Commentary on Job Part 5 (No. F018v)

Job Chapters 25-30 (RSV)

Chapter 25

Bildad Speaks: How Can a Mortal Be Righteous Before God?

¹Then Bildad the Shuhite answered: ²“Dominion and fear are with God; he makes peace in his high heaven. ³Is there any number to his armies? Upon whom does his light not arise? ⁴How then can man be righteous before God? How can he who is born of woman be clean? ⁵Behold, even the moon is not bright and the stars are not clean in his sight; ⁶how much less man, who is a maggot, and the son of man, who is a worm!”

Intent of Chapter 25

Bildad's Third Discourse

This text concerns the theme of man's uncleanness and abasement, as already developed by Eliphaz (4:17-21; 15:14-16), and Zophar (11:5-12), and to which Job had subscribed (in 9:2-12; 12:9-25; 14:4). Job did not use it for self-accusation. Bildad appears confused by Job's replies and he cannot answer him. Rambam says that because he could not answer Job, Bildad then turns to a proof from the exalted state of God's being and the humble state of man. God is just and man does not understand the secret (behind the judgment). It appears that Bildad is ridiculing Job, as God is not capable of any injustice, (Soncino). The problem appears to arise simply because the people involved do not understand the organisation of the Host and their system of control and the Satan is the elohim of the earth in this Age, and dealing directly with this matter.

v. 2 dominion and fear are with him God is the omnipotent ruler over all. His Majesty inspired terror.

v. 3 is there any number of his armies - This is the numberless celestial host of the elohim or sons of God. Upon whom does not his light arise - His dominion is mutually beneficial.

v. 4 how then can man be just with God.

vv. 4-6 repeats the arguments of Eliphaz in 4:17; 15:14-16.

Chapter 26

Job Replies: God’s Majesty Is Unsearchable

¹Then Job answered: ²“How you have helped him who has no power! How you have saved the arm that has no strength! ³How you have counselled him who has no wisdom, and plentifully declared sound knowledge! ⁴With whose help have you uttered words, and whose spirit has come forth from you? ⁵The shades below tremble, the waters and their inhabitants. ⁶Sheol is naked before God, and Abaddon has no covering. ⁷He stretches out the north over the void, and hangs the earth upon nothing. ⁸He binds up the waters in his thick clouds, and the cloud is not rent under them. ⁹He covers the face of the moon, and spreads over it his cloud. ¹⁰He has described a circle upon the face of the waters at the boundary between light and darkness. ¹¹The pillars of heaven tremble, and are astounded at his rebuke. ¹²By his power he stilled the sea; by his understanding he smote Rahab. ¹³By his wind the heavens were made fair; his hand pierced the fleeing serpent. ¹⁴Lo, these are but the outskirts of his ways; and how small a whisper do we hear of him! But the thunder of his power who can understand?”

Intent of Chapter 26

26:1-4 Reply of Job

Job again appears to use heavy sarcasm. He also implies that Bildad, despite claiming to be lofty in their monotheism on the surface, has actually communed with evil spirits. Theologically, with the involvement of Satan and the host here; it is entirely possible. They are all doing the work of Satan in this trial of Job to date.

26:5-14 Presumed Continuation of Bildad's Third Discourse.

The theme of Divine Omnipotence has been ignored in this third round of discourse.

He replaces it with a theme of Divine Indifference. It appears unrelated to the context in vv. 2-4 and 27:2 and its ideas fit closely to those enunciated by Bildad, and so it is assumed, by the OARSV, to be a continuation of Bildad's position. After referring to heaven and earth (25:2-6) Job normally then refers to Sheol which is the grave. Job had hoped to be hidden in the grave (14:13), but he cannot escape the reach of God even there (see also 12:22; Ps. 139:7; Pro. 15:11; Am 9:2).

v. 6 Abaddon A name applied to the pit of Tartaros which is for the confinement of the Demons. It means (place of) destruction. (See also Ps. 88:11: here Sheol (which is the Hebrew name for the place of human burial) is simply referred to as the grave and Abaddon is held not to refer to God's Faithfulness which is what we would expect of the Fallen Host in Abaddon. Also Pro. 15:11 says: Both Sheol and Abaddon lie open before the Lord. Rev. 9:11 refers to the Fallen Host in Abaddon). The commentators do not seem to understand the distinction between, and purpose of the two places. See also 28:22 n.

v. 7 Over the void...upon nothing, here Job expresses the understanding that the earth is suspended in Space, as are the heavens, which are located in the sides of the north (Ps. 48:2; Isa. 14:13). Reference to the creation as ex-nihilo is most probably a defence of Trinitarian error concerning the solar system up until understanding, and adoption of the Copernican Theory. The fact is that vv. 10-13 do not reflect Pagan mythology at all (as per OARSV).

v. 14 These are but the outskirts of his ways and how small a whisper hear of Him - His regulation of the creation is profound, but he is in the still small voice (1Kgs. 19:12). However, his power is mighty.

