,
has to reconsider after his encounter with the deity. Less probable is the assumption that the verb has a reflexive
sense so that Job himself is the object of rejection or disdain, as the standard English translations presume.
Accordingly, there appear to be three possibilities to translate the verb emas:
1. I reject (or despise) dust and ashes - whatever the latter should mean
2. I reject (or despise) my former thoughts and statements
3. I dissolve (or melt away) - in the sense of dying away or perhaps giving up [2]
However, in terms of various older versions, the Latin Vulgate translation renders it as KJV and NIV. The Syriac
Peshitta Version translation is completely different (shown below)
I held myself cheap and wasted away,

And regard myself as dust and ashes.
In the quoted article, the verb translated as reject, dissolve needs an object since it is a transitive verb (which is
what I learned from English grammar class). But the Hebrew of verse 6 apparently does not express it.
What is interesting is that the second line where the Hebrew words wenihamti and niham appear can mean either
regret, console, or repent. However, the author of the article from a religious viewpoint promotes the idea that there
is innocent and unjustified suffering and that God is responsible for causing the suffering of Job. The author missed
the point that human integrity was questioned by Gods enemy, and not just against a specific human like Job, but all
human beings. From this context, the loyalty of Jesus up to death is the supreme example and response against that
Satanic accusation. The last book of the Bible Revelation in a way has an intertextual link with the book of Job
because it calls Satan accuser. That can only bring up the heavenly scene in the book of Job where Satan performs
that role.
Clearly, from the context of Jobs words prior to verse 6, he has repented. The 2013 NWT and 2015 NLT captured
the essence correctly. Though the four English translations differ in their word translations, the net impact to meaning
still captures the fact that Job repented. This was the conclusion of another article studying the Hebrew of verse 6
(niham)
From the above investigation of the usage of nhm we see that it is the quality of feeling, be it compassion, grief, or
regret, that is either accompanied by change-generating action, or which instigates it. It does not necessarily mean
"repent." However, it may do so. Whenever nhm is caused by sin or by turning or straying from the Lord, it means
"repent." The connotation of sub is more particularly that of "returning" to the Lord, without any necessary
designation of emotion. On the other hand, nhm meaning "repentance" implies sorrow and regret because of the sin
together with the action of leaving sin and resulted in turning to the Lord. [3]
The author of the article above would translate verse 6 the way NWT and NLT did but in a long-winded way
So, I would translate Job 42:6 as follows:
Therefore I will have nothing more to do with (i.e., despise and reject)
the sins of which you charged me which I committed by my speaking
without understanding, and I repent upon dust and ashes. [4]
References
[1] Presence. Insight on the Scriptures Vol 2, Jehovahs Witnesses, 1988, p. 678.
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[2] Kruger, Thomas. Did Job Repent?, Theologischer Verlag Zurich, 2007, p. 218.
[3] Newell, Lynne. Job: Repentant or Rebellious?, Westminster Theological Journal 46, Westminster Theological
Seminary, 1984, p. 314.
[4] Ibid., p. 315.
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18.11.2 Jehovah Rewards Job for His Integrity and Endurance - Part 2
The book of Job is finally winding down. I am now in the denouement of the narrative. Job has finally heard Jehovah
God, had his audience with Him, was corrected by his God, and Job humbly repented. Whatever Job felt and thought
about God in the midst of his suffering, he now realized that it was wrong to promote his righteousness above that of
Gods. Job, early in Bible history, knew the concept of a ransom. In the New Testament, this will be fully disclosed
that God, in the depth of His love for mankind, including Job, will give His beloved Son, the greatest gift humans will
ever receive, so that they will finally be redeemed and be declared righteous finally. Job cannot do that on his own
despite his protestations. In a way, Job realized this in the end.
Was Jehovah God angry at Job? There is nothing in Gods speech that He is. He was just correcting Job, someone
He was proud of for his righteousness and for staying the course of righteousness despite not knowing full well that
the reason for his suffering is the accusation that he will abandon God and His righteousness because of it. He never
did. It was a moral victory of humans for God and a miserable failure on the side of the Accuser, Satan. This point is
completely missed by scholars digging into the story of Job. They were distracted by their own opinions and theories
about God and the belief that ancient pagan literature influenced the Bible book. No wonder Jesus praised his Father
in hiding such wisdom from the proud and disclosing it to the humble.
What about Jobs friends who completely misrepresented God to him? I come now to that part of the conclusion of
the story
After Jehovah had spoken these words to Job, Jehovah said to Eliphaz the Temanite:
My anger burns against you and your two companions, for you have not spoken the truth about me as my servant
Job has. Now take seven bulls and seven rams and go to my servant Job, and offer up a burnt sacrifice for
yourselves. And my servant Job will pray for you. I will surely accept his request not to deal with you according to
your foolishness, for you have not spoken the truth about me as my servant Job has. (42: 7, 8)
This is the first time that I recall that Jehovah has expressed the feeling of anger against the so-called friends of Job.
God has been patiently watching and listening to the long dialogues they gave to Job disparaging Him all the while.
Jehovahs judgment was clearly rendered - you have not spoken the truth. God said that twice. They were false
comforters. But Gods anger is not eternal. He gave them a way to reconcile themselves with Him. I found this
dialogue amazing. It speaks a lot about Jehovah Gods personality as disclosed in the Bible. Yes, God gets angry.
