THE BOOK OF JOB,
Chapters 1-42
CHAPTER ONE
1:1: “Uz” = Thought to be a little-known region Southeast of Palestine, on the borders of Edom in Northern Arabia.
“eschewed” = The Hebrew is, “sur,” meaning, “turn aside; flee from; depart from; avoid.”
1:3: “all the men of the east” = The sons of Shem dwelt in, “a mount of the East,” Genesis 10:30, making it possible that Job belongs in the lineage of Shem; the righteous line of Noah.
1:5: “sent” = Rather, “sent for them,” and called them around him. He was apprehensive that they might have erred, and he took every measure to keep them pure, and to maintain the influence of religion in his family. Job realized that the greatest spiritual challenge can come often when things are going well. Spiritual growth is when thigs are not.
“cursed” = The Hebrew word for “cursed” here is, “barak,” which could be translated either as “blessed,” or “cursed,” depending upon the context (for “blessed” see Gen. 12:2; Exo. 12:32; Ruth 2:4; Psa. 16:7; 26:12; 34:1; for “cursed” see Job 1:5 & 11; 2:5 & 9; 1Ki. 21:10). If one wants to translate “barak” as “blessed,” here is what it would look like: “peradventure my sons may have sinned, ‘nor’ blessed God in their hearts.” However, the same Hebrew word, “barak” is used in Job 2:9, and should be translated as “cursed.”
1:6: “sons of God” = Righteous angels, Satan being the opposite of. See my Bible Study: “SONS OF GOD, THE TRUE.”
1:7: “Whence comest thou” = This question indicates that Satan could have come from anywhere in the universe; for he is not bound to this earth until at the Second Coming of Christ (Rev. 20:2).
“From going to and fro in the earth, and from walking up and down in it” = Here is the reason Satan came from “the earth.” In Scripture this would be a sign of ownership. When God gave the land to Abraham, He told him to walk its length and breadth (Gen. 13:17). And similarly to Moses and Joshua (Deu. 11:24; Jos. 1:3). Satan, in a sense, is flaunting himself as “the god of this world,” Second Corinthians 4:4. Another reason is seen in First Peter 5:8.
1:8: “Hast thou considered My servant” = God challenges Satan. Can you put your name here?
1:9: “Doth Job fear God for nought” = Insinuating that Job only serves God for the benefits received, not for the righteousness of doing so. Ultimately though, Satan is accusing God of bending the rules.
1:10: “an hedge” = Here is my Matthew 18:10 Note: “[512] A guardian angel is appointed to every follower of Christ. These Heavenly watchers shield the righteous from the power of the wicked one. . . [513] The angels appointed to minister to the children of God have at all times access to His presence.” GC:512-513.
1:12: “all that he hath is in thy power” = It is most important to understand that in all of this God is still the One in control and allowing each event for ultimately His glory to be revealed and His servant to learn from.
“Sometimes He trains His workers by bringing to them disappointment and apparent failure. It is His purpose that they shall learn to master difficulties.” PK:595.
1:15: “Sabeans” = From a region of Sheba, in possibly South-West Arabia, or from a town called Sheba, near Dedan in upper Arabia (Gen. 10:7; 25:3).
1:16: “The fire of God” = This is Hebraism for “a mighty fire,” as “cedars of God, i.e., “lofty cedars,” as in Psalm 80:10. Although it could be referring to lightning. Umbreit understands it as being that of the burning wind of Arabia, called by the Turks “wind of poison.” And as such, “The prince of the power of the air,” Ephesians 2:2, i.e., Satan, is permitted to have control over such destructive agents. According to Job 1:3 there were “seven thousand sheep.” This would be a huge “fire.”
1:17: “Chaldeans” = It is believed that the Chaldeans came from the North, while the Sabeans came from the South.
1:19: “there came a great wind from the wilderness” = See my Job 1:16 Note. Since Satan has control over the natural forces of this earth, we can be thankful for God’s restriction of him and them.
1:20: “worshipped” = What do you do when calamities happen? In B.C. 500, Socrates stated, “It may be that Deity can forgive sins, but I do not see how.”
1:21: “sinned not” = Remember Job 1:1 & 8 & 2:3. Job was “perfect.”
CHAPTER TWO
2:2: “From going to and fro in the earth, and from walking up and down in it” = See my Job 1:7 Note.
2:3: “without cause” = Notice that Satan is ALWAYS an “accuser of our brethren,” Revelation 12:10.
2:4: “Skin for skin” = This is a proverbial saying as if bartering that one really didn’t let the other have full access.
2:5: “put forth Thine hand” = Notice that Satan’s challenge is that God Himself be the One to strike Job. However, God rejects that request (read verse 6) in that God only allows Satan permission to afflict Job. The question still remains: Why does God allow it (at all)? The answer is for a larger purpose. For Job to see where his relationship with his God (or anyone’s) falls short (see Job 42:5).
“his bone and his flesh” = Being a poor loser, Satan asks for another change in the rules of engagement. This term is used by our Lord in Luke 24:39, indicating the totality of humanity; emotional as well as the physical.
2:6: “save his life” = That Satan is allowed to kill individuals with Gods permission should wake you up.
2:8: “sat down among the ashes” = A form of morning.
2:9: “wife” = According to Jewish tradition from the teaching of the Rabis, the daughter of Jacob and Leah, Dinah, was Job’s wife.
“curse” = See my Job 1:5 Note. Since that be true, that Job’s wife was really saying, “Bless God, and die,” then she was only wishing her husband to be free from his misery, which she shared in, through death. However, in verse 10, Job tells her not to be so rash. When pressure comes, life is still worth living.
By contrast, according to Job 1:11 & 2:5, it was Satan’s intent all along to have Job “curse” God. The fact that Job’s wife later on (see my Job 19:17 Note) became an agent, parallels Eve with Adam. This remark is not to pick upon women, but to point out that Satan pits marriage partners against each other in order for them to then be pitted against God.
2:10: “Thou speakest as one of the foolish women” = Notice that Job did not call her “foolish,” but only being “foolish” at this point and time.
“What? shall we receive good at the hand of God, and shall we not receive evil” = See Lamentations 3:39.