Chapter 27

Job Maintains His Integrity

¹And Job again took up his discourse, and said: ²“As God lives, who has taken away my right, and the Almighty, who has made my soul bitter; ³as long as my breath is in me, and the spirit of God is in my nostrils; ⁴my lips will not speak falsehood, and my tongue will not utter deceit. ⁵Far be it from me to say that you are right; till I die I will not put away my integrity from me. ⁶I hold fast my righteousness, and will not let it go; my heart does not reproach me for any of my days. ⁷“Let my enemy be as the wicked, and let him that rises up against me be as the unrighteous. ⁸For what is the hope of the godless when God cuts him off, when God takes away his life? ⁹Will God hear his cry, when trouble comes upon him? ¹⁰Will he take delight in the Almighty? Will he call upon God at all times? ¹¹I will teach you concerning the hand of God; what is with the Almighty I will not conceal. ¹²Behold, all of you have seen it yourselves; why then have you become altogether vain? ¹³“This is the portion of a wicked man with God, and the heritage which oppressors receive from the Almighty: ¹⁴If his children are multiplied, it is for the sword; and his offspring have not enough to eat. ¹⁵Those who survive him the pestilence buries, and their widows make no lamentation. ¹⁶Though he heap up silver like dust, and pile up clothing like clay; ¹⁷he may pile it up, but the just will wear it, and the innocent will divide the silver. ¹⁸The house which he builds is like a spider’s web, like a booth which a watchman makes. ¹⁹He goes to bed rich, but will do so no more; he opens his eyes, and his wealth is gone. ²⁰Terrors overtake him like a flood; in the night a whirlwind carries him off. ²¹The east wind lifts him up and he is gone; it sweeps him out of his place. ²²Ithurls at him without pity; he flees from itspower in headlong flight. ²³Itclaps itshands at him, and hisses at him from itsplace.

Intent of Chapter 27

27:1-12 Job's Reply. Job now deals with the defence of his integrity and his obedience under the Law of God.

vv. 1-6 All of the discussion to date has been concerning the necessity of the keeping of the Laws of God, as issued to the patriarchs and repeated at Sinai, when Christ again delivered it to Moses at Sinai (Acts 7:30-53; 1Cor. 10:1-4). The commentators wilfully ignore this fact.

vv. 7-12 This section shows that those that sin, which the Scriptures tell us is transgression of the law (1Jn. 3:4), are not heard by God. The test is that to become an elohim under God, one must keep the Law and the Testimony and the Temple Calendar that flows from the law (No. 156). If you do not do that you sin and thus forfeit your place in the First Resurrection (Rev. 20:4). These people are thus consigned to retraining in the Second Resurrection (Rev. 20:11-15).

v. 11 I will teach you concerning the hand of God. What is with the Almighty I will not conceal. God is El here, the subordinate God of Israel. The Almighty’s dealing with them, He will not conceal. Job here clearly knows the plan of Salvation much more clearly than the others. Bullinger has a problem commencing with this verse attributed to Zophar as with v. 12.

v. 12 He says that they must have seen them unless they are altogether vain. In other words, they have seen them but to no purpose. Here Bullinger lists Zophar as the first to show God's Wisdom in dealing with the wicked, who manifest their evil, by not fearing God and departing from evil. It is more probably Job, (so also the Oxford and Cambridge Scholars).

v. 13 refers to Shaddai's hand as per v. 11.

v. 14 The children of the wicked multiply for the sword. They will not have enough bread.

v. 15 Those who survive him the pestilence buries; Their issue, will be burned after their death. The Hebrew word, with the article, means that they will be killed judicially. (Bullinger's n.). The widows will make no lamentation.

27:13-23 Purported Continuation of Zophar's Third Discourse – Some eminent authorities, incl. Bullinger, attribute the texts here on to 28:28 to Zophar. Bullinger differs from them by commencing at v. 11 instead of v. 13. The Soncino and the rabbinical authorities do not attribute the text from 27:11 (or v. 13) to 28:28 to Zophar at all. It may well be that Dr. Kennicott of Oxford in 1757 made an error, and this was taken up by Dr. Herman Bernard of Cambridge, and Wolfsen whom Bernard quotes. They made this decision, and the Trinitarian and Oxbridge Scholars have been stuck with the position ever since. Why Bullinger was taken in by them is a surprise.

v. 13 This is the portion The words are almost identical with Zophar's words in 20:29. This then seems to form the basis for the attribution to Zophar instead of Job.

v. 14 If his children be multiplied This is considered the opposite of what Job had maintained in 21:8 where he is saying that the wicked seem to prosper.

v. 15 Those that remain of Him. Lit. 'his survivors', that is those who are left from the sword (ibn Ezra).

By pestilence Lit. 'in death' (so R.V. But death here as in Jer. 15:2, 18:21 means death by pestilence (Daath Mikra).

