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 ■'•■'0V23 193: 
 
 The Book of jofeki!^ 
 
 WITH AN 
 
 INTRODUCTION AND NOTES 
 
 fOR BIBLE CLASSES IN COLLEGES, CHRISTIAN ASSOCIATIONS 
 
 YOUNG PEOPLE'S SOCIETIES, AND THE 
 
 PRIVATE STUDENT 
 
 / 
 William Johnston Zuck 
 
 Professor of English Literature in Otterbein University 
 
 Dayton, Ohio 
 United Beethken Publishing House 
 
Copyright, 1898, by 
 
 United Brethren Publishing House 
 
 Dayton, Ohio 
 
TO MY 
 
 FATHER AND MOTHER 
 
 WITH 
 
 Sincere Affection 
 
PREFACE 
 
 This book represents the experience of the college recitation- 
 room. No part of the one year devoted to the study of the Old 
 Testament has been more interesting, and, I believe, more profit- 
 able, than that given to the Book of Job. Naturally, the Bible 
 has never had more exacting readers than those found in our 
 colleges and universities. From actual experience, I have found 
 that none can possibly be more appreciative of its literary value. 
 It is to be hoped that for this reason, if for no other, the Bible 
 will soon be given a place in the curriculum of every college in 
 the land. 
 
 All scholars are agreed that the Hebrew of the Book of Job is 
 exceedingly difficult. It was Luther who said, "Job is suflering 
 more from my version than from the taunts of his friends." For 
 this reason many commentators have made their own transla- 
 tion, seeking to bring out as each is able to understand it the 
 genius and suggestiveness of the language. 
 
 The present work is based upon the Revised Version, with many 
 of the preferences of the American Old Testament Revision Com- 
 pany incorporated in the text. The divisions into chapters are 
 indicated in the margin simply for convenience of comparison 
 with the Authorized and Revised versions. The paragraphs or 
 sections of the text are made not with reference to the parallelism 
 of Hebrew versification, a feature altogether too technical for 
 the average student of literature, but rather with regard to due 
 subordination of the thought and ease of interpretation. 
 
 The feature to which special attention is called is that of the 
 supplementary readings at the lower margin on each page. These 
 readings are from three separate translations, and furnish to the 
 reader at a glance the most striking diflferences in the attempt to 
 convey in English the sense of the original. Professor John F. 
 Genung, in a letter to me, says of his translation that it "differs 
 from the current one generally in the direction of greater literal- 
 ness. Yet my interpretation of that literalness was made not 
 
 V 
 
Vi PREFACE 
 
 only with the linguistic, but with the literary feeling; regard 
 being had to the translation not only of the idea, but of the 
 emotion and the suggestiveness due to order of words, turns of 
 expression, and the like, so far as these things are amenable to 
 translation." Dr. Cowles has departed from the word-for-word 
 translation to express in a prose translation more fully the log- 
 ical relations of the several clauses to each other and to the main 
 argument, introducing in brackets for this purpose "some con- 
 necting and explanatory words or clauses." The translation by 
 Professor Noyes, of Harvard, though much the oldest, is of special 
 interest and value because of its smoothness and adaptability to 
 the requirements of the average reader. It is designed that these 
 readings, with the text, shall furnish a comparative study from, 
 four translations, each from a different point of view ; and in this 
 way will come to light shades of meaning and color otherwise 
 concealed from view. 
 
 For the cordial permission to use their translations as I have 
 done in this book, I wish most gratefully to acknowledge the 
 kindness of Professor John F. Genung, of Amherst College, and 
 of D. Appleton & Company, and the American Unitarian Associa- 
 tion of Boston, publishers respectively of the works of Dr. Henry 
 Cowles and Dr. George R. Noyes. 
 
 The notes have been prepared not only to make clear the 
 meaning of difficult words and expressions, but to stimulate 
 the reader and student to some thinking and inquiry on his 
 part. For college classes it is recommended that a text-book of 
 rhetoric be kept within easy reach for constant reference. 
 
 The study of the Book of Job has been to me a great delight. 1 
 trust that this presentation of it will be helpful to others. 
 
 Otterbein University, March, 1898. 
 
CONTENTS 
 
 PAGE 
 
 Preface, --------_... y 
 
 Introduction, ix 
 
 Analysis of Poem, xix 
 
 Persons and Places, xxi 
 
 Explanatory, xxii 
 
 The Text, 23 
 
 Notes, - 12i 
 
 Index of Familiar Lines, 211 
 
 Index of Words, -213 
 
INTRODUCTION 
 
 The Book of Job is the masterpiece in the world's 
 literature. For depth of thought, sublimity of concep- 
 tion, and beauty of expression, it is unsurpassed. The 
 keenest criticism and the most profound scholarship the 
 world has ever known have endeavored in vain to 
 exhaust the matchless wealth of its materials; it yet 
 remains the brightest and, perhaps, most distant star 
 in the literary firmament. 
 
 Because of its narrative and philosophical interest, the 
 Book of Job has probably received in the past more atten- 
 tion on the side of the higher unity, or its place and 
 meaning as a whole, than any other Biblical book. 
 Texts, it is true, upon which to build the superstructure 
 of a sermon, are found in it almost without number ; but 
 the Job problem, the mystery of human sufiering, the 
 providential government of God, the enigmas of life as 
 they come to every man in the progress of his earthly 
 pilgrimage, — these are some of the significant problems 
 suggested, not by texts and chapters, but by the study 
 of the book in its larger unity and character as literature. 
 It is these also that have given to the Book of Job uni- 
 versal interest. It is for every man in every age. " One 
 feels, indeed," says Carlyle, "as if it were not Hebrew; 
 such a noble universality, difierent from noble patriotism 
 or sectarianism, reigns in it. A noble book: all men's 
 book ! " The Iliad and the ^neid, Hamlet and Paradise 
 
X INTRODUCTION 
 
 Lost, the Divine Comedy and Faust, are almost insignifi- 
 cant in grandeur of purpose, majestic sweep of thought, 
 and wealth of diction, when compared with this single 
 book of our English Bible. 
 
 The Book of Job belongs to what is called the Wisdom 
 literature of the Hebrews. As in the Proverbs and Eccle- 
 siastes, so in this there is easily discovered a philosophical 
 interest, based upon the experience of life. It is the 
 product, therefore, of an age of reflection, on hfe, on 
 conduct, and on some of the mj^steries that are forever 
 crying out for solution. Philosophy is not always mere 
 speculation, nor the vagaries of an unsettled or unculti- 
 vated mind. The sj^stems of thought that have withstood 
 the ravages of time and the onward march of truth have 
 been built upon sure and imperishable foundations, re- 
 vealed to man in the conscious workings of his own 
 soul, or more directly still by the power and Spirit of 
 God. More clearly than we shall ever be able to trace, 
 these systems have sprung from some act or event of 
 history, either in the life of a single individual, or of the 
 whole race. From this as a starting-point, simple or com- 
 plex, thought has taken shape and has gone on to possess 
 fields before unknown and treasures hitherto ungathered. 
 
 So it must have been with the Book of Job. It is not 
 in the purpose of this introduction, nor of the body of 
 notes on the text, to discuss the claims of historical 
 criticism. We are dealing here with the Book of Job 
 on its purely literary side, a point of view with which 
 questions of authorship and date of composition have 
 little or nothing to do. Much will be gained if the stu- 
 dent will assume with Luther that the "Book of Job is 
 a record of facts," and not the mere fiction or fancy of 
 poetic genius. Until more light is thrown upon these 
 sacred pages than that which comes from theory and 
 
INTRODUCTION XI 
 
 speculation, the man Job will continue to be one of the 
 most interesting and most real of Old Testament char- 
 acters, and the Book of Job in all essential features 
 historically true. Who will say that the profound spir- 
 itual philosophy permeating every part of the poem has 
 not had a more fitting origin in the real experience of 
 some patriarch out on the plains of Arabia, the silent 
 desert about him and the stars above him, than in an 
 age disturbed by national disruption and weakened by 
 personal indulgence ? 
 
 On the other hand, it must not be forgotten that we 
 see here the hand of the artist. The Book of Job is a 
 poem, and one of surpassing richness and beauty. In 
 diction, figures of speech, power of suggestion, wealth of 
 imagery,— where is its equal? Every reference to the 
 heavens above, to the earth beneath, and to the dark and 
 hidden places where no eye can see, becomes a jewel in 
 literature. The air, and sky, and sea ; insect, and bird, 
 and beast ; mountain and dale ; flower and tree ; storm 
 and calm; — what has the poet not seen and fashioned 
 with consummate skill as gems of rarest worth? It 
 would be a mistake to think that it is art for art's sake. 
 The highest art must have the highest thought, and the 
 highest thought in some way links as by a golden chain 
 the soul with God. As a divinely inspired book, on the 
 greatest of all themes, could it be less beautiful than it 
 is? On these twenty-five pages of our Bible has streamed 
 
 "The light that never was on sea or land," 
 
 and its artistic excellence, not less than the deep under- 
 current of its thought, is as much beyond that of litera- 
 ture outside the covers of the Sacred Book as the divine 
 poet is above the human. 
 There has always been an interesting question concern- 
 
Xii INTRODUCTION 
 
 ing the form of the poem. How shall we classify it 
 according to the generally accepted principles of modern 
 literary criticism ? All students agree that Hebrew liter- 
 ature is lacking in the drama, in the strict sense of that 
 word. Yet many find in the Book of Job elements that 
 give it a decided dramatic leaning. Professor Delitzsch 
 calls it "a drama, and in the narrower sense, a tragedy. 
 . . . There is no interchange of action, nor contest with 
 the fist or sword ; yet there is a contest of thoughts and 
 words. The book is distinguished by its full and clear 
 outlines of character. . . . The culminating feature in 
 the dramatic art consists in this, that, while the book 
 nowhere defines the central idea, it makes it vivid and 
 lifelike. The Book of Job was not intended for the 
 stage: for the Jews got the theater for the first time at 
 a much later period from the Greeks and the Romans, 
 and dramatic representations were out of accord with 
 the spirit of the Jewish religion. But a drama is possible 
 without a stage." 
 
 Others regard it rather as epic in form and substance. 
 Says Professor Genung, " Whatever its technical type, the 
 poem is the embodiment of a veritable epos of a history 
 which . . . lies at the very basis of pure religion, full of 
 significance for its integrity and perpetuity." "We 
 know that no other nations have ever approached the 
 Hebrews in their genius for apprehending spiritual truth. 
 If the Jews were to give to the world an epic, would it be 
 a story of battle and bloodshed, or of strange adventures 
 beyond the sea? These by no means represent their 
 national character. For the most genuine expression of 
 their life you must look under the surface, in the soul, 
 where worship and aspiration and prophetic faith come 
 face to face with God." ^ So that this story of Job's 
 
 * JEpic of tJie Inner Life, pp. 27, 28. 
 
INTRODUCTION Xlll 
 
 loyalty and integrity, established by a supreme test, is 
 the epoSj the glory of the nation's ideal, the theme worth 
 singing. 
 
 A view combining in an attractive manner these two 
 theories is that of Professor Moulton in his "Literary 
 Study of the Bible," when he calls the Book of Job *'a 
 dramatic parable in a frame of epic story." But it mat- 
 ters little by what name it is called. Its greatness consists 
 in large measure in not falling distinctly into any one 
 class, but belonging almost equally to the three great 
 divisions of poetic literature — epic, lyric, and dramatic. 
 The interest of story and action is so evenly balanced 
 throughout the poem that it seems folly to contend for 
 the dominance of the one over the other. The lyric 
 spirit is so manifest in what is usually called Job's curse, 
 and, indeed, in portions of the speeches in the contro- 
 versy, that the whole book has upon the reader somewhat 
 the influence of a song sublime, pouring forth with no 
 restraint from the depths of the human soul. Wholly 
 Inadequate is that consideration of the book which makes 
 it only a debate or controversy on a matter of great 
 importance. The chief interest is not in the dialogue 
 of those who are gathered about the ash-heap. The 
 character of those taking part is drawn with much clear- 
 ness and force, each one having a personality all his 
 own, and contributing in his own way to the result as 
 a whole. But Job remains the true and abiding interest. 
 His triumph is complete. Upward as on a golden stair- 
 way he climbs, through the storm into the calm, out of 
 the dark into the light. Thus it is that "in its use of 
 natural imagery, in its analysis of the heart, in its pas- 
 sionate utterances of anguish and victory, in its lyric 
 laments, in its sarcasms and invective, in the boldness 
 and comprehensiveness of its handling of profound 
 
XiV INTRODUCTION 
 
 practical questions to-clay in the foreground of Christian 
 thought, and in its magnificent displays of the divine 
 splendor, the poem surpasses every other single work 
 in the whole world of poetic literature." 
 
 The argument of the poem is given with such fullness 
 in the notes that but one or two thoughts need to be 
 added here. The genius of the poet is nowhere more 
 sublime than in the words attributed by him to the voice 
 from the whirlwind, the voice of God. Such thoughts 
 could spring from the mind of man only as inspired of 
 God and upheld by him in its unusual flight. Like a 
 panorama, the grandeur of the universe is made to pass 
 before Job, the order of creation is reviewed, the adapta- 
 tion of all the forms of animal life to the jDarticular 
 environment in which they are found is vividly and 
 beautifully set forth ; these Job is made to see as he has 
 never seen them, and with this new vision comes the 
 overwhelming realization of the little place he occupies 
 in the great work and wisdom of God. Not a word is 
 uttered by the Divine Voice on the great question that 
 Job and his friends have been debating. Human genius 
 working alone would not have been content with such 
 seeming indirection and absence of narrative continuity. 
 Indeed, not a few have entirely failed to grasp the real 
 purpose and meaning of the theophany. When we recall 
 the story of the prologue and the darkness into which 
 Job was plunged by no fault of his own; when we 
 remember that he is fighting a battle as Jehovah's 
 champion for the right against terrible odds, and yet 
 is so fixed in his reliance and confidence in the justice 
 of his cause that he boldly demands vindication at the 
 hands of God, who is his judge ; when we remember all 
 this, how could a dinouement be more fitting? The 
 divinely guided poet has made no mistake. Jehovah 
 
INTRODUCTION XV 
 
 speaks the words that cause Job to recognize the depth 
 of that wisdom which he has tried to fathom. What cares 
 he now for his sufferings! The outcome was not what 
 he anticipated, and not what we from the human side 
 would exj)ect, but the triumph of Job is not less complete. 
 When with enraptured vision he sees the matchless 
 picture of Divine Wisdom as drawn by the pencil of 
 the Divine Artist, he admits with tranquillity of soul: 
 
 " I know that Thou canst do all things, 
 And that no purpose of Thine can be restrained." 
 
 " I had heard of Thee by the hearing of the ear; 
 But now mine eye seeth Thee, 
 Wherefore I abhor myself, and repent 
 In dust and ashes." 
 
 And is not just this the real lesson of the Book of Job? 
 No doubt, the book explains to us the uses of affliction 
 and trial, but its sublimest lesson is to lift us above the 
 need of explanation. The soul that has come fully to 
 know God and to rest supremely in him, has no care for 
 the tossing of the billows cast up by the sea over which 
 it is voyaging, for he is at the helm, and he created the 
 sea and rules the storm. There is a time in the progress 
 of the soul when the majesty and glory of God come with 
 such power and beauty that there is no room for question- 
 ing or boasting or asking for reasons. There are some 
 things we are not to know, and yet it is the test of our 
 love and faith to continue true and loyal in his service in 
 the absence of knowledge. With such a spirit wrought 
 into the life of the soul, there will come a joy and peace 
 that no accusation of the evil one, no bickerings with 
 sincere but misguided friends, no persecutions of enemies, 
 no doubts or misgivings, can ever disturb or destroy. 
 
 There are absolutely no data from which to determine 
 
XVi INTRODUCTION 
 
 who wrote the Book of Job, or the date of its composition. 
 It has been attributed to Job himself, to Elihu, to Moses, 
 or to some writer living as late as, or even later than, the 
 time of David. The significant fact is that " he has com- 
 mitted his book to the care of the ages without a name." 
 
 Up and down the centuries, the keen, searching eye of 
 the critic has been looking for the age that could produce 
 this most splendid flower of Hebrew poetry, but no 
 certainty has yet been reached. Two or three points in 
 the discussion seem to be pretty well established. Job 
 and his friends, as well as the scene and atmosphere of 
 the whole poem, unmistakably belong to the patriarchal 
 ages. The later Old Testament books assume that Job 
 was a real person, and speak with as much certainty of 
 him as they do of Noah and Daniel. The author, who 
 has given with such marvelous skill the experiences of 
 Job, must have lived at or very close to the time when 
 these experiences occurred. But, however these things 
 may be, it is very certain that this Book of Job was 
 included from the first in the sacred canon in good faith 
 by those who believed in its inspiration, and who knew 
 more of its authorship and authority than we can ever 
 know. With confidence, therefore, in its integrity, and 
 in the fact that it has a place in the Sacred Scriptures, 
 the student may bring to the study of the Book of Job 
 the best thought of which he is capable. 
 
 There is nothing more to add, except to say that the 
 Book of Job is a voice speaking to us out of the far- 
 distant past, but speaking with such emphasis and beauty 
 the words of eternal life, that our faith clings the stronger 
 to that other perfect man of whom the prophet wrote: 
 
 "He was wounded for our transgressions. He was 
 bruised for our iniquities: the chastisement of our peace 
 was upon Him; and with His stripes we are healed." 
 
THE BOOK OF JOB 
 
'Acquaint thyself with God, if thou would'st taste 
 His works. Admitted once to his embrace, 
 Thou Shalt perceive that thou wast blind before ; 
 Thine eye shall be instructed, and thine heart 
 Made pure shall relish, with divine delight 
 Till then unfelt, what hands divine have wrought." 
 
 Cowper. 
 
ANALYSIS 
 
 PAGE 
 
 The PROiiOGTTE ( in prose ), ---------23 
 
 Job's Lyric of Woe, ___.27 
 
 The Controversy— 
 
 The First Round of Speeches, 30 
 
 The Second Round of Speeches, 54 
 
 The Third Round of Speeches, 70 
 
 The Speech of EijIhtj, ------...92 
 
 The Speech of the Lord, or the Voice from the Whirl- 
 wind, 107 
 
 Job's Reply, 117 
 
 The Epilogue (in prose), 118 
 
THE PERSONS 
 
 The Lord (Jehovah). 
 
 The Sons of God. 
 
 The Satan or Adversary. 
 
 Job, the wealthy patriarch of Uz. 
 
 Eliphaz, 1 
 
 BiLDAD, I Friends of Job ; venerable men. 
 
 ZOPHAR, J 
 
 EiiiHU, a young man, full of spirit and self-confidence. 
 
 The Wife of Job. 
 
 Friends, Messengers, and Spectators. 
 
 THE SCENES OR PLACES 
 
 Heaven : Job's trial determined at a council of God with his 
 sons. 
 
 Uz : A country east of Palestine, the home of Job and his 
 family. 
 
 An Ash-Mound : Outside a village ; the scene of Job's suffer- 
 ing and of the controversy with his friends. 
 
EXPLANATORY 
 
 The chapter references, in the margin, are to the Authorized 
 and the Revised versions of the Bible. 
 
 In supplementary readings at the foot of the page the figures 
 refer to lines in the text above. The readings are from the follow- 
 ing translations : 
 
 Genung's translation of the Book of Job ( " The Epic of the 
 Inner Life") — G. 
 
 Noyes's translation of the Book of Job— N. 
 
 Cowles's translation of the Book of Job— C. 
 
 P. means page; 1., line. 
 
 In the Notes, page and line are indicated as follows: 2 : 4. 
 
THE PROLOGUE 
 
 Chap. 1. 
 There was a man in the land of Uz, whose name 
 was Job ; and that man was perfect and upright, and 
 one that feared God, and turned away from evil. 
 And there were born unto him seven sons and three 
 daughters. His substance also was seven thousand 5 
 sheep, and three thousand camels, and five hundred 
 yoke of oxen, and five hundred she-asses, and a very 
 great household ; so that this man was the greatest 
 of all the children of the east. And his sons went 
 and held a feast in the house of each, one upon his 10 
 day ; and they sent and called for their three sisters 
 to eat and to drink with them. And it was so, when 
 the days of their feasting were gone about, that Job 
 sent and sanctified them, and rose up early in the 
 morning, and offered burnt offerings according to the 15 
 number of them all : for Job said, "It may be that 
 my sons have sinned, and renounced God in their 
 hearts." Thus did Job continually. 
 
 Now it came to pass on the day when the sons 
 of God came to present themselves before the Lord, 20 
 that Satan came also among them. 
 
 5 Substance. — ( R. V. marg.) cattle; (G.) property; (C.) 
 
 possessktns. 
 9 Children. — ( N.) inhabitants. 
 10 In the house, et seq. — ( C.) in each one^s Twuse on his 
 
 birthday. 
 17 Renounced.— ( G.) blasphemed ; ( C.) bid farewell to. 
 23 
 
24 THE BOOK OF JOB 
 
 And the Lord said unto Satan, "Whence comest 
 thou?'' 
 
 Then Satan answered the Lord, and said, " From 
 going to and fro in the earth, and from walking up 
 5 and down in it." 
 
 And the Lord said unto Satan, "Hast thou consid- 
 ered my servant Job? for there is none Uke him in 
 the earth, a perfect and an upright man, one that 
 feareth God, and turneth away from evil." 
 10 Then Satan answered the Lord and said : ' ' Doth Job 
 fear God for nought ? Hast not Thou made an hedge 
 about him, and about his house, and about all that 
 he hath, on every side ? Thou hast blessed the work of 
 his hands, and his substance is increased in the land. 
 15 But jDut forth Thine hand now, and touch all that he 
 hath, and he will renounce Thee to Thy face." 
 
 And the Lord said unto Satan, "Behold, all that 
 he hath is in thy power; only upon himself put not 
 forth thine hand." 
 20 So Satan went forth from the presence of the Lord. 
 
 And it fell on a day when his sons and his daugh- 
 ters were eating and drinking wine in their eldest 
 brother's house, that there came a messenger unto 
 Job, and said, "The oxen were plowing, and the asses 
 
 25 feeding beside them : and the Sabeans fell upon them, 
 and took them away ; yea, they have slain the sei-v- 
 ants with the edge of the sword; and I only am 
 escaped alone to tell thee." 
 
 14 Substance. —See p. 23, 1. 5. 
 
 16 Renounce Thee to Thy face. — ( C.) loill surely say 
 
 thee farewell to thy face. 
 26 Servants. — ( G. ) youths; (C.) young men. See also 
 
 p. 25, 11. 3, 9. 
 
THE PROLOGUE 25 
 
 While he was yet speaking, there came also another, 
 and said, "The fire of God is fallen from heaven, and 
 hath burned up the sheep, and the servants, and con- 
 sumed them; and I only am escaped alone to tell 
 thee." 5 
 
 While he was yet speaking, there came also another, 
 and said, "The Chaldeans made three bands, and fell 
 upon the camels, and have taken them away, yea, 
 and slain the servants with the edge of the sword; and 
 I only am escaped alone to tell thee." 10 
 
 While he was yet speaking, there came also an- 
 other, and said, "Thy sons and thy daughters were 
 eating and drinking wine in their eldest brother's 
 house: and, behold, there came a great wind from 
 the wilderness, and smote the four corners of the 15 
 house, and it fell upon the young men, and they are 
 dead; and I only am escaped alone to tell thee." 
 
 Then Job arose, and rent his mantle, and shaved 
 his head, and fell down upon the ground, and wor- 
 shipped; and he said, "Naked came I out of my 20 
 mother's womb, and naked shall I return thither : the 
 Lord gave, and the Lord hath taken away ; blessed 
 be the name of the Lord." In all this Job sinned 
 not, nor charged God foolishly. 
 
 Chap. 2. 
 
 Again there was a day when the sons of God came to 25 
 present themselves before the Lord, and Satan came 
 also among them to present himself before the Lord. 
 
 And the Lord said unto Satan, "From whence 
 comest thou?" 
 
 14 ( C.) a great tvind-storm sivept across the desert. 
 
 23 Nob charged God FOOLiSHiiY. — (G.) nor attributed 
 aught unbeseeming to God ; ( C.) nor imputed folly 
 to God; (N.) nor uttered vain words against God. 
 
26 THE BOOK OF JOB 
 
 And Satan answered the Lord and said, "From 
 going to and fro in the earth, and from walliing up 
 and down in it." 
 And the Lord said unto Satan, "Hast thou con- 
 5 sidered my servant Job? for there is none like him 
 in the earth, a perfect and an upright man, one that 
 feareth God, and turneth away from evil: and he 
 still holdeth fast his integrity, although thou movedst 
 me against him, to destroy him without cause." 
 10 And Satan answered the Lord, and said : " Skin for 
 skin, yea, all that a man hath will he give for his 
 life. But put forth Thine hand now, and touch his 
 bone and his flesh, and he will renounce Thee to Thy 
 face." 
 15 And the Lord said unto Satan, "Behold, he is in 
 thine hand ; only spare his life." 
 
 So Satan went forth from the presence of the Lord, 
 
 and smote Job with sore boils from the sole of his 
 
 foot unto his crown. And he took him a potsherd 
 
 20 to scrape himself withal; and he sat among the 
 
 ashes. 
 
 Then said his wife unto him, "Dost thou still hold 
 fast thine integrity? renounce God, and die." 
 But he said unto her : " Thou speakest as one of the 
 25 foolish women speaketh. What? shall we receive 
 good at the hand of God, and shall we not receive 
 evil ? " 
 In all this did not Job sin with his lips. 
 
 5 ( G.), ( C), and ( N.) here, as also in 1. 7, p. 24, use a comma 
 after Job, and in ( G. ) and ( N. ) the clause follow- 
 ing begins with that instead of for. The question 
 closes with evil, 1. 7. 
 
 18 Sore boils.— ( C.) burning ulcers ( the black leprosy ). 
 
 23 Renounce. — ( G.) curse ; ( C.) bid farewell to. 
 
THE PROLOGUE 27 
 
 Now when Job's three friends heard of all this evil 
 that was come upon him, they came every one from 
 his own place; Eliphaz the Temanite, and Bildad 
 the Shuhite, and Zophar the Naamathite : and they 
 made an appointment together to come to bemoan 5 
 him and to comfort him. And when they lifted up 
 their eyes afar off, and knew him not, they lifted up 
 their voice, and wept ; and they rent every one his 
 mantle, and sprinkled dust upon their heads toward 
 heaven. So they sat down with him upon the ground 10 
 seven days and seven nights, and none spake a word 
 unto him: for they saw that his grief was very great. 
 
 JOB^ LYRIC OF WOE 
 
 Chap. 3. 
 After this opened Job his mouth, and cursed his 
 day. And Job answered and said: 
 
 " Let the day perish wherein I was born, 15 
 
 And the night which said, ' There is a man child con- 
 ceived.' 
 
 Let that day be darkness ; 
 
 Let not God from above seek for it. 
 
 Neither let the light shine upon it. 
 
 Let darkness and the shadow of death claim it for 20 
 their own ; 
 
 Let a cloud dwell upon it ; 
 
 Let all that maketh black the day terrify it. 
 