2:11: “Eliphaz. . . Bildad. . . Zophar” = See my Introduction comments.
CHAPTER THREE
3:1: “cursed his day” = Meaning, his birthday. See verse 3.
3:8: “mourning” = The Hebrew is “livyathan.” This is the same sea monster in Job 41:1 (see also Psa. 74:14; 104:26; Isa. 27:1). This is a poetic proverb. From “Albert Barns Notes on the Bible” we learn: “Here it is evidently used to represent the most fierce, powerful and frightful of all the animals known, and the allusion is to some power claimed by necromancers to call forth the most terrific monsters at their will from distant places.”
3:9: “dawning of the day” = The literal Hebrew is, “the eyelids of the morning.”
3:12: “knees prevent me” = From “Albert Barns Notes on the Bible” we have: “That is, the lap of the nurse or of the mother, probably the latter. The sense is, that if he had not been delicately and tenderly nursed, he would have died at once.”
3:13: “I should have slept” = Meaning died. Jesus uses this language to describe death as a sleep (Mat. 9:24; Mark 5:39; Luke 8:52; John 11:11). Confirmed in verses 17-19, that the dead don’t know anything (see Ecc. 9:5-6 and my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT”).
3:25: “the thing which I greatly feared” = Which must be bodily affliction. Remarkable, that the thing that seemed to be the obstacle that would take him to his breaking point (1Co. 10:13), yet through it all, Job remained faithful.
CHAPTER FOUR
4:3: “thou hast instructed many, and thou hast strengthened” = This gives insight into who Job really is.
4:5: “But now it is come upon thee” = Eliphaz accuses Job of not taking his own advice.
4:7: “being innocent” = Eliphaz gives a hint here of his real argument which he uses later, in that, Job had sinned in something to cause all of this misery. He is basically hinting at, “You reap what you sow.” Which, of course, is untrue.
4:9: “breath of His nostrils are they consumed” = Without God’s “breath,” you die. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
4:10-11: “lion” = Eliphaz uses five different Hebrew words for “lion” here. His argument that the righteous are never punished and only the unrighteous suffer is way out-of-line. The same thought is carried all the way down to the time of Jesus (John 9:2).
4:15: “a spirit” = Good or bad he does not say. But the counsel given is both good and bad. Sounds Satanic to me.
4:17: “Shall mortal man be more just than God” = Job has not claimed to be better than God; but only bewailed his misery. Thus, Eliphaz is basing his argument on a false premise, assuring us that this “spirit” he received his information from is evil. He sees God as only a God of justice without the attributes of Love, compassion, and forgiveness, designed in discipline and training from the Father’s hand. He takes something that is true and misapplies it.
CHAPTER FIVE
5:4: “children are far from safety” = Eliphaz blames Job for the killing of his own children because of his behavior. This is a low blow attempted attack, again blaming Job of doing something wrong in his life.
5:6: “Although affliction cometh not forth of the dust” = Eliphaz equates affliction to come from God and not from anything this earth can produce. This is for sure a false premise. Even though later he states, “sparks fly upward,” verse 7, meaning, “Man is born into trouble.” So which is it Eliphaz? Does trouble come from sin or does it come naturally? How about either?
5:8: “I would seek unto God” = Eliphaz is telling Job to ask God what his sin is that has caused all this affliction.
5:19: “shall no evil touch thee” = Here again Eliphaz states that it is because of Job’s sin that this has come about. It makes you wonder what universe Eliphaz has been living in.
5:24: “shalt not sin” = This is the goal. I wonder if put to the test if Eliphaz would say he has accomplished this feat?
5:25: “thine offspring as the grass of the earth” = For Eliphaz to use Job’s children again as an example that Job had sinned to cause their death is heartless. God rebukes him for all his errors in the improper construction of God’s character in Job 42:7.
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CHAPTER SIX
6:5: “fodder” = Which is really, “corn” or “provender.” The Hebrew word is “b’liyl,” which could also be translated as “food,” or “provisions.” The point is, when an animal is well feed and satisfied, it will not “bray,” meaning, “complain.”
6:11: “that I should hope” = Job is basically saying that he does not understand his predicament.
6:17: “wax warm, they vanish” = Considering the desert land they were in, another way to put it would be, “Wells without water are as refreshing as a dry river bed.” This is Job’s reference to his lousy comforters.
6:27: “evident unto you if I lie” = Here Job straight out asks them to show where he is wrong.
6:29: “Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it” = Another way to put this would be: “Reconsider the whole subject. Do not be offended. Yea, reconsider the subject; my argumentation is a sufficient proof of my innocence.”
CHAPTER SEVEN
7:9-10: “(9) he that goeth down to the grave shall come up no more [In this lifetime]. (10) He shall return no more to his house” = See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
7:14: “scarest me with dreams, and terrifiest me through visions” = Since Satan can give us dreams also. However, Eliphaz was the first to speak to his friend Job, and by Eliphaz’s own admittance, of dreams and visions (see Job 4:12-16 and my Book of Job Introduction above), Job had every right to be concerned about the source of them.
7:20: “I have sinned” = The context is that Job is speaking to Eliphaz, and as such, not to God, therefore Job states: “You [Eliphaz] say I must have been a sinner.” Or better, he is asking him to show him where he has sinned.
Or, from “Albert Barns Notes On The Bible:” “that he would be willing to admit that he was a sinner, there can be no doubt; but the connection seems rather to require a different sense -- a sense implying that though he had sinned, yet his offences could not be such as to require the notice which God had taken of them. Accordingly this interpretation has been adopted by many, and the Hebrew will bear the construction. It may be rendered as a question, ‘Have I sinned; what did I against thee’ Herder. Or, the sense may be, ‘I have sinned. I admit it. Let this be conceded. But what can that be to a being like God, that He should take such notice of it? Have I injured Him? Have I deserved these heavy trials? Is it proper that He should make me a special mark, and direct His severest judgments against me in this manner?’. . .
“The Syriac renders it in this manner, ‘If I have sinned, what have I done to Thee?’ So the Arabic, according to Walton. So the Septuagint, ‘if I have sinned.’ This expresses the true sense. The object is not so much to make a penitent confession, as it is to say, that on the worst construction of the case, on the admission of the truth of the charge, he had not deserved the severe inflictions which he had received at the hand of God.”