His widows shall make no lamentation Formal funeral rites, which including wailing by women, are omitted in times of disaster or pestilence (so Saadia). This line occurs in Ps. 78:64b, from which it may be quoted. The Soncino says here: In contrast, note what Job has said in 21:32 about the burial of the wicked. What seems to be missed is that Job is speaking, earlier, of the prominent authorities who exploit and misuse their power. In this case we are talking of the lower class criminal elements that are social outcasts.

v. 16 cf. Zech. 9:3 the clay is paralleled by the mire of the streets - fig. Of abundance, Orientals who could afford them delighted in costly garments and used them as gifts (cf. Gen. 24:53). v. 17 The innocent shall divide the silver – What the wicked accumulated, will, in the end, pass into the possession of the righteous (Metsudath David).

v. 18 The house he builds is as frail as is the moth, or as the Booth which vineyard watchers make – Generally of branches of trees (Comp. Isa. 1:8; Jonah 4:5; Lev. 18:40-42); as the moth – cf. 4:19. Some define the words as spider (so Meyuchos and Berechiah). Something flimsy is intended.

v. 19 He lieth down rich The general sense seems to be that he goes to bed wealthy and wakes up dismayed to find his wealth is no more (Soncino). v. 20 Terrors overtake him like waters cf. 22:11), v. 21 The east wind cf. 15:2. In Scripture it is a destructive force.

v. 22 Yea it hurleth at him. A deadly missile is to be understood (Meyuchos).

v. 23 Clap their hands...and shall hiss In astonishment (Rambam and Berechiah).

Chapter 28

Interlude: Where Wisdom Is Found

¹“Surely there is a mine for silver, and a place for gold which they refine. ²Iron is taken out of the earth, and copper is smelted from the ore. ³Men put an end to darkness, and search out to the farthest bound the ore in gloom and deep darkness. ⁴They open shafts in a valley away from where men live; they are forgotten by travelers, they hang afar from men, they swing to and fro. ⁵As for the earth, out of it comes bread; but underneath it is turned up as by fire. ⁶Its stones are the place of sapphires, and it has dust of gold. ⁷“That path no bird of prey knows, and the falcon’s eye has not seen it. ⁸The proud beasts have not trodden it; the lion has not passed over it. ⁹“Man puts his hand to the flinty rock, and overturns mountains by the roots. ¹⁰He cuts out channels in the rocks, and his eye sees every precious thing. ¹¹He binds up the streams so that they do not trickle, and the thing that is hid he brings forth to light. ¹²“But where shall wisdom be found? And where is the place of understanding? ¹³Man does not know the way to it, and it is not found in the land of the living. ¹⁴The deep says, ‘It is not in me,’ and the sea says, ‘It is not with me.’ ¹⁵It cannot be gotten for gold, and silver cannot be weighed as its price. ¹⁶It cannot be valued in the gold of Ophir, in precious onyx or sapphire. ¹⁷Gold and glass cannot equal it, nor can it be exchanged for jewels of fine gold. ¹⁸No mention shall be made of coral or of crystal; the price of wisdom is above pearls. ¹⁹The topaz of Ethiopia cannot compare with it, nor can it be valued in pure gold. ²⁰“Whence then comes wisdom? And where is the place of understanding? ²¹It is hid from the eyes of all living, and concealed from the birds of the air. ²²Abaddon and Death say, ‘We have heard a rumor of it with our ears.’ ²³“God understands the way to it, and he knows its place. ²⁴For he looks to the ends of the earth, and sees everything under the heavens. ²⁵When he gave to the wind its weight, and meted out the waters by measure; ²⁶when he made a decree for the rain, and a way for the lightning of the thunder; ²⁷then he saw it and declared it; he established it, and searched it out. ²⁸And he said to man, ‘Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.’”

Intent of chapter 28

This text is one of the deservedly great and celebrated sections of the Book and one of the incomparably great poems of the Bible, and indeed in world literature (Soncino). The theme of the chapter is: the nature of, and the quest for, Wisdom, and where it is to be found. The wisdom sought here is not the human form but the knowledge of those principles that control the Divine world economy. In the mysterious cosmic order of the physical universe, Wisdom plays its creative role (cf. Prov. 3:19f.). In the domain of man, it consists of the knowledge of those truths which lead to the knowledge of God (Maimonides and the Soncino texts). Here it is obvious that the entities, including the Commentators, do not understand the Nature of God and that the creation stems from and is regulated according to the Nature of God from which the Law of God emanates. Nor do they understand that the Covenant God made with man (No. 152) is based on the Law and the Testimony being kept, for the retention of the Holy Spirit (No. 117). All the arguments advanced in the text are based on the Law of God as given to the patriarchs and prophets. These problems stem from the fact that Satan, as Elohim of the earth, removed the Nexus of the Law so that the Law did not ensure that the just were rewarded, and the unjust were punished. Satan used that action as a test to ensure that the Just not being rewarded clearly, and Unjust clearly punished, and such conduct being made more arbitrary, confused humans. That action we see resulted in the discourse here. The relationships are explained in Love and the Structure of the Law (No. 200), and in the texts Nos. 160 and 187). Here, they do not seem to understand that Satan was given rule for the First Six Days of the Recreation in Genesis Chap. 1 and as in Jn 1:1-18. That event was the re-creation, by the elohim, under the elohim we know as the Christ, along with Satan, rather than the primary creations hundreds of millions of years earlier by the One True God Eloah as we see in Ch. 38:4-7. We see from the text in Job in Ch. 38 that the One True God Eloah summoned all the elohim sons of God, to the earth, under their Morning Stars to witness its Creation. The text of Job uses the name of God Eloah some 45 times in the Hebrew references and the Trinitarian Academics thus find it impossible to explain Job adequately within their false doctrines of the Triune God.