He has feelings. But He lets us know how He felt a certain way so we can make adjustment with our relationship to
Him. Job will be their mediator acting as priest to God in their behalf.
It is interesting that for forgiveness of sin, God had asked for bulls and rams for a sacrifice even before the Covenant
Law was given to Moses which specified the requirements in the book of Leviticus. The Bible-based encyclopedia
Insight explained the later use of bulls in ritual sacrifice
Bulls were offered in sacrifice by the Israelites (Ex 29; Le 22:27; Nu 7; 1Ch 29:21), and at certain times the Law
specifically directed that bulls were to be sacrificed. If the high priest committed a sin that brought guiltiness upon the
people, he was required to offer a bull, the largest and most valuable sacrificial victim, this undoubtedly in keeping
with his responsible position as leader of Israel in true worship. A bull also had to be offered when the entire
assembly of Israel made a mistake. (Le 4:3, 13, 14) On Atonement Day a bull was to be offered in behalf of the
priestly house of Aaron. (Le 16) In the seventh month of their sacred calendar the Israelites were required to offer
more than 70 bulls as burnt offerings.Nu 29. [1]
In the same Insight article, the bull sacrifice prefigured the sacrifice of the life of the Son of God. WIthout blood being
shed, there is no forgiveness of sins. Hence, for the three friends of Job, this was Gods way of reconciliation through
forgiveness. Did the three humbled themselves and did Gods instructions? The narrative continues
So Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite went and did what Jehovah had told
them to do. And Jehovah accepted Jobs prayer. (42: 9)
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Was it easy for Job to do this in behalf of friends who had tormented him emotionally with their long speeches
pressuring him to confess his secret sins so his suffering can end despite his persistent denial? Job had called them
false comforters. Job surely had to make adjustments himself to be able to do what God has required as a
conclusion to all of this. There is something profound for a Christian like me to reflect on this closing scenario. For
peace to return among Christian friends, everyone had to live by Gods standard of dealing with issues. God gave
the example for all of them. He was angry but he was willing to forgive if they make adjustments and repent. So, the
four friends had to do the same for all of them.
The conclusion of the book of Job is a happy one. Jehovah swiftly acted to restore Job to his original blessed
condition. It finally resolved the issue that suffering cannot make someone who genuinely love Jehovah God
abandon him, even if God did not offer an explanation why it happened in the first place. Satan, the Accuser, was
proven false. This is the reason for Jobs suffering. It was not meaningless suffering. The aim of his suffering was for
him to abandon God and he never did.
Not only his wealth returned, and double at that, the narrative reports
After Job had prayed for his companions, Jehovah removed Jobs tribulation and restored his prosperity. Jehovah
gave him double what he had before. All his brothers and sisters and all his former friends came to him and ate a
meal with him in his house. They sympathized with him and comforted him over all the calamity that Jehovah had
allowed to come upon him. Each of them gave him a piece of money and a gold ring. (42: 10, 11)
Insight comments on the gifts given to Job by his returning friends who abandoned him before
It may have been a practice in patriarchal times to give gifts to those who had suffered adversity. When Jehovah
turned back the captive condition of Job, his brothers, sisters, and former acquaintances not only came to comfort
him but each one gave him a piece of money and each one a gold ring.Job 42:10, 11. [2]
The narrative reported the blessing God gave Job
So Jehovah blessed the last part of Jobs life more than the beginning, and Job came to have 14,000 sheep, 6,000
camels, 1,000 pairs of cattle, and 1,000 female donkeys. He also came to have seven more sons and three more
daughters. He named the first daughter Jemimah, the second Keziah, and the third Keren-happuch. No women in
all the land were as beautiful as Jobs daughters, and their father gave them an inheritance along with their brothers.
(42: 12-15)
This is the first instance where daughters are reported to have received inheritance. I recall this became an issue
with the daugthers of Zelophehad. Insight comments
In the case of the patriarch Job, his daughters received an inheritance in among their brothers. It is not stated
whether this included land inheritance.Job 42:15. [3]
I come to the last verses of Job
After this Job lived for 140 years, and he saw his children and his grandchildrenfour generations. Finally Job died,
after a long and satisfying life. (42: 16, 17)
How does the New Testament describe this ending? The disciple James wrote in James 5:11
You have heard of the endurance of Job and have seen the outcome Jehovah gave, that Jehovah is very tender in
affection and merciful.
As a final note, a version of the Bible, the Greek Septuagint (a translation of the Hebrew Old Testament into Greek)
has an additoinal words in the ending which I will not bother to include here as it is not part of the master text of the
Hebrew Bible (Masoretic Text).
The Greek Septuagint contains an addition to Job 42:17 that would identify Job with Jobab, the Edomite king of
Genesis 36:33. Job, however, was from the land of Uz, a name given originally to an Aramaean tribe and repeated in
144 | P a g e
Aramaean Nahors lineage. (Job 1:1; compare Ge 10:23; 22:20, 21.) Lamentations 4:21 does speak of Edom as
dwelling in the land of Uz, but this text, written many centuries after the probable time of Jobs life, does not equate
Uz with Edom, especially since, at Jeremiah 25:20, 21, the kings of the land of Uz are distinct from Edom. The text
may rather indicate an extension of the Edomite domain.See UZ No. 4. [4]
References
[1] Bull. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 374.
[2] Gifts, Presents. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 935.
[3] Inheritance. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 1199.
[4] Edom. Insight on the Scriptures Vol 1, Jehovahs Witnesses, 1988, p. 680.
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COMPILATION OF BIBLICAL RESEARCH VOLUME 2