 1 (G.) and (N.) omit when, and in second line read and 
 
 came. 
 12 Grief.— ( G.) affliction. 
 22 ( C.) Let eclipses of day strike terror through it. 
 
28 THE BOOK OF JOB 
 
 "As for that night, let thick darkness seize upon it : 
 Let it not rejoice among the days of the year; 
 Let it not come into the number of the months. 
 Lo, let that night be barren; 
 5 Let no joyful voice come therein. 
 Let them curse it that curse the day, 
 Who are ready to rouse up leviathan. 
 Let the stars of the twilight thereof be dark : 
 Let it look for light, but have none ; 
 10 Neither let it behold the eyelids of the morning : 
 
 Because it shut not up the doors of my mother's 
 
 womb. 
 Nor hid trouble from mine eyes. 
 
 " Why died I not from the womb? 
 
 Why did I not give up the ghost when my mother 
 bare me ? 
 15 Why did the knees receive me ? 
 
 Or why the breasts, that I should suck ? 
 
 For now should I have lain down and been quiet ; 
 
 I should have slept ; then had I been at rest : 
 
 With kings and counsellors of the earth, 
 20 Who built up waste places for themselves ; 
 
 Or with princes that had gold, 
 
 Who filled their houses with silver ; 
 
 Or as an hidden untimely birth I had not been ; 
 
 As infants which never saw light. 
 25 There the wicked cease from troubling ; 
 
 And there the weary be at rest. 
 
 7 Ready.— ( G.), ( N.) skilled ; ( C.) who have skill to excite to 
 
 frenzy the crooked serpent. 
 10 ( C. ) Let it never look forth through the eyelids of the davm. 
 17 ( N.) For now should I lie down and be quiet. 
 20 ( G. ), ( C. ) Who built themselves ruins. 
 
JOB'S LYRIC OF WOE 29 
 
 There the prisoners are at ease together ; 
 They hear not the voice of the taslimaster. 
 The small and the great are there ; 
 And the servant is free from his master. 
 
 ** Wherefore is light given to him that is in misery, 5 
 And life unto the bitter in soul ; 
 Who long for death, but it cometh not ; 
 And dig for it more than for hid treasures ; 
 Who rejoice exceedingly, 
 
 And are glad, when they can find the grave ? 10 
 
 Why is light given to a man whose way is hid, 
 And whom God hath hedged in? 
 For my sighing cometh before I eat, 
 And my groanings are poured out like water. 
 For the thing which I fear cometh upon me, 15 
 
 And that which I am afraid of cometh unto me. 
 I am not at ease, neither am I quiet, neither have I 
 
 rest; 
 But trouble cometh." 
 
 1, 2 ( C. ) Slaves are all quiet there; they hear no voice of the 
 driver. 
 11 Way is hid. — ( C. ) life-path is darkened. 
 15-18 ( G.) JF'or I feared a fear, and it hath overtaken me, 
 And what I dreaded is come upon me. 
 I was not heedless, nor was I at ease, 
 Nor was lot rest,— yet trouble came. 
 
30 THE BOOK OF JOB 
 
 THE CONTROVERSY 
 Mrst Bound of Speeches 
 
 Emphaz 
 Chap. 4. 
 
 Then answered Eliphaz the Temanite, and said : 
 
 "If one assay to commune with thee, wilt thou 
 be grieved ? 
 But who can withhold himself from speaking ? 
 Behold, thou hast instructed many, 
 5 And thou hast strengthened the weak hands. 
 Thy words have upholden him that was falling. 
 And thou hast made firm the feeble knees. 
 But now it is come unto thee, and thou faintest ; 
 It toucheth thee, and thou art troubled. 
 10 Is not thy fear of God thy confidence. 
 And the integrity of thy ways thy hope ? 
 
 "Remember, I pray thee, who ever perished, being 
 innocent ? 
 
 Or where were the upright cut off ? 
 
 According as I have seen, they that plow iniquity, 
 15 And sow trouble, reap the same. 
 
 By the breath of God they perish. 
 
 And by the blast of His anger are they consumed. 
 
 The roaring of the lion, and the voice of the fierce lion, 
 
 And the teeth of the young lions, are broken. 
 20 The old lion perisheth for lack of prey, 
 
 And the whelps of the lioness are scattered abroad. 
 
 10 Fear of God.— ( G. ) piety. 
 15 Tkouble.— (G.) wickedness. 
 
THE CONTROVEESY 31 
 
 "Now a thing was secretly brought to me, 
 And mine ear received a whisper thereof. 
 In thoughts from the visions of the night, 
 When deep sleep falleth on men, 
 
 Fear came upon me, and trembling, 5 
 
 Which made all my bones to shake. 
 Then a spirit passed before my face ; 
 The hair of my flesh stood up. 
 It stood still, but I could not discern the appearance 
 
 thereof ; 
 A form was before mine eyes : 10 
 
 There was silence, and I heard a voice, saying, 
 ' Shall mortal man be more just than God ? 
 Shall a man be more pure than his Maker ? 
 Behold, He putteth no trust in His servants; 
 And His angels He chargeth with folly : 15 
 
 How much more them that dwell in houses of clay, 
 Whose foundation is in the dust. 
 Who are crushed before the moth ! 
 Betwixt morning and evening they are destroyed : 
 They perish for ever without any regarding it. 20 
 
 Is not their tent-cord plucked up within them ? 
 They die, and that without wisdom.' 
 
 Chap. 5. 
 
 " Call now ; is there any that will answer thee ? 
 And to whom of the holy ones wilt thou turn ? 
 For vexation killeth the foolish man, 25 
 
 1 Thing. — ( G. ), ( C. ), ( N. ) word. 
 
 12 ( G. ) Shall mortal man he just heforre Ood f 
 
 18 (G.) Who are crushed like the moth; (N.) Who crumble to 
 pieces, as if moth-eaten ! 
 
 21 (C.) Does not their glory pass away {as the moving cara- 
 vans of the desert ) f ( N.) The excellency that is 
 in them is torn away. 
 
 25 (G. ) Nay, rather, anger destroyeth the foolish man. 
 
32 THE BOOK OF JOB 
 
 And jealousy slayeth the silly one. 
 
 I have seen the foolish taking root : 
 
 But suddenly I cursed his habitation. 
 
 His children are far from safety, 
 5 And they are crushed in the gate, 
 
 Neither is there any to deliver them. 
 
 Whose harvest the hungry eateth up. 
 
 And taketh it even out of the thorns. 
 
 And the snare gapeth for their substance. 
 10 " For affliction cometh not forth of the dust. 
 
 Neither doth trouble spring out of the groimd ; 
 
 But man is born unto trouble, 
 
 As the sparks fly upward. 
 
 *' But as for me, I would seek unto God, 
 15 And unto God would I commit my cause : 
 
 Who doeth great things and unsearchable ; 
 
 Marvellous things without number : 
 
 Who giveth rain upon the earth, 
 
 And sendeth waters upon the fields : 
 20 So that He setteth up on high those that are low ; 
 
 And those who mourn are exalted to safety. 
 
 He frustrateth the devices of the crafty. 
 
 So that their hands cannot perform their enterprise. 
 
 He taketh the wise in their own craftiness : 
 25 And the counsel of the froward is carried headlong. 
 
 They meet with darkness in the day-time. 
 
 And grope at noonday as in the night. 
 
 1 ( G. ) And the simple are slain by passion. 
 
 12 But. ( G. ), ( C. ) /or ; ( N. ) belwld. 
 
 13 (G. ) As the sons of the flame fly aloft; (C.) And sparks 
 
 mount upward flying. 
 23 ( C. ) And their hands cannot work out their thought. 
 25 ( G.) And the counsel of the subtile overreacheth itself. 
 
THE CONTROVERSY 33 
 
 But He saveth from the sword of their mouth, 
 Even the needy from the hand of the mighty. 
 So the poor hath hope, 
 And iniquity stoppeth her mouth. 
 
 *' Behold, happy is the man whom God correcteth: 5 
 Therefore despise not thou the chastening of the 
 
 Almighty. 
 For He maketh sore, and bindeth up ; 
 He woundeth, and His hands make whole. 
 He shall deliver thee in six troubles ; 
 Yea, in seven there shall no evil touch thee. 10 
 
 In famine He shall redeem thee from death ; 
 And in w^ar from the power of the sword. 
 Thou shalt be hid from the scourge of the tongue ; 
 Neither shalt thou be afraid of destruction when it 
 
 cometh. 
 At destruction and dearth thou shalt laugh ; 15 
 
 Neither shalt thou be afraid of the beasts of the 
 
 earth. 
 For thou shalt be in league with the stones of the 
 
 field; 
 And the beasts of the field shall be at peace with 
 
 thee. 
 And thou shalt know that thy tent is in peace ; 
 And thou shalt visit thy fold, and shalt miss noth- 20 
 
 ing. 
 Thou shalt know also that thy seed shall be great. 
 And thine offspring as the grass of the earth. 
 
 1, 2 (Q.) So from the swoi'd, from their mouth, 
 
 And from the hand of the strong,— He rescueth the 
 needy. 
 20 Visit thy fold.— (G.) review thy household; ( C.) visit 
 thy sheepfold; (N.) visit thy dwelling. 
 
34 THE BOOK OF JOB 
 
 Thou Shalt come to thy grave in a full age, 
 Like as a shock of grain cometh in in its season. 
 
 "Lo this, we have searched it, so it is ; 
 Hear it, and know thou it for thy good." 
 
 Job 
 Chap. 6. 
 5 Then Job answered and said : 
 
 " Oh that my vexation were but weighed, 
 And all my calamity laid in the balances ! 
 For now it would be heavier than the sand of the 
 
 seas : 
 Therefore have my words been rash. 
 10 For the arrows of the Almighty are within me, 
 The poison whereof my spirit drinketh up : 
 The terrors of God do set themselves in array against 
 me. 
 " Doth the wild ass bray when he hath grass? 
 Or loweth the ox over his fodder ? 
 15 Can that which hath no savour be eaten without 
 salt? 
 Or is there any taste in the white of an egg ? 
 My soul ref useth to touch them ; 
 They are as loathsome food to me. 
 
 4 (G.) Hear it, and know thou; it is for thee; (C.) Hear 
 and learn it for thyself; ( N.) Hear it, and lay 
 it up in thy mind ! 
 6, 7 ( G. ) OTi that mine anger were weighed, were weighed, 
 And, laid in the balances against it, my wretched- 
 ness ! 
 17, 18 ( N.) That which my soul abhorreth to touch 
 Hath become m,y loathsome food. 
 
THE CONTROVERSY 35 
 
 " Oh that I might have my request ; 
 And that God would grant me the thing that I long 
 
 for! 
 Even that it would please God to crush me ; 
 That He would let loose His hand, and cut me off ! 
 And be it still my consolation, 5 
 
 Yea, let me exult in pain that spareth not. 
 That I have not denied the w^ords of the Holy One. 
 
 " What is my strength, that I should wait? 
 And what is mine end, that I should be patient ; 
 Is my strength the strength of stones ? 10 
 
 Or is my flesh of brass ? 
 Is it not that I have no help in me, 
 And that wisdom is driven quite from me ? 
 
 "To him that is ready to faint kindness should be 
 
 showed from his friend ; 
 Even to him that forsaketh the fear of the Almighty. 15 
 My brethren have dealt deceitfully as a brook. 
 As the channel of brooks that pass away ; 
 Which are black by reason of the ice, 
 And wherein the snow hideth itself : 
 What time they wax warm, they vanish : 20 
 
 When it is hot, they are consumed out of their place. 
 The caravans that travel by the way of them turn 
 
 aside ; 
 They go up into the waste, and perish. 
 The caravans of Tema looked. 
 
 5, 6 ( G. ) For then it would still be my comfort, — 
 
 Yea, I should exult in pain, though He spare not. 
 12-15 ( C. ) Is not help in myself utterly wanting, 
 
 And all hope of recovery driven away from me ? 
 A broken-down man should have pity from hisfriena-, 
 Else he forsakes the fear of the Almighty. 
 22 ( C. ) The caravans turn aside into those old tcatcr-courses. 
 
36 THE BOOK OF JOB 
 
 The companies of Sheba waited for thein. 
 They were ashamed because they had hoped ; 
 They came thither, and were confounded. 
 For now ye are nothing ; 
 5 Ye see a terror, and are afraid. 
 
 " Did I say, ' Give unto me ' ? 
 
 Or, ' Offer a present for me of your substance ' ? 
 
 Or, ' Dehver me from the adversary's hand ' ? 
 
 Or, ' Redeem me from the hand of the oppressors ' ? 
 10 " Teach me, and I will hold my peace : 
 
 And cause me to understand wherein I have erred. 
 
 How forcible are w^ords of uprightness ! 
 
 But your reproof, what doth it reprove ? 
 
 Do ye think to reprove words ? 
 15 Seeing that the speeches of one that is desperate are 
 as wind. 
 
 Yea, ye would cast lots upon the fatherless. 
 
 And make merchandise of your friend. 
 
 " Now therefore be pleased to look upon me; 
 
 For surely I shall not lie to your face. 
 20 Return, I pray you, let there be no injustice ; 
 
 Yea, return again, my cause is righteous. 
 
 Is there injustice on my tongue? 
 
 Cannot my taste discern mischievous things ? 
 
 Chap. 7. 
 
 " Is there not a warfare to man upon earth ? 
 25 And are not his days like the days of an hireling ? 
 
 1 Waited for them. — ( G.) set their hope upon them. 
 4 (G.) See now,— ye are just like that; { C.) So ye too have 
 
 now become nothing. 
 16, 17 ( C.) Indeed, ye might as ivell cast lots for the orphan 
 
 or dig a pit for your friend. 
 
 23 ( C.) Does not my moral sense discern ivrong ? 
 
 24 ( C.) Is not man's term oj service short on the earth f 
 
THE CONTROVERSY 37 
 
 As a servant that earnestly desireth the shadow, 
 
 And as an hireling that looketh for his wages : 
 
 So am I made to possess months of vanity, 
 
 And wearisome nights are appointed to me. 
 
 When I lie down, I say, 5 
 
 ' When shall I arise, and the night be gone?' 
 
 And I am full of tossings to and fro unto the dawning 
 
 of the day. 
 My flesh is clothed with worms and clods of dust ; 
 My skin closeth up and breaketh out afresh. 
 My days are swifter than a weaver's shuttle, 10 
 
 And are spent without hope. 
 
 ** Oh remember that my life is a breath : 
 Mine eye shall no more see good. 
 The eye of him that seeth me shall behold me no 
 
 more : 
 Thine eyes shall be upon me, but I shall not be. 15 
 
 As the cloud is consumed and vanisheth away, 
 So he that goeth down to Sheol shall come up no 
 
 more. 
 He shall return no more to his house, 
 Neither shall his place know him any more. 
 Therefore I will not refrain my mouth ; 20 
 
 I will speak in the anguish of my spirit ; 
 I will complain in the bitterness of my soul. 
 
 ** Am I a sea, or a sea-monster, 
 That Thou settest a watch over me ? 
 When I say, ' My bed shall comfort me, 25 
 
 My couch shall ease my complaint ' ; 
 Then Thou scarest me with dreams, 
 
 4 Appointed. — ( G.) doled mit. 
 12 (G.) Remember Thou, that, etc. 
 
38 THE BOOK OF JOB 
 
 And terrifiest me through visions : 
 So that my soul chooseth strangling, 
 And death rather than these my bones. 
 I loathe my life ; I would not live alway : 
 5 Let me alone ; for my days are vanitj^ 
 
 What is man, that Thou shouldest magnify him, 
 And that Thou shouldest set Thy mind upon him. 
 And that Thou shouldest visit him every morning, 
 And try him every moment? 
 10 How long wilt thou not look away from me^ 
 Nor let me alone till I swallow down my spittle ? 
 "If I have sinned, what do I unto Thee, O Thou 
 watcher of men? 
 Why hast Thou set me as a mark for Thee, 
 So that I am a burden to myself ? 
 15 And w^hy dost Thou not pardon my transgression, 
 and take away mine iniquity ? 
 For now shall I lie down in the dust ; 
 And Thou shalt seek me diligently, but I shall not be." 
 
 BiLDAD 
 
 Chap. 8. 
 
 Then answered Bildad the Shuhite, and said : 
 
 *' How long wilt thou speak these things ? 
 20 And how long shall the words of thy mouth be like 
 a mighty wind ? 
 "Doth God pei-vert judgment? 
 Or doth the Almighty pervert justice? 
 
 4 ( G.) J am filled ivith loathing ; let me not live alway ; ( N.), 
 (C) I am wasting away ; I shall not live always. 
 11 ( N.) And let me alone till I have time to breathe ? 
 12, 13 {G.) If I have sinned, ivhat coidd I do unto Thee? 
 Watcher of men, wherefore hast thou, etc. 
 16 Lib Down. — ( N.) sleep. 
 
THE CONTROVERSY 89 
 
 If thy children have sinned against Him, 
 
 And He have delivered them into the hand of their 
 transgression : 
 
 If thou wouldest seek diligently unto God, 
 
 And make thy supplication to the Almighty ; 
 
 If thou wert pure and upright ; 5 
 
 Surely now He would awake for thee, 
 
 And make the habitation of thy righteousness pros- 
 perous. 
 
 And though thy beginning was small, 
 
 Yet thy latter end should greatly increase. 
 
 "For inquire, I pray thee, of the former age, 10 
 
 And apply thyself to that which their fathers have 
 
 searched out : 
 ( For we are but of yesterday, and know nothing. 
 Because our days upon earth are a shadow : ) 
 Shall not they teach thee, and tell thee, 
 And utter words out of their heart? 15 
 
 " * Can the rush grow up without mire? 
 Can the flag grow without water? 
 Whilst it is yet in its greenness, and not cut down, • 
 It withereth before any other herb. 
 So are the paths of all that forget God ; 20 
 
 1, 2 ( N.) yls thy children sinned against him. 
 
 He hath given them up to their transgression. 
 3 DllilGENTLY.— (N.) early. 
 3-7 ( G.) But thou— if thou ivilt seek earnestly unto God, 
 And to the Almighty make supplication, — 
 8o be that thou art pure and upright,— 
 Verily then He will aivake for thee, 
 And will restore the habitation of thy righteousness. 
 10 Former age.— ( C.) earliest generations of men. 
 
 19 ( C.) Yet ( unthout water ) it unll unther before all herbs, 
 
 20 So ARE THE PATHS.— ( N.) Such IS the fate. 
 
40 THE BOOK OF JOB 
 
 And the hope of the godless man shall perish: 
 Whose confidence shall break in sunder, 
 And whose trust is a spider's web. 
 He shall lean upon his house, but it shall not stand : 
 5 He shall hold fast thereby, but it shall not endure. 
 He is green before the sun, 
 And his shoots go forth over his garden. 
 His roots are wrapped about the stone-heap, 
 He beholdeth the place of stones. 
 10 If he be destroyed from his place. 
 
 Then it shall deny him, saying, I have not seen thee. 
 
 Behold, this is the joy of his way. 
 
 And out of the earth shall others spring.' 
 
 " Behold, God will not cast away a perfect man, 
 15 Neither will He uphold the evil-doers. 
 He will yet fill thy mouth with laughter, 
 And thy lips with shouting. 
 
 They that hate thee shall be clothed with shame ; 
 And the tent of the wicked shall be no more." 
 
 Job 
 
 Chap. 9. 
 
 20 Then Job answered and said ; 
 
 " Of a truth I know that it is so : 
 But how can man be just with God ? 
 If he be pleased to contend with Him, 
 He cannot answer Him one of a thousand. 
 
 9 (G.) He lookelh u2ion a house of stone; (C.) His roots 
 
 strike firmly into the stony soil. 
 13 (C. ) From the soil other {and better) Tnen spring up 
 
 {to fill his place). 
 22 But how can.— (G.) And yet — hoiv shall. 
 23, 24 {C.) If God be pleased to contend ivith him, he cannot 
 answei' to one count out of a thousand. 
 
THE CONTROVEESY 41 
 
 He is wise in heart, and mighty in strength : 
 
 Who hath hardened himself against Him and pros- 
 pered ? 
 "Who removeth the mountains, and they know it 
 not. 
 
 When He overturneth them in his anger. 
 
 Who shaketh the earth out of her place, 5 
 
 And the pillars thereof tremble. 
 
 Who commandeth the sun, and it riseth not ; 
 
 And sealeth up the stars. 
 
 Who alone stretcheth out the heavens. 
 
 And treadeth upon the waves of the sea. 10 
 
 Who maketh the Bear, Orion, and the Pleiades, 
 
 And the chambers of the south. 
 
 Who doeth great things past finding out ; 
 
 Yea, marvellous things without number. 
 
 " Lo, He goeth by me, and I see Him not : 15 
 
 He passeth on also, but I perceive Him not. 
 Behold, He seizeth the prey, who can hinder Him? 
 Who will say unto Him, What doest Thou ? 
 God will not withdraw His anger ; 
 
 The helpers of Rahab do stoop under Him. 20 
 
 How much less shall I answer Him, 
 And choose out my words to reason with Him ? 
 Whom, though I were righteous, yet would I not 
 
 answer ; 
 I would make supplication to mine adversary. 
 
 2 ( G.) Who hath defied Him, and remained secure f 
 
 14 Without number.— ( C.) till none can number them, 
 
 16 On also.— ( G.), ( C), ( N.) along. 
 
 17 ( C. ) Lo, He seizes like the lion. 
 
 20 ( N.) The proud helpers are brought low before him. 
 
 24 (G.) Imiist supplicate Him thatjudgeth me; ( N.) IwovM 
 cast myself on the mercy of my judge. 
 
42 THE BOOK OF JOB 
 
 If I had called, and He had answered me ; 
 
 Yet would I not believe that He hearkened unto my 
 
 voice. 
 For He breaketh me with a tempest, 
 And multiplieth my wounds without cause. 
 5 He will not suffer me to take my breath, 
 But fllleth me with bitterness. 
 
 "If we speak of strength, lo. He is mighty! 
 And if of judgment, ' AVho,' saith He, 'will summon 
 
 me'? 
 Though I be righteous, mine own mouth shall con- 
 demn me : 
 10 Though I be perfect, it shall prove me perverse. 
 I am perfect ; I regard not myself ; 
 I despise my life. 
 
 *' It is all one ; therefore I say, 
 He destroyeth the perfect and the wicked. 
 15 If the scourge slay suddenly. 
 
 He will mock at the trial of the innocent. 
 The earth is given into the hand of the wicked i 
 He covereth the faces of the judges thereof; 
 If it be not He, who then is it ? 
 
 20 " Now my days are swifter than a post : 
 They flee away, they see no good. 
 
 8 {C) If as to judicial trial, who will join issue with me 
 before the court f 
 10, 11 ( G. ) Perfect were J, yet would He x>rove me perverse. 
 Peifect I am, — I value not my soul— 
 13 ( C. ) This one thing is certain, therefore I have said it. 
 20, 21 (N. ) My days have been sunfter than a courier; 
 
 They have fled away; they have seen no good. 
 
THE CONTROVERSY 43 
 
 They are passed away as the swift ships : 
 As the eagle that swoopeth on the prey. 
 
 "If I say, I will forget my complaint, 
 I will put off my sad countenance, and be of good 
 
 cheer : 
 I am afraid of all my sorrows, 5 
 
 I know that Thou wilt not hold me innocent. 
 I shall be condemned ; 
 AVhy then do I labour in vain ? 
 If I wash myself with snow water. 
 
 And make my hands never so clean ; 10 
 
 Yet wilt Thou plunge me in the ditch, 
 And mine own clothes shall abhor me. 
 
 "For He is not a man, as I am, that I should 
 answer Him, 
 That we should come together in judgment. 
 There is no Daysman betwixt us, 15 
 
 That might lay His hand upon us both. 
 Let Him take His rod away from me, 
 And let not His terror make me afraid : 
 Then would I speak, and not fear Him; 
 For I am not so in myself." 20 
 
 Chap. 10. 
 " My soul is weary of my life ; 
 
 I will give free course to my complaint ; 
 
 1 Swift ships.— ( G. ) ships of reed. 
 5 ( N. ) Still am I in dread of the multitude of my sorrows. 
 9, 10 ( G. ), ( N. ) 7i^ Ishoidd wash myself in snow, 
 And cleanse my hands with lye. 
 15 Daysman.— ( N. ) umpire ; { C. ) mediator. 
 16-18 (G. ) Who might lay His hand on both of us, 
 
 Who might remove His rod from upon me. 
 That the dread of Him should not unman me. 
 20 ( C. ) But not such is my case in my view; ( G.) For as I 
 am now, lam not myself. 
 
44 THE BOOK OF JOB 
 
 I will speak in the bitterness of my soul. 
 I will say unto God, ' Do not condemn me ; 
 Show me wherefore Thou contendest with me.' 
 " Is it good unto Thee that Thou shouldest oppress, 
 5 That Thou shouldest despise the work of Thine hands, 
 And shine upon the counsel of the wicked ? 
 Hast Thou eyes of flesh, 
 Or seest Thou as man seeth ? 
 Are Thy days as the days of man, 
 10 Are Thy years as man's days, 
 
 That Thou inquirest after mine iniquity. 
 
 And searchest after my sin, 
 
 Although Thou knowest that I am not wicked ; 
 
 And there is none that can deliver out of Thine hand ? 
 
 15 " Thine hands have framed me and fashioned me 
 
 Together round about ; yet Thou dost destroy me. 
 
 Remember, I beseech Thee, that Thou hast fashioned 
 me as clay ; 
 
 And wilt Thou bring me into dust again ? 
 
 Hast Thou not poured me out as milk, 
 20 And curdled me like cheese ? 
 
 Thou hast clothed me with skin and flesh. 
 
 And knit me together with bones and sinews. 
 
 Thou hast granted me life and favour, 
 
 And Thy visitation hath preserved my spirit. 
 25 " Yet these things Thou didst hide in Thine heart; 
 
 I know that this is with Thee : 
 
 If I sin, then Thou markest me, 
 
 And Thou wilt not acquit me from mine iniquity. 
 
 6 (G.) While Thou shinest on the counsel of the ivicked f 
 15, 16 ( N.) Have thy hands completely fashioned and made me 
 In every part, that thou mightest destroy me ? 
 26 Is "WITH Thee.— ( G.) was in Thy mind. 
 
THE CONTROVERSY 46 
 
 If I be wicked, woe unto me ; 
 
 And if I be righteous, yet stiall I not lift up nay head, 
 
 Being filled with ignominy 
 
 And looking upon mine affliction. 
 
 And if my head exalt itself, Thou huntest me as a lion. 5 
 
 And again Thou showest Thyself marvellous upon me. 
 
 Thou renewest Thy witnesses against me, 
 
 And increasest Thine indignation upon me ; 
 
 Changes and warfare are with me. 
 
 "Wherefore then hast Thou brought me forth out 10 
 
 of the womb ? 
 I had given up the ghost, and no eye had seen me. 
 I should have been as though I had not been ; 
 I should have been carried from the womb to the 
 
 grave. 
 Are not my days few ? cease then, 
 
 And let me alone, that I may take comfort a little, 15 
 Before I go whence I shall not return. 
 Even to the land of darkness and of the shadow of 
 
 death ; 
 The land dark as midnight ; 
 
 The land of the shadow of death, without any order. 
 And where the light is as midnight." 20 
 
 ZOPHAR 
 
 Chap. 11. 
 