Adam was created in 4004 BCE, and Man was given the covenant that God guaranteed if kept would make mankind elohim and they would live forever. Satan lied to them and they sinned. Under the law, as responsible adults, after 30 years, Adam and Eve came into Judgment. That was in 3974 BCE and so Eden was closed, and Adam and Eve banished from Eden. Satan was given 6000 years, or 120 Jubilees, which were the six working days of the creation week to test mankind and complete the selection of the Holy Seed (see Nos. 141E_3; 141E_3B). The end of this Age occurs in the 120^th Jubilee Year of 2027, (see Outline Timetable of the Age (No. 272)).

The rulership of Satan is then taken away in the Jubilee at the arrival of the Witnesses of Rev. Chapter 11 who restore the Nexus of the Law and deal with mankind, over the 1260 days of their mission, until they are killed and lie dead in the streets for four days. The earth is then handed over to the Messiah, who arrives on the 1264^th Day, and then subjugates the entire earth (Rev. 11:9). The Elohim of Ps. 45:6-7 then commences the war of Armageddon and the Vials of the Wrath of God (No. 141E) and the War Against Christ (No. 141E_2). That is explained by the prophet Daniel in Ch. 11:40-45 on through Chapter 12:1-13 (No. 141C_4C). This is the End of the Age (No. 141C_4D). Messiah then rules for the thousand years of the final Sabbath Rest of the Seventh Thousand Year Millennium of Rev. Ch. 20. The entire earth is cleaned of all false religion (No. 141F; 141F_2). The Second Exodus is explained in Isa. 66:18-24 for the restoration of Israel in the Holy Land. The sequence of the establishment of the Millennium is explained in No. 300, 300B, 300C, 300D. Christ will rule under the Law of God and the Testimony and the Temple Calendar that he gave to Moses at Sinai (Acts 7:30-53; 1Cor. 10:1-4). The Messiah will then restore the Temple calendar that flows from the Law and the Testimony as we are told by Isaiah in Chs. 65-66; Ezekiel Chs. 40-48, and Zechariah 14:16-21. The nations will send their representatives to Jerusalem every year at Tabernacles for instructions and regulations and deliver them to their nations. The world will keep the Sabbaths and New Moons and the Feasts or they will get no rain in due season and suffer the plagues of Egypt and die (Isa. 66:23-24; Zech. 14:16-19).

This sequence is ignored both by Judah, the Sardis and Laodicean systems (Rev. 3:1-6; 7-13), and by the Trinitarians, who teach that they are the rule of Christ on earth now (No. 141D_3; 141D_3A; 141D_3B). None of this is explained by the commentators.

God has allowed a sequence of correction and re-education over the Second Resurrection at the end of the Millennium. This is to correct the false doctrines that Satan has taught through the Sun and Mystery Cults through the false faiths of Trinitarianism and Hadithic Islam and the Ancestor worship of Hinduism and the Mysticism of that faith and Buddhism, which also came from the Sun and Mystery Cults in India.

28:1-28 Wisdom is the prerogative of God (vv. 12-13, 20-21). It is delegated under the Covenant of God, such that as man obeys the Law and the Testimony, he is allocated the Holy Spirit as determined by God and under the Messianic system, implemented under Christ as the Messiah and head of the Church of God, as the body of Christ, as foretold by these prophets (see esp. 19:25 (F018iv). The Holy Spirit (No. 117) is conferred on Repentance and Baptism (No. 052), as we see from the Gospels).

Bildad had praised Divine power over Heaven, earth and over Sheol (25; 26:5-14). Job is relentless in his search for divine wisdom.

vv. 1-22 God's Wisdom Transcends Human Knowledge

vv. 2-6 Man lives from the earth but to understand its riches, it must be mined and its ore smelted and its treasures cut and smelted.

v. 4 a shaft Heb. Nachal. The usual meaning of the word is torrent. Ibn Ezra understood it as Waters that are poured down. So the A. V. renders it as “the flood breaketh out from the inhabitant.” Modern Commentators understand it as a technical term for a miner's shaft. They are forgotten of the foot - The miners in the shaft are forgotten of the foot of those who walk overhead. They hang afar from men - Miners suspended on ropes digging for copper in the caves (Daath Mikra). Dr Nelson Gleuk's archaeological discoveries in the Holy Land of Solomon's copper mines have given scientific corroboration to Deut. 8:9 a land where stones are iron and out of whose hills they mayest dig brass. (Soncino).

vv. 7-11 The path to Wisdom is not known by the animals (vv. 7-8). Man is able to overturn mountains (vv. 9-11) but where is he able to find wisdom and understanding (v. 12)? He does not know the way to it (Heb. Grk. Its price). It is not found in this life. Nor can it be purchased. It has no equal or comparison. From where does it come and also the place of understanding? It is not found in the Fallen Host of Abaddon and not in the grave of the dead.

v. 22 Destruction – Abaddon see 26:6n. The older Jewish Commentators interpret destruction and death as the dead (Metsudath David and Ibn Ezra- Soncino).