7:21: “now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be” = Those that die await the Second or Third Coming of our Lord and are dead. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER EIGHT
8:5: “make thy supplication to the Almighty” = Bildad is basically telling Job to confess his sins (First John 1:9). And God will respond to repentance.
8:19: “out of the earth shall other grow” = Bildad is fundamentally breaking it down to, “Man by nature must have God’s blessing in order to prosper.”
8:20: “God will not” = In the purposes of God He can do either of these.
8:22: “the dwelling place of the wicked shall come to nought” = Eventually, at the Third Coming of Christ; but not then or now. Take a look around you Bildad. The problem with Bildad’s council is zeroing in on what is true but leaving out what goes along with that truth.
CHAPTER NINE
9:2-3: “(2) how should man be just with God? (3) If he will contend with Him, he cannot answer Him one of a thousand” = By cross referencing to Job 40:2, we can see that Job could have had a clearer picture of God had he asked Him, instead of questioning God’s motives. And Job 9:14-15 & 19-20 & 32-33 is a confirmation of that.
9:15: “though I were righteous” = Job knows that when compared to God, “There is none righteous, no, not one,” Romans 3:10. See verse 20-21.
9:18: “He will not suffer me to take my breath” = Job is complaining that God is not giving him a break from his miseries.
9:33: “daysman” = A person who would make sure both parties get their points across. One who governs over the proceedings. A Mediator if you will. Might you have Anyone in mind (Christ)?
9:34: “and not fear Him” = Job is saying that God is so powerful and so great that there is no way to deal or reason with Him. But God does say to us, “Come now, and let us reason together, saith the LORD,” Isaiah 1:18.
CHAPTER TEN
10:1: “leave my complaint upon myself” = Rather, “I will give loose [speak of] to my complaint [see Job 7:11].” And or, “I will make an ample declaration of my torments, accusing myself and not God.” Rather, “I give a loose to it, and indulge it.” Other suggestions are: “I will give myself up to complaint.” “I will let loose from myself my dark thoughts.” The literal sense is, “I will leave complaint upon myself;” that is, “I will give way to it; I will not restrain it.”
10:7: “I am not wicked” = Job here claims perfection of character before God (see also Job 23:3-4; 27:4-5; 29:14; 31:6 & 37). Oh, that we might be able to ask our Lord where it is that we have failed Him of late.
10:9: “wilt Thou bring me into dust again” = Notice, not going to Heaven or hell at death. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
10:14: “Thou wilt not acquit me from mine iniquity” = Without repentance.
10:15: “full of confusion” = Job, believing himself to be righteous, doesn’t understand why God doesn’t “see Thou mine affliction,” and get rid of it.
10:19: “I should have been as though I had not been; I should have been carried from the womb to the grave” = Here is an interesting statement in that it may give us some insight into the fact that stillborns, etcetera, may be treated as if they had never been.
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CHAPTER ELEVEN
11:6: “God exacteth of thee less than thine iniquity deserveth” = See Psalm 103:10. Zophar is unrighteously arguing that Job is getting less than he deserves for whatever sin Job has committed. He regards Job as an hypocrite.
11:12: “For vain man would be wise” = Zophar is saying, “Any man that is as stupid as you are will never get any help.”
11:13: “If thou prepare thine heart” = Repent.
CHAPTER TWELVE
12:2: “No doubt but ye are the people” = In other words, You take upon yourselves wisdom. They are know-it-alls. According to “Matthew Henry’s Bible Commentary,” “. . .all the reason of mankind; and each of you has as much wisdom as an whole people put together. All the wisdom which is in the world, lives in you, and will be utterly lost when you die.”
12:3: “I have understanding as well as you” = You haven’t told me anything I don’t already know. They should have been practicing Romans 12:15.
12:4: “laughed to scorn” = You don’t understand what I am going through because you have never been there/here.
12:6: “they that provoke God are secure” = The wicked and the righteous prosper depending upon the providence of God.
12:10: “soul. . . breath of all mankind” = See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER THIRTEEN
13:5: “hold your peace” = Sometimes it is more elegant to be silent, even when right.
13:10: “He will surely reprove you” = Job is implying that if God judges him, He will also judge them.
“if ye do secretly accept persons” = Job is saying, “Leave me alone that I might come before God Himself.”
13:14: “I take my flesh in my teeth, and put my life in mine hand” = See Psalm 119:109; Ezekiel 14:14; Philippians 2:12.
13:15: “Though He slay me, yet will I trust in Him” = This is the most famous verse in the Book of Job. However, the “Revised Standard Version (RSV),” claiming to translate this verse directly from the original Hebrew, has it as, “Behold, He will slay me; I have no hope; yet I will defend my ways to His face.” This is horrible. Here is a more accurate breakdown. “Behold, kill me and I will wait, deciding my path [which way I will go].” Do your own construction and discover it can never translate to, “I have no hope.” Confirmed in verse 16. And just as the “RSV” does not fully understand the mercies of God, so is that true of Job’s acquaintances.
13:27: “thou settest a print upon the heels of my feet” = Better, “thou drawest (or digest) a line (or trench) around my soles, beyond which I must not move.” In other words, Job is accusing his friends of boxing him in to having only their ideas and opinions and none should go against them.
13:28: “he” = The “he” equals Job in that he is speaking of himself in the third person.
CHAPTER FOURTEEN
14:5: “Thou hast appointed his bounds that he cannot pass” = Job now accuses God of what he previously accused his friends of (see my Job 13:27 Note).
14:10 & 12 & 21: “(10) giveth up the ghost, and where is he (12) riseth not. . . shall not awake, nor be raised (21) he knoweth it not. . . perceiveth it not” = Take note of these “State Of The Dead” statements. Then see my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
14:14: “till my change come” = Here Job expresses hope in the resurrection.
14:17: “My transgression” = Here is an admission of Job, in that he is acknowledging that he has sinned, just not that he is sinning now, as his friends accuse him of.