 Then answered Zophar the Naamathite, and said : 
 " Should not the multitude of words be answered ? 
 
 3, 4 ( G.) Filled as lam rvith shame, and seeing my misery. 
 9 (N.) Neiv hosts continually rise up against me ; (G.) With 
 
 changing host on host opposing me. 
 11 ( C.) Woxdd I had breathed out my life and no eye had 
 
 ever seen me ! 
 22 Shall a throng of words go unanswered ? 
 
46 THE BOOK OF JOB 
 
 And should a man full of talk be justified? 
 Should thy boastings make men hold their peace? 
 And when thou mockest, shall no man make thee 
 
 ashamed ? 
 For thou sayest, ' My doctrine is pure, 
 5 And I am clean in thine eyes.' 
 
 "But Oh, that God would speak, 
 And open His lips against thee ; 
 
 And that He would show thee the secrets of wisdom, 
 For He is manifold in understanding ! 
 10 Kjiow therefore that God exacteth of thee less than 
 thine iniquity deserveth. 
 
 " Canst thou by searching find out God ? 
 
 Canst thou find out the Almighty unto perfection ? 
 
 It is high as heaven ; what canst thou do ? 
 
 Deeper than Sheol; what canst thou know? 
 15 The measure thereof is longer than the earth, 
 
 And broader than the sea. 
 
 If He pass through, and shut up. 
 
 And call unto judgment, then who can hinder Him ? 
 
 For He knoweth vain men : 
 20 He seeth iuiquity also, even though He consider it not. 
 
 But vain man is void of understanding, 
 
 Yea, man is born as a wild ass's colt. 
 
 1 ( G.) And a man of lips be counted in the right f 
 
 9 (G.) For there is fold on fold to tridh; (C.) For there 
 
 are complications in his counsels. 
 13 ( C. ) The things of God are heights of heaven :—what 
 canst thou do? 
 17, 18 ( N.) If he apprehend, and hind, and bring to trial, ivho 
 shall oppose him; (C.) If he arrest and impris- 
 on, and then summon before his bar, who can 
 
 answer 
 
 21, 22 ( G. ) But the witless will never become wise. 
 Till the vAld-ass^s foal be bom a man. 
 
THE CONTROVERSY 47 
 
 "If thou set thine heart aright, 
 And stretch out thine hands toward Him ; 
 If iniquity be in thine hand, put it far away. 
 And let not unrighteousness dwell in thy tents ; 
 Surely then shalt thou lift up thy face without spot ; 5 
 Yea, thou shalt be stedfast, and shalt not fear : 
 For thou shalt forget thy misery ; 
 Thou shalt remember it as waters that are passed 
 
 away : 
 And thy life shall be clearer than the noonday ; 
 Though there be darkness, it shall be as the morning. 10 
 And thou shalt be secure, because there is hope ; 
 Yea, thou shalt search about thee, and shalt take thy 
 
 rest in safety. 
 Also thou shalt lie down, and none shall make thee 
 
 afraid ; 
 Yea, many shall make suit unto thee. 
 But the eyes of the wicked shall fail, 15 
 
 And they shall have no way to flee, 
 And their hope shall be the giving up of the ghost." 
 
 Job 
 
 Chap. 12. 
 Then Job answered and said : 
 
 "No doubt but ye are the people, 
 And wisdom shall die with you. 20 
 
 " But I have understanding as well as you; 
 I am not inferior to you : 
 
 10 (C.) The former darkness shall become as the morning; 
 
 (N.) JVow thou art in darkness, then shalt thou be 
 
 as the morning. 
 14 (G.) And great ones shall pay court unto thee. 
 17 ( G.) And their hope is— to breathe forth their life. 
 22 ( C. ) J am, not more fallen than ye. 
 
48 THE BOOK OF JOB 
 
 Yea, who knoweth not such things as these ? 
 "I am as one that is a laughing-stock to his neigh- 
 bour, 
 
 I who called upon God, and He answered : 
 
 The just, the perfect man is a laughing-stock. 
 5 "In the thought of him that is at ease there is con- 
 tempt for misfortune ; 
 
 It is ready for them whose foot slippeth. 
 
 The tents of robbers prosper. 
 
 And they that provoke God are secure ; 
 
 Into whose hand God bringeth abundantly. 
 
 10 "But ask now the beasts, and they shall teach 
 thee; 
 
 And the fowls of the air, and they shall tell thee : 
 
 Or speak to the earth, and it shall teach thee ; 
 
 And the fishes of the sea shall declare unto thee. 
 
 Who knoweth not in all these, 
 15 That the hand of the Lord hath wrought this ? 
 
 In whose hand is the soul of every living thing, 
 
 And the breath of all mankind. 
 " Doth not the ear try words. 
 
 Even as the palate tasteth its food ? 
 20 With aged men is wisdom. 
 
 And in length of days understanding. 
 "With Him is wisdom and might; 
 
 He hath counsel and understanding. 
 
 4 ( G.) ^ laughing-stock I, the just, the upright. 
 9 ( G.) To him that carrieth his God in his hand. 
 14, 15 ( C.) Who does not learn by all these witnesses 
 
 That the hand of Jehovah doeth this ? 
 20-22 ( C.) With the ancients ( ye say ) is ivisdom ; 
 
 With those of many days is understanding. 
 Rather unth him are vnsdom and might. 
 
THE CONTROVERSY 49 
 
 Behold, He breaketh down, and it cannot be built 
 
 again ; 
 He shutteth up a man, and there can be no opening. 
 Behold, He withholdeth the waters, and they dry- 
 up; 
 Again, He sendeth them out, and they overturn the 
 
 earth. 
 " With Him is strength and sound wisdom : 5 
 
 The deceived and the deceiver are His. 
 He leadeth counsellors away spoiled, 
 And judges maketh He fools. 
 He looseth the bond of kings. 
 
 And bindeth their loins with a girdle. 10 
 
 He leadeth priests away spoiled. 
 And overthroweth the mighty. 
 He removeth the speech of the trusty, 
 And taketh away the understanding of the elders. 
 He poureth contempt upon princes, 15 
 
 And looseth the belt of the strong. 
 He disco vereth deep things out of darkness. 
 And briugeth out to light the shadow of death. 
 He increaseth the nations, and He destroyeth them : 
 He enlargeth the nations, and He leadeth them cap- 20 
 
 tive. 
 He taketh away understanding from the chiefs of the 
 
 people of the earth, 
 And causeth them to wander in a wilderness where 
 
 there is no way. 
 They grope in the dark without light. 
 And He maketh them to stagger like a drunken 
 
 man. 
 
 6 ( G. ) The erring one and he that causeth to err are His. 
 21 (G.) Who dishearteneth the leaders of the people of the 
 land. 
 4 
 
50 THE BOOK OF JOB 
 
 Chap. 13. 
 
 " Lo, mine eye hath seen all this, 
 Mine ear hath heard and understood it. 
 
 " What ye know, the same do I know also : 
 I am not inferior unto you. 
 6 " Surely I would speak to the Almighty, 
 And I desire to reason with God. 
 
 " But ye are forgers of lies. 
 Ye are all physicians of no value. 
 Oh, that ye would altogether hold your peace ! 
 10 And it should be your wisdom. 
 
 "Hear now my reasoning. 
 
 And hearken to the pleadings of my lips. 
 
 Will ye speak unrighteously for God, 
 
 And talk deceitfully for Him ? 
 15 Will ye show partiality to Him? 
 
 Will ye contend for God ? 
 
 Is it good that He should search you out? 
 
 Or as one deceiveth a man, will ye deceive Him ? 
 
 He will surely reprove you, 
 20 If ye do secretly show partiality. 
 
 Shall not His majesty make you afraid, 
 
 And His dread fall upon you ? 
 
 Your memorable sayings are proverbs of ashes, 
 
 Your defences are defences of clay. 
 25 " Hold your peace, let me alone, that I may speak, 
 
 5, 6 ( C. ) But verily, I for my part would speak to the 
 Almighty; I long to debate my cau^e with God. 
 8 (G.) Patehers-up of nothings are ye all; (C.) Miserable 
 
 botchei-s are ye all. 
 13 ( G.) Will ye speak what is wrong, for God f 
 15 ( C.) Will ye accept his person f 
 25 (C.) Cease to interrupt me; let me have scope to speak. 
 
THE CONTROVERSY 51 
 
 And let come on me what will. 
 
 Wherefore should I take my flesh in my teeth, 
 
 And put my life in mine hand ? 
 
 Behold, He will slay me ; I have no hope : 
 
 Nevertheless I will maintain my ways before Him. 
 
 This also shall be my salvation, 
 
 That a godless man shall not come before Him. 
 
 "Hear diligently my speech. 
 And let my declaration be in your ears. 
 Behold now, I have set my cause in order ; 10 
 
 I know that I am righteous. 
 Who is he that will contend with me ? 
 For now shall I hold my peace and give up the ghost. 
 
 " Only do not two things unto me, 
 Then will I not hide myself from Thy face : 15 
 
 Withdraw Thine hand far from me ; 
 And let not Thy terror make me afraid. 
 Then call Thou, and I will answer ; 
 Or let me speak, and answer Thou me. 
 
 " How many are mine iniquities and sins ? 20 
 
 Make me to know my transgression and my sin. 
 Wherefore hidest Thou thy face, 
 And boldest me for Thine enemy ? 
 Wilt Thou harass a driven leaf ? 
 
 And wilt Thou pursue the dry stubble? 25 
 
 For Thou writest bitter things against me. 
 And makest me to inherit the iniquities of my youth : 
 
 4 ( G.) Behold— He may slay me; Imay not hope. 
 
 (C.) Behold, Tie tuill slay m,e: I cannot hope for anything 
 less. 
 11 (G.) I know thai I shall be justified. (C.) I know tJiat I 
 am just ( as to the charge against me ). 
 
52 THE BOOK OF JOB 
 
 Thou puttest my feet also in the stocks, and markest 
 
 all my paths ; 
 Thou settest a bound to the soles of ray feet : 
 Though I am like a rotten thing that consumeth, 
 Like a garment that is moth-eaten. 
 
 5 " Man that is born of a woman 
 Is of few days, and full of trouble. 
 He Cometh forth like a flower, and is cut down : 
 He fleeth also as a shadow, and continueth not. 
 "And dost Thou open Thine eyes upon such an one, 
 10 And bringest me into judgment with Thee? 
 
 "Who can bring a clean thing out of an unclean? 
 not one. 
 Seeing his days are determined, the number of his 
 
 months is with Thee, 
 And Thou hast appointed his bounds that he cannot 
 
 pass ; 
 Look away from him, that he may rest, 
 15 Till he shall accomiDlish, as an hireling, his day. 
 
 " For there is hope of a tree, if it be cut down, that 
 it will sprout again. 
 And that the tender branch thereof will not cease. 
 Though the root thereof wax old in the earth. 
 And the stock thereof die in the ground ; 
 20 Yet through the scent of water it will bud. 
 And put forth boughs like a plant. 
 "But man dieth, and is laid low : 
 Yea, man giveth up the ghost, and where is he ? 
 As the waters fail from the sea, 
 25 And the river wasteth and drieth up ; 
 So man lieth down and riseth not : 
 
 2, 3 ( G.) On the soles of my feet hast Thou set Thy mark: 
 On one who as a rotten thing consumeth away. 
 
THE CONTROVERSY 53 
 
 rill the heavens be no more, they shall not awake, 
 Nor be roused out of their sleep. 
 
 "Oh that Thou wouldest hide me in Sheol, 
 That Thou wouldest keep me secret, until Thy wrath 
 
 be past, 
 That Thou w^ouldest appoint me a set time, and 5 
 
 remember me! 
 If a man die, shall he live again ? 
 All the days of my warfare would I wait, 
 Till my release should come. 
 
 " Thou shouldest call, and I would answer Thee : 
 Thou wouldest have a desire to the work of Thine 10 
 
 hands. 
 But now Thou numberest my steps : 
 Dost Thou not watch over my sin ? 
 My transgression is sealed up in a bag, 
 And Thou fastenest up mine iniquity. 
 
 " And surely the mountain falling cometh to 15 
 
 nought. 
 And the rock is removed out of its place ; 
 The waters wear the stones ; 
 The overflowings thereof wash away the dust of the 
 
 earth : 
 So Thou destroy est the hope of man. 
 Thou prevailest for ever against him, and he passeth ; 20 
 Thou changest his countenance, and sendest him 
 
 away. 
 His sons come to honour, and he knoweth it not ; 
 
 6, 7 CN.) If a man die, can he live again f 
 
 All the days of my loar-service would I wait j 
 (G.) If a man die — might he live again f 
 11, 12 ( G.) I'oj' then tvouldst Thou number my steps. 
 Nor wouldst Thou watch upon my sin. 
 
54 THE BOOK OF JOB 
 
 And they are brought low, but he perceiveth it not of 
 
 them. 
 But his flesh upon him hath pain, 
 And his soul within him mourneth. 
 
 Second Round of Speeches 
 
 ElilPHAZ 
 
 Chap. 15. 
 
 Then answered Eliphaz the Temanite, and said : 
 
 5 ' ' Should a wise man make answer with vain knowl- 
 edge, 
 And fill his belly with the east wind? 
 Should he reason with unprofitable talk. 
 Or with speeches wherewith he can do no good? 
 Yea, thou doest away with fear, 
 10 And restrainest devotion before God. 
 For thine iniquity teacheth thy mouth, 
 And thou choosest the tongue of the crafty. 
 Thine own mouth condemneth thee, and not I ; 
 Yea, thine own lips testify against thee. 
 
 15 *'Art thou the first man that was born? 
 
 Or wast thou brought forth before the hills? 
 
 Hast thou heard the secret counsel of God? 
 
 And dost thou limit wisdom to thyself? 
 
 What knowest thou, that we know not? 
 20 What understandest thou, which is not in us? 
 
 6 ( G.) Shall a wise man answer windy knowledge f 
 9, 10 ( C.) Verily, thou dost annul piety and restrain prayer 
 befwe God. 
 11 (N.) Yea, thy own mouth proclaimeth thy iniquity. 
 17 ( C.) Wast thou a listener in the privy counsel of God 9 
 
THE CONTROVERSY 55 
 
 With US are both the grayheaded and the very aged 
 
 men, 
 Much elder than thy father. 
 
 "Are the consolations of God too small for thee, 
 Even the word that is gentle toward thee? 
 "Why doth thine heart carry thee away ? 6 
 
 And why do thine eyes flash ? 
 That thou turnest thy spirit against God, 
 And lettest such words go out of thy mouth. 
 What is man, that he should be clean ? 
 And he who is born of a woman, that he should be 10 
 
 righteous? 
 Behold, He putteth no trust in His holy ones ; 
 Yea, the heavens are not clean in His sight. 
 How much less one that is abominable and corrupt, 
 A man that drinketh iniquity like water ! 
 
 " I will show thee, hear thou me ; 15 
 
 And that which I have seen I will declare : 
 ( Which wise men have told 
 From their fathers, and have not hid it ; 
 Unto whom alone the land was given. 
 And no stranger passed among them : ) 20 
 
 " ' The wicked man travaileth with pain all his days, 
 Even the number of years that are laid up for the 
 
 oppressor. 
 A sound of terrors is in his ears ; 
 In prosperity the spoiler shall come upon him : 
 
 4 ( N.) And ivords so full of kindness to thee f 
 
 5 (N.) Why hath thy passion taken possession of iJieef 
 
 6 ( C.) And why does thine eye twinkle nnth insolence f 
 13-15 ( C.) How much more abominable and corrupt is mxin 
 
 who dHnks iniquity as water! 
 Let me show thee ; hearken thou to me. 
 
56 THE BOOK OF JOB 
 
 He believetb not that be shall return out of dark- 
 
 And be is waited for of the sword : 
 He wandereth abroad for bread, saying, Where is it ? 
 He knoweth that the day of darkness is ready at bis 
 hand: 
 5 Distress and anguish make him afraid ; 
 
 They prevail against him, as a king ready to the 
 battle. 
 *' 'Because he hath stretched out bis band against 
 God, 
 And behaveth himself proudly against the Almighty ; 
 He runneth upon Him with a stiff neck, 
 10 With the thick bosses of his bucklers : 
 
 Because he hath covered his face with his fatness, 
 And gathered fat upon his loins ; 
 And he hath dwelt in desolate cities, 
 In houses which no man inhabited, 
 15 Which were ready to become heaps. 
 
 He shall not be rich, neither shall bis substance con- 
 tinue. 
 Neither shall their possessions be extended on the 
 
 earth. 
 He shall not depart out of darkness ; 
 The flame shall dry up his branches, 
 20 And by the breath of his mouth shall he go away. 
 " 'Let him not trust in vanity, deceiving himself: 
 For vanity shall be his recompence. 
 
 1 ( N.) He hath no hope that he shall escape from darkness. 
 8 (N.) And bade defiance to the Almighty; (G.) And 
 
 against the Almighty maketh himself strong. 
 15 ( G.) Which are doomed to be heaps of stones. 
 21, 22 ( C. ) Let him not trust in evil; he deceives himself ( if he 
 does)., for evil will become his retHbution. 
 
THE CONTROVERSY 57 
 
 It shall be accomplished before his time, 
 
 Aud his branch shall not be green. 
 
 He shall shake otf his unripe grape as the vine, 
 
 Aud shall cast off his flower as the olive. 
 
 For the company of the godless shall be barren, 5 
 
 And fire shall consume the tents of bribery. 
 
 They conceive mischief, and bring forth iniquity, 
 
 And their belly prepare th deceit.' " 
 
 Job 
 
 Chap. 16. 
 
 Then Job answered and said : 
 
 '* I have heard many such things : 10 
 
 Miserable comforters are ye all. 
 Shall vain words have an end ? 
 Or what provoketh thee that thou answerest ? 
 I also could sjDeak as ye do ; 
 
 If your soul were in my soul's stead, 15 
 
 I could join words together against you. 
 And shake mine head at you. 
 But I would strengthen you with my mouth, 
 And the solace of my lips should assuage your grief. 
 
 " Though I speak, my grief is not assuaged : 20 
 
 And though I forbear, what am I eased ? 
 But now He hath made me weary : 
 
 1 ( N.) He shall come to his end before his time; (G.) While 
 yet his time is not, it shall be paid in full. 
 11-13 ( G.) Tormenting comf meters are ye all. 
 Is there any end to ivords of vnnd ? 
 Or what hath provoked thee, that thou answerest 
 thus f 
 18 ( C. ) But I would rather give you moral strength with 
 
 my mouth. 
 22 ( G.) Nay— now hath He wearied me out. 
 
58 THE BOOK OF JOB 
 
 Thou hast made desolate all niy company. 
 
 And Thou hast laid fast hold on me, which is a wit- 
 ness against nne : 
 
 And my leanness riseth up against me, it testifieth to 
 my face. 
 " He hath torn me in His wrath, and persecuted me ; 
 5 He hath gnashed upon me with His teeth : 
 
 Mine adversary sharpeneth His eyes upon me. 
 
 They have gaped upon me with their mouth ; 
 
 They have smitten me upon the cheek reproachfully : 
 
 They gather themselves together against me. 
 10 " God delivereth me to the ungodly. 
 
 And casteth me into the hands of the wicked. 
 
 I w^as at ease, and He brake me asunder ; 
 
 Yea, He hath taken me by the neck, and dashed me 
 to pieces : 
 
 He hath also set me ujd for His mark. 
 15 His archers compass me round about. 
 
 He cleaveth my reins asunder, and doth not spare; 
 
 He poureth out my gall upon the ground. 
 
 He breaketh me w^ith breach upon breach ; 
 
 He runneth upon me like a giant. 
 20 "I have sewed sackcloth upon my skin, 
 
 And have laid my horn in the dust. 
 
 My face is foul with weeping, 
 
 And on my eyelids is the shadow of death ; 
 
 Although there is no violence in mine hands, 
 25 And my prayer is pure. 
 
 " O earth, cover not thou my blood. 
 And let my cry have no resting place. 
 
 2 (G.) And Thou hast shriveled me up, till it is become a 
 
 ivitness. 
 9 ( G.) As one man they combine themselves against me. 
 
THE CONTROVERSY 59 
 
 Even now, behold, my witness is in heaven, 
 
 And he that voucheth for me is on high. 
 
 My friends scorn me : 
 
 But mine eye poureth out tears unto God ; 
 
 That He would maintain the right of a man with 5 
 
 God, 
 And of a son of man with his neighbour ! 
 For when a few years are come, 
 I shall go the way whence I shall not return. 
 
 Chap. 17. 
 
 **My spirit is consumed, my days are extinct, 
 The grave is ready for me. 10 
 
 " Surely there are mockers with me, 
 And mine eye dwelleth upon their provocation. 
 Give now a pledge, be surety for me with Thyself; 
 Who is there that will strike hands with me ? 
 For Thou hast hid their heart from understanding : 15 
 Therefore shalt Thou not exalt them. 
 He that denounceth his friends for a prey. 
 Even the eyes of his children shall fail. 
 
 *' But He hath made me a byword of the people ; 
 And they spit in my face. 20 
 
 Mine eye also is dim by reason of sorrow, 
 
 2 (N.) And he %vho knoweth me is on high; (C.) And 
 
 my Attestor is on high; (G.) And mine Advo- 
 cate is on high. 
 
 3 ( C. ) My mockers are these my {professed ) friends. 
 
 5 (N.) O that one might contend for a man with God. 
 
 6 (G.) And as the son of man for his neighbour. 
 
 9 ( G.) My breath is spent; my days are quenched. 
 11 ( C. ) -Z7 these men vnth me are not mockers ( ivhat are 
 they)? 
 11, 12 ( G.) Were it not that mockery is with me, 
 
 Mine eye could rest calmly on their taunts. 
 20 (N.) Yea, I have become their abhorrence. 
 
60 THE BOOK OF JOB 
 
 And all my members are as a shadow. 
 
 Upright men shall be astonished at this, 
 
 And the innocent shall stir up himself against the 
 
 godless. 
 Yet shall the righteous hold on his way, 
 5 And he that hath clean hands shall wax stronger and 
 
 stronger. 
 But return ye, all of you, and come now : 
 And I shall not find a wise man among you. 
 
 " My days are past, my purposes are broken oflf, 
 
 Even the thoughts of my heart. 
 10 They change the night into day : 
 
 The light, say they, is near unto the darkness. 
 
 If I look for Sheol as mine house ; 
 
 If I have spread my couch in the darkness ; 
 
 If I have said to corruption, 'Thou art my father' ; 
 15 To the worm, ' Thou art my mother, and my sister ' ; 
 
 Where then is my hope ? 
 
 And as for my hope, who shall see it ? 
 
 It shall go down to the bars of Sheol, 
 
 When once there is rest in the dust." 
 
 BiLDAD 
 Chap. 18. 
 20 Then answered Bildad the Shuhite, and said : 
 
 " How long will ye lay snares for words? 
 Consider, and afterwards we will speak. 
 
 8, 9 (C. ) My days are past; my plans of life are fitistrated 
 — those dearest treasures of my heart. 
 12-14 (N.) Yea, I look to the grave as my home ; 
 I have made my bed in darkness. 
 I say to the pit, ' Tfiou art my father!^ 
 21 ( N.) How long ere ye make an end of words? 
 
THE CONTROVERSY 61 
 
 ** Wherefore are we counted as beasts, 
 And are become unclean in your sight? 
 Thou that tearest thyself in thine anger, 
 Shall the earth be forsaken for thee? 
 Or shall the rock be removed out of its place ? 5 
 
 "Yea, the light of the wicked shall be put out, 
 And the spark of his fire shall not shine. 
 The light shall be dark in his tent. 
 And his lamp above him shall be put out. 
 The steps of his strength shall be straitened, 10 
 
 And his own counsel shall cast him down. 
 For he is cast into a net by his own feet. 
 And he walketh upon the toils. 
 A gin shall take him by the heel, 
 
 And a snare shall lay hold on him. 15 
 
 A noose is hid for him in the ground, 
 And a trap for him in the way. 
 Terrors shall make him afraid on eveiy side, 
 And shall chase him at his heels. 
 
 His strength shall be hungerbitten, 20 
 
 And calamity shall be ready at his side. 
 The members of his body shall be devoured, 
 Yea, the firstborn of death shall devour his members. 
 He shall be rooted out of his tent wherein he trusteth ; 
 And he shall be brought to the king of terrors. 25 
 
 There shall dwell in his tent that which is none of 
 
 his : 
 Brimstone shall be scattered upon his habitation. 
 
 9 ( C. ) His lamp stispended above shall be put out. 
 13, 14 (G.) And he chooseth his way over a pitfall. 
 The trap seizelh his heel. 
 20 ( N.) His strength is ivasted by hunger. 
 26 ( C. ) Others than his offspring shall dwell in his tent. 
 
62 THE BOOK OF JOB 
 
 His roots shall be dried up beneath, 
 And above shall his branch be cut off. 
 His remembrance shall perish from the earth, 
 And he shall have no name in the street. 
 5 He shall be driven from light into darkness, 
 And chased out of the world. 
 He shall have neither son nor son's son among his 
 
 people, 
 Nor any remaining where he sojourned. 
 They that come after shall be astonished at his day, 
 10 As they that went before were affrighted. 
 
 ** Surely such are the dwellings of the unrighteous, 
 And this is the place of him that knoweth not God." 
 
 Job 
 Chap. 19. 
 
 Then Job answered and said : 
 
 " How long will ye vex my soul, 
 15 And break me in pieces with words ? 
 
 These ten times have ye reproached me : 
 
 Ye are not put to shame that ye deal hardly with me. 
 
 And be it indeed that I have erred. 
 
 Mine error remaineth with myself. 
 20 If indeed ye will magnify yourselves against me, 
 
 And plead against me my reproach : 
 
 Know now that God hath subverted me in my cause. 
 
 And hath compassed me with His net. 
 
 " Behold, I cry out of wrong, but I am not heard: 
 25 I cry for help, but there is no judgment. 
 
 8 ( G.) JVor is there an escaped one in his dwelling-places. 
 
 17 ( C. ) /Shameless, ye misjudge me. 
 
 21 ( C. ) Then prove against me your reproachful charges. 
 
 22 ( N.) Know then that it is God who hath brought me low. 
 
THE CONTROVEESY 63 
 
 He hath fenced up my way that I cannot pass, 
 
 And hath set darkness in my paths. 
 
 He hath stripped me of my glory, 
 
 And taken the crown from my head. 
 
 He hath broken me down on every side, and I am gone : 5 
 
 And mine hope hath He plucked up like a tree. 
 
 He hath also kindled His WTath against me, 
 
 And He counteth me unto Him as one of His adver- 
 saries. 
 
 His troops come on together, and cast up their way 
 against me. 
 