vv. 23-28 God understands the way to Wisdom and He established it in the laws that regulate the creation. He said to man that the fear of God is the beginning of wisdom and to depart from evil (which is transgression of the law - 1Jn. 3:4) is understanding (v. 28). Thus to fear God and to keep the Law and the Testimony is to achieve understanding and knowledge (Isa. 8:20). Those who breach the Law and the Testimony and fail to keep the Temple Calendar under the Law are, by definition, evil and forfeit the First Resurrection and are consigned to the Second Resurrection for retraining. The Law of God can never be done away or removed. Those that teach it can be, are servants of Satan and unfit for the First Resurrection and are automatically removed to the Second Resurrection for retraining. It is for this reason that the Commentators avoid explaining the true position and meaning of Job here.

v. 28 The OARSV says that:

The orthodox model of the Jewish sages after the Babylonian exile: it reveals an entirely different concept of wisdom from that implied in the body of the poem. Here wisdom is accessible to man and identified with piety (the fear of the Lord) and morality (to depart from evil): which we have pointed out here, is transgression of the law.

Chapter 29

Job Finishes His Defense

¹And Job again took up his discourse, and said: ²“Oh, that I were as in the months of old, as in the days when God watched over me; ³when his lamp shone upon my head, and by his light I walked through darkness; ⁴as I was in my autumn days, when the friendship of God was upon my tent; ⁵when the Almighty was yet with me, when my children were about me; ⁶when my steps were washed with milk, and the rock poured out for me streams of oil! ⁷When I went out to the gate of the city, when I prepared my seat in the square, ⁸the young men saw me and withdrew, and the aged rose and stood; ⁹the princes refrained from talking, and laid their hand on their mouth; ¹⁰the voice of the nobles was hushed, and their tongue cleaved to the roof of their mouth.¹¹When the ear heard, it called me blessed, and when the eye saw, it approved; ¹²because I delivered the poor who cried, and the fatherless who had none to help him. ¹³The blessing of him who was about to perish came upon me, and I caused the widow’s heart to sing for joy. ¹⁴I put on righteousness, and it clothed me; my justice was like a robe and a turban. ¹⁵I was eyes to the blind, and feet to the lame. ¹⁶I was a father to the poor, and I searched out the cause of him whom I did not know. ¹⁷I broke the fangs of the unrighteous, and made him drop his prey from his teeth. ¹⁸Then I thought, ‘I shall die in my nest, and I shall multiply my days as the sand, ¹⁹my roots spread out to the waters, with the dew all night on my branches, ²⁰my glory fresh with me, and my bow ever new in my hand.’ ²¹“Men listened to me, and waited, and kept silence for my counsel. ²²After I spoke they did not speak again, and my word dropped upon them. ²³They waited for me as for the rain; and they opened their mouths as for the spring rain. ²⁴I smiled on them when they had no confidence; and the light of my countenance they did not cast down. ²⁵I chose their way, and sat as chief, and I dwelt like a king among his troops,
like one who comforts mourners.

Intent of Chapter 29

29:1 – 31:40 Classed as the Final Defence of Job.

Here we see Job contrast his happy past in Ch. 29 with his present distress in Ch. 30. Job then goes on to deliver his plea or oath of clearance in Ch. 31).

29:4 In my autumn days – lit. “in the days of fruitgathering” which the OARSV n. says has perhaps the meaning of: in the days of the full power of his adulthood, rather than a reference to old age. The traditional picture of Job as an old man is not supported by the many incidental references to his vigorous maturity (so also the OARSV). The agony inflicted on him by Satan is thus seen as more cruel in that he was stricken at the height of his physical and intellectual powers (v. 20). He was however given the double blessing and he resumed his power and lived some 35 years longer that even Abraham. Satan was judged for this treatment of Job.

v. 18 As the sand With different vowels the Hebrew can be read, “as the phoenix” which follows the nest mentioned in the previous line (see also the OARSV n.)

vv. 21-25 these texts show us how influential Job was in this period of his life. He appears to have been a leader, a support, counsellor, and comfort to his people.

Chapter 30

¹“But now they make sport of me, men who are younger than I, whose fathers I would have disdained to set with the dogs of my flock. ²What could I gain from the strength of their hands, men whose vigor is gone? ³Through want and hard hunger they gnaw the dry and desolate ground; ⁴they pick mallow and the leaves of bushes, and to warm themselves the roots of the broom. ⁵They are driven out from among men; they shout after them as after a thief. ⁶In the gullies of the torrents they must dwell, in holes of the earth and of the rocks. ⁷Among the bushes they bray; under the nettles they huddle together. ⁸A senseless, a disreputable brood, they have been whipped out of the land. ⁹“And now I have become their song, I am a byword to them. ¹⁰They abhor me, they keep aloof from me; they do not hesitate to spit at the sight of me. ¹¹Because God has loosed my cord and humbled me, they have cast off restraint in my presence. ¹²On my right hand the rabble rise, they drive me forth, they cast up against me their ways of destruction. ¹³They break up my path, they promote my calamity; no one restrains them. ¹⁴As through a wide breach they come; amid the crash they roll on. ¹⁵Terrors are turned upon me; my honor is pursued as by the wind, and my prosperity has passed away like a cloud. ¹⁶“And now my soul is poured out within me; days of affliction have taken hold of me. ¹⁷The night racks my bones, and the pain that gnaws me takes no rest. ¹⁸With violence it seizes my garment; it binds me about like the collar of my tunic. ¹⁹God has cast me into the mire, and I have become like dust and ashes. ²⁰I cry to thee and thou dost not answer me; I stand, and thou dost not heed me. ²¹Thou hast turned cruel to me; with the might of thy hand thou dost persecute me. ²²Thou liftest me up on the wind, thou makest me ride on it, and thou tossest me about in the roar of the storm. ²³Yea, I know that thou wilt bring me to death, and to the house appointed for all living. ²⁴“Yet does not one in a heap of ruins stretch out his hand, and in his disaster cry for help? ²⁵Did not I weep for him whose day was hard? Was not my soul grieved for the poor? ²⁶But when I looked for good, evil came; and when I waited for light, darkness came. ²⁷My heart is in turmoil, and is never still; days of affliction come to meet me. ²⁸I go about blackened, but not by the sun; I stand up in the assembly, and cry for help. ²⁹I am a brother of jackals, and a companion of ostriches. ³⁰My skin turns black and falls from me, and my bones burn with heat. ³¹My lyre is turned to mourning, and my pipe to the voice of those who weep.