14:22: “shall have pain” = According to “Albert Barns Notes on the Bible,” this passage should be rendered: “Dr. Good renders this, ‘his flesh shall drop away from him.’ This is evidently a representation of the state of the man after he was dead.”
“his soul within him shall mourn” = This is just like Abel’s blood crying out to God (Gen. 4:10), just as the souls cried out from “under the altar” in Revelation 6:9-10.
CHAPTER FIFTEEN
15:16: “man, which drinketh iniquity like water” = Eliphaz’s theology is not wrong. But he does not specifically point out what Job has done wrong.
15:27: “collops” = Literally meaning, “masses of fat.” He pampers and fattens himself with sensual indulgences; hence his rebellion against God (see Deu. 32:15; 1Sa. 2:29). This is mentioned as the reason of his insolent carriage towards God, because he was fat, rich, potent, and successful.
CHAPTER SIXTEEN
16:2: “miserable comforters are ye all” = “By seeking to prove Job guilty before God, and deserving of punishment, his friends brought a grievous test upon him, and placed God in a false light: but Job did not swerve from his loyalty, and God rewarded his faithful servant.” 4ST:39.
16:6: “Though I speak, my grief is not asswaged: and though I forbear, what am I eased” = Truer words were never so much as spoken as these. Even when truth is spoken, the suffering does not abate.
16:18: “cover not thou my blood” = According to “Albert Barns Notes on the Bible,” “Blood here seems to denote the wrong done to him. He compares his situation with that of one who had been murdered, and calls on the earth not to conceal the crime, and prays that his injuries may not be hidden, or pass unavenged.” It could also refer to Job stating, that if he had shed any blood unrighteously, let it be revealed; which of course, he is saying “not so.”
CHAPTER SEVENTEEN
17:14: “to corruption” = Meaning, Job is calling the grave his “father” and “the worm” that works in peoples graves, his “mother, and my sister.”
17:15: “hope” = Here is the key to Jobs sorrow, or any one’s sorrow, i.e., no “hope” (see Job 19:10).
CHAPTER EIGHTEEN
18:4: “shall the earth be forsaken for thee” = In an attempt to paraphrase: “Do you consider yourself to be the only man in the world that the earth is to be made vacant and only for you to dwell in?”
CHAPTER NINETEEN
19:6: “God hath overthrown me” = Job accredits everything as being in God’s hands; which is true. But it is at this point that Job has no idea as to the Devils play it in.
19:17: “My breath is strange to my wife” = Schultens renders this, “my breath is loathsome to my wife,” and so also Noyes. Wemyss translates it as, “my own wife turns aside from my breath.” Dr. Good, “my breath is scattered away by my wife.” The literal meaning is, “my breath is strange.”
“though I intreated [her]” = According to “Albert Barns Notes on the Bible,” we have: “I appealed to her by all that was tender in the domestic relation, but in vain. From this it would seem that even his wife had regarded him as an object of divine displeasure and had also left him to suffer alone.”
19:22: “Why do ye persecute me as God” = Meaning, as God is doing.
19:23: “Oh that my words were now written” = This verse tells us clearly that Job is no prophet.
19:25: “He shall stand at the latter day upon the earth” = At the Third Coming; because it is “upon the earth.” After the Millennium, for at the Second Coming we meet Him “in the air,” First Thessalonians 4:17.
19:26: “worms destroy this body, yet in my flesh” = Job gives a Bible Study upon the state of the dead here, in that he will be dead until the resurrection, because his “flesh” is being eaten by “worms” in the grave, where he will be, until that great event, when God restores man in the flesh in his new body (1Co. 15:52-54). The body without the Breath of God, is dead. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
19:27: “reins” = Figuratively, seat of emotion and affection.
19:29: “Be ye afraid of the sword” = The sword of justice. Job is saying to them that God will judge them for their counsel.
CHAPTER TWENTY
20:10: “His children shall seek to please the poor” = A better translation would be, “The poor shall oppress his children.”
CHAPTER TWENTY-ONE
21:7: “are mighty in power” = Though the wicked often defy God, He still allows them to prosper.
21:17: “How oft is the candle of the wicked put out” = Job points out that the wicked seldom receive comeuppance in this lifetime. God’s judgment seems to be very infrequent. However, this may be better to show to the cosmos the final justice of God in destroying them.
CHAPTER TWENTY-TWO
22:7: “the righteous” = Eliphaz accuses Job of being a hypocrite, as had Zophar in Job 20:19. However, the charges are untrue and unwarranted (see Job 29:12-13 & 15-16; 30:25; 31:16-21 & 32).
CHAPTER TWENTY-THREE
23:10: “come forth as gold” = Job’s conviction of God’s justice and explanation for all his troubles that will come later to him is remarkable. And he reasons this because of verse 11 and especially verse 12.
CHAPTER TWENTY-FOUR
24:1. “Why, seeing times are not hidden from the Almighty” = Job is asking, Why is God absent when He is needed? And, why is He so silent when He should speak? The answer is in Romans 2:4. See also Second Peter 3:9.
CHAPTER TWENTY-FIVE
25:4: “How then can man be justified with God” = “By taking heed thereto according to Thy Word,” Psalm 119:9.
CHAPTER TWENTY-SIX
26:3: “How hast thou counselled him that hath no wisdom” = Job is asking Bildad that if I am so in need of council, why haven’t you given me anything useful?
26:7: “hangeth the earth upon nothing” = Now that we have seen earth from space, it would be interesting to know how Job knew this.
26:9: “He holdeth back the face of His throne” = Such that none can see it. But they know it is there.
26:12: “He divideth the sea” = A reference to Genesis 1:6-9.
CHAPTER TWENTY-SEVEN
27:3: “while my [God’s] breath is in me” = Job explains this with, “and the spirit [“breath”] of God is in my nostrils. Without God’s “breath” in the body, there is no “living soul,” Genesis 2:7.
27:4: “not speak wickedness” = See my Job 10:7 Note.
27:6: “My righteousness” = Job is telling them that they still have not discovered anything unrighteous in him.
CHAPTER TWENTY-EIGHT
28:7: “a path which no fowl knoweth” = Miners discover these gems, but the birds can’t see them though they fly high above the earth searching for prey.