 And encamp round about my tent. 10 
 
 " He hath put my brethren far from me. 
 And mine acquaintance are wholly estranged from 
 
 me. 
 My kinsfolk have failed. 
 And my familiar friends have forgotten me. 
 They that dwell in mine house, and my maids, count 15 
 
 me for a stranger : 
 I am an alien in their sight. 
 
 I call unto my servant, and he giveth me no answer, 
 Though I intreat him with my mouth. 
 My breath is strange to my wife. 
 And my supplication to the children of mine own 20 
 
 mother. 
 Even young children despise me ; 
 If I arise, they speak against me. 
 All my inward friends abhor me : 
 And they whom I loved are turned against me. 
 
 9 (C.) ... they ea^t up their embankments agaiixst me. 
 13 ( G.) My kinsfolk stand aloof. 
 
 20 ( G.) And I am loathsome to the sons of my body / ( N.) And 
 my prayei's also to my own mother^s sons. 
 
64 THE BOOK OF JOB 
 
 " My bone cleaveth to my skin and to nay flesh, 
 And I am escaped with the skin of my teeth. 
 Have pity upon me, have pity upon me, O ye my 
 
 friends ; 
 For the hand of God hath touched me. 
 5 Why do ye persecute me as God, 
 And are not satisfied with my flesh? 
 
 *' Oh that my words were now written ! 
 Oh that they were inscribed in a book ! 
 That with an iron pen and lead 
 10 They were graven in the roclv for ever ! 
 
 "But as for me, I know that my Redeemer 
 liveth, 
 And at last He shall stand up upon the earth ; 
 And after my skin, even this body, is destroyed. 
 Then without my flesh shall I see God : 
 15 Whom I, even I, shall see on my side, 
 
 And mine eyes shall behold, and not as a stranger. 
 My reins are consumed within me. 
 
 " If ye say, ' How we will persecute him ! 
 And that the root of the matter is found in me ' ; 
 20 Be ye afraid of the sword : 
 
 For wrath bringeth the punishments of the sword, 
 That ye may know there is a judgment." 
 
 2 ( G.) And shrunk axcay is the covering of my teeth. 
 12-17 (G.) That He vAll stand, survivor, over the dust; 
 
 And after my skin is gone, they urill rend this body. 
 And I, from my flesh, shall see God; 
 Whom I shall see, I, for myself; 
 Whom Tny eyes shall behold, a stranger no more. 
 Oh, for this my reins consume tvithin we. 
 17 ( N.) For this, my soxd panteth tvithin me. 
 19 (N.) And find grounds of accusation against him? 
 
THE CONTROVERSY 65 
 
 ZOPHAR 
 
 Chap. 20. 
 
 Then answered Zophar the Naamathite, and said : 
 
 "Therefore do my thoughts give answer to me, 
 Even by reason of my haste that is in me. 
 I have heard the reproof which putteth me to shame, 
 And the spirit of my understanding answereth me. 5 
 
 " Knowest thou not this of old time, 
 Since man was placed upon earth, 
 That the triumphing of the wicked is short, 
 And the joy of the godless but for a moment? 
 Though his excellency mount uj) to the heavens, 10 
 
 And his head reach unto the clouds ; 
 Yet he shall perish for ever like his own dung : 
 They who have seen him shall say, ' Where is he ? ' 
 He shall fly away as a dream, and shall not be found : 
 Yea, he shall be chased away as a vision of the night. 15 
 The eye which saw him shall see him no more ; 
 Neither shall his place any more behold him. 
 His children shall seek the favour of the jjoor, 
 And his hands shall give back his wealth. 
 His bones are full of his youth, 20 
 
 But it shall lie down with him in the dust. 
 
 " Though wickedness be sweet in his mouth, 
 Though he hide it under his tongue ; 
 Though he spare it, and will not let it go. 
 But keep it still within his mouth ; 25 
 
 ( G.) What ! thou surely knowest this, from of old. 
 
 (C.) Yet corresponding to his exaltation, so shall he perish 
 
 forever. 
 ( C.) And his hands shall make restitution of his (ill-gotten) 
 
 wealth. 
 5 
 
66 THE BOOK OF JOB 
 
 Yet his food in his bowels is turned, 
 
 It is the gall of asps within him. 
 
 He hath swallowed down riches, and he shall vomit 
 
 them up again : 
 God shall cast them out of his belly. 
 5 " He shall suck the poison of asps : 
 The viper's tongue shall slay him. 
 He shall not look ui)on the rivers, 
 The flowing streams of honey and butter. 
 That which he laboured for shall he restore, and shall 
 
 not swallow it down ; 
 10 According to the substance that he hath gotten, he 
 
 shall not rejoice. 
 For he hath oppressed and forsaken the poor ; 
 He hath violently taken away an house, and he shall 
 
 not build it up. 
 Because he knew no quietness within him. 
 He shall not save aught of that wherein he delighteth. 
 15 There was nothing left that he devoured not ; 
 Therefore his prosperity shall not endure. 
 "In the fulness of his sufficiency he shall be in 
 
 straits : 
 The hand of every one that is in misery shall come 
 
 ujion him. 
 When he is about to fill his beUy, 
 20 God shall cast the fierceness of His wrath upon him, 
 And shall rain it upon him while he is eating. 
 He shall flee from the iron weapon. 
 
 1, 2 (C.) Yet his food turns acrid in his bowels— the gall of asps 
 ivithin him. 
 9 ( N.) The fruits of his toil he shall give back, and sTiall not 
 
 c7}joy them. 
 15 ( C. ) Nothing escaped his devouring greed. 
 19 (N.) He shall, indeed, have wherewith to fill himself. 
 
THE CONTROVERSY 67 
 
 And the bow of brass shall strike him through. 
 He draweth it forth, and it cometh out of his body: 
 Yea, the glittering point cometh out of his gall ; 
 Terrors are upon him. 
 
 "All darkness is laid up for his treasures : 5 
 
 A fire not blown by man shall devour him ; 
 It shall consume that which is left in his tent. 
 The heavens shall reveal his iniquity. 
 And the earth shall rise up against him. 
 The increase of his house shall depart, 10 
 
 His goods shall flow away in the day of his wrath. 
 
 " This is the portion of a wicked man from God, 
 And the heritage appointed unto him by God." 
 
 Job 
 Then Job answered and said: 
 
 Chap. 21. 
 
 "Hear diligently my speech ; 15 
 
 And let this be your consolations. 
 Suffer me, and I also will speak ; 
 And after that I have spoken, mock on. 
 
 "As for me, is my complaint to man? 
 And why should I not be impatient? 20 
 
 Mark me, and be astonished. 
 And lay your hand upon your mouth. 
 Even when I remember I am troubled, 
 And horror taketh hold on my flesh. 
 
 2 ( C. ) He draivs out the arrow, and, etc. 
 
 6 ( G.) A fire not bloion shall consume him. 
 
 16 ( G.) And be this the ' consolations ' ye give. 
 
 20 ( C. ) ( Since it is not) why should not my spirit be troubled f 
 
 23 ( N.) When I think of it, lam confounded. 
 
68 THE BOOK OF JOB 
 
 ''Wherefore do the wicked live, 
 
 Become old, yea, wax mighty in power? 
 
 Their seed is established with them in their sight, 
 
 And their offspring before their eyes. 
 5 Their houses are safe from fear, 
 
 Neither is the rod of God upon them. 
 
 Their bull gendereth, and faileth not ; 
 
 Their cow calveth, and casteth not her calf. 
 
 They send forth their little ones like a flock, 
 10 And their children dance. 
 
 They sing to the timbrel and harp, 
 
 And rejoice at the sound of the pipe. 
 
 They spend their days in prosperity, 
 
 And in a moment they go down to Sheol. 
 15 And they say unto God, ' Depart from us ; 
 
 For we desire not the knowledge of Thy ways. 
 
 What is the Almighty, that we should serve 
 Him? 
 
 And what profit should we have, if we pray unto 
 Him?' 
 
 '*Lo, their prosperity is not in their hand: 
 20 The counsel of the wicked is far from me. 
 
 "How oft is it that the lamp of the wicked is put 
 out? 
 That their calamity cometh upon them? 
 That God distributeth sorrows in His anger? 
 That they are as stubble before the wind, 
 25 And as chaff that the stonxi carrieth away ? 
 
 18, 19 ( C.) And what profit shall we gain tTwugh we pray 
 never so earnestly f 
 Mark well; their good {ye say) is not in their 
 
 ;/ 
 
THE CONTROVERSY 69 
 
 Ye say, 'God layeth up his iniquity for bis chil- 
 dren.' 
 
 Let Him recompense it unto himself, that he may 
 know it. 
 
 Let his own eyes see his destruction, 
 
 And let him drink of the wrath of the Almighty. 
 
 For what pleasure hath he in his house after him, 5 
 
 When the number of his months is cut off? 
 
 Shall any teach God knowledge ? 
 
 Seeing He judgeth those that are high. 
 
 One dieth in his full strength. 
 
 Being wholly at ease and quiet : 10 
 
 His breasts are full of milk, 
 
 And the marrow of his bones is moistened. 
 
 And another dieth in bitterness of soul, 
 
 And never tasteth of good. 
 
 They lie down alike in the dust, 15 
 
 And the worm covereth them. 
 
 "Behold, I know your thoughts, 
 And the devices which ye wrongfully imagine 
 
 against me. 
 For ye say, ' Where is the house of the prince ? 
 And where is the tent wherein the wicked dwelt? ' 20 
 Have ye not asked them that go by the way ? 
 And do ye not know their tokens ? 
 
 1, 2 ( C. ) Does God {as ye say) store up his sin/or his chil- 
 dren? 
 Rather let him requite it upon the man himself 
 < that he may know it. 
 11, 12 (G.) His vessels full of milk, and the marrow, etc.; 
 (C.) His loins are full of fat; the marrow, etc. 
 19 ( N.) For ye say, ' Where is the hov^e of the oppressor f ' 
 21 ( C. ) Have ye not asked the wayfaring men f 
 
70 THE BOOK OF JOB 
 
 That the evil man is reserved to the day of calamity ? 
 That they are led forth to the day of wrath ? 
 Who shall declare his way to his face? 
 And who shall repay him what he hath done? 
 5 Yet shall he be borne to the grave, 
 
 And men shall keep watch over the tomb. 
 The clods of the valley shall be sweet unto him, 
 And all men shall draw after him, 
 As there were innumerable before him. 
 10 " How then comfort ye me in vain, 
 
 Seeing in your answers there remaineth only false- 
 hood?" 
 
 Third Round of Speeches 
 
 Eliphaz 
 Chap. 22. 
 
 Then answered Eliphaz the Temanite, and said : 
 
 "Can a man be profitable unto God? 
 Surely he that is wise is profitable unto himself. 
 15 Is it any pleasure to the Almighty, that thou art 
 righteous? 
 Or is it gain to Him, that thou makest thy ways 
 perfect? 
 
 1-3 ( N.) That the ivicked is spared in the day of destruction^ 
 And that he is home to his grave in the day of 
 
 wrath f 
 Who tcill charge him vMh his conduct to his face f 
 10, 11 ( C. ) How vain therefore are the comforts ye woidd give 
 me! and in your answers ( ivhen sifted) nothing 
 remains but false vieivs of God. 
 14 ( C. ) For it is himself the unse man profits. 
 16 ( G.) Or is it a gain, that thou makest thy ivays per J 
 
THE CONTROVERSY 71 
 
 Is it for thy fear of Him that He reproveth thee, 
 
 That He entereth with thee into judgment? 
 
 Is not thy wickedness great? 
 
 Neither is there any end to thine iniquities. 
 
 For thou hast taken pledges of thy brother for nought, 6 
 
 And stripped the naked of their clothing. 
 
 Thou hast not given water to the weary to drink. 
 
 And thou hast withholden bread from the hungry. 
 
 But as for the mighty man, he had the earth ; 
 
 And the honourable man, he dwelt in it. 10 
 
 Thou hast sent widows away empty, 
 
 And the arms of the fatherless have been broken. 
 
 Therefore snares are round about thee, 
 
 And sudden fear troubleth thee. 
 
 Or darkness, that thou canst not see, 16 
 
 And abundance of w^aters cover thee. 
 
 "Is not God in the height of heaven? 
 And behold the height of the stars, how high they 
 
 are! 
 And thou say est, ' What doth God know ? 
 Can He judge through the thick darkness ? 20 
 
 Thick clouds are a covering to Him, that He seeth 
 
 not; 
 And He walketh on the vault of heaven.' 
 
 " Wilt thou keep the old way 
 Which wicked men have trodden ? 
 
 1 ( N.) WUl he contend toith thee because he feareth theef 
 3 ( G.) May not thy iviekedness he great f 
 9 {C) The man of strong arm held the land. 
 17 ( G.) Is not God the summit of heaven f 
 19 ( C. ) Yet thou hast been saying ( to thyself)— How sliould 
 God know? (N.) Hence thou say est, ^What doth 
 God know f^ 
 
72 THE BOOK OF JOB 
 
 Who were snatched away before their time, 
 Whose foundation was poured out as a stream : 
 Who said unto God, ' Depart from us ' ; 
 And, ' What can the Almighty do for us? ' 
 5 Yet He filled their houses with good things : 
 But the counsel of the wicked is far from me. 
 The righteous see it, and are glad ; 
 And the innocent laugh them to scorn : 
 Saying, ' Surely they that did rise up against us are 
 cut off, 
 10 And the remnant of them the fire hath consumed.' 
 
 "Acquaint now thyself with Him, and be at peace : 
 Thereby good shall come unto thee. 
 Receive, I pray thee, the law from His mouth. 
 And lay up His words in thine heart. 
 15 If thou return to the Almighty, thou shalt be built 
 up; 
 If thou put away unrighteousness far from thy tents. 
 And lay thou thy treasure in the dust. 
 And the gold of Ophir among the stones of the 
 
 brooks ; 
 And the Almighty shall be thy treasure, 
 20 And precious silver unto thee. 
 
 2 ( N.) And whose foundations were sivept aivay by a flood? 
 5, 6 (G.) And yet — '■He filleth their houses with good,'' thou 
 say est ; 
 While also thou say est, '■The counsel of the ivicked 
 be far from 7ne ! ' 
 8-10 ( G.) And the innocent 'make a by -word of them : 
 
 * Verily,^ they say, '■our adversaries are cut down, 
 And their remains doth the fire devour.'' 
 17 ( N.) Cast to the dust thy gold; ( C.) If thou wilt cast gold 
 to the ground. 
 19, 20 ( C. ) Then shall the Almighty become thy gold, and silver 
 toilfully earned, for thee. 
 
THE CONTKOVEESY 73 
 
 For then shalt thou delight thyself in the Almighty, 
 
 And shalt lift up thy face unto God. 
 
 Thou shalt make thy prayer unto Him, and He shall 
 
 hear thee ; 
 And thou shalt pay thy vows. 
 Thou shalt also decree a thing, and it shall be estab- 5 
 
 lished unto thee ; 
 And light shall shine upon thy ways. 
 When they cast thee down, thou shalt say, * There is 
 
 lifting up ' ; 
 And the humble person He shall save. 
 He shall deliver even him that is not innocent: 
 Yea, he shall be delivered through the cleanness of 10 
 
 thine hands." 
 
 Job 
 
 Chap. 23. 
 Then Job answered and said : 
 
 "Even to-day is my complaint rebellious: 
 My stroke is heavier than my groaning. 
 
 " Oh that I knew where I might find Him, 
 That I might come even to His seat ! 15 
 
 I would order my cause before Him, 
 And fill my mouth with arguments. 
 I would know the words which He would answer me. 
 And understand what He would say unto me. 
 
 5 ( N.) The purpose ivhieh thou/ormest shall prosper xuith 
 
 thee. 
 7 (G.) Though they lead downward, yet thou say est, 
 'Aloft!' 
 12, 13 ( Go) Defiant, even to-day, is my complaint. 
 
 Though my hand lieth heavy on my groaning. 
 14 ( C. ) Oh that I knew and might find him. 
 
74 THE BOOK OF JOB 
 
 Would He contend with me in the greatness of His 
 
 j)ower? 
 Nay; but He would give heed unto me. 
 There the upright might reason with Him ; 
 So should I be delivered for ever from my Judge. 
 5 " Behold, I go forward, but He is not there ; 
 And backward, but I cannot perceive Him : 
 On the left hand, when He doth work, but I cannot 
 
 behold Him : 
 He hideth Himself on the right hand, that I cannot 
 
 see Him. 
 But He knoweth the way that I take ; 
 10 When He hath tried me, I shall come forth as gold. 
 My foot hath held fast to His steps ; 
 His way have I kept, and turned not aside. 
 I have not gone back from the commandment of 
 
 his li^Ds; 
 I have treasured up the words of His mouth more 
 
 than my necessary food. 
 15 " But He is in one mind, and who can turn Him? 
 And what His soul desireth, even that He doeth. 
 For He performeth that which is appointed for me : 
 And many such things are with Him. 
 Therefore am I troubled at his presence ; 
 20 When I consider, I am afraid of Him. 
 For God hath made my heart faint, 
 
 9 (N.) But he knoweth the way which is in my heart; 
 
 (C.) But still he knows his way tvith nie. 
 14 ( N.) Above my own law have I esteemed the words of 
 his mouth. 
 14, 15 (G.) More than aught mine own have I trea^sxired the 
 words of His mouth. 
 But He— He ahideth the same; who shall turn 
 Him? 
 18 ( N.) And many sioch things are in his mind. 
 
THE CONTROVERSY 75 
 
 And the Almighty hath troubled me : 
 Because I was not cut off before the darkness, 
 Neither did He cover the thick darkness from my 
 face. 
 
 Chap. 24. 
 "Why are times not laid up by the Almighty? 
 And why do not they which know Him see His days ? 5 
 
 " There are that remove the landmarks ; 
 They violently take away flocks, and feed them. 
 They drive away the ass of the fatherless, 
 They take the widow's ox for a pledge. 
 They turn the needy out of the way : 10 
 
 The poor of the earth all hide themselves. 
 Behold, as wild asses in the desert 
 They go forth to their work, seeking diligently for 
 
 food; 
 The wilderness yieldeth them food for their children. 
 They cut their provender in the field ; 15 
 
 And they glean the vintage of the wicked. 
 They lie all night naked without clothing, 
 And have no covering in the cold. 
 They are wet with the showers of the mountains, 
 And embrace the rock for want of a shelter. 20 
 
 "There are that pluck the fatherless from the 
 breast. 
 And take a pledge of the poor, 
 
 2, 3 (C. ) For I am not broken before the face of mere dark- 
 ness, nor because he hath spread darkness before 
 my face. 
 4 (G.) Why are not judgment-times determined by the 
 
 Almighty f 
 6 (N.), (C.) They remove landmarks. 
 22 ( G.) And take what the poor have on for pledge. 
 
76 THE BOOK OF JOB 
 
 So that they go about naked without clothmg, 
 And being hungry they carry the sheaves ; 
 Thej^ make oil within the walls of these men ; 
 They tread their winepresses, and suffer thirst. 
 5 From out of the populous city men groan, 
 And the soul of the wounded crieth out : 
 Yet God regardeth not the folly. 
 
 "These are of them that rebel against the Ught ; 
 They know not the ways thereof, 
 10 Nor abide in the paths thereof. 
 
 The murderer riseth with the light, he killeth the 
 
 poor and needy; 
 And in the night he is as a thief. 
 The eye also of the adulterer waiteth for the twi- 
 light. 
 Saying, ' No eye shall see me ' : 
 15 And he disguiseth his face. 
 
 In the dark they dig through houses : 
 They shut themselves up in the day-time ; 
 They know not the light. 
 
 For the morning is to all of them as the shadow of 
 death ; 
 20 For they know the terrors of the shadow of death. 
 He is swift upon the face of the waters ; 
 Their portion is cursed in the earth : 
 He tm-neth not by the way of the vineyards. 
 
 *' Drought and heat consume the snow waters: 
 25 So doth Sheol those who have sinned. 
 
 7 ( G.) And God regardeth not the enormity. 
 21 {C) Asa light skiff is he on the face of the waters. 
 
THE CONTROVERSY 77 
 
 The womb shall forget him; the worm shall feed 
 
 sweetly on himi ; 
 He shall be no more remembered : 
 And unrighteousness shall be broken as a tree. 
 He devoureth the barren that beareth not, 
 And doeth not good to the widow. 5 
 
 He draweth away the mighty also by his power : 
 He riseth up, and no man is sure of life. 
 God giveth them to be in security, and they rest 
 
 thereon ; 
 And His eyes are upon their ways. 
 They are exalted ; yet a little while, and they are 10 
 
 gone; 
 Yea, they are brought low, they are taken out of the 
 
 way as all other. 
 And are cut off as the tops of the ears of corn. 
 
 "And if it be not so now, who will prove me a 
 liar. 
 And make my speech nothing worth? " 
 
 BiLDAD 
 
 Chap. 25. 
 
 Then answered Bildad the Shuhite, and said : 15 
 
 "Dominion and fear are with Him ; 
 He maketh peace in His high places. 
 Is there any number of His armies? 
 And upon whom doth not His light arise ? 
 How then can man be just with God ? 20 
 
 Or how can he be clean that is born of a woman ? 
 
 11 ( N.) They are brought low, and die, like all others. 
 16 ( C. ) Dominion and fear are his of right. 
 
78 THE BOOK OF JOB 
 
 Behold, even the moon hath no brightness, 
 And the stars are not pure in His sight : 
 How much less man, that is a worm ! 
 And the son of man, that is a worm ! " 
 
 Job 
 
 Chap. 26. 
 
 5 Then Job answered and said : 
 
 " How hast thou helped him that is without power ! 
 
 How hast thou saved the arm that hath no strength ! 
 
 How hast thou counselled him that hath no wisdom, 
 
 And i3lentifully declared sound knowledge ! 
 10 To whom hast thou uttered words ? 
 
 And whose spirit came forth from thee? 
 " They that are deceased tremble 
 
 Beneath the waters and the inhabitants thereof. 
 
 Sheol is naked before Him, 
 15 And Abaddon hath no covering. 
 
 He stretcheth out the north over empty space, 
 
 And hangeth the earth upon nothing. 
 
 He bindeth up the waters in His thick clouds ; 
 
 And the cloud is not rent under them. 
 20 He closeth in the face of His throne. 
 
 And spreadeth His cloud upon it. 
 
 He hath described a boundary upon the face of the 
 waters. 
 
 Unto the confines of light and darkness. 
 
 1-4 (C. ) Look cnvay to the moon: it gives no light; to the 
 stars, and they are not pure in his eyes ! How 
 much less then, man, a reptile, and the son of 
 man, a worm ! 
 
 10 ( C. ) With whose aid hast thou set forth such words f 
 
 12 ( G.) The giant shades tremble. 
 
THE CONTROVERSY 79 
 
 The pillars of heaven tremble 
 
 And are astonished at his rebuke. 
 
 He stirreth up the sea with His power, 
 
 And by His understanding He smiteth through 
 
 Eahab. 
 By His spirit the heavens are garnished ; 5 
 
 His hand hath pierced the swift serpent. 
 
 "Lo, 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?" 
 
 Chap. 27. 
 And Job again took up his parable, and said : 10 
 
 " As God liveth, who hath taken away my right ; 
 And the Almighty, who hath vexed my soul ; 
 ( For my life is yet whole in me, 
 And the spirit of God is in my nostrils ; ) 
 Surely my lips shall not speak unrighteousness, 15 
 
 Neither shall my tongue utter deceit. 
 God forbid that I should justify you : 
 Till I die I will not put away mine integrity from me. 
 My righteousness I hold fast, and will not let it go : 
 My heart shall not reproach me so long as T live. 20 
 
 "Let mine enemy be as the wicked, 
 And let him that riseth up against me be as the un- 
 righteous. 
 
 3 ( G. ), ( C. ), ( N. ) By His power He quelleth the sea. 
 
 5 ( G.) By His breath the heavens become serene. 
 
 6 ( C. ) His hand framed the constellation — the flying serpent. 
 10, 11 ( N.) Moreover Job continued his discourse, and said : 
 
 As God liveth, who hath rejected my cause. 
 13, 14 ( C. ) Surely, so long as my breath is in me and the in- 
 breathed Spirit of God is in my nostrils. 
 20 ( G.) My heart shall not reproach one of my days. 
 
80 THE BOOK OF JOB 
 
 For what is the hope of the godless, though he get 
 
 him gain, 
 When God taketh away his soul ? 
 Will God hear his cry. 
 When trouble cometh upon him ? 
 5 Will he delight himself in the Almighty, 
 And call uj)on God at all times ? 
 
 " I will teach you concerning the hand of God ; 
 That which is with the Almighty will I not conceal. 
 Behold, all ye yourselves have seen it ; 
 10 Why then are ye become altogether vain ? 
 
 "This is the portion of a wicked man with God, 
 And the heritage of oppressors, which they receive 
 
 from the Almighty. 
 If his children be multiplied, it is for the sword ; 
 And his offspring shall not be satisfied with bread. 
 15 Those that remain of him shall be buried in death, 
 And his widows shall make no lamentation. 
 Though he heap up silver as the dust. 
 And prepare raiment as the clay ; 
 He may prepare it, but the just shall put it on, 
 
 1, 2 (N.) For what is the hope of the vAcked, when God cut- 
 ieth off his weh, 
 And taketh away his life f 
 ( G.) For what is the hope of the godless, when He cut 
 teth off — 
 Wlien God draweth forth his soul f 
 ( C. ) For what is the hope of the daring sinner, thmigh 
 Tie hath torn away {othei-'s wealth), when God 
 shall tear away his soul ! 
 10 ( G.) Wherefore then this vanity, that ye vapor forth f 
 15 ( C. ) JBy the x)estilence shall his survivors come to their 
 early graves. 
 
THE CONTROVERSY 81 
 
 And the innocent shall divide the silver. 
 
 He buildeth his house as the moth, 
 
 And as a booth which the keeper maketh. 
 
 He lieth down rich, but he shall not be gathered ; 
 
 He openeth his eyes, and he is not. 5 
 
 Terrors overtake him like waters ; 
 
 A tempest stealeth him away in the night. 
 
 The east wind carrieth him away, and he departeth ; 
 
 And it sweepeth him out of his place. 
 
 For God shall hurl at him, and not spare : 10 
 
 He would fain flee out of his hand. 
 
 Men shall clap their hands at him, 
 
 And shall hiss him out of his place. 
 
 Chap. 28. 
 "Surely there is a mine for silver, 
 And a place for gold which they refine. 15 
 
 Iron is taken out of the earth. 
 And brass is molten out of the stone. 
 Man setteth an end to darkness, 
 And searcheth out to the furthest bound 
 The stones of thick darkness and of the shadow of 20 
 
 death. 
 He breaketh open a shaft away from where men 
 sojourn ; 
 
 4 ( C. ) The rich man lies down in death, but is not gath- 
 
 ered to the fathers; ( G.) He lieth dovun rich — 
 and never again ! 
 
 5 (N.) in the twinkling of an eye he is no more. 
 10, 11 ( G.) It hurleth against him and spareth not; 
 
 Hither and thither he fleeth from its hand. 
 14 ( G.) There is indeed a vein for the silver. 
 19, 20 { N.) He searcheth to the lowest depths 
 
 For the stone of darkness and the shadow of death. 
 21 ( G.) He breaketh the ravine remote from the settler. 
 