Intent of Chapter 30

v. 1 Job is mocked by those whose parents, in younger years, were infirm and Job would not have employed them even using his sheep dogs to protect the sheep. Formerly they treated him with respect (29:8).

v. 2 ripe age They came to old age decrepit, but their children despise him (so Metsudath David).

v. 3 Through want and hunger they are stiff and lifeless. The word translated as gaunt by the Soncino and Jewish exegetes occurs in 3:7 and 15:34 where it is translated desolate (Soncino).

The Soncino translates Gloom in the text, though the word 'emesh (SHD 570) is normally translated “yesterday” but obscure, it admits of the word darkness also (so Targum and most commentators). The Receptus is translated as: with want and hunger they gnaw the dry ground which was formerly waste and desolation (KJV). Thus 'emesh is rendered which was formerly in the KJV and the Soncino renders it Gloom and the RSV omits it. The LXX renders the text as: One is childless in want and famine, such as they that fled but lately the distress and misery of drought. Thus the word 'emesh is rendered as but lately from its meaning of yesterday.

v. 4 Mallow is rendered Saltwort in the Soncino. From the Hebrew word malluuach hence Mallows, a plant growing in salt-marshes (so Rashi). Tristam describes this herb as having 'small thick sour tasting leaves, which could be eaten but it would be very miserable food' The leaves of bushes is Worm wood in the Soncino and in the LXX as Who compass the salt places on the sounding shore and had salt herbs for their food. Broom occurs in the Soncino, the RSV and the KJV.

v. 5 is consistently translated.

v. 6 The clefts Heb. Aruts lit,. 'Dreadful' In a place where a man would be afraid to descend (ibn Ezra). Others derive it from the root 'arats, meaning 'to break' (Rashi, Isaiah da Trani, Metsudath David).

v. 7 They bray - like wild asses (Ibn Ezra- Soncino). The language uninviting of the gutter children fighting (Paterson).

Nettles - Acanthus Spinosus. It is a common and troublesome weed. Seen at Esdrealon to reach six feet and chokes the corn. It has an irritating and unpleasant sting hence the Hebrew name 'That which burns' (Tristam – Soncino).

Huddled together (gathered together- Soncino). The Heb. verb lit. means huddled together.

v. 8 Ignoble men lit. of no name The demoralised wretches are smitten outcasts of the land (so Metsudath David).

vv. 9-15 I am a byeword unto them

These are the same young men in v. 1 who would have deferred to him (29:6). They now scorn Job, without restraint, as a sinner suffering God's punishment.

vv. 11-14 He depicts them as military enemies attacking him like a besieged city (cf. 16:12-14; 19:12).

v. 15 He is in fear and his honour is being driven away in the sight of others and his prosperity has passed away. This is a most unjust punishment and Satan has acted totally contrary to Law and he will be judged because of it: a total misuse of power and authority.

vv. 16-23 He has become convinced that God has turned and become his torturer who intends his death (v. 23).

v. 16 His nephesh is running away like water. He is losing his life force.

v. 17 The night racks his bones, the affliction is breaking down his bones. The sickness seems all pervasive.

v. 18 By the great force of his affliction and pain (Rashi).

v. 21 Thou hast turned cruel to me – Thou hatest me (Soncino). Thou persecuteth me (same verb as in 16:9).

v. 22 So that he is thrown to the ground violently.

v. 23 The house appointed for all living - the Grave.

vv. 24-31 Job's Misery Compounds

vv. 24-28 Is he not entitled to cry for help?

v. 25 He wept for and helped others when he saw them in need. He helped the poor and needy.

v. 26 When he looked for good evil came and when he looked for light darkness came.

v. 27 His heart is in affliction and never still and his days are ones of affliction.

v. 28 He is blackened, but not by the sun and he stands in the assembly and cries for help, but has none.

v. 29 He is a brother of jackals and a companion of ostriches. These are the animals of desolate places.

v. 30 His skin turns black and falls off and his bones burn from his sickness.

v. 31 Even his music is one of distress.

The text then continues on to Ch. 31 and that is in F018vi.