CHAPTER TWENTY-NINE
29:14: “I put on righteousness” = See my Job 10:7 Note.
29:23: “latter rain” = Here is my Revelation 14:14-20 Note: “sickle” = In Revelation, Chapter 14, Verses 14-17, are referring to the Second Coming; while verses 18-20, are referring to the Third Coming of our Lord.
This Command, also used in verse 18, “Thrust in Thy sharp sickle,” is a direct allusion to Joel 3:13, and has the eschatological meaning of the last of the harvests to be gathered at the end of the harvest season. It is used by our Lord in Mark 4:29. However, in Matthew 13:39-43, we are told that the “reapers” are God’s “angels.” And in the parable of the fish caught in the net, angels are the ones who separate the wicked from the righteous. Thus, the role of God’s angels as “reapers,” sent by Jesus, to gather the righteous for the habitation of the kingdom of Heaven, is further affirmed in our Lord’s discourse upon the Mount of Olives (see Mat. 24:31; Mark 13:27).
However, whether or not the additional mention of “for the harvest of the earth is ripe” is present or not, the Biblical reference to the thrusting in of the “sickle” is a well-known Biblical metaphor for the eschatological judgment on the enemies of ancient Israel (see Jer. 51:33; Hos. 6:11; Joel 3:13) and the “harvest” of God’s people into His kingdom (Mat. 9:37-38; Luke 10:2; John 4:35-38). Therefore, this action can both refer to the positive sense for the gathering of God’s people, and the negative aspect of the final abode and judgment of the wicked.
According to EV:701; FLB:246 & 333, this is none other than the “latter rain,” which equals “the baptism of the Holy Spirit.”
“The outpouring of the Spirit in the days of the apostles was the ‘former rain,’ and glorious was the result. But the ‘latter rain’ will be more abundant.” AUCR, June 1, 1904; ChS:251; Ev:701; 8T:21; ML:60; ST, Feb. 17, 1914; YRP:287, 307. [SDA’s: Last sentence left out of AA:54-55 and LDE:184, but it is in LDE:185].
See if you agree with my breakdown of Zechariah 10:1: “Ask ye of the LORD rain [for the Holy Spirit] in the time of the latter rain [the outpouring of the Holy Spirit]; so the LORD shall make bright clouds [a people worthy of the white robes of Heaven], and give them showers of rain [the outpouring of the Holy Spirit], to every one grass in the field [the indwelling of the Holy Spirit].”
“In the East the former rain falls at the sowing-time. It is necessary in order that the seed may germinate [The Christian life begins]. Under the influence of the fertilizing showers [the Holy Spirit], the tender shoot springs up. The latter rain, falling near the close of the season [close of probation], ripens the grain, and prepares it for the sickle [the Second Coming of our Lord]. The Lord employs these operations of nature to represent the work of the Holy Spirit [meaning, the rain represents the Holy Spirit]. As the dew and the rain are given first to cause the seed to germinate, and then to ripen the harvest, so the Holy Spirit is given to carry forward, from one stage to another, the process of spiritual growth. The ripening of the grain represents the completion of the work of God’s grace in the soul [the latter rain]. By the power of the Holy Spirit the moral image of God is to be perfected [ready for transformation to Heaven] in the character. We are to be wholly transformed into the likeness of Christ [ready for His Second Coming].
“The latter rain, ripening earth’s harvest [close of probation], represents the spiritual grace that prepares the Church for the Coming of the Son of Man. But unless the former rain has fallen, there will be no life; the green blade will not spring up. Unless the early showers have done their work, the latter rain can bring no seed to perfection [ready for transformation to Heaven].
“There is to be ‘first the blade, then the ear, after that the full corn in the ear.’ There must be a constant development of Christian virtue, a constant advancement in Christian experience. This we should seek with intensity of desire, that we may adorn the doctrine of Christ our Saviour.
“Many have in a great measure failed to receive the former rain [the Holy Spirit]. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain [outpouring of the Holy Spirit]. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge, must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement [perfection of character], and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit [there you have it; “the outpouring of the Holy Spirit”] on the day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing [“Ask ye of the Lord rain”], and wait for the Lord to perfect [“perfect”] the work concerning him. It is God Who began the work, and He will finish His work, making man complete [perfect] in Jesus Christ. But there must be no neglect of the grace represented by the former rain [the Holy Spirit]. Only those who are living up to the light they have, will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain [outpouring of the Holy Spirit]. It may be falling on hearts all around us, but we shall not discern or receive it.” RH, March 2, 1897, par. 4; FLB:333.
In addition, FLB:333; AG:220 ; Mar:256; add: “But near the close of earth’s harvest, a special bestowal of spiritual grace is promised to prepare the Church for the Coming of the Son of man. This outpouring of the Spirit is likened to the falling of the latter rain.”
“Under the figure of the early and the latter rain, that falls in Eastern lands at seedtime and harvest, the Hebrew prophets foretold the bestowal of spiritual grace in extraordinary measure upon God’s Church. The outpouring of the Spirit in the days of the apostles was the beginning of the early, or [55] former, rain, and glorious was the result. To the end of time the presence of the Spirit is to abide with the true Church. But near the close of earth’s harvest, a special bestowal of spiritual grace is promised to prepare the Church for the Coming of the Son of man. This outpouring of the Spirit is likened to the falling of the latter rain; and it is for this added power that Christians are to send their petitions to the Lord of the harvest. . .” AA:54-55; AG:220; ChS:250-251; FLB:333; Mar. 256; OFC:212; YRP:316.
“The outpouring of the Holy Spirit on the day of Pentecost was the former rain, but the latter rain will be more abundant. The Spirit awaits our demand and reception. Christ is again to be revealed in His fullness by the Holy Spirit’s power.” COL:121; DA 827; Ev:701; ST, Feb. 17, 1914.
“I saw that many were neglecting the preparation so needful, and were looking to the time of ‘refreshing’ and the ‘latter rain’ to fit them to stand in the day of the Lord, and to live in His sight. Oh, how many I saw in the time of trouble without a shelter! They had neglected the needful preparation, therefore they could not receive the refreshing that all must have to fit them to live in the sight of a Holy God.” CET:112; EW:71.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul-temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the day of Pentecost.” CET:189; CCh:334.