»J2 THE BOOK OF JOB 
 
 They are forgotten of the foot ; 
 
 They hang afar from men, they swing to and fro. 
 
 As for the earth, out of it cometh bread : 
 
 And underneath it is turned up as it were by fire. 
 5 The stones thereof are the place of sapphires, 
 
 And it hath dust of gold. 
 
 That path no bird of prey knoweth, 
 
 Neither hath the falcon's eye seen it : 
 
 The proud beasts have not trodden it, 
 10 Nor hath the fierce lion passed thereby. 
 
 He putteth forth his hand upon the flinty rock ; 
 
 He overturneth the mountains by the roots. 
 
 He cutteth out channels among the rocks ; 
 
 And his eye seeth every precious thing. 
 15 He bindeth the streams that they trickle not ; 
 
 And the thing that is hid bringeth he forth to Ught. 
 
 " But where shall Wisdom be found ? 
 
 And where is the place of understanding ? 
 
 Man knoweth not the price thereof ; 
 20 Neither is it found in the land of the living. 
 
 The deep saith, ' It is not in me ' : 
 
 And the sea saith, ' It is not with me.' 
 
 It cannot be gotten for gold. 
 
 Neither shall silver be weighed for the price thereof. 
 25 It cannot be valued with the gold of Ophir, 
 
 With the precious onyx, or the sapphire. 
 
 Gold and glass cannot equal it : 
 
 Neither shall it be exchanged for jewels of fine gold. 
 
 No mention shall be made of coral or of crystal : 
 30 Yea, the price of wisdom is above rubies. 
 
 1 ( G.) And there, forgotten of the jyasser's foot. 
 
 15 ( G.) He bindeth up the streams from weeping. 
 
 (G.) But wisdom— where shall it be found f 
 
THE CONTROVERSY 83 
 
 The topaz of Ethiopia shall not equal it, 
 Neither shall it be valued with pure gold. 
 
 "Whence then cometh Wisdom? 
 And where is the place of understanding ? 
 Seeing it is hid from the eyes of all living, 5 
 
 And kept close from the fowls of the air. 
 Destruction and Death say, 
 
 ' We have heard a rumour thereof with our ears.' 
 God understandeth the way thereof, 
 
 And He knoweth the place thereof. 10 
 
 For He looketh to the ends of the earth. 
 And seeth under the whole heaven ; 
 To make a weight for the wind ; 
 Yea, He meteth out the waters by measure. 
 When He made a decree for the rain, 15 
 
 And a way for the lightning of the thunder : 
 Then did He see it, and declare it ; 
 He established it, yea, and searched it out. 
 
 "And unto man He said, 
 * Behold, the fear of the Lord, that is wisdom : 20 
 
 And to depart from evil is understanding.' " 
 
 AIT, . , Chap. 29. 
 
 And J ob again took up his parable, and said : 
 
 "Oh that I were as in the months of old. 
 As in the days when God watched over me ; 
 When His lamp shined upon my head, 25 
 
 And by His light I walked through darkness ; 
 As I was in the ripeness of my days. 
 
 5 Seei^-g it is hid.— (G.), (N.) Since it is hidden; (C.) 
 
 It is hidden. 
 7 Destruction.— (G.) Abaddon. 
 27 ( G.) ^s Iivas in mine autumn days. 
 
84 THE BOOK OF JOB 
 
 When the secret of God was upon my tent ; 
 When the Almighty was yet with me, 
 And my children were about me ; 
 When my steps were washed with butter, 
 5 And the rock poured me out streams of oil ! 
 
 " When I went forth to the gate unto the city. 
 
 When I prepared my seat in the street, 
 
 The young men saw me and hid themselves. 
 
 And the aged rose up and stood; 
 10 The princes refrained talking. 
 
 And laid their hand on their mouth ; 
 
 The voice of the nobles was hushed, 
 
 And their tongue cleaved to the roof of their mouth. 
 "For when the ear heard me, then it blessed me; 
 15 And when the eye saw me, it gave witness unto me : 
 
 Because I delivered the poor that cried, 
 
 The fatherless also, that had none to help him. 
 
 The blessing of him that was ready to perish came 
 upon me 
 
 And I caused the widow's heart to sing for joy. 
 20 I put on righteousness, and it clothed me : 
 
 My justice was as a robe and a diadem. 
 
 I was eyes to the blind. 
 
 And feet was I to the lame. 
 
 I was a father to the needy : 
 25 And the cause of him that I knew not I searched out. 
 
 And I brake the jaws of the unrighteous. 
 
 And plucked the prey out of his teeth. 
 
 1 ( C. ) When the favor of God rested on my tabernacle. 
 7 ( N.) And took tny seat in the market-place. 
 20, 21 ( C. ) J put on righteousness as my clothing, and then 
 THghteousness put on me. 
 26 ( C. ) 2 brake in the jaws of the extortioner. 
 
THE CONTROVERSY 85 
 
 "Then I said, * I shall die in my nest, 
 And I shall multiply my days as the sand: 
 My root is spread out to the waters, 
 And the dew lieth all night upon my branch : 
 My glory is fresh in me, 5 
 
 And my bow is renewed in my hand.' 
 
 "Unto me men gave ear, and waited, 
 And kept silence for my counsel. 
 After my words they spake not again ; 
 And my speech dropped upon them. 10 
 
 And they waited for me as for the rain ; 
 And they opened their mouth wide as for the latter 
 
 rain. 
 If I laughed on them, they believed it not ; 
 And the light of my countenance they cast not down. 
 I chose out their way, and sat as chief, 15 
 
 And dwelt as a king in tiie army. 
 As one that comforteth the mourners. 
 
 Chap. 30. 
 *' But now they that are younger than I have me 
 in derision, 
 Whose fathers T disdained to set with the dogs of my 
 
 flock. 
 Yea, the strength of their hands, whereto should it 20 
 
 profit me? 
 Men in whom ripe age is perished. 
 They are gaunt with want and famine ; 
 
 2 ( G.) A7id like the phoenix I shall multiply days. 
 13 ( G.) I laughed upon them when they were doubtful. 
 15 (N.) When I came among them, I sat a* chief. 
 
 18 (G.) A7id now they mock at me,— men younger in days 
 
 than I. 
 
 19 ( C. ) Whose fathers I should have disdained to set with my 
 
 shepherd-dogs. 
 
86 THE BOOK OF JOB 
 
 They gnaw the dry ground, in the gloom of wasteness 
 and desolation. 
 
 They pluck salt- wort by the bushes; 
 
 And the roots of the broom are their food. 
 
 They are driven forth from the midst of men , 
 5 They crj^ after them as after a thief. 
 
 In the clefts of the valleys must they dwell, 
 
 In holes of the earth and of the rocks. 
 
 Among the bushes they bray ; 
 
 Under the nettles they are gathered together. 
 10 They are children of fools, yea, children of base men; 
 
 They were scourged out of the land. 
 "And now I am become their song, 
 
 Yea, I am a byword unto them. 
 
 They abhor me, they stand aloof from me, 
 15 And spare not to spit in my face. 
 
 For He hath loosed His cord, and afflicted me. 
 
 And they have cast off the bridle before me. 
 
 Upon my right hand rise the rabble ; 
 
 They thrust aside my feet, 
 20 And they cast up against me their ways of destruc- 
 tion. 
 
 They mar my i^ath, 
 
 They set forward my calamity. 
 
 Even men that have no helper. 
 
 As through a wide breach they come : 
 
 2 ( G.) Who pluck up the purslain by the sprouts. 
 6 ( G.) In the horroi' of the ravines 7nust they dwell. 
 9 ( N.) Under the brambles are they stretched out. 
 12 ( G.) And now their song of derision lam become. 
 16, 17 ( C. ) Because God hath loosed his cord ( of restraint ) and 
 afflicted me, they also have broken loose all 
 their restraint before me. 
 18 (G.) On my right hand they rise — a rabble. 
 23 ( C. ) I have no helper against them. 
 
THE CONTROVERSY o< 
 
 In the midst of the ruin they roll themselves upon me. 
 
 Terrors are turned upon me, 
 
 They chase mine honour as the wind ; 
 
 And my welfare is passed away as a cloud. 
 
 "And now my soul is poured out within me; 6 
 
 Days of affliction have taken hold upon me. 
 
 In the night season my bones are pierced in me, 
 
 And the pains that gnaw me take no rest. 
 
 By the great force of my disease is my garment dis- 
 figured : 
 
 It bindeth me about as the collar of my coat. 10 
 
 He hath cast me into the mire, 
 
 And I am become like dust and ashes. 
 
 I cry unto Thee, and Thou dost not answer me : 
 
 I stand up, and Thou lookest at me. 
 
 Thou art turned to be cruel to me : 15 
 
 With the might of Thy hand Thou persecutest me. 
 
 Thou liftest me up to the wind, Thou causest me to 
 ride upon it ; 
 
 And Thou dissolvest me in the storm. 
 
 For I know that Thou wilt bring me to death, 
 
 And to the house appointed for all living. 20 
 
 "Surely against a ruinous heap He will not put 
 forth His hand ; 
 
 1 (C.) Tliey roll themselves upon me wave after wave for 
 
 my destruction. 
 
 2 {G.) All overturned upon me — terrors. 
 
 8 (N.) And my gnawers take no rest. 
 
 9 (G.) It is by great exertion that my garment is changed; 
 
 ( C.) Through their great violence my skin is dis- 
 figured; (N.) Through the vix>lence of my disease 
 is my garment changed. 
 21 (N.) When he stretcheth out his hand, prayer availeth 
 nothing; (G.) Surely, will not a man in ruins 
 stretch out his hand ? 
 
bS THE BOOK OF JOB 
 
 Though it be in His destruction, one may utter a cry 
 because of these things. 
 
 Did not I weep for him that was in trouble ? 
 
 Was not my soul grieved for the needy ? 
 
 When I looked for good, then evil came ; 
 5 And when I waited for light, there came darkness. 
 " My bowels boil, and rest not ; 
 
 Days of affliction are come upon me. 
 
 I go mourning without the sun : 
 
 I stand up in the assembly, and cry for help. 
 10 I am a brother to jackals. 
 
 And a companion to ostriches. 
 
 My skin is black, and falleth from me, 
 
 And my bones are burned with heat. 
 
 Therefore is my harp turned to mourning, 
 15 And my pipe into the voice of them that weep. 
 
 Chap. 31. 
 
 " I made a covenant with mine eyes ; 
 How then should I look upon a maid ? 
 
 "For what is the portion from God above, 
 And the heritage from the Almighty on high ? 
 20 Is it not calamity to the unrighteous, 
 And disaster to the workers of iniquity ? 
 Doth not He see my ways. 
 And number all my steps? 
 
 "If I have walked with vanity, 
 25 And my foot hath hasted to deceit; 
 
 ( Let me be weighed in an even balance. 
 
 1 (N.) When he bring eth destruction, vain is the cry for 
 help; (G.) Or in his calamity will he not cry out 
 therefore ? 
 
 8 ( N.) lam black, but not by the sun. 
 26 ( G.) Let Him, iveigh me in scales of righteousness. 
 
THE CONTROVERSY 89 
 
 That God may know mine integrity ; ) 
 
 If my step liath turned out of the way, 
 
 And mine heart walked after mine eyes, 
 
 And if any spot hath cleaved to mine hands : 
 
 Then let me sow, and let another eat ; 5 
 
 Yea, let the produce of my field be rooted out. 
 
 " If mine heart have been enticed unto a woman, 
 And I have laid w^ait at my neighbour's door : 
 Then let my wife grind unto another, 
 And let others bow down upon her. 10 
 
 For that were an heinous crime ; 
 Yea, it were an iniquity to be punished by the judges : 
 For it is a fire that consumeth unto Destruction, 
 And would root out all mine increase. 
 " If I did despise the cause of my manservant or of 15 
 
 my maidservant. 
 When they contended with me : 
 What then shall I do when God riseth up ? 
 And when He visiteth, what shall I answer Him ? 
 Did not He that made me in the womb make him? 
 And did not One fashion us in the womb ? 20 
 
 "If I have withheld the poor from their desire. 
 Or have caused the eyes of the widow to fail ; 
 Or have eaten my morsel alone, 
 And the fatherless hath not eaten thereof ; 
 ( Nay, from my youth he grew up with me as with a 25 
 
 father. 
 And her have I guided from my mother's womb ; ) 
 If I have seen any perish for want of clothing, 
 Or that the needy had no covering ; 
 If his loins have not blessed me. 
 And if he were not warmed with the fleece of my 30 
 
 sheep ; 
 If I have lifted up my hand against the fatherless, 
 
90 THE BOOK OF JOB 
 
 Because I saw my help in the gate : 
 Then let my shoulder fall from the shoulder blade, 
 And mine arm be broken from the bone. 
 For calamity from God was a terror to me, 
 6 And by reason of His excellency I could do nothing. 
 "If I have made gold my hope, 
 And have said to the fine gold, ' Thou art my confi- 
 dence ' ; 
 If I rejoiced because my wealth w^as great, 
 And because mine hand had gotten much ; 
 10 If I beheld the sun when it shined, 
 Or the moon walking in brightness ; 
 And my heart hath been secretly enticed. 
 And my mouth hath kissed my hand : 
 This also were an iniquity to be punished by the 
 judges : 
 15 For I should have lied to God that is above. 
 
 " If I rejoiced at the destruction of him that hated 
 me, 
 Or lifted up myself when evil found him ; 
 ( Yea, I suffered not my mouth to sin 
 By asking his life with a curse ; ) 
 20 If the men of my tent said not, 
 
 * Who can find one that hath not been filled with his 
 
 meat ? ' 
 The stranger did not lodge in the street ; 
 But I opened my doors to the traveller. 
 "If like Adam I covered my transgressions, 
 25 By hiding mine iniquity in my bosom ; 
 
 1 (G.) When I saiv mine ally in the gate. 
 
 15 ( C. ) For I should have denied the God above. 
 
 17 ( G.) And have exulted because evil be/ell him. 
 
 19 ( G.) By invoking a curse on his life. 
 
THE CONTROVERSY 91 
 
 Because I feared the great multitude, 
 
 And the contempt of families terrified me, 
 
 So that I kept silence, and went not out of the door — 
 
 " Oh that I had one to hear me ! 
 ( Lo, here is my signature, let the Almighty answer 5 
 
 me!) 
 And that I had the indictment which mine Adver- 
 sary hath written ! 
 Surely I would carry it upon my shoulder ; 
 I would bind it unto me as a crown. 
 I would declare unto Him the number of my steps ; 
 As a prince would I go near unto Him. 10 
 
 "If my land cry out against me, 
 And the furrows thereof weep together ; 
 If I have eaten the fruits thereof without money. 
 Or have caused the owners thereof to lose their life : 
 Let thistles grow instead of wheat, 15 
 
 And cockle instead of barley." 
 
 The words of Job are ended. 
 
 Chap. 32. 
 
 So these three men ceased to answer Job, because 
 he was righteous in his own eyes. 
 
 Then was kindled the wrath of Elihu the son of 20 
 Barachel the Buzite, of the family of Eam : against 
 
 1-3 ( C. ) Then let me dread the great assembly, and let the 
 contempt of luhole tribes confound me so that I 
 should be dumb and not go forth from my door. 
 5, 6 ( G.) Behold my sign! let the Almighty answer me !— 
 
 And the charge that mine Adversary hath written ! 
 ( C. ) io, my mark ! Let the Almighty answer me and 
 my legal opponent put his charge in writing! 
 16 CocK'L'E.. — {'i^.) noxious weeds. 
 
92 THE BOOK OF JOB 
 
 Job was his wrath kindled, because he justified him- 
 self rather than God. Also against his three friends 
 was his wrath kindled, because thej^ had found no 
 answer, and yet had condemned Job. Now Elihu 
 5 had waited to speak unto Job, because they were 
 elder than he. And w^hen Elihu saw that there was 
 no answer in the mouth of these three men, his 
 wrath was kindled. 
 
 THE SPEECH OF ELIHU 
 
 And Elihu the son of Barachel the Buzite answered 
 and said : 
 
 10 "I am young, and ye are xevy old ; 
 
 Wherefore I held back, and durst not show you mine 
 opinion. 
 
 I said, ' Days should speak, 
 
 And, multitude of years should teach wisdom.' 
 
 But there is a spirit in man, 
 15 And the breath of the Almighty giveth them under- 
 standing. 
 
 It is not the great that are wise, 
 
 ISTor the aged that understand judgment. 
 
 •i And yet had condemned Job,— (G.) wherewith to 
 
 condemn Job. 
 5 ( C. ) Now in respect to ivords, Elihu had waited for Job 
 
 {and his friends), because, etc. 
 11 ( G.) Wherefore I shrank and was afraid 
 To tittej- unto you what I know. 
 14-17 (N.) But it is the spirit in man, 
 
 Even the inspiration of the Almighty, that giveth 
 
 him rinder standing. 
 Great men are not always wise, 
 Nor do the aged always understand what is right. 
 
THE SPEECH OF ELIHU 93 
 
 Therefore I said, ' Hearken to me ; 
 I also will show mine opinion.' 
 
 "Behold, I waited for your words, 
 I listened for your reasons, 
 
 Whilst ye searched out what to say. 5 
 
 Yea, I attended unto you, 
 
 And, behold, there was none that convinced Job, 
 Or that answered his words, among you. 
 Beware lest ye say, ' We have found wisdom ; 
 God may vanquish him, not man ' : 10 
 
 For he hath not directed his words against me ; 
 Neither will I answer him with your speeches. 
 They are amazed, they answer no more : 
 They have not a word to say. 
 
 And shall I wait, because they speak not, 15 
 
 Because they stand still, and answer no more ? 
 I also will answer my part, 
 I also will show mine opinion. 
 For I am full of words ; 
 
 The spirit within me constraineth me. 20 
 
 Behold, my breast is as wine which hath no vent ; 
 Like new bottles it is ready to burst. 
 I will speak, that I may be refreshed ; 
 I will open my lips and answer. 
 Let me not, I pray you, respect any man's person ; 25 
 
 1, 2 (G.) Therefore I say , Listen unto me ; 
 Iivill utter knowledge, even I. 
 7 ( N.) And beJiold, none of you hath refuted Job. 
 9, 10 (IST.) Say not, then, ' We have found out unsdom; 
 
 God must conquer him, not man.' 
 15-18 ( G.) And Iivaited—for they did not speak,— 
 
 For they stood still, and did not answer nfwre. 
 Iivill ansiver, yea I, for my part; 
 I will utter knowledge, even I. 
 22 (N.) Like bottles of new wine, which are bursting. 
 
94 THE BOOK OF JOB 
 
 Neither will I give flattering titles unto any man. 
 For I know not to give flattering titles ; 
 Else would my Maker soon take me away. 
 
 Chap. 33. 
 
 "Howbeit, Job, I pray thee, hear my speech, 
 5 And hearken to all my words. 
 
 Behold now, I have opened my mouth, 
 My tongue hath spoken in my mouth. 
 My words shall utter the uprightness of my heart : 
 And that which my lips know they shall speak sin- 
 cerely. 
 10 The spirit of God hath made me. 
 
 And the breath of the Almighty giveth me life. 
 If thou canst, answer thou me ; 
 Set thy words in order before me, stand forth. 
 Behold, I am toward God even as thou art : 
 15 I also am formed out of the clay. 
 
 Behold, my terror shall not make thee afraid, 
 Neither shall my pressure be hea\^ upon thee. 
 
 "Surely thou hast spoken in mine hearing. 
 And I have heard the voice of thy words, say- 
 
 20 ' I am clean, without transgression ; 
 
 I am innocent, neither is there iniquity in me : 
 
 Behold, He findeth occasions against me, 
 
 He counteth me for His enemy ; 
 
 He putteth my feet in the stocks, 
 25 He marketh all my paths.' 
 
 14 ( G.) Behold, J, according to thy tvord, stand for God; 
 
 (N.) Behold I, like thee, am a creature of God; 
 
 (C.) Lo, lam like thyself as to God. 
 22 ( N.) Behold, he seeketh causes of hostility against me. 
 
THE SPEECH OF ELIHU 95 
 
 "Behold, I will answer thee, in this thou art not 
 just; 
 For God is greater than man. 
 Why dost thou strive against Him? 
 For He giveth not account of any of His matters. 
 For God speaketh once, ^ 
 
 Yea twice, though man regardeth it not. 
 In a dream, in a vision of the night. 
 When deep sleep falleth upon men, 
 In slumberings upon the bed ; 
 
 Then He openeth the ears of men, 10 
 
 And sealeth their instruction. 
 That He may withdraw man from his purpose, 
 And hide pride from man ; 
 He keepeth back his soul from the pit. 
 And his Ufe from perishing by the sword. 16 
 
 He is chastened also with pain upon his bed, 
 And with continual strife in his bones : 
 So that his life abhorreth bread. 
 And his soul dainty food. 
 
 His flesh is consumed away, that it cannot be seen ; 20 
 And his bones that were not seen stick out. 
 Yea, his soul draweth near unto the pit, 
 And his hfe to the destroyers. 
 
 " If there be with him an angel. 
 An interpreter, one among a thousand, 25 
 
 To show unto man what is right for him ; 
 
 1, 2 {O Lo, in this thou art not right. Iimll answer thee, 
 
 for God is greater than man. 
 3, 4 ( G.) Why makest thou complaint against Him, 
 That He answereth thee by no word of His f 
 11 (N.) And sealeth up for them admonition; (G.) And 
 setteth a seal upon the warning. 
 
96 THE BOOK OF JOB 
 
 Then He is gracious unto him, and saith, 
 ' Deliver him from going down to the pit, 
 I have found a ransom.' 
 His flesh shall be fresher than a child's ; 
 5 He returneth to the days of his youth : 
 
 He prayeth unto God, and He is favourable unto 
 
 him; 
 So that he seeth His face with joy : 
 And He restoreth unto man his righteousness. 
 He singeth before men, and saith, 
 10 ' I have sinned, and perverted that which was right. 
 And it profited me not : 
 
 He hath redeemed my soul from going into the pit, 
 And my life shall behold the light.' 
 
 "Lo, all these things doth God work, 
 15 Twice, yea thrice, with a man. 
 
 To bring back his soul from the pit. 
 That he may be enlightened with the Ught of the 
 living. 
 
 "Mark well, O Job, hearken unto me; 
 Hold thy peace, and I will speak. 
 20 If thou hast anything to say, answer me : 
 Speak, for I desire to justify thee. 
 If not, hearken thou unto me : 
 Hold thy peace, and I will teach thee wisdom." 
 
 10, 11 ( G.) I sinned, and perverted the right, 
 Yet retribution came not vtpon me. 
 (N.) 1 sinned; I acted perversely ; 
 
 Yet hath he not requited me for it. 
 15 ( N.) Time after time ivith man. 
 17 ( C. ) To renew the light of his life. 
 22 ( C. ) But if thou hast nothing to reply, hear me. 
 
THE SPEECH OF ELIHU 97 
 
 CHAP. 34, 
 
 Moreover Elihu answered and said : 
 
 "Hear my words, ye wise men ; 
 And give ear unto me, ye that have knowledge. 
 For the ear trieth words. 
 
 As the palate tasteth food. ^ 
 
 Let us choose for us that which is right: 
 Let us know among ourselves what is good. 
 
 "For Job hath said, 'I am righteous, 
 And God hath taken away my right : 
 Notwithstanding my right I am accounted a liar ; 10 
 
 My wound is incurable, though I am without trans- 
 gression.' 
 What man is like Job, 
 Who drinketh up scoffing like water? 
 Who goeth in company with the workers of iniquity, 
 And walketh with wicked men. 15 
 
 For he hath said, ' It profiteth a man nothing 
 That he should dehght himself with God.' 
 
 "Therefore hearken unto me, ye men of under- 
 standing : 
 Far be it from God, that He should do wickedness ; 
 And from the Almighty, that He should commit 
 
 iniquity. 
 For the work of a man shall He render unto him, 
 And cause every man to find according to his ways. 
 
 20 
 
 9 (N.) And God refuseth me justice. 
 10 ( C. ) Shall I speak falsely against my own right f 
 12 ( G.) Who is a mighty man like Job f 
 19 20 (C.) God turns away from vnckedness with abhorrence, 
 — the Almighty, from all injustice f 
 (G.) Far be it— far be God from wickedness, 
 And the Almighty from iniquUy. 
 
98 THE BOOK OF JOB 
 
 Yea, of a surety, God will not do wickedly, 
 Neither will the Almighty pervert judgment. 
 "Who gave Him a charge over the earth ? 
 Or who hath disposed the whole world ? 
 5 If He set His heart upon man, 
 
 If He gather unto Himself his spmt and his breath; 
 
 All flesh shall perish together, 
 
 And man shall turn again unto dust. 
 
 " If now thou hast understanding, hear this: 
 10 Hearken to the voice of my words. 
 
 Shall even one that hateth right govern ? 
 
 And wilt thou condemn Him that is just and mighty? 
 
 Is it fit to say to a king, ' Thou art vile ' ? 
 
 Or to nobles, ' Ye are wicked ' ? 
 15 How much less to Him that respecteth not the per- 
 sons of princes. 
 
 Nor regardeth the rich more than the poor ? 
 
 For they all are the w^ork of His hands. 
 
 In a moment they die, even at midnight ; 
 
 The people are shaken and pass away, 
 20 And tlie mighty are taken away without hand. 
 
 For His eyes are upon the ways of a man. 
 
 And He seeth all his goings. 
 
 There is no darkness, nor shadow of death, 
 
 Where the workers of iniquity may hide themselves. 
 25 For He needeth not further to consider a man. 
 
 4 ( C. ) ^nd ivho has set him over the whole inhabited world f 
 5, 6 (G.) J/ He should set His heart upon Himself, 
 
 And gather unto Himself His spirit and His breath, 
 7 (N.) Then would all flesh expire together. 
 12 (G.) And unit thou condemn the Just, the 3Iighty ? 
 19 ( G.) The people rise in tumult, and rush to and fro. 
 25 ( G.) For He needeth not to set thought on a man the 
 second time. 
 
THE SPEECH OF ELIHU 99 
 
 That he should go before God in judgment. 
 
 He breaketh in pieces mighty men in ways past find- 
 ing out, 
 
 And setteth others in their stead. 
 
 Therefore He tal^eth knowledge of their works ; 
 
 And He overturneth them in the night, so that they 5 
 are destroyed. 
 
 He striketh them as wicked men 
 
 In the open sight of others ; 
 
 Because they turned aside from following Him, 
 
 And would not have regard to any of His ways : 
 
 So that they caused the cry of the poor to come unto 10 
 Him, 
 
 And He heard the cry of the afflicted. 
 
 When He giveth quietness, who then can con- 
 demn? 
 
 And when He hideth His face, who then can behold 
 Him? 
 
 Alike whether it be done unto a nation, or unto a 
 man : 
 
 That the godless man reign not, 15 
 
 That there be none to ensnare the people. 
 