18.2 A Meeting in Heaven........................................................................................................................................4

18.3 The First Trial................................................................................................................................................... 6

18.4 Humans as Free Moral Agent.......................................................................................................................... 2

18.5 The Second Trial..............................................................................................................................................4

18.6 The Debate, Part 1......................................................................................................................................... 10

18.7 The Debate, Part 2......................................................................................................................................... 42

18.8 The Debate, Part 3......................................................................................................................................... 58

18.9 God Sends Elihu to Job...................................................................................................................................86

18.10 Jehovah God Answers Job Finally.............................................................................................................. 108

18.2 A Meeting in Heaven

The narrative opens with a background of who Job is

Who are the sons of the true God? Insight answers

18.3 The First Trial

The narrative now introduces Satan with a dialogue

How hurtful were such accusations? Insight answers

18.4 Humans as Free Moral Agent

- Why would God even allow this suffering?

The Bible-based encyclopedia Insight commented about these things

18.5 The Second Trial

It also adds this

The Bible-based encyclopedia Insight comments

18.5.2 The Second Trial - Part 2

How did God respond? The narrative related

Why was Job sitting in ashes? Insight explained

18.5.3 The Second Trial - Part 3

A Bible-based publication looked at Jobs wife this way sympathetically

Now, the narrative discloses Jobs response to his wife

The Bible-based encyclopedia Insight comments on this exchange

18.6 The Debate, Part 1

His first line captures his death wish

Let the day perish on which I was born,

Let that day be darkness.

That nightlet the gloom seize it;

For it did not close the doors of my mothers womb;

There even the wicked have ceased from agitation;

Then, he started asking why again

Why does he give light to one who is suffering

For in place of my food comes my sighing,

18.6.2 The Debate, Part 1, Eliphaz the Temanite Speaks, Part 1

Eliphaz begins his speech with an introduction

If someone tries to speak to you, will you become impatient?

Does your reverence for God not give you confidence?

Remember, please: What innocent person has ever perished?

Now a word was brought to me in secret,

There was a calm, and then I heard a voice: (4: 12-16)

Can a mortal man be more righteous than God?

18.6.3 The Debate, Part 1, Eliphaz the Temanite Speaks - Part 2

Eliphaz the Temanite continues with his hurtful words

Call, please! Is there anyone answering you?

Eliphaz continues his line of reasoning below

The hungry one eats what he harvests,

But I would appeal to God,

Saving the poor from the hand of the strong,

Look! Happy is the man whom God reproves;

18.6.4 The Debate, Part 1, Job Answers Elliphaz - Part 2

For the arrows of the Almighty have pierced me,

Will a wild donkey cry out when it has grass,

O that my request would be realized

Do I have the strength to keep waiting?

Anyone who withholds loyal love from his fellow man

Insight comments on this comparison

Insight comments where Job could have referred to these torrents