“At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” EW:85.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” EW:279.
“Today you are to have your vessel purified, that it may be ready for the Heavenly dew, ready for the showers of the latter rain; for the latter rain will come, and the blessing of God will fill every soul that is purified from every defilement. It is our work today to yield our souls to Christ, that we may be fitted for the time of refreshing from the presence of the Lord -- fitted for the baptism of the Holy Spirit.” Ev:701.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close.” FLB:332.
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CHAPTER THIRTY
30:4: “mallows” = The Hebrew word is “malluach,” which we translate as mallows, and comes from the Greek word “melach,” meaning salt; some herb or shrub of a salt nature, sea-purslane, or the salsaria, salsola, or saltwort. Some translate it as “nettles.” It is most likely to be the halimus plant, or atriplex halimus, which grows near the sea in different countries, and is found in Spain, America, England, and Barbary. The salsaria, salsola, or saltwort, is an extensive genus of plants, several common to Asia, and not a few indigenous to a dry and sandy soil. Mallows are for the purpose of eating and are common medicinal plants, famous for their emollient or softening properties, and the size and brilliancy of their flowers. It is therefore most likely a species of plant called by the Greeks “Hallimus,” a “sunfish plant,” or “salt wort,” growing commonly in the deserts and poor land, and eaten as a salad.
CHAPTER THIRTY-ONE
31:1: “I made a covenant with mine eyes” = Read Matthew 5:28.
31:6: “mine integrity” = See my Job 10:7 Note.
31:8: “let me sow, and let another eat” = Job is saying that if he has sinned, as they surmise, then Job will succumb to loosing everything for a cause.
“offspring” = The Hebrew for “offspring” is, “tseetsa,” meaning, “offspring, produce, issue; descendants.” The context of verse 8 begs us to translate this word as “produce.”
31:28: “for I should have denied the God that is above” = This is interesting to take note of. Job is teaching us that since the wicked see themselves as prospering, even though their deeds are unrighteous, there must not be a God in their final analogy.
31:35: “my desire is, that the Almighty would answer me” = See my Job 33:14 Note.
31:38: “If my land cry against me” = The environmentalists should love this one; for Job declares that he has not even abused or polluted to land which he owns.
CHAPTER THIRTY-TWO
32:1: “Because he was righteous in his own eyes” = The Greek “LXX” has it as, “their eyes.” Even if we have the correct translation from the Hebrew, it would be an expression or opinion of theirs, while, if Job’s, he is only concluding that he cannot understand what it is that he has done wrong.
32:2: “Elihu” = Meaning, “My God is He.”
“Barachel” = Meaning, “God blesses.”
“the Buzite” = Job was from the land of “Uz,” Job 1:1, and Huz and Buz were two children of Nahor, the brother of Abraham (Gen. 22:20-21). Thus, the land of “Buz” must have been near the land of Uz, named after the two brothers. This also puts the timing of Job around that of Abraham.
Here is my Genesis 22:20 Note: Nahor (Gen. 11:24) is also the father of Terah, who was the father of three sons, one of them being Abraham. In other words, this is a different Nahor, brother of Abraham, and not the Nahor, father of Terah.
“Ram” = Who is an ancestor of David’s (Ruth 4:19-22; 1Ch. 2:25 & 27).
32:4: “Elihu had waited” = Elihu was right in keeping his youthfulness to himself and he should have kept his “opinion,” verse 10, to himself, for it is poor instruction and misunderstanding (see my Job 33:13 Note).
32:6: “very old” = If Job is about 60, maybe this put Elihu in his twenties?
CHAPTER THIRTY-THREE
33:13: “Why dost thou strive against Him” = Elihu is falsely accusing Job of striving against God, for Job acknowledges that this cannot be done in Job 9:12.
33:14: “speaketh once, yea twice” = The point is, man is not listening; for if we go to verse 15, we can see that God has to speak to this type of individual when they are silent in order to reason with them.
33:18: “He keepeth back his soul from the pit” = One of God’s objectives is to keep man from destroying himself.
33:24: “I have found a ransom” = The only “ransom” from going down to the pit” would be Jesus Christ.
CHAPTER THIRTY-FOUR
34:2: “O ye wise” = Elihu turns from speaking just to Job, to all.
34:5: “Job hath said, I am righteous” = So also God had declared (Job 1:8). Thus, for Elihu to argue that Job is not, he needs to produce the evidence, which none have done.
34:7: “drinketh up scorning like water” = Oh that we could come to this point in our lives.
34:14: “spirit” = The Hebrew word for “spirit” here is “ruach,” which carries with it meanings such as, “a puff, wind, angry or vital breath.” So the passage could/should read: “His puff/wind and His breath.” See a parallel passage, First Thessalonians 5:23, then James 2:26. The point is, they are one and the same thing. If God takes it away, “All flesh shall perish,” verse 15. For the body plus God’s breath equals a “living soul,” Genesis 2:7.
34:27: “would not consider any of His Ways” = The crux of the problem.
34:32: “if I have done iniquity, I will do no more” = Only through the power of the Holy Spirit after this type of repentance.
CHAPTER THIRTY- FIVE
35:6: “If thou sinnest, what doest thou against Him” = I can interpret this best by referring to “Albert Barns Notes on the Bible:” “Elihu. His object is to show that God is not influenced in His treatment of His creatures as people are in their treatment of each other. He has no ‘interest’ in being partial, or in treating them otherwise than they deserve. If they sin against Him His happiness is not so marred that He is under any inducement to interpose ‘by passion,’ or in any other way than that which is ‘right.’ ”
CHAPTER THIRTY-SIX
36:3: “I will fetch my knowledge from afar” = See my Introduction remarks to this Book of Job.
36:17 & 21: “[17] But thou hast fulfilled the judgment of the wicked [21] this hast thou chosen” = Elihu clearly is falsely accusing Job; providing once again, no proof of such acts. And his argument in this section shows that he believes God punishes the unrighteous and rewards the righteous in this lifetime, which, as we and anyone who has ever lived upon this earth, know not to be the case.
36:21: “rather than affliction” = Cannot Elihu see the “affliction” Job? This discounts his argument.