 *' For hath any said unto God, 
 *I have borne chastisement, I will not offend any 
 
 more : 
 That which I see not teach thou me : 
 If I have done iniquity, I will do it no more ' ? 20 
 
 2 (N.) He dashes in ineccs the mighty without inquiry; 
 (C. ) But he crushes the mighty with no long 
 antecedent searching. 
 14 (G.) Be it with nation, or ivith man, He dealeth alike. 
 17 ( G.) For oh, had he hut said unto God. 
 
100 THE BOOK OF JOB 
 
 Shall His reeompence be as thou wilt, that thou 
 
 refusest it? 
 For thou must choose, and not I : 
 Therefore speak what thou knowest. 
 
 " Men of understanding will say unto me, 
 5 Yea, every wise man that heareth me : 
 ' Job speaketh without knowledge, 
 And his words are without wisdom. 
 Would that Job were tried unto the end. 
 Because of his answering like wicked men. 
 10 For he addeth rebellion unto his sin. 
 He clappeth his hands among us. 
 And multiplieth his words against God.' " 
 
 Chap. 35. 
 
 Moreover Elihu answered and said : 
 
 "Thinkest thou this to be thy right, 
 15 Or sayest thou, 'My righteousness is more than 
 God's,' 
 That thou sayest, 'What advantage will it be unto 
 
 thee?' 
 And, ' What profit shall I have, more than if I had 
 sinned ? ' 
 
 1, 2 ( N.) Shall he recompense according to thy mind, 
 
 Because thou refusest, or because tJwu choosest, 
 and not hef 
 ( C. ) Shall it be at thy wiU that God shall requite, so 
 that thou mayest refuse, or thou choose, and 
 not hef 
 1-3 (G.) Shall He requite on thine own terms, and say, 
 ' Whether thou spurnest, whether thou choosest, 
 Be it thou, and not I, 
 And, what thou knowest, speak ^f 
 9 (C.) On account of his answers in sympathy with tuicked 
 m^nf 
 
THE SPEECH OF ELIHU 101 
 
 I will answer thee, 
 
 And thy companions with thee. 
 
 " Look unto the heavens, and see ; 
 And behold the skies, which are higher than thou. 
 If thou hast sinned, what effectest thou against Him ? 5 
 And if thy transgressions be multiplied, what doest 
 
 thou unto Him ? 
 If thou be righteous, what givest thou Him ? 
 Or what receiveth He of thine hand ? 
 Thy wickedness may hurt a man as thou art ; 
 And thy righteousness may profit a son of man. 10 
 
 "By reason of the multitude of oppressions they 
 
 cry out ; 
 They cry for help by reason of the arm of the mighty. 
 But none saith, ' Where is God my Maker, 
 Who giveth songs in the night ; 
 
 Who teacheth us more than the beasts of the earth, 15 
 And maketh us wiser than the fowls of heaven ? ' 
 There they ciy, but none giveth answer, 
 Because of the pride of evil men. 
 Surely God will not hear vanity. 
 
 Neither will the Almighty regard it. 20 
 
 How much less when thou sayest thou beholdest Him 
 
 not, 
 The cause is before Him, and thou waitest for Him! 
 But now, because He hath not visited in His anger. 
 
 9 {G.) It is to man such as thou thai thy wickedness cometh. 
 11 (N.) The oppressed cry out on account of the multitude of 
 wrongs. 
 17, 18 ( G.) Therefore it is He heareth not, 
 
 When they cry because of the pride of the wicked. 
 19 ( C. ) Surely God unit not hear vain prayer. 
 22 ( N.) Justice is with him, — only wait thou for him ! 
 
102 THE BOOK OF JOB 
 
 Neither doth He greatly regard arrogance , 
 Therefore doth Job open his mouth in vanity ; 
 He multiplieth words without knowledge." 
 
 Chap. 36. 
 
 Elihu also proceeded, and said : 
 
 5 " Suffer me a little, and I will show thee ; 
 For I have yet somewhat to say on God's behalf. 
 I will fetch my knowledge from afar. 
 And will ascribe righteousness to my Maker. 
 For truly my words are not false : 
 10 One that is perfect in knowledge is with thee. 
 
 "Behold, God is mighty, and despiseth not any: 
 
 He is m.ighty in strength of understanding. 
 
 He preserveth not the life of the wicked : 
 
 But giveth to the afflicted their right. 
 15 He withdraweth not His eyes from the righteous : 
 
 But with kings upon the throne 
 
 He setteth them for ever, and they are exalted. 
 
 And if they be bound in fetters. 
 
 And be taken in the cords of affliction ; 
 20 Then He showeth them their work, 
 
 And their transgressions, that they have behaved 
 themselves proudly. 
 
 He openeth also their ear to instruction, 
 
 1 ( G.) And doth not strictly regard transgressicm. 
 
 10 ( N.) ^ man of sound knowledge is before thee. 
 
 11 ( C. ) io, Ood is mighty, yet ivill he never oppress. 
 13, 14 ( G.) He ivill not let the vncked live; 
 
 And justice will He give to the afflicted. 
 21 (N.) And how they have set him at defiance by their 
 transgressions; (G.) And their transgressions, 
 that they have been overweening. 
 
THE SPEECH OF ELIHU 103 
 
 And commandeth that they return from iniquity. 
 
 If they hearken and serve Him, 
 
 They shall si^end their days in prosperity, 
 
 And their years in pleasures. 
 
 But if they hearken not, they shall perish by the sword, 5 
 
 And they shall die without knowledge. 
 
 But they that are godless in heart lay up anger : 
 
 They cry not for help when He bindeth them. 
 
 Thej^ die in youth, 
 
 And their life perisheth among the unclean. 10 
 
 "He delivereth the afflicted by his affliction. 
 And openeth their ear in oppression. 
 Yea, he would have led thee away out of distress 
 Into a broad place, where there is no straitness ; 
 And that which is set on thy table should be full of 15 
 
 fatness. 
 But thou art full of the judgment of the wicked : 
 Judgment and justice take hold on thee. 
 For let not wrath stir thee up against chastisements ; 
 Neither let the greatness of the ransom turn thee aside. 
 Will thy riches suffice, that thou be not in distress, 20 
 Or all the forces of thy strength ? 
 
 7 (C.) Men of vile heart heap up wrath {against them- 
 selves ). 
 13, 14 ( C. ) And even thee, O Job, would he allure from the 
 jaws of the strait into a broad place, huving no 
 straits underneath it. 
 16 BUT.-(N.) But if 
 
 18 (C. ) Because there is heat {of resentment), beware lest 
 it excite thee against the chastising stroke. 
 18-21 (N.) For if wrath be with him, beware lest he take thee 
 away by his stroke, 
 So tTiat a great ransom shall tiot save thee ! 
 Will he esteem thy riches ? 
 
 No ! neither thy gold, nor all the abundance of thy 
 wealth. 
 
104 THE BOOK OF JOB 
 
 " Desire not the night, 
 When peoples are cut off in their place. 
 Take heed, regard not iniquity : 
 For this hast thou chosen rather than affliction. 
 
 5 *' Behold, God doeth loftily in His power : 
 
 Who is a teacher like unto Him ? 
 
 Who hath enjoined Him His way? 
 
 Or who can say, 'Thou hast wrought unrighteous- 
 ness ' ? 
 
 Remember that thou magnify His work, 
 10 Whereof men have sung. 
 
 All men have looked thereon ; 
 
 Man beholdeth it afar off. 
 *' Behold, God is great, and we know Him not; 
 
 The number of His years is unsearchable. 
 15 For He draweth up the drops of water, 
 
 Which distil in rain from His vapour : 
 
 Which the skies pour down 
 
 And drop upon man abundantly. 
 
 Yea, can any understand the spreadings of the 
 clouds, 
 20 The thunderings of His pavilion ? 
 
 Behold, He spreadeth His light around him ; 
 
 And He covereth the bottom of the sea. 
 
 For by these He judgeth the peoples ; 
 
 He giveth food in abundance. 
 25 He covereth His hands with the lightning ; 
 
 And giveth it a charge that it strike the mark. 
 
 16 ( G.) And they distil rain in place of the mist. 
 
 22 (C.) He covers himself tvith the ivaters of the ocean 
 
 dejJths. 
 26 (G.) And giveth it command ivhere to strike; (N.) He 
 
 giveth it commandment against an enemy. 
 
THE SPEECH OF EUHU 105 
 
 The noise thereof telleth concerning him, 
 
 The cattle also concerning the storm that cometh up. 
 
 Chap. 37. 
 "Yea, at this my heart trembleth. 
 
 And is moved out of its place. 
 
 Hear, oh, hear the noise of His voice, 6 
 
 And the sound that goeth out of His mouth. 
 
 He sendeth it forth under the whole heaven, 
 
 And His lightning unto the ends of the earth. 
 
 After it a voice roareth ; 
 
 He thundereth with the voice of His majesty : 10 
 
 And He stayeth them not when His voice is heard. 
 
 God thundereth marvellously with His voice ; 
 
 Great things doeth He, which we cannot comprehend. 
 
 " For He saith to the snow, ' Fall thou on the earth ' ; 
 Likewise to the shower of rain, 15 
 
 And to the showers of His mighty rain. 
 He sealeth up the hand of every man ; 
 That all men whom He hath made may know it. 
 Then the beasts go into coverts, 
 
 And remain in their dens. 20 
 
 Out of the chamber of the south cometh the storm : 
 And cold out of the north. 
 By the breath of God ice is given : 
 And the breadth of the waters is straitened. 
 Yea, He ladeth the thick cloud with moisture ; 25 
 
 He spreadeth abroad the cloud of His lightning : 
 And it is turned round about by His guidance, 
 
 1, 2 ( C. ) His thunder speaks of Mm— to the herds of cattle 
 even — of him who is on high. 
 17, 18 ( C. ) He seals up {from labor) the hand of every man, 
 that all men of his workmanship may know 
 him. 
 
106 THE BOOK OF JOB 
 
 That they may do whatsoever He commandeth them 
 Upon the face of the habitable world : 
 Whether it be for correction, or for His land, 
 Or for mercy, that He cause it to come. 
 
 5 "Hearken unto this, O Job : 
 
 Stand still, and consider the wondrous works of God. 
 
 Dost thou know how God layeth His charge upon 
 them, 
 
 And causeth the lightning of His cloud to shine? 
 
 Dost thou know the balancings of the clouds, 
 10 The wondrous works of Him who is perfect in knowl- 
 edge? 
 
 How thy garments are wann. 
 
 When the earth is still by reason of the south wind? 
 
 Canst thou with Him sjDread out the sky, 
 
 Which is strong as a molten mirror? 
 15 " Teach us what we shall say unto Him ; 
 
 For we cannot order our speech by reason of darkness. 
 
 Shall it be told Him that I would speak? 
 
 Or should a man wish that he were swallowed up ? 
 
 "And now men see not the light which is bright 
 in the skies : 
 20 But the wind passeth, and cleareth them. 
 
 "Out of the north cometh golden splendour: 
 God hath upon Him terrible majesty. 
 
 1 {G.) To do all that He commandeth it. 
 11, 12 (G.) Thou wJiose garments are hot, 
 
 Because from the south the earth lieth sultry stiU. 
 16-18 (G.) We cannot order it — it groiueth so dark. . . . 
 Hath one told Him that lam speaking f . . . 
 Or hath a man said . . . for he shull be swallowed 
 up! 
 18 ( N.) Shall a man speak, that he may be consumed ? 
 
THE SPEECH OF THE LORD 107 
 
 Touching the Almighty, we cannot find Him out; 
 
 He is excellent in power : 
 And in judgment and plenteous justice He will not 
 
 afflict. 
 Men do therefore fear Him : 
 He regardeth not any that are wise of heart." 
 
 THE SPEECH OF THE LORD 
 
 Chap. 38. 
 
 Then the Lord answered Job out of the whirlwind, 5 
 and said : 
 
 " Who is this that darkeneth counsel 
 By words without knowledge ? 
 
 " Gird up now thy loins like a man ; 
 For I will demand of thee, and declare thou unto Me. 
 
 "Where wast thou when I laid the foundations of 10 
 
 the earth ? 
 Declare, if thou hast understanding. 
 Who determined the measures thereof, if thou 
 
 knowest ? 
 Or who stretched the line upon it ? 
 Whereupon were the foundations thereof fastened ? 
 Or who laid the corner stone thereof; 16 
 
 W^hen the morning stars sang together, 
 And all the sons of God shouted for joy ? 
 
 " Or who shut up the sea with doors. 
 When it brake forth, as if it had issued out of the 
 
 womb; 
 
 4 ( G.) He regardeth not any wise in their own conceit. 
 
 7 ( G.) With luords,— but ivithout knowledge f 
 
 12 ( C. ) Who laid the measures of it —for thou wiU know. 
 
 14 ( G.) On ivhat were its piers deep-laid f 
 
108 THE BOOK OF JOB 
 
 When I made the cloud the garment thereof, 
 
 And thick darkness a swaddlingband for it, 
 
 And marked out for it My bound. 
 
 And set bars and doors, 
 5 And said, ' Hitherto shalt thou come, but no further; 
 
 And here shall thy proud waves be stayed ? ' 
 
 "Hast thou commanded the morning since thy 
 days began. 
 
 And caused the dayspring to know its place ; 
 
 That it might take hold of the ends of the earth, 
 10 And the wicked be shaken out of it ? 
 
 It is changed as clay under the seal ; 
 
 And all things stand forth as a garment : 
 
 And from the wicked their light is withholden, 
 
 And the high arm is broken. 
 15 " Hast thou entered into the springs of the sea ? 
 
 Or hast thou walked in the recesses of the deep ? 
 
 Have the gates of death been revealed unto thee ? 
 
 Or hast thou seen the gates of the shadow of death ? 
 
 Hast thou comprehended the earth in its breadth ? 
 20 Declare, if thou knowest it all. 
 
 *' Where is the way to the dwelling of light, 
 
 And as for darkness, where is the place thereof; 
 
 That thou shouldest take it to the bound thereof. 
 
 And that thou shouldest discern the paths to the 
 house thereof? 
 25 Doubtless, thou knowest, for thou wast then bom, 
 
 And the number of thy days is great ! 
 *'Hast thou entered the treasuries of the snow. 
 
 Or hast thou seen the treasuries of the hail. 
 
 3 (G.) When I established over it my decree. 
 
 7 (N.) Hast thou, in thy life, given charge to the morning f 
 
 16 ( C. ) And traversed the unexplored bottom of the deep f 
 
 25 ( G.) Thou know !— then thou wast already bom. 
 
THE SPEECH OF THE LORD 109 
 
 Which I have reserved against the time of trouble, 
 Against the day of battle and war? 
 
 "By what way is the light parted, 
 Or the east wind scattered upon the earth? 
 Who hath cleft a channel for the waterflood, 6 
 
 Or a way for the lightning of the thunder ; 
 To cause it to rain on a land where no man is ; 
 On the wilderness, wherein there is no man ; 
 To satisfy the waste and desolate ground ; 
 And to cause the tender grass to spring forth? 10 
 
 " Hath the rain a father ? 
 Or who hath begotten the drops of dew ? 
 Out of whose womb came the ice? 
 And the hoary frost of heaven, who hath gendered it? 
 The waters hide themselves and become like stone, 15 
 And the face of the deep is frozen. 
 
 ''Canst thou bind the cluster of the Pleiades, 
 Or loose the bands of Orion ? 
 
 Canst thou lead forth the Mazzaroth in their season ? 
 Or canst thou guide the Bear with her train? 20 
 
 Knowest thou the ordinances of the heavens ? 
 Canst thou establish the dominion thereof in the 
 
 earth ? 
 Canst thou lift up thy voice to the clouds, 
 That abundance of waters may cover thee ? 
 Canst thou send forth lightnings, that they may go, 25 
 And say unto thee, ' Here we are ' ? 
 
 3 ( N.) WTiat is the way to where light is distributed f 
 
 4 ( G.) WJien the East spreadeth abroad over the earth f 
 
 15 ( N.) The waters are hid as under stone; ( G.) As in stone 
 the waters hide themselves. 
 
 19 (N.), (G.) Cajist thou bring forth the Signs in their sea- 
 son f ( C. ) Dost thou bring forward the stars 
 of the Zodiac each in his timef 
 
110 THE BOOK OF JOB 
 
 "Who hath put wisdom in the inward parts? 
 Or who hath given understanding to the mind ? 
 Who can number the clouds by wisdom ? 
 Or who can pour out the bottles of heaven, 
 5 When the dust runneth into a mass, 
 And the clods cleave fast together ? 
 
 "Wilt thou hunt the prey for the lioness? 
 Or satisfy the appetite of the young lions. 
 When they couch in their dens, 
 10 And abide in the covert to lie in wait ? 
 
 "Who provideth for the raven his prey. 
 When his young ones cry unto God, 
 And wander for lack of food? 
 
 Chap. 39. 
 
 "Knowest thou the time when the wild goats of 
 the rock bring forth? 
 15 Or canst thou mark when the hinds do calve ? 
 Canst thou number the months that they fulfil ? 
 Or knowest thou the time when they bring forth ? 
 They bow themselves, they bring forth their young, 
 They cast out their sorrows. 
 20 Their young ones are in good liking, they grow up in 
 the open field ; 
 They go forth, and return not again. 
 
 " Who hath sent out the wild ass free? 
 Or who hath loosed the bands of the swift ass ? 
 Whose house I have made the wilderness, 
 25 And the salt land his dwelling place. 
 
 2 Mind. — {G.) meteor. 
 9, 10 ( C. ) While the latter lie in their dens and the former 
 lurk in concealment for their prey f 
 
 19 ( G.) And thus they ca^t away their labor-pangs. 
 
 20 (C.) Their young mature early ; they grow up in the 
 
 open country. 
 
THE SPEECH OF THE LORD 111 
 
 He scorneth the tumult of the city, 
 Neither heareth he the shoutings of the driver. 
 The range of the mountains is his pasture, 
 And he searcheth after every green thing. 
 
 " Will the wild-ox be content to serve thee? 5 
 
 Or will he abide by thy crib ? 
 Canst thou bind the wild-ox with his band in the 
 
 furrow? 
 Or will he harrow the valleys after thee ? 
 Wilt thou trust him, because his strength is great ? 
 Or wilt thou leave to him thy labour ? 10 
 
 Wilt thou confide in him, that he will bring home 
 
 thy seed. 
 And gather the corn of thy threshing-floor ? 
 
 "The wings of the ostrich wave proudly; 
 But are they the pinions and plumage of love ? 
 For she leaveth her eggs on the earth, 15 
 
 And warmeth them in the dust. 
 And forgetteth that the foot may crush them, 
 'Or that the wild beast may trample them. 
 She dealeth hardly with her young ones, as if they 
 
 were not hers : 
 Though her labour be in vain, she is without 20 
 
 fear; 
 Because God hath deprived her of wisdom. 
 Neither hath He imparted to her understanding. 
 What time she lifteth up herself on high, 
 She scorneth the horse and his rider. 
 " Hast thou given the horse his might? 25 
 
 15, 16 ( C. ) ( Nay ) for she leaves her eggs on the earth, and 
 lets them be ivarmed on tJie sand. 
 20 ( C ) TJuit her birth-labor should be for nought, she has 
 no fear. 
 
112 THE BOOK OF JOB 
 
 Hast thou clothed his neck with the quivering 
 
 mane? 
 Hast thou made him to leap as a locust ? 
 The glory of his snorting is terrible. 
 He paweth in the valley, and rejoiceth in his 
 
 strength : 
 5 He goeth out to meet the armed men. 
 He mocketh at fear, and is not dismayed ; 
 Neither turneth he back from the sword. 
 The quiver rattleth against him. 
 The flashing spear and the javelin. 
 10 He swalloweth the ground with fierceness and 
 
 rage; 
 Neither believeth he that it is the voice of the 
 
 trumpet. 
 As oft as the trumpet soundeth he saith, Aha ! 
 And he smelleth the battle afar oflT, 
 The thunder of the captains, and the shouting. 
 
 15 " Doth the hawk soar by thy wisdom, 
 
 And stretch her wings toward the south? 
 
 Doth the eagle mount up at thy command, 
 
 And make her nest on high ? 
 
 On the cliff she dwelleth and maketh her home, 
 20 Upon the point of the cliff, and the strong hold. 
 
 From thence she spieth out the prey ; 
 
 Her eyes behold it afar off. 
 
 Her young ones also suck up blood : 
 
 And where the slain are, there is she." 
 
 3 (N.) How majestic his snorting / Tiow terrible/ 
 
 5 (N.) And ntsJieth into the midst of arms. 
 11 ( G.) And he standeth not still,— for it is the voice of the 
 
 trumpet. 
 20 ( G.) On the tooth of the rock, and the strong hold. 
 
THE SPEECH OF THE LORD 113 
 
 Chap. 40. 
 
 Moreover the Lord answered Job, and said : 
 
 * ' Shall he that cavilleth contend with the Almighty? 
 He that argueth with God, let him answer it." 
 
 Job 
 
 Then Job answered the Lord, and said : 
 
 "Behold, I am of small account; what shall I 5 
 answer Thee? 
 I lay mine hand upon my mouth. 
 Once have I spoken, and I will not answer ; 
 Yea twice, but I will proceed no further." 
 
 The Lord 
 
 Then the Lord answered Job out of the whirlwind, 
 and said : 
 
 " Gird up thy loins now like a man : 10 
 
 I will demand of thee, and declare thou unto Me. 
 
 "Wilt thou even annul My judgment? 
 Wilt thou condemn Me, that thou mayest be justified? 
 Or hast thou an arm like God ? 
 
 And canst thou thunder with a voice like Him ? 15 
 
 Deck thyself now with excellency and dignity ; 
 And array thyself with honour and majesty. 
 Pour forth the overflowings of thine anger : 
 And look upon every one that is proud, and abase 
 him. 
 
 2 ( N.) Will the censurer of the Almighty contend tvith him f 
 
 3 ( C. ) He who censures God., let him answer for it! 
 
 7 (N.) Once have I spoken, but I mill not speak again. 
 12 (C.) WiU thou indeed annul my right {to reign) f 
 8 
 
114 THE BOOK OF JOB 
 
 Look on every one that is proud, and bring him low ; 
 And tread down the wicked where they stand. 
 Hide them in the dust together ; 
 Bind their faces in the hidden place. 
 5 Then will I also confess of thee 
 
 That thine own right hand can save thee. 
 
 " Behold now behemoth, which I made as well as 
 thee ; 
 
 He eateth grass as an ox. 
 
 Lo now, his strength is in his loins, 
 10 And his force is in the muscles of his belly. 
 
 He moveth his tail like a cedar : 
 
 The sinews of his thighs are knit together. 
 
 His bones are as tubes of brass ; 
 
 His limbs are like bars of iron. 
 15 He is the chief of the ways of God : 
 
 He only that made him giveth him his sword. 
 
 Surely the mountains bring him forth food ; 
 
 Where all the beasts of the field do play. 
 
 He lieth under the lotus trees, 
 20 In the covert of the reed, and the fen. 
 
 The lotus trees cover him with their shadow ; 
 
 The willows of the brook compass him about. 
 
 Behold, if a river overflow, he trembleth not : 
 
 He is confident, though Jordan swell even to his 
 mouth. 
 
 4 (N.) Shut up their faces in darkness! 
 14-16 ( G.) His ribs like a bar of iron. 
 
 He— chief of the ways of God; — 
 Only He thai made him can make His sword 
 approach him. 
 23 ( C. ) Lo, a great river may rush doum proudly upon 
 him; he will not tremble. 
 
THE SPEECH OF THE LORD 115 
 
 Shall any take him when he is on the watch, 
 Or pierce through his nose with a snare ? 
 
 Chap. 41. 
 "Canst thou draw out leviathan with a fish hook ? 
 Or press down his tongue with a cord ? 
 Canst thou put a rope into his nose ? 5 
 
 Or pierce his jaw through with a hook ? 
 Will he make many supplications unto thee ? 
 Or will he speak soft words unto thee ? 
 Will he make a covenant with thee, 
 
 That thou shouldest take him for a servant for ever ? 10 
 Wilt thou play with him as with a bird ? 
 Or wilt thou bind him for thy maidens ? 
 Shall the bands of fishermen make traffic of him ? 
 Shall they part him among the merchants? 
 Canst thou fill his skin with barbed irons, 15 
 
 Or his head with fish spears? 
 Lay thine hand upon him ; 
 Remember the battle, and do so no more. 
 
 " Behold, the hope of him is in vain : 
 Shall not one be cast down even at the sight of 20 
 
 him? 
 None is so fierce that he dare stir him up : 
 Who then is he that can stand before Me ? 
 Who hath first given unto Me, that I should repay 
 
 him? 
 
 1 ( G.) Yet before his very eyes men, capture him, 
 11 (G.) Wilt thou sport unth him as with a sparrow f 
 13, 14 (N.) Do men in company lay snares for him, f 
 
 Do they divide him among the merchants f 
 17, 18 (N.) Do but lay thine hand upon him,— 
 Thou wilt no more think of battle ! 
 19 ( C. ) Lo, the hope of taking him unll prove vain. 
 
116 THE BOOK OF JOB 
 
 Whatsoever is under the whole heaven is Mine. 
 " I will not keep silence concerning his hmbs, 
 
 Nor his mighty strength, nor his goodly frame. 
 
 Who can strip off his outer garment ? 
 5 Who shall come within his double bridle ? 
 
 Who can oj^en the doors of his face ? 
 
 Round about his teeth is terror. 
 
 His strong scales are his pride, 
 
 Shut up together as with a close seal. 
 10 One is so near to another. 
 
 That no air can come between them. 
 
 They are joined one to another ; 
 
 They stick together, that they cannot be sundered. 
 
 His sneezings flash forth light, 
 15 And his eyes are like the eyelids of the morning. 
 
 Out of his mouth go burning torches. 
 
 And sparks of fire leap forth. 
 
 Out of his nostrils a smoke goeth, 
 
 As of a seething pot and burning rushes. 
 20 His breath kindleth coals, 
 
 And a flame goeth forth from his mouth. 
 
 In his neck abideth strength, 
 
 And terror danceth before him. 
 
 The flakes of his flesh are joined together : 
 25 They are flrm upon him ; they cannot be moved. 
 
 His heart is as flrm as a stone ; 
 
 Yea, firm as the nether millstone. 
 
 1 (G.) Nay, under all the heaven— wTwsoever he is, Tie is 
 Mine. 
 4, 5 ( C. ) WTio has taken off' his outer covering ( of scales ) f 
 Who has entered within his double jaivs f 
 9 ( G.) A seal each one, shut close and bound. 
 24 (C.) Bven the hanging flaps of Jiis flesh cleave close 
 together. 
 
job's reply 117 
 
 "When he raiseth himself up, the mighty are 
 afraid : 
 
 By reason of consternation they are beside them- 
 selves. 
 
 If one lay at him with a sword, it cannot avail ; 
 
 Nor the spear, the dart, nor the pointed shaft. 
 
 He counteth iron as straw, 5 
 
 And brass as rotten wood. 
 
 The arrow cannot make him flee : 
 
 Slingstones are turned with him into stubble. 
 