Bullinger’s Notes on Chs. 25-30 (for KJV)

Chapter 25

Verse 1

answered = concluded. See note on Job 4:1 .

Bildad. See note on Job 2:11 .

Verse 4

man = mortal man. Hebrew. 'enosh . App-14 .

GOD. Hebrew El. App-4 .

clean = pure.

Verse 5

Behold. Figure of speech Asterismos . App-6 .

Verse 6

How much less . . . ? Figure of speech Erotesis . App-6 .

worm. Hebrew. rimmah , put by Figure of speech Metonymy (of Adjunct), App-6 , for that which is corruptible.

man. Hebrew. 'adam . App-14 .

worm = maggot. Hebrew. tola' , put by Figure of speech Metonymy (of Adjunct), App-6 , for that which is weak.

Chapter 26

Verse 1

answered = replied [to Bildad]. See note on Job 4:1 .

Verse 3

as it is = the thing that is. See note on "sound wisdom". Proverbs 2:7 .

Verse 4

spirit. Hebrew. neshamah . App-16 .

Verse 5

Dead things are formed from under the waters. The Ellipsis must be supplied thus: "[The place where] the Rephaim stay [which is] beneath the waters, and the things that are therein. "This place thus answers to the other place, Sheol, the grave, in the next verse.

Dead things. Hebrew "The Rephaim", the offspring of the fallen angels, akin to the Nephilim (Genesis 6:4 . See App-23 and App-25 and note on Isaiah 26:14 , Isaiah 26:19 ).

are formed = remain. Hebrew. hul , a Homonym with three meanings: (1) to stay , remain , as here; Genesis 8:10 . Judges 3:25 . 2 Samuel 3:29 . Lamentations 4:6 . Hosea 11:6 , even to wait , hence to trust , Job 35:14 . Compare Psalms 37:7 . Lamentations 3:26 ; (2) to be in pain , and hence to bring forth , Deuteronomy 2:25 .Isaiah 23:4 ; Isaiah 26:18 ; Isaiah 54:1 ; Isaiah 66:8 . Psalms 29:9 , &c.; (3) to be formed as made or brought forth, Job 26:13 .Psalms 51:5 ; Psalms 90:2 .Deuteronomy 32:18 . Proverbs 8:24 , Proverbs 8:25 ; Proverbs 26:10 . Proverbs 15:7 .

Verse 6

Hell. Hebrew. Sheol . App-35 .

destruction. Hebrew. Abaddon .

Verse 7

north. See note on Psalms 75:6 . Isaiah 14:13 , Isaiah 14:14 .

upon nothing = not on any thing.

Verse 11

tremble . . . astonished. Figure of speech Prosopopoeia . App-6 .

Verse 13

spirit. Hebrew. ruach. App-9 .

garnished = beautified.

hath formed = doth stay. See note on Job 26:5 .

crooked = fleeing. Heb barih . The word occurs only here; Isaiah 27:1 ; Isaiah 43:14 , referring to the constellation "Serpens".

serpent = nachash, the shining one. Hence a serpent; here, the constellation so called.

Verse 14

but how little a portion = 'tis but a whisper.

Chapter 27

Verse 2

GOD. Heb El. App-4 .

THE ALMIGHTY. Hebrew Shaddai. App-4 .

my soul = me. Hebrew. nephesh . App-13 .

Verse 3

breath. Hebrew. n - shamah , App-16 .

spirit = breath. Hebrew. ruach. App-9 .

GOD Heb- Eloah App-4 .

Verse 4

wickedness. Hebrew. 'aval . App-44 .

Verse 5

God forbid = Far be it from me. Figure of speech Deists. App-6 .

die = expire.

Verse 8

what . . . ? Figure of speech Erotesis . App-6 .

taketh away his soul. By a different division of the letters it means "when he lifteth up his soul to God", or "when God demandeth his soul".

his soul = himself; or, his life. Hebrew. nephesh . App-13 .

Verse 9

Will . . . ? Figure of speech Erotesis .

Verse 10

always = continually.

Verse 11

I will teach you. This is Zophar ' s third and last address. (1) It is required by the Structure on p. 669 to complete the symmetry of the book. (2) The sentiments of Job 27:11 -- Job 28:28 demand it, for they are the very opposite of Job's and the same as Zophar's in Job 27:13 ; Job 20:29 . (3) If these are Job's words, then his friends had convinced him, which Elihu declares they had not done (Job 32:12 ). (4) The Hebrew of Job 29:1 does not mean "continued", but " added to take up his discourse", which may mean conclusion as well as continuance. (5) It marks off and separates Job 29:1 -- Job 31:40 from Job's ordinary replies. Instead of replying to Zophar, Job utters his "selfjustification" (in Job 29:1 -- Job 31:40 ), which corresponds with his lamentation in Job 3:1-26 , and forms the conclusion as that had been the introduction, and prepares us for "the words of Job are ended" in Job 31:40 . (6) Kennicott, Bernard, and Wolfsson assign a third address to Zophar.

Verse 13

This is the portion, &c. Zophar thus takes up the words with which he had concluded his second address (Job 20:29 ).

Verse 14

children = sons.

Verse 15

buried in death = buried through pestilence.

his widows. The widow of each one of them.