36:27: “water” = For the Bible touted as not being a science book, here is a description of the water cycle. See also Ecclesiastes 1:7.
36:33: “The noise thereof” = Translators have struggled with this verse for ions. The best of translations seems to come from Coverdale, who renders it, “The rising up thereof showeth he to his friends and to the cattle.”
CHAPTER THIRTY-SEVEN
37:7: “all men may know His work” = There is no excuse for not knowing of God.
37:18: “Hast thou with Him spread out the sky” = This is a poor accusation by Elihu, for Job had already acknowledged this fact in Job 9:8.
37:23: “He will not afflict” = Not so, for Job is “afflicted.” A proper translation is, “He will not oppress,” or “He will not crush.”
CHAPTER THIRTY-EIGHT
38 & 39:ALL: In reading God’s response to Job, God answers why this happened to Job in the same way He answers our questions about our life’s trials. He answers with His magnificence. God paints a picture of His unparalleled greatness as revealed through the astonishing works of creation. If Job knew so little about the creation, how much could he possibly understand about the Creator?
After this, Job certainly does not need any answers, nor should we. The need for explanations has been eclipsed by an overwhelming picture of the magnificence of God. In fact, the answer of our Lord reveals a fascinating paradox. And that is that hope and encouragement can spring from the realization that we know so little. Instinctively, we try to find comfort by knowing everything, or at least are accomplished in or respective fields. Thereby, we become discouraged when we cannot know all the answers. Therefore, by God highlighting our ignorance, we may come to realize that human hope and achievement can only find security in a Being much greater than ourselves.
38:1: “out of the whirlwind” = The various ways God speaks to us through nature is interesting.
38:2: “darkeneth counsel” = That makes the subject darker instead of explaining the reason of the Divine dealings.
“by words without knowledge” = Words that did not contain a true explanation of the difficulty. We should be as one who believes God has good reasons for acting as He does, but given our limited knowledge, we should not expect to be in a position to know just what those reasons are.
38:4: “foundations” = Here is my Psalm 104:5 Note: There will be a New Heaven and a new earth,” Revelation 21:1, but because of this verse we can know that the new earth will be built upon this earth’s “foundation.”
People for centuries used this verse to prove the earth does not rotate, nor move around the sun. Compare with Job 38:4. By contrast, the meaning is that the earth will “not be removed” from its position in the universe. In the line of argument that the Hebrew word “H4349; makon,” meaning “foundation; base; fixed place,” proving that the earth has a “base” that it sits upon; isn’t it interesting that they do not argue that the moon, sun, or any stars have such a “base.” Thus, the earth sits in the universe just as all the other entities.
38:7: “morning stars” = Almost all Bible commentators interpret these beings to be “angels.” The “Chaldean Version” translates this as, “All the troops of angels.” However, Lucifer is called “son of the morning” in Isaiah 14:12 (see also verse 13); which gives us a clear indication that the phrase “morning stars” applies to angels. Revelation 22:16, shows Jesus as being the Leader of them; while in Revelation 2:28, Christ gives the saints co-ownership with Himself and the angels. That when Job speaks of “the sons of God” and references them as being “angels,” see Job 1:6.
“sons of God” = See my Bible Study: “SONS OF GOD, THE TRUE.” This verse helps to give us a clear indication in the timing of this earth’s existence and the angels (and possibly others per Rom. 8:14) existence. In other words, if the angels were present and observed the creation of this earth, then they observed God’s creative power. And yet Satan was still thinking he could be, “like the Most High,” Isaiah 14:14.
“[17] The great Creator assembled the Heavenly host, that He might in the presence of all the angels confer special honor upon His Son. The Son was seated on the throne with the Father, and the Heavenly throng of holy angels was gathered around Them. The Father then made known that it was ordained by Himself that Christ, His Son, should be equal with Himself; so that wherever was the presence of His Son, it was as His Own presence. The Word of the Son was to be obeyed as readily as the Word of the Father. His Son He [18]
“had invested with authority to Command the Heavenly host. Especially was His Son to work in union with Himself in the anticipated creation of the earth and every living thing that should exist upon the earth. His Son would carry out His Will and His purposes, but would do nothing of Himself alone. The Father’s Will would be fulfilled in Him.” 1SP:17-18.
38:8: “shut up the sea with doors” = Speaking of the waters under the earth before they broke forth during Noah’s day.
38:11: “waves be stayed” = The earth’s seas are now stable. Compare to Genesis 9:11 then Psalm 104:9.
38:12: “dayspring” = Just another word for “morning.” When the day springs (or comes to be) forth.
38:22: “treasures of the hail” = Here is my Revelation 16:21 Note: “great hail” = See Job 38:22-23 & according to Revelation 8:7, these are signs of judgment. According to this verse, “and men blasphemed God.” Up to this point, the only ones who “blasphemed God” are those who “worship” Satan, i.e., the “beast.” As examples see Revelation 13:1 & 5-6, and in particular, Revelation 13:4, for the “worship” aspect; Revelation 16:9 & 11; and Revelation 17:3-5, where we learn that this “woman” is “Babylon,” which is the seat, or power of the “beast.” Now the Biblical punishment for “blasphemy” is the act of “stoning” (see Lev. 24:16). Therefore, I see the “great hail” here in this verse as the final act of our Lord in “stoning,” or eliminating and executing judgment upon the wicked.
38:32: “Mazzaroth” = This is the Hebrew term for what we call the “Zodiac.” This goes all the way back to the “Tower of Babel.”
38:34: “Canst thou lift up they voice to the clouds” = Can you change the weather?
38:36: “Who hath put wisdom in the inward parts” = More than just having Job acknowledge that God did this; God is challenging Job to research man’s ability to do research at all.
CHAPTER THIRTY-NINE
39:9 & 10: “unicorn” = A “rhinoceros.” ST, December 9, 1880. Breaking down the word, “uni” mean “one,” while “corn” is thought to be a “horn.” Therefore, “unicorn” literally means, an animal with “one horn.”
According to the “LXX,” and “Latin Vulgate,” this was a “wild ox,” which became extinct in 1625 A.D.