 Clubs are counted as stubble : 
 
 He laugheth at the rushing of the javelin. 10 
 
 "His underparts are like sharp potsherds : 
 
 He spreadeth as it were a threshing wain upon the 
 mire. 
 
 He maketh the deep to boil like a pot : 
 
 He maketh the sea like ointment. 
 
 He maketh a path to shine after him ; 15 
 
 One would think the deep to be hoary. 
 
 Upon earth there is not his like, 
 
 That is made without fear. 
 
 He beholdeth everything that is high : 
 
 He is king over all the sons of pride." 20 
 
 JOB^S REPLY 
 
 Chap. 42. 
 
 Then Job answered the Lord, and said : 
 
 " I know that Thou canst do all things. 
 And that no purpose of Thine can be restrained. 
 
 2 (N.) Yea, they lose theinselves for terror. 
 12 ( C. ) Like a threshing-sledge they spread their traces on 
 the mire. 
 17, 18 ( G.) There is none on earth his master,— 
 He — created without fear. 
 
118 THE BOOK OF JOB 
 
 " 'Who is this that hideth counsel without knowl- 
 edge?' 
 
 Therefore have I uttered that which I understood 
 not, 
 
 Things too wonderful for me, which I knew not. 
 
 Hear, I beseech Thee, and I will speak ; 
 5 I will demand of Thee, and declare Thou unto me. 
 
 I had heard of Thee by the hearing of the ear ; 
 
 But now mine eye seeth Thee, 
 
 Wherefore I abhor myself, and repent 
 
 In dust and ashes." 
 
 THE EPILCXJUE 
 
 10 And it was so, that after the Lord had spoken 
 these words unto Job, the Lord said to Ehphaz the 
 Temanite, My wrath is kindled against thee, and 
 against thy two friends : for ye have not spoken of 
 Me the thing that is right, as My sers^ant Job hath. 
 
 15 Now therefore, take unto you seven bullocks and 
 seven rams, and go to My servant Job, and offer up 
 for yourselves a burnt offering ; and My servant Job 
 shall pray for you ; for him will I accept, that I deal 
 not with you after your folly ; for ye have not spoken 
 
 20 of Me the thing that is right, as My servant Job hath. 
 So Eliphaz the Temanite and Bildad the Shuhite 
 and Zophar the Naamathite went, and did accord- 
 ing as the Lord commanded them: and the Lord 
 accepted Job. 
 
 4, 5 ( G.) ^Hear now,'' Thou say est, ' and Iivill speak; 
 I will ask thee; and inform Me thou.^ 
 18 ( N.) For to him alone vMl I have regard. 
 
THE EPILOGUE 119 
 
 And the Lord turned the captivity of Job, when 
 he prayed for his friends: and the Lord gave Job 
 twice as much as he had before. 
 
 Then came there unto him all his brethren, and all 
 his sisters, and all they that had been of his acquaint- 5 
 ance before, and did eat bread with him in his 
 house : and they bemoaned him, and comforted him 
 concerning all the evil that the Lord had brought 
 upon him : every man also gave him a piece of 
 money, and every one a ring of gold. 10 
 
 So the Lord blessed the latter end of Job more 
 than his beginning: and he had fourteen thousand 
 sheep, and six thousand camels, and a thousand yoke 
 of oxen, and a thousand she-asses. He had also seven 
 sons and three daughters. And he called the name 15 
 of the first, Jemimah ; and the name of the second, 
 Keziah ; and the name of the third, Keren-happuch. 
 And in all the land were no women found so fair as 
 the daughters of Job: and their father gave them 
 inheritance among their brethren. 20 
 
 And after this Job lived an hundred and forty 
 years, and saw his sons, and his sons' sons, even 
 four generations. So Job died, being old and full 
 of days. 
 
 9 ( G.) And they gave him each man a kesita, and each man 
 
 a ring of gold. 
 23 FttlJj of days.— ( N.) satisfied with days. 
 
NOTES 
 
THE PROLOGUE 
 
 The Prologue is in narrative form, and contains the 
 story which furnishes at once the entanglement and the 
 real problem of the Book of Job. Moreover, the story in 
 itself is easy enough. Job was a rich and prosperous man 
 of the East, respected and esteemed far and near. He 
 was "perfect and upright, feared God, and turned away 
 from evil." In the true patriarchal sense, he was solici- 
 tous about the spiritual welfare of his children, and 
 oflfered sacrifices in their behalf as occasion suggested. 
 This is the human side of the story. 
 
 On the divine or supernatural side we are introduced to 
 the King and the inhabitants of heaven. The Lord has 
 caUed together His sons, and the Satan,— or the Adver- 
 sary,— whose field of observation is the earth, comes with 
 thern. The Lord's kindly inquiry concerning Job is 
 answered by the Adversary in words that at once strike 
 the key-note of the entire poem and furnish the basis for 
 the action that follows : 
 
 "Doth Job fear God for nought?" 
 
 This is the base insinuation that Job's piety and service 
 are purchased by temporal reward, and if this should be 
 withheld, or calamity should overtake hun. Job would 
 quickly renounce his allegiance to the government and 
 service of God. The challenge is made and accepted, 
 and the Satan is permitted under conditions to test the 
 genuineness of Job's life and religion. 
 
 It is important for the student to note that in all of this 
 
 123 
 
124 THE BOOK OF JOB 
 
 Job has no part. He is iguorant of all that has taken 
 place, and at no time are disclosed to him the real cause 
 and purpose of his trial. But this key the poet gives 
 to us, and it must not be lost, if the poem is to yield 
 its true interpretation. In the councils of heaven, for 
 a cause unknown to him. Job was selected as God's 
 own representative to fight by patience and loyalty to 
 Him the battle of righteousness for righteousness' sake. 
 Never was so grand a hero engaged in so grand a 
 cause. 
 
 Then follow in quick succession the calamities per- 
 mitted by God, but inflicted by the Adversary. Job's 
 property is destroyed or taken away, his sers'ants and 
 children are slain, and yet his integrity is not shaken. 
 " The Lord gave, and the Lord hath taken away ; blessed 
 be the name of the Lord." A second time is the Satan 
 permitted to test him — " only spare his life." The stroke 
 now falls upon Job himself, and he is afflicted with the 
 most foul and painful of diseases. His misery is most 
 abject, his degradation, on the human side, is complete ; 
 but he stands fast. Though his wafe forsakes him in the 
 hour of his need, and his friends come and look upon him 
 with weeping and sore distress, the champion yields not 
 his faith, and opens his mouth only to ask that hfe be 
 speedily ended. 
 
 23 : 1 1 Uz. The scene of the poem is laid in the East. 
 Tlie exact location is not known, but in all 
 probability a district on the eastern border of 
 Edom, reaching toward the Euphrates. 
 
 23 : 2 Job. " The name properly signifies a man perse- 
 cuted^ and it appears to refer to the calamities 
 which he endured." — Gesenius. 
 
 » The figures refer to page and line. 
 
THE PROLOGUE 125 
 
 23 : 5 Substance. An indication of the age to which 
 the poem belongs. Job is described as being a 
 wealthy man, and his ^^ j^ossessions^^ are estimated 
 by the count and variety of his ^^eattle.^' The 
 sustenance of such a great number of animals 
 could be procured only by a nomadic life, similar 
 to that of Abraham and Jacob. While there is 
 great difference of opinion concerning the date of 
 the composition of the poem, nearly all authori- 
 ties agree that its historical setting is in the 
 patriarchal age. Only as a patriarch out on the 
 plains of Arabia, with his flocks and herds graz- 
 ing far and wide around his tent, influential and 
 prosperous to the highest degree, but withal 
 unblemished in his life and character, can we 
 picture our hero in this brief but beautiful 
 description. 
 23 : 9 Children of the east is a poetic phrase for people 
 of the East, the country or countries east and 
 northeast of Palestine. 
 
 23 : 10 Each son gave in his turn a feast, to which were 
 invited his brothers and sisters. Perhaps it was 
 a birthday celebration. Job's fear was that on 
 these occasions of mirth and festivity his sons 
 would be led to forget God, or to dismiss Him 
 from their thoughts, and thus commit sin. To 
 recall them from such a course he would sanctify 
 them by means of some simple ceremony of puri- 
 fication, and thus engage them in worship after 
 the usual patriarchal forms. 
 
 23 : 19 Sons of God. The angels or attendants of God. 
 See 107 : 17. 
 
 23 : 21 Satan. The accuser of Job and mankind. His 
 character, as portrayed by himself in answer to 
 
126 THE BOOK OF JOB 
 
 the Lord's question, is that of a restless, observ- 
 ing, fault-finding being. As such, he is also 
 described in the New Testament. See I. Pet. 
 5:8. 
 24 : 10 Doth Job fear God for nought ? This is the real 
 problem, or suggests the real problem, of the 
 Book of Job. Satan's sarcastic question is at 
 once the declaration of his view of goodness or 
 virtue, and the challenge of Job's loyalty and 
 sincerity. Satan says in efiect: Goodness has 
 its price, and is therefore only a form of selfish- 
 ness. Job has good reasons for serving God. His 
 piety and integrity are the price he pays for the 
 favors of God ; he is paid for his righteousness ; 
 his service is not for nought. 
 
 Thus is Job's sincerity sneered at, and the 
 Lord, who has just pointed him out as "a per- 
 fect and an upright man, one that feared God, and 
 turned away from evil," permits Satan to put 
 Job to the test, first, in the loss of family and 
 possessions, and, second, in bodily disease and 
 suffering. Job becomes the divinely-appointed 
 champion of righteousness for righteousness' 
 sake. 
 
 It should be noted at the outset that Job has 
 no knowledge of the manner in which, or the 
 reasons for which, he is brought to trial. The 
 cause of his sufierings is a profound mystery 
 to him, and it is this that makes his trial a 
 universal one — for humanity in all ages. God's 
 providential government is still over men, 
 and to love and trust Him amid the inexpli- 
 cable mysteries of sorrow and loss is more than 
 heroism. 
 
THE PROLOGUE 127 
 
 24 : 21 On a day. The sons and daughters of Job were 
 
 gathered at the eldest brother's home to celebrate 
 his birthday anniversary. Note the occurrences 
 of that day as reported to Job by the messengers. 
 State them in their order. 
 24 : 25 Saheans. Predatory bands from the remote 
 Arabian desert. While these incursions for 
 plunder were no doubt common occurrences, in 
 this particular case we must understand Satan 
 to be the instigator of the attack. Why? 
 
 25 : 2 The jire of God. The second stroke fell from 
 heaven. A storm, with fierce lightning, swept 
 from Job his sheep. How many sheep had 
 Job? Note how in each case the detail of his 
 losses agrees with the inventory of his pos- 
 sessions. 
 
 25 : 7 Chaldeans. Wild, savage tribes from the regions 
 north. Their assault was well planned, for in 
 three bands they rushed upon the camels and 
 drove them away. The servants or youths 
 attending them were put to death. Are we to 
 suppose that Job suffered this loss through the 
 carelessness or neglect of the servants ? 
 
 25 : 14 Tornadoes from the desert are yet much dreaded 
 
 in that country. Job's property is all gone, and 
 now the tragedy is completed by the death of all 
 his sons. This must have seemed to Job to be 
 the hand of the Almighty. Was it? 
 25 : 18 These are Oriental tokens of grief. To rend the 
 garments, to shave the head, to fall on the 
 ground, and to worship were, with utterances of 
 grief, the natural language of the deepest humili- 
 ation and sorrow. He is overwhelmed with his 
 losses. His whole establishment— his flocks and 
 
128 THE BOOK OF JOB 
 
 herds, his servants, his sons — has been swept 
 away. The visitation, he believes, is from God. 
 But he is still the firm and unflinching "perfect 
 and upright man,'' proving that so far at least 
 the accusation ( see 24 : 15, 16 ) of Satan is false. So 
 true and loyal is his attitude toward God that 
 he did not attribute anything unbeseeming to 
 Him. 
 26 : 8 The losses which Job suflered in his first trial are 
 confessed by God himself to have been without 
 cause. Job had done nothing to merit them. 
 They were in no sense a punishment, and '■'■he 
 still holdeth fast his integrity y 
 
 26 : 10 Skin for skin. A proverb from the world of 
 trade, and strikes the kej^-note of Satan's con- 
 ception of virtue. Goodness is only a matter of 
 barter or wages, and as long as Job had health 
 and a sound body he had more than an equiva- 
 lent for all he had lost. Touch his bone and his 
 flesh, take from him as much as you leave him, 
 and he will quit thy service. Satan's power to 
 afflict Job was limited by God only in one partic- 
 ular — " only spare his life.'''' 
 
 26 : 18 Boils. Satan chose as his instrument of torture 
 the black leprosy, known by the medical term 
 elephantiasis. It is supposed to have received 
 this name on account of its making the skin 
 rough and dark like that of the elephant, or 
 because it was among diseases as great as is the 
 elephant among animals. All authorities agree 
 in describing it as an intensely loathsome, though 
 not at first a painful, disease, and in a special 
 sense a direct stroke from God. Job had at best 
 only a short time to live, and was looked upon as 
 
THE PROLOGUE 129 
 
 an outcast from God and men. See Deut. 28 : 35 ; 
 Standard Dictionary in loco. 
 
 26 : 19 Potsherd. A piece of broken crockery or earth- 
 enware. 
 
 26 : 21 The ashes. Banished from the city, the abode of 
 man, the leper finds a resting-place, one that 
 betokens the extremity of his disease and grief. 
 He will pass here the remnant of his days in 
 utter dejection of spirit and with awful torment 
 of body. 
 
 26 : 22 Job's wife has no sympathy for him. She sees 
 the bare facts and at once leaps to a conclusion. 
 She says in eflfect, " Since your piety has been of 
 no avail, give it up ; bid farewell to God, and 
 expect only to die, for that is all the reward you 
 will ever receive for your virtue." How com- 
 pletely she throws the weight of her influence 
 on the side of Satan. To do as she advises con- 
 cedes the very point at issue. But Job's integrity 
 is deep-seated. His reply charges her with being 
 foolish, and the word indicates "that extreme of 
 folly which is the essence of impiety toward God." 
 Though it is true in this trial, as in the former one, 
 that Job sees no reason for it, his position is one 
 of unswerving loyalty to God. 
 
 27 : 3, 4 The narrative throws no light on the dwelling- 
 places of the friends. Teman was in Idumsea. 
 In determining the time-period of Job's life and, 
 therefore, the historic setting of the Book of Job, 
 some insist upon the supposed identification of 
 the persons whose names appear in this history. 
 For Eliphaz, see Gen. 86 : 4, 10 ; Bildad, Gen. 
 25 : 2. 
 What is more to the point with reference to 
 
130 THE BOOK OF JOB 
 
 these friends is that they must have been repre- 
 sentative men, prominent in their respective 
 homes as Job was in his. Their coming together 
 by appointment and their approach to Job is 
 finely sketched. The scene is, indeed, most 
 touching. Let the student analyze it closely, and 
 see at once the solidity of Job's character in the 
 midst of an affliction of Satanic origin, but per- 
 mitted by God for a purpose of which Job him- 
 self is wholly ignorant, and at the same time the 
 surprise of his friends at his real condition, and 
 with their theory of the relation of suflering to 
 sin, Job's awful guilt and wickedness. 
 
 JOB'S LYRIC OF WOE 
 
 The seven days of silence and mourning are hardly to 
 be understood in a hteral way, but as indicating poetically 
 the utter surprise of Job's friends upon finding him so 
 sorely afflicted, and the intensity of Job's feelings when 
 once he breaks the silence with his own voice. He speaks 
 then not in rashness, nor without time for meditation 
 upon the changed condition of his lot. With almost 
 breathless interest we listen for his first words as an indi- 
 cation of deliberate thought and gathering emotion. He 
 does not speak to any one in particular, though his friends 
 are about him as silent and amazed spectators, listening 
 to every word. The scene is intensely dramatic, and its 
 close connection with the controversy, which is soon to 
 begin, must be clearly seen to be appreciated. 
 
 And what has Job to say ? Not what we might expect. 
 There is no searching for the cause of his affliction, nor 
 yet any bitterness or cruelty of spirit. He has aroused 
 
JOB'S LYRIC OF WOE 131 
 
 himself from the depth into which he was plunged by 
 his calamity only enough to wonder why life had ever 
 been given to him, if in this way its path was to be dark- 
 ened and hedged in. Hitherto he had walked so clearly 
 and so freely in the favor of God and in the sunshine of 
 life that misfortune was a new chapter in his experience, 
 and caused him to wish not only that he might be at 
 rest, but that he had never been born. Job has lost his 
 way of life, and cries out in his despair for the quietness 
 of the grave, the oblivion of death. 
 
 This is the one thought that with beautiful poetic vari- 
 ations runs through the first speech of the poem— Job's 
 Lyric of Woe. 
 
 27 : 13, 14 The seven days of mourning were at last ended, 
 and during aU that time not one of the friends 
 had offered a word of sympathy or help. Their 
 very silence was, no doubt, an aggravation to 
 Job, and his long pent-up emotions gave way. 
 It is not to be understood that Job directed his 
 answer to any words spoken by another, but 
 rather to his own situation, and especially his 
 own feelings. He curses the day of his birth 
 and all its attendant joy. From these depths 
 of despair, as sounded out by these imprecations, 
 we are to notice the gradual ascent of Job again 
 to light and moral victory. 
 
 27 : 15-22 Notice that Job speaks first with imprecations 
 of the day of his birth. Explain each line of the 
 passage. 
 
 27 : 18 Seek for. That is, regard, care for it. 
 
 28 : 1-12 With poetic variation he passes with imprecation 
 to the night of his birth. 
 28 : 7 Leviathan. A common name to denote a mon- 
 
132 THE BOOK OF JOB 
 
 strous animal of some kind. In this connection 
 it probably refers to a huge serpent. There were 
 persons, sorcerers, who claimed to have the power 
 to make any day fortunate or unfortunate ; and 
 as such persons exercised their power by making 
 serpents do their bidding, so Job would give 
 into their control the night of his birth, that 
 they might curse it. See Num. 22 : 5-7. 
 
 28 : 10 Eyelids of the morning. Explain the figure and 
 note its beauty. 
 
 28 : 18 Job's longing in this paragraph is for the rest or 
 quiet of those who have never been born. 
 
 28 : 20 Even the great men of the earth, who have built 
 splendid palaces for themselves, have passed into 
 oblivion, and their works are desolate. 
 
 28 : 25 There. That is, in such a state. 
 
 29 : 5 The verb is in the active voice, as also in line 11. 
 "Why does some one give light ?" — and Job has 
 evidently in mind as the source of light God^ 
 whose name he mentions in line 12. Note how 
 dark is growing the mystery of his suffering. 
 
 29 : 15 Some interpret this to mean his continual fears 
 
 caused by the disease, these fears and anxieties 
 being as great torture as the disease itself. Others, 
 more rightly, perhaps, think it indicates the fatal 
 flaw in Job's piety. Professor Genung's transla- 
 tion almost interprets itself. "Job's piety has 
 been negative rather than positive," fear rather 
 than love. The purpose of the trial was to 
 develop in him more of the latter. 
 
THE CONTROVEKSY 133 
 
 THE CONTROVERSY 
 
 FH,rst Mound of Speeches 
 
 Eliphaz 
 
 The controversy opens with the speech of EUphaz, 
 who approaches somewhat with the air of timidity, but 
 in reaUty with a confidence that is soon apparent. With 
 the gentle reminder that in other days Job had assumed 
 to teach others the way of life, and that even now his 
 hope, as always, must be in God's favor, Eliphaz goes at 
 once straight to the mark, and the issue is sprung. The 
 doctrine is announced by him that no man, innocent and 
 upright in his life, has ever been cut off*, and he appeals 
 to Job whether that is not true. He states the doctrine in 
 the words of a proverb that was perhaps well known, 
 
 "... they that plough iniquity, 
 And sow trouble, reap the same." 
 
 Eliphaz enforces this view by reporting what was told 
 him in a vision, by which, of course, he means in a 
 supernatural manner, and therefore with unquestioned 
 authority, that the distance between God and man is so 
 great that whatever may be Job's consciousness m regard 
 to the matter, he must acknowledge himself to be a 
 great sinner. Job is reaping only what he has sown, and 
 the way back to peace and happiness is to seek through 
 repentance reconciliation with God. Thus it will be seen 
 that the chastenings of the Lord are not to be despised ; 
 their right use on Job's part is his hope for the recovery 
 of lost possessions, of a happy household, of long life, 
 and of a ripe old age. 
 
 The doctrine that the sufferings of this life are sent as 
 a punishment for evil deeds is thus fuUy stated by Eliphaz, 
 
134 THE BOOK OF JOB 
 
 and adopted in turn, as we shall see, by Bildad and 
 Zophar. It was the teaching of the so-called Wisdom 
 literature, and no doubt was used by Job himself in 
 explanation of God's moral government over the world. 
 Nor are we permitted to say that the doctrine is a false 
 one. The friends of Job are not to be censured for their 
 views in theology or philosophy ; indeed, these views are 
 sublime. But Eliphaz was wrong in thinking and urging 
 that this is the explanation of Job's distress, and attrib- 
 uting to Job, perhaps only inferentially at this point, evil 
 he had never committed. Even Job himself must find 
 a new solution to a problem he thought he had hitherto 
 understood. 
 
 30 : 2 Assay. Essay, venture. Orieved. Offended. 
 
 30 : 4-9 Job's words were better than his practice. When 
 calamities came upon others he gave excellent 
 counsel and strengthened them to bear their 
 trials ; now that calamity has overtaken him, he 
 is troubled. Rather stronger in the original — 
 confounded, not self-possessed. 
 
 30: 12-17 This is the doctrine advanced by Eliphaz and 
 maintained by him and his friends throughout 
 the poem. State it clearly in the form of a propo- 
 sition. How does EUphaz wish it applied to the 
 case of Job ? 
 
 30 : 17 They. The wicked. 
 
 30 : 18-2:^ Even the lion, which represents to the speaker 
 the extreme of wickedness, strong, fierce, and 
 cunning, is finally overthrown. In using the 
 figure, is Eliphaz fair in attributing to Job 
 Uonlike wickedness? 
 
 31 : 1-22 In early ages God revealed hinaself to men in 
 
 dreams and visions. Eliphaz announces, with an 
 
THE CONTROVERSY 136 
 
 evident purpose to make a deep impression, such 
 a visitation and the special revelation made. Of 
 course it has direct bearing upon the case in 
 hand. Does not Job, in refusing to humble him- 
 self and confess his sin, despise the law of reap- 
 ing, so brilliantly set forth, and, therefore, become 
 arrogant and defiant? 
 
 31:7-10 Cf. Milton's description of death in "Paradise 
 Lost,'' Book n., 11. 666-673. 
 
 31 : 12, 13 These lines indicate, at least to the mind of 
 Eliphaz, the seeming attitude of Job. 
 
 31 : 14 Servants. Ministering servants, angels. 
 
 31 ; 16 How much more. What form of argument? 
 
 31 : 18 Notice the meaning as expressed in the different 
 translations. 
 
 31 : 21 Tent-cord. The cord by which the tent is held in 
 position. So man, the best there is of him,— his 
 glory, his excellency, — passes away, as when the 
 desert band strike their tents and are gone. Such 
 a man, frail and short-lived as he is, should not 
 set himself above his Maker. 
 
 31 : 23 Eliphaz has just given the testimony of the spirit 
 whose words he caught in a night vision. He 
 now challenges Job ( Call now ) to produce any- 
 thing of equal weight and authority. At the 
 same time his questions imply an evident nega- 
 tive. Job will fiud no help; he can expect 
 the favor neither of God nor man. The afflic- 
 tions of this present life are brought upon us by 
 sm, and the culpable mistake of Job, which 
 looms up more and more in the eyes of Job's 
 friends as the poem proceeds, is that he refuses 
 to apply the rule in his case. Eliphaz knows no 
 other philosophy than that of divine retribution. 
 
136 THE BOOK OF JOB 
 
 32 : 2 Taking root. Beginning to prosper. He supports 
 his proposition by a concrete example. 
 
 32 : 5 In the gate. The gate of an Eastern city was the 
 
 court of justice ; hence a place of refuge and 
 safety. 
 32 : 7 The accumulations of the wicked are swept 
 away; his harvests are carried away in spite 
 of the thorny hedge-row grown for their protec- 
 tion. 
 
 32 : 10 Affliction. Evil, calamity, suffering, do not spring 
 up out of the ground. This is a suffering world 
 because it is a wicked world. 
 
 32 : 13 Note the figure. 
 
 32 : 14 Eliphaz advises Job to throw himself upon God. 
 As drawn from this section, what is Eliphaz's 
 conception of God? 
 
 33 : 5 He brings the matter a little nearer Job's case. 
 
 If Job will only make the necessary confession of 
 his guilt, God will renew his favor, and all will 
 be well again. In a rhetorical way, Eliphaz for- 
 cibly and most beautifully covers the ground in 
 which Job had sustained loss. To a purely 
 worldly man it was a powerful appeal, and no 
 doubt would have brought about on the part of 
 the sufferer just what Eliphaz desired and thought 
 necessary. But we shall see that it was not so 
 much restoration to worldly prosperity that Job 
 craved as it was God's own presence and explana- 
 tion. Indeed, he cared nothing whatever for his 
 earthly losses per se. His soul longed for God in 
 the solution of the mysteiy into which he was 
 plunged. Thus we see the narrow, worldly, 
 inadequate view of God in his dealings with 
 men, and the fuller and more spiritual view as 
 
THE CONTROVERSY 137 
 
 entertained by Job. In supposing that Job 
 needed punishment for sin, Eliphaz was utterly 
 mistaken, and therefore mistaken in his philoso- 
 phy of some of the ills and sufferings of life. 
 
 Job 
 
 Job's reply is only in part directed to Eliphaz. So far 
 as censure is implied in what Eliphaz has said. Job 
 wishes that against the apparent rashness of his own 
 words might be set the weight of his calamity : the latter 
 would more than justify the former. The animals make 
 no complaint when their natural cravings are supplied, 
 and should he now be censured when he cries out in the 
 bitterness of his grief? Moreover, the doctrine stated by 
 Eliphaz with so much dignity, and the suggestious grow- 
 ing out of it, are so thoroughly insipid and familiar to him, 
 but inadequate in the present case, that his soul abhors 
 them. Death is the boon for which he pleads while he is 
 in the full possession of his powers and the conviction of 
 an unblemished integrity. 
 
 The coldness of his friends in this his hour of need has 
 hurt him, and most passionately does he plead for their 
 sympathy. He deserves better treatment at their hands. 
 When once they are about to withdraw from him, he 
 boldly bids them to return and examine his cause, for it 
 is just. 
 
 With vaiying mood, he then turns in his thought to 
 the vanity and brevity of his life, as seen in the contem- 
 plation of his present condition. Whj^ should God thus 
 take notice of his poor, frail life, setting it up as a mark 
 for His arrows ! 
 
 So honest and conscientious is Job in his convictions 
 that he claims pardon as his by right, and it is this bold- 
 
138 THE BOOK OF JOB 
 
 ness, this moral fearlessness, this abiding faith in the 
 justness of his cause, that constitutes the real fortress 
 from which he proposes to fight this battle. 
 