Verse 18

booth. Generally made of branches of trees. Compare Isaiah 1:8 .

keeper = watcher: i.e. vineyard watcher.

Verse 19

he = it: i.e. his wealth which is out at interest.

gathered = gathered in, or collected.

he = it: i.e. his wealth is gone. Not he, the rich man, for if he opens his eyes, he "is", not "is not".

Verse 22

God is wrongly supplied. It means "he who was wont in times past to flee from the rich man will now come down on him". would fain flee. Hebrew a seeing would flee. Figure of speech Polyptoton = would hastily flee.

Chapter 28

Verse 1

Surely. This is the continuation of Zophar's last address. Not Job's words. Compare Job 35:16 ; Job 38:2 . They are opposed to his own words, and confirm those of his friends. Compare his second address, Job 20:1-29 .

is = doth exist.

vein = outlet: i.e. mine, or shaft.

Verse 2

earths = dust.

Verse 3

he = man: i.e. the miner.

Verse 4

men = mortal men.

Verse 8

lion's whelps = sons of pride: i.e. ravenous beasts. nor = and . . . not.

Verse 9

rock = flint.

Verse 22

Destruction. Hebrew. Abaddon.

Verse 23

winds. Hebrew. ruach. App-9 .

Verse 28

the fear = the reverence.

the LORD* . One of the 134 alterations of the Sopherim ( App-32 ), by which the name "Jehovah" in the primitive text, was changed to Adonai.

that is wisdom. This was a libel on Job, for Job had this "fear" or reverence; yet he was suffering. That was the very point in question, and leads up to the answer. This was Zophar's philosophy. The fear of the LORD is not true wisdom; it is only "the beginning of wisdom" (Psalms 111:10 . Proverbs 1:7 ; Proverbs 9:10 ). True wisdom is to take the place of the sinner before God, and Job takes this place (Job 42:5 , Job 42:6 ). This is "the end of the LORD" (James 5:11 ), and it is "the end" of this book. This wisdom "justifies God" (Psalms 51:3 , Psalms 51:4 , Psalms 51:6 . Matthew 11:19 . Luke 7:35 ). True wisdom is "given", and we have to be "made" to know it (Proverbs 30:24 . 2 Timothy 3:15 . 2Ti 38:36 ). Compare Job 33:27 , Job 33:28 ; Job 34:31 ; Job 35:11 ; Job 39:17 . Zophar's was human wisdom founded on human merit. To depart from evil is what every prudent man would do from good policy.

Chapter 29

Verse 1

Moreover = And.

continued his parable: i.e. again took up his impressive discourse. This is Job's last address, corresponding with his first. See the Structure on p. 669.

Verse 2

I. Note the frequency of "I" (self-occupation). In Job 29:0 , the "I" of prosperity; in Job 30:0 , the "I" of adversity; in Job 31:0 , the "I" of self-righteousness. Contrast the "I" of Job 42:2-6 , the "end".

Verse 3

candle = lamp.

Verse 4

youth = autumn's prime, or maturity.

secret = counsel.

tabernacle = tent.

Verse 5

THE ALMIGHTY. Hebrew Shaddai. App-4 .

children = youths.

Verse 6

rivers = divisions. Hence the little channels made in garden irrigation. See note on Psalms 1:3 , and Proverbs 21:1 .

Verse 7

street = broad or open place.

Verse 9

laid their hand, &c. In token of silence and submission.

Verse 12

poor = wretched. Hebrew. 'anah . See note on Proverbs 6:11 .

Verse 16

poor = helpless. Hebrew. 'ebyon. See note on Proverbs 6:11 .

Verse 17

wicked. Hebrew. 'avvil . App-44 . See note on Job 18:21 .

Verse 18

die in my nest. The Septuagint reads "grow old as a palm trunk".

as the sand. A note in Codices (No. 1 in King's Lib., British Museum) states that the Western School points this to mean "as a phoenix". The Vulgate reads "as a palm".

Verse 23

as for the rain: i.e. the early rain, which is sometimes so late as to cause anxiety.

Chapter 30

Verse 1

I. Note the "I" of adversity in Job 30:0 . See note on Job 29:2 .

Verse 6

cliffs. = ravines; or, most dreadful ravines.

Verse 8

Children = sons.

viler than the earth = smitten or scourged out of the land.

Verse 10

face = presence,

Verse 13

they have no helper = they derive no help or benefit from it.

Verse 15

my soul = what is noble or excellent in me. Not nephesh ( App-13 ) here, as in Job 30:16 and Job 30:25 .

wind. Hebrew. ruach. App-9 .

Verse 16

soul. Hebrew. nephesh. App-13 .

Verse 18

collar: the opening in the tunic for the neck.

Verse 20

hear = answer.

Verse 22

my substance. See note on "sound wisdom", Proverbs 2:7 .

Verse 24

grave. Hebrew. bi' i , a mound or tumulus. But others point it be'i = a prayer.

his destruction = their calamity.

Verse 25

Did not I. ! Figure of speech Erotesis. App-6 .

poor = helpless. Hebrew. 'ebyon . See note on Proverbs 6:11 ,

Verse 26

darkness. Hebrew ' ophel . See note on Job 3:6 .

Verse 27

prevented = came on.

Verse 28

congregation = assembly.