39:13: “ostrich” = Most commentators have despaired of making any sense out of the Hebrew in this place, and there have been almost as many conjectures as there have been expositors. The Hebrew is, “ ‘im’ebrah chasiydah v’notsah.” A literal translation of it would be, “Is it the wing of the stork, and the plumage.”
39:15: “God hath deprived her of wisdom” = Or better, as with most humans, “Common Sense.” It is for us to find God, since He has already revealed Himself in many ways.
39:18: “scorneth the horse and his rider” = Because she can outrun them. But in doing so she exposes her eggs.
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CHAPTER FORTY
40:2: “he that contendeth with the Almighty” = See my Job 9:3 Note.
40:6: “out of the whirlwind” = See my Job 38:1 Note.
40:8 & 10: “[8] disannul My judgment [10] Deck thyself” = God is essentially now asking Job, “What would you do in My position?”
40:11: “wrath. . . proud” = This could well be the sin of Job in God’s eyes, “wrath” and “pride.” What was Job mad about? His friend’s arguments or accusations? Instead of contending constantly for his innocence, Job should have been teaching his friends more often how God really works as he did in Job 11:6. See Psalm 103:10; Ezra 9:13.
40:14: “Then. . . thine own right hand can save thee” = If you know everything, then and then only, can you be in a saving position. Thus, salvation may also be the point of God’s discourse.
40:15: “behemoth” = Many an effort has been made to identify this creature with little positive success. The Hebrew word used for “behemoth” is, “behemoth.” It occurs only here in God’s Word. However, it is considered to be a plural form of “behemah,” which is translated as “cattle,” or “beasts,” the “beasts” being in reference to God’s cattle like creatures, and not “beasts” such as in dinosaurs, or such as some think “behemoth” to be.
Is it possible that, being a plural form of “cattle,” that Job is describing more than one of God’s creatures at a time? The description of “his tail like cedar” could be an alligator, while, “his force is in his navel” could be a hippopotamus, from which helmets, shields, spears, and polished darts where made. See “Herodot. ut supra.” page 701, under “Aristot. Hist. Animal.” l. 2. c. 7. “Plin.” l. 11. c. 39. Other Bible commentators think of elephants and rhinoceroses with the other descriptions of Job.
“which I made with thee” = Meaning, this animal was on the Ark of Noah.
40:17: “stones” = The Hebrew is “pachad,” and literally should have been translated “testicles.” The word “stones” is just an old English word for such.
40:21: “fens” = The Hebrew is “bitstsah,” meaning, “marsh, or marshy places,” or “swamps,” which makes perfect sense since that is where reeds would be growing and flourishing, also mentioned in this verse. Some Bible commentators believe this to be an Elephant, but the Hebrew word does not support this view. This animal looks for a cool place and shade.
40:23: “Jordan” = Meaning, the Jordan River. This puts Job in knowledge of it or by it.
CHAPTER FORTY-ONE
41:1: “Leviathan” = According to Psalm 104:26 & Isaiah 27:1, “Leviathan” lived in water.
“. . . from the mighty leviathan that playeth among the waters,” CE:207; PP:51.
41:4: “take him for a servant” = In other words, can you catch it and tame it?
41:8: “remember the battle” = Apparently some have fought with Leviathan and it was not easy or did not go well.
41:10: “who then is able to stand before Me” = The reason for the description of two of God’s greatest in the animal kingdom is now apparent. If you alone cannot stand before them, what possiblility do you have of standing before God and His judgements.
41:11: “Who hath prevented Me” = Better, “Who will stand before Me, yea, presumptuously?” Or, “Who is it that hath laid Me under obligation to him?” Or, “Who has taught Me to accomplish My work?” We can see Romans 11:35, for Paul’s use of this passage.
However, a straight forward translation of two Hebrew words that set up the sentence structure are one, “prevented,” i.e., “qadam,” and two, “repay,” i.e., “shalam.” In the context of the sentence structure, it would go like this, “Who has come before Me, that I should make compensation for something I have done.”
41:17: “sundered” = Divided into parts or broken to pieces.
41:18: “neesings” = Or better, “sneezing’s.”
CHAPTER FORTY-TWO
42:3: “Who is he that hideth counsel without knowledge” = This was the question in Job 38:2. He will now attempt to answer that question.
42:5: “but now mine eye seeth Thee” = Job doesn’t mean literally. It is one thing to believe; but still another to know. After all the evidence, in your own lifetime, do you know?
42:7: “the thing that is right, as my servant Job hath” = Thus, according to this verse, we can trust what Job said, but not completely what Eliphaz and his “two friends” said.
42:8: “him will I accept” = Again, Job’s statements were correct. God is also telling Job’s three friends that they better repent and offer sacrifices. When offering a sacrifice, that is done for sins to be confessed upon it. Thus, in their speech, they were sinning.
42:10: “turned the captivity of Job, when he prayed for his friends” = “The Lord turned the captivity of Job when he prayed, not only for himself, but for those who were opposing him. When he felt earnestly desirous that the souls that had trespassed against him might be helped, he himself received help.” 3BC:1141.
42:11: “over all the evil that the LORD had brought upon him” = Attributed to our Lord, even though Satan is the agent, because God allows everything. We however, can see this purpose for Job’s sufferings. Let us bow to our God when we have ours.
42:12: “latter end” = According to Job 1:3 and this verse:
7,000 Sheep to 14,000 Sheep;
3,000 Camels to 6,000 Camels;
500 Oxen to 1,000 Oxen;
500 Asses to 1,000 Asses.
The only thing that did not double were his children (verse 13). That stayed the same. Or did it. Mankind is not counted like the livestock. Job really had 14 sons and 6 daughters altogether. Job must have been a wonderful business man.
42:14: “Jemima” = Pronounced, Yah-My-Ma,” meaning “Dove,” the symbol of peace.
“Kezia” = A word used for the rare perfume “cassia.” See Exodus 30:24; Psalm 45:8; Ezekiel 27:19.
“Kerenhappuch” = Meaning, “Horn of adornment,” or “Horn of authority.”
The reason for Jewish names is always important. Notice the boys names are not given. This is a sum of Job’s last days, days of “peace, perfume, and adornment.”
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