 34 : 6 Vexation. Anger. Eliphaz accused Job of being 
 angry (31:25), and Job replies by wishing that 
 his anger might be put in the balances against 
 his calamity. The latter would be heavier than 
 the sand of the seas, and would outweigh his 
 vexation or angry spirit, if, indeed, he has shown 
 such. For this, he says, "have my words been 
 rash" — that is, strong, extreme. Another inter- 
 pretation is that vexation here means grief, and 
 Job justifies his ^Wash words ^^ because his grief 
 and calamity are together heavier than the sand 
 of the seas. 
 
 34 : 10 Almighty. The AU-Powerful One. The stroke is 
 harder to bear because it has been infiicted by 
 God according to His own sovereign will. 
 
 34:13-16 Job's feeling is intense. He raises these questions 
 to show not only that his complaint is natural, 
 but that his spirit is overwhelmed by the awful 
 visitation. His sufferings are terrible, but these 
 he could endure if he only knew why they were 
 sent. Eliphaz has not helped him ; on the other 
 hand, his words have been unsavory, tasteless — 
 " they are as loathsome food." If his friend had 
 come with true sympathy and spiritual food, Job 
 would not have cried out in his anguish and 
 grief. 
 
 35 : 1-3 The climax of his assurance. Even though 
 God should crush him, his consolation is that 
 he "has not denied the words of the Holy 
 One." He is conscious of a hfe of obedience to 
 
THE CONTROVEESY 139 
 
 God, and no torture, even death itself, can shake 
 the foundation of his faith. 
 
 35 : 8 Wait Endure. His physical endurance is lim- 
 
 ited. He wiU not long suffer. His own strength 
 is now well-nigh exhausted. To endure much 
 longer, he must have divine support. 
 35 : 14 In his extremity he ought to have the deep sym- 
 pathy of his friends, not only to lighten the load 
 of his suffering, but more especially to help him 
 in his effort to solve the problem whi/ he suffers. 
 Moreover, thus encouraged and helped, he will 
 not be tempted to give up his faith in God. 
 
 35 : 16 Brook. Like a brook, a mountain torrent. No- 
 
 tice the minute application of the figure. His 
 friends were profuse in their sympathy and devo- 
 tion to him in the days of prosperity, — like 
 mountain streams in their fullness and strength ; 
 but now in his day of adversity they are dried 
 up. He expected from them help, but their com- 
 ing to him has been a sad disappointment. 
 
 36 : 4 His friends are just like these deceitful mountain 
 
 brooks. 
 36 : 5 Terror. My condition, disease. 
 36 : 6-9 They did not come by his invitation, and now 
 that they are come. Job asks for nothing but 
 true friendship, counsel, advice. He wants light 
 in the darkness through which he is groping, sup- 
 port in the trial through which he is passing. 
 
 36 : 10 Teach. Convince, persuade. 
 
 36 : 12-14 Mere censure has no merit, and will convict no 
 one of guilt. They have only assumed his guilt, 
 — begged the question; — he urges straightfor- 
 ward, well-directed, upright arguments. 
 
 36 : 16, 17 The course of his friends has been a violation 
 
140 THE BOOK OF JOB 
 
 of right and friendship. Not any better than 
 the conduct of those who cast lots for orphans, 
 and thus obtain them as slaves. Notice the 
 marginal translation. 
 
 36 : 20 Were Job's friends actually turning away from 
 
 him because of his plain statement of their atti- 
 tude toward him ? Or, is it his passionate appeal 
 to them, touching, indeed, in its honesty and 
 directness, to be candid with him, as he is with 
 them? They have leaped to their conclusion 
 without sufficient evidence. Job knows that his 
 cause is righteous, that his words have not been 
 false, and that if his friends will return from their 
 coldness and insinuations of guilt, he will be 
 vindicated in their eyes. But note that Job does 
 not know how the vindication is to come. He is 
 in the dark, and through it his soul struggles on, 
 slowly but surely, to the splendor of the noon- 
 time. 
 
 36 : 24 et seq. He turns his thought again to himself and 
 cries out in the anguish of his spirit for release. 
 The grave cannot be far away from such suffer- 
 ings, and he entreats the infinite God — the 
 watcher of men ( 38 : 12 ) — for one moment of rest 
 and peace before he goes hence. TFar/are. War- 
 service, in the fact of its severity and appointment. 
 37 : 1 Shadow. The lengthening shadow on the sun- 
 dial, the signal for the close of the toilsome day. 
 
 37 : 8, 9 Said to be a truthful representation of the 
 disease with which Job was afflicted. 
 
 37 : 13 Job has given up all hope for earthly good. He 
 
 is wasting away. 
 37 : 17 Sheol. The grave, the abode of the dead. 
 37 : 20 Therefore. Rather, "As for myself." Job feels that 
 
THE CONTROVERSY 141 
 
 he is compelled to speak ; the situation fully jus- 
 tifies it. 
 
 37 : 23 Sea. The great, restless, tossing ocean— requir- 
 
 ing omnipotent power to check and render obe- 
 dience. The sea was the symbol of unrest and 
 terror to the Hebrews and Orientals generally. 
 Sea-monster. Fierce and ungovernable, and 
 therefore to be dreaded, narrowly watched. 
 38 : 4 Notice the simple future sense of the marginal 
 
 translation. 
 38 : 6-9 Cf. Ps. 8 : 4. 
 
 38 : 11 Swallow down my spittle. An Oriental proverb 
 
 equivalent to " till I get my breath." 
 38 : 12 On the supposition that Job has sinned, his almost 
 indignant question is whether his sin has wrought 
 any harm to the Deity,— the watcher of men.— 
 that He should thus make of Job a target. His 
 terrible suffering is wholly disproportioned to 
 any guilt. And besides (lines 15-17), death is 
 near at hand, and his transgression should be 
 pardoned. 
 
 BlLDAD 
 
 Roused to indignation by Job's unfaltering words, Bil- 
 dad does not wait for Job to finish, but breaks in, "How 
 long wilt thou speak these things?" To question the 
 judgment of God, and to speak so confidently in the face 
 of what is manifestly the divine rebuke, is more than 
 Bildad can stand. 
 
 Bildad is more direct and personal than Eliphaz, though 
 he advances the same doctrine. Job's children suffered 
 a just retribution, and if Job himself were pure and 
 upright, God would not thus deal with him. His suf- 
 
142 THE BOOK OF JOB 
 
 ferings as an effect must have a cause, and in Bildad's 
 
 system of theology there can be but one cause. So the 
 ancients have long taught, and shall we not allow them 
 to teach us who "are but of yesterday, and know noth- 
 ing"? In words that are strikingly rich in their im- 
 agery, Bildad then describes at some length the utter 
 hopelessness of the wicked, and finally, by contrast and 
 for Job's encouragement, declares that " God will not cast 
 away a perfect man," a truth not fully comprehended by 
 either of them, but verified in eveiy scene of the poem, 
 and abundantly brought to the consciousness of all the 
 actors of this drama in its sequel. 
 
 38 : 19, 20 Note the indications of irritation in Bildad 
 caused by the words of Job. 
 
 38 : 21, 22 Bildad' s fundamental doctrine in its strongest 
 form. Explain the figure. Cf. Gen. 18:25. 
 39 : 1 The if does not imply any doubt in the mind of 
 the speaker. Their destruction is proof to him 
 of their guilt, and Bildad would remind him of 
 their fate in order clearly to direct Job to peni- 
 tence and supplication. 
 
 39 : 8, 9 Thus forgiven and renewed, his former pros- 
 perity would be small as comiDared with that of 
 his latter end. 
 
 39 : 16 et seq. The words of the fathers. Job listens to them, 
 no doubt, only to remind himself of their truth- 
 fulness. They express what must have been his 
 own view of the philosophy of life, until now, in 
 the face of an apparent exception, his moorings 
 are uncertain, and his views need readjustment. 
 Nor was Job longer in his recognition and appU- 
 cation of a new spiritual truth than often are 
 we, much as we boast of the clearness of our 
 
THE CONTROVERSY 143 
 
 knowledge. Rush. The paper-rush (papyrus). 
 40 : 14 But does not God despise Job ? How else, rea- 
 sons Bildad, can this calamity be explained? And 
 why is Job despised except for his sin? Thus 
 Bildad has no place in his view of the divine 
 government over men for the sorrows and calam- 
 ities that overtake the good. 
 
 Job 
 
 In a transitional paragraph Job promptly and frankly 
 confesses the mighty power of God and man's inability 
 to stand before Him "who doeth great things past find- 
 ing out." But this rather widens the chasm between him 
 and God, for, as he sees it now, his aflaiction is a persecu- 
 tion, and supplication would be vain, if made at all, 
 because made to an enemy. Job's wounds are multiplied 
 without cause, the whole world is in disorder, the perfect 
 and the wicked are alike at His absolute disposal. He 
 sees no comfort in his former views, which in the main 
 are those now advanced by his friends, or in any present 
 experience. He had always supposed that God's ways 
 were explicable and needed no vindication. More indeed 
 than the loss of his property, the death of his children, 
 or the terrors and pain of his suffering, is the thought 
 that he has lost his way, that he is drifting away from 
 moorings that he had regarded as absolutely safe. Where 
 he thought there could be no possible chance for diflB- 
 culty, he finds a supreme one to his utter amazement and 
 bewilderment. It is the heroic struggle of his soul out of 
 this midnight of darkness towards the light that gives to 
 our poem its unique place in the literature of the world. 
 
 Thus arraigned before the almighty Judge, he has no 
 daysman to plead his case, though the very mention of 
 
144 THE BOOK OF JOB 
 
 such an agency is an indication of his confidence that 
 should a person of such character hereafter arise, it would 
 be to his decided advantage. The best that Job can do 
 is to venture on his own account to plead his own case, 
 and as the first step he demands, with boldness and con- 
 fidence, perhaps almost profane, the reason why He 
 contends with him. "Am I not," pleads Job, " the w^ork 
 of Thy hands, and does it give Thee pleasure to destroy 
 Thine own handiwork?" 
 
 But his humanity, suffering with indescribable pain, 
 recalls him in his thought, and reminds him of the near 
 approach of death. It will be most welcome, for it means 
 the rest and oblivion which his soul craves. Thus the 
 voice which at the beginning of this reply to Bildad was 
 so sublime in its declarations of the omnipotence of the 
 Most High, and moved along the heights from which 
 human vision, still beclouded and dimmed by the limita- 
 tions of our knowledge, can look into the face of the 
 Creator and confidently claim His justice because man 
 is the work of His hands— this voice at last plaintively 
 dies away, none the less beautiful because it is lowly — 
 
 "Cease then, 
 And let me alone, that I may take comfort a little, 
 Before I go whence I shall not return." 
 
 40:22 Eliphaz asked the same question (31:12), but 
 
 notice the different contextual setting. 
 41 : 1-14 A description of the mighty power of God. 
 
 Carefully analyze the passage. 
 41 : 6 The old idea that the earth was supported upon 
 
 pillars. 
 41 : 7 An eclipse. 
 41 : 11 The great constellations, at once most beautiful 
 and striking. 
 
THE CONTROVERSY 145 
 
 41 : 23 Even though my cause were just and I innocent, 
 
 my Accuser is also my Judge, and I could not 
 answer. Job's sense of the divine majesty re- 
 strains him from any defense, and he hopes only 
 in supplication and mercy. 
 42 : 4 Without cause. Does not Job speak truly ? See 
 the prologue. What then was Job's real diffi- 
 culty ? 
 42 : 11, 12 The statements are concise and abrupt, indicat- 
 ing intense emotion — almost beyond his power to 
 control. With boldness he declares his inno- 
 cence, and for such declaration is willing, if 
 necessary, to despise his life. It makes little 
 difference, said he; for He consumes alike the 
 perfect and the wicked. How does this con- 
 clusion differ from the doctrine of Eliphaz and 
 Bildad? 
 
 42 : 20 In no respect does the poet show his superior 
 
 dramatic skill more than in the agitation of vari- 
 ous contending emotions in the mind of Job. 
 From the sublime height of his declaration of 
 innocence in heart and life, and his conclusion 
 reached now in his own experience that God 
 afflicts the innocent and guilty alike, he faUs 
 somewhat suddenly, but gracefully, into a plain- 
 tive mood, and laments the brevity and mj^stery 
 of life. His spirit, brought to its highest ten- 
 sion, was now beginning to relax, and he speaks 
 accordingly. 
 
 Post. Courier, messenger. Camels traveled very 
 slowly. A messenger would sometimes go a hun- 
 dred and fifty miles in less than twenty-four 
 hours. Thus Job's days hasten along, and though 
 he is conscious of no guilt, he is forced to con- 
 10 
 
146 THE BOOK OF JOB 
 
 elude that his labor in trying to clear himself is 
 vain. No matter what his protestations, his 
 afflictions will cause him to be looked upon as 
 smitten by God. 
 43 : 15 Why does Job say, ' ' There is no daysman between 
 us"? What does he wish the daysman to do? 
 See lines 17, 18. 
 
 43 : 20 Job means that he is restrained, overawed, over- 
 
 whelmed, by the majesty and power of God. His 
 fear is not, therefore, in himself, nor in the con- 
 sciousness of guilt. 
 44 : 4 Is it good, etc.? Is it beseeming unto thee, etc.? 
 
 44 : 7-14 The mystery of his struggle deepens. God has 
 
 no such limitations as belong to men, and there- 
 fore no need to inquire after and search for his 
 sin. Then why these heavy blows at his integ- 
 rity ? Job is fully convinced of his own upright- 
 ness, and why this searching of his life and 
 character by One who is omnipotent and omni- 
 scient? Truly the world is out of joint. 
 
 44 : 15 e^ seq. The appeal is most striking. How unrea- 
 
 sonable to bestow great skill and labor upon a 
 work and then suddenly dash it in pieces ! The 
 love and care of the former days are inconsistent 
 with the present harsh and cruel treatment of 
 him. 
 
 "Yet these things Thou didst hide in Thine heart; 
 I know that this was in Thy mind." 
 
 45 : 10 Job's question as to the meaning and purpose of 
 
 this life. And so far in the discussion no satisfac- 
 tory solution has been given. The horizon of our 
 thought is yet circumscribed by human under- 
 standing, and not until we climb the summits, 
 
THE CONTROVERSY 147 
 
 where only faith sustains and supports, have we 
 the wider view and the grander vision. There 
 was light ahead for Job. 
 45 : 16-20 There is probably no reference in these lines to 
 the doctrine of immortality. All that Job seems 
 to have in mind is the grave — the abode of the 
 dead. Even death, with its attendant darkness 
 and disorder, is preferred to his present misery. 
 
 ZOPHAH 
 
 Zophar speaks as one who is not only impatient, but 
 hotly indignant. To him Job has become a boaster and 
 a mocker, and deserves, therefore, the severest censure. 
 So reprehensible is Job's conduct that Zophar wishes Ood 
 would speak^ the very thing Job himself has desired, but, 
 as the reader has seen, with a very much different motive. 
 In the thought of Zophar, God would quickly convince 
 Job that his claims of purity and integrity are false, and 
 his words arrogant and irreverent. Job would then know 
 that God is punishing him less than he deserves. 
 
 Does Job presume to measure the prerogative of the 
 Almighty, and to understand His ways? By Job's insist- 
 ence on his innocence and his right to an explanation, he 
 has set himself up as an equal with God, or at least as 
 curiously prying into His secret thoughts. Zophar can 
 brook no such attitude from mortal man, who is 
 
 "... void of understanding, 
 . . . born as a wild ass's colt." 
 
 Job is a sinner ; the indisputable evidence of his guilt is 
 before the eyes of all men ; and, while there is still hope 
 for him, it is only by confessing what is so plainly a fact 
 and actmg accordingly. 
 
148 THE BOOK OF JOB 
 
 Now that the friends have all spoken once, two things 
 should be noted. First, their position is one and the 
 same. Job's affliction is divine retribution, the sufferings 
 and ills of this life are the punishment for sin, and the 
 ouly way of escape is by repentance and sincere return- 
 ing to God. In this doctrine the friends were sincere 
 believers, and it must not be overlooked that there is 
 much of truth in it. Many of the sorrows and pains of this 
 Ufe are directly the result of wrong-doing. The error of 
 the friends is in its application to Job's case, and there- 
 fore making of it a universal law. 
 
 Second, as the discussion has proceeded, it has grown 
 warmer. Eliphaz, though confident, is courteous ; Bildad, 
 bolder in his insinuations of Job's guilt and his rashness 
 of speech, is satisfied that his calamity is fully deserved ; 
 while Zophar is direct in his assault, and his manner is 
 that of one who is intensely wrought upon by the actions 
 of an opponent. 
 
 46 : 2 Boastings — babblings. In the eyes of the friends 
 Job was a mere boaster, or "man of lips"; his 
 false assertions concerning his innocence and 
 the ways of providence must not go unchal- 
 lenged. 
 
 46 : 5 Thine eyes; i. e., God's eyes. Did Job claim to be 
 absolutely sinless before God? State concisely 
 his argument. Is Zophar fair and just in his 
 answer to Job ? Show that he is even more se- 
 vere and more narrow than Eliphaz and Bildad. 
 
 46 : 6 Apparently what Job had himself deshed. See 
 
 44:3. 
 46 : 10 Neither Eliphaz nor Bildad had said so much. 
 46:11-22 The entire passage is sublime in thought and 
 diction. But does it in any sense convict Job of 
 
THE CONTROVERSY 149 
 
 presumption ? Would he deny any of Zophar's 
 attributions to the power and wisdom of God? 
 
 46 : 22 Perhaps a proverb. The wild ass was regarded as 
 
 the most obstinate and stupid of animals. 
 
 47 : 13 The figure is taken from the flocks lying down in 
 
 the pastures, restful and secure. See Ps. 23: 2. 
 47 : 15 Shall fail. Shall be wearied out looking for 
 relief from their afflictions, seems to be the 
 meaning. Thus Zophar in substance says. The 
 wicked who do not repent shall be disappointed 
 in their expectation of deliverance; death shall 
 be their only hope. 
 
 Job 
 
 The turning-point is reached, and in this speech of Job, 
 which is more in the nature of a reply to his friends, his 
 thought takes a new direction. The manner of his friends 
 has offended him, and in words strikingly sarcastic he 
 rebukes their pride and much-vaunted wisdom. The 
 doctrine so stoutly insisted upon by them is most com- 
 monplace, known even to the beasts of the field and to 
 the fow^ls of the air. But against it, though it is a sur- 
 prise to himself, the logic of fact is directly opposed. And 
 what is the fact? Simply this: the just man is made a 
 laughing-stock, while the wicked prosper. The proof of 
 the former is the conduct of his friends toward him ; of 
 the latter, what he now sees in the affairs of men. 
 
 But Job will not be outdone in his acknowledgments of 
 the mighty hand of God. He stands with his friends 
 here on common ground, and goes even further to affirm 
 His right to rule among the nations and over the great 
 men of the earth. To such an impartial Judge would he 
 appeal his own case ; nay, with the Almighty would he 
 
150 THE BOOK OF JOB 
 
 speak and reason concerning it. He accuses the friends 
 of making statements they know to be false, and even of 
 speaking unrighteously in His name in order to make 
 good their assumption of his guilt. Are they themselves 
 willing to disclose the secrets of their own hearts to His 
 all-searching power, and hope to stand unreproved ? 
 
 " Your memorable sayings are proverbs of ashes, 
 Your defences are defences of clay." 
 
 So far he has spoken to them, and he now recalls his 
 thought in contemplation of his own cause. His afllic- 
 tion still seems a persecution, and one from which there 
 is no escape in this life— 
 
 "Behold, He will slay me; I have no hope." 
 
 But— 
 
 " I know that I am righteous." 
 
 With this abiding faith in his cause, which he has set in 
 order as for trial before the Almighty Judge, he calmly 
 settles himself in the thought of death and a possible 
 vindication after death. If this could be assured him, 
 his soul would be abundantly satisfied, but of a life 
 hereafter he has grave doubts. The analogies of nature 
 seem to him to point in an opposite direction, and there- 
 fore his intense longing for deliverance and vindication 
 during life. 
 
 47 ; 19, 20 Sharply ironical. The student will do well to 
 paraphrase the opening lines of Job's reply. 
 
 48 : 1 Anybody could say such things. 
 
 48 : 2 Laughing-stock. As one mocked ; an object of 
 insult. See also line 4. 
 
 48 : 7 A reference to the free-booters of Arabia — those 
 who obtained their living by plunder and war. 
 
THE CONTROVERSY 151 
 
 48 : 9 Job means to ask how such a fact is to be recon- 
 ciled with the doctrine of a perfect retribution in 
 this world— the doctrine advanced by the friends. 
 
 48 : 10 If you think it is not true that God thus prospers 
 
 the wicked, ask the beasts and the birds, the 
 earth and the fishes, — the commonest things, — 
 and they will tell you that God is in everything. 
 Light is breaking in, slowly but surely, upon the 
 dark and troubled soul of the patriarch. The 
 friends' argument is false to the facts, as he sees 
 in his own case and in the^ lives of others around 
 him. 
 48 : 20-23 Job is unwilling to trust the so-called wisdom of 
 the ancients, or of those advanced in years, if his 
 friends are to be taken, as they have already in- 
 sisted, as the representatives of either class. With 
 God alone are wisdom and might. 
 
 49 : 5 et seq. Job's idea of God is somewhat different 
 
 from that of his friends. No doubt the calamity 
 by which he has been overtaken, and the heroic 
 struggle he is making to understand its cause, 
 have modified his first conception of God and his 
 government over the world. God has all power, 
 and in the exercise of it is controlled by no 
 human considerations. We are absolutely at 
 his mercy, under his control. In this view God 
 may be a tyrant ; but it sweeps away the narrow 
 consideration that the evils of this life are always 
 the result of wrong-doing — the doctrine insisted 
 upon by the friends. 
 49 : 11 Spoiled. Captive. See also line 15. Professor 
 Genung says: *'So much is said here of cap- 
 tivity and of removal, and with such apparent 
 marks of an eye-witness, that we naturally con- 
 
152 THE BOOK OF JOB 
 
 elude some great national upheaval was fresh in 
 memory, the writer putting his own memories 
 into the mouth of the patriarch. To me this 
 event seems most probably to have been the 
 fall of the Northern Kingdom." 
 
 The Northern Kingdom fell in 722 B.C. Pro- 
 fessor Genung, therefore, thinks the author of 
 the Book of Job lived not long after this date, 
 while this event, and all connected with it, was 
 still fresh in memory. Read the entire ]3assage, — 
 lines 5-24, — bearing in mind this view. 
 
 49 : 16 Allusion to an Oriental custom of tucking up 
 
 the garments before engaging in any activity. 
 To loose the belt would render it impossible for 
 one to fight or work. 
 50 : 1 Job has seen all these things, as, indeed, have 
 also his friends. They are agreed in ascribing all 
 events to God. 
 
 50 : 8 Physicians. Note the different readings of the line. 
 
 50 : 13-16 The meaning is that the friends are acting 
 
 with sinister partiality, pleading for God on 
 
 grounds that are false, as if He would be pleased 
 
 with such a course on their part, or that He 
 
 needed such justification. 
 50 : 17 A challenge to their honesty. Will they submit 
 
 to a thorough searching of their motives and 
 
 philosophy ? 
 50 : 23 The wise sayings quoted by the friends. They 
 
 are worthless, and as arguments to sustain their 
 
 cause are whoUy inapplicable. 
 
 51 : 4 Job is willing to risk his life in maintaining his 
 
 integrity before God, and feels, indeed, that death 
 may not be far away. "Nevertheless, I will 
 maintain my ways before Him." 
 
THE CONTROVERSY 153 
 
 51 : 10 He has prepared his case for trial, and if there is 
 any one who can plead or contend successfully 
 against him, he might as well die. Unflinchingly 
 he sets his face towards knowing the truth. 
 
 51 : 14 What two things ? 
 
 51 ; 20, 21 Answering to the indictment, he w^ants to 
 know the number and nature of his sins. 
 
 51 : 24r-52 : 4 Notice the varying figures used in describ- 
 ing God's attitude towards him in thus afl9.icting 
 him. 
 
 51 : 27 Iniquities of my youth. The passions and indis- 
 
 cretions of my early life. The law of inheritance 
 applied to human conduct. 
 52 : 2 The lexicons differ as to the meaning, and hence 
 in translation. Either to set limits to by digging 
 a trench round about, or to brand as with an 
 iron. The evident meaning is that Job could not 
 escape from his miseries. The thought is con- 
 tinued in lines 3, 4, by a change in figure. 
 
 52 : 5 e^ seq. He comes back in his thought to the brevity 
 
 and frailty of life. The whole passage is strikingly 
 similar to the Ninetieth Psalm. Collate the 
 parallelisms in figures and allusions, and notice 
 the general tone in each. 
 52 : 11 Job never said he was perfect. He was no doubt 
 conscious of moral guilt, though he does not 
 define for us his theory of sin or depravity. 
 Frail as man is, who can expect him to be 
 without faults? And he urges this thought 
 as a ground at least for consideration in his 
 case. 
 52 : 16-24 Analyze the figure and its application. 
 
 52 : 20 Bud. Sprout. 
 
 53 : 6 Job seems already, by the figure of the tree, to 
 
154 THE BOOK OF JOB 
 
 have concluded that, so far as this Ufe is con- 
 cerned, death ends all. But his thought here 
 reaches beyond Sheol, the under world, and with 
 a struggle heroic and a faith subUme he finds firm 
 footing in his imiDlied affirmative. "If a man 
 die — might he live again?" Yes, — and most 
 certainly so. Therefore, will I wait on patiently 
 all the days of my w^arfare till my release shall 
 come. How well the poet has succeeded in por- 
 traying the lights and shadows, the days of calm 
 and the nights of tempest, as they have played 
 upon the mind and spirit of our hero ! 
 53 : 13 Sealed up in a bag. The figure is taken from an 
 Oriental custom of sealing up in a bag letters and 
 other oflBcial documents. 
 
 53 : 15 And surely. And yet— the mountain crumbles 
 
 away. The most permanent objects we see fall 
 away, and so it may be with the hope of man. 
 53 : 2^54 : 1 What do these lines suggest as to the knowl- 
 edge possessed by the dead ? 
 
 54 : 2, 3 The dead personified — the body feels its own 
 
 pain, and the soul its own sad condition. 
 
 The Seccmd Round of Speeches 
 
 EUTHAZ 
 
 In the second round the speeches are shorter, but more 
 spirited. The friends advance nothing new, nor do they 
 make any progress in the argument already stated. On 
 the other hand. Job's thought and purpose are continu- 
 ally developing, and step by step, but like a conquering 
 hero, he pushes on to the conclusion that he wiU yet see 
 
THE CONTROVEESY 155 
 
 God as his friend, and wliat is now so inexplicably dark 
 will be as the light. 
 
 Eliphaz identifies himself as one of the wise men, and 
 unhesitatingly accuses Job not only of vain knowledge 
 and impiety, but actual craftiness. Job's condemnation 
 lies in the words of his own mouth. It is, therefore, 
 Eliphaz's duty to re-assert what the past has taught, and, 
 from present experience, what Job should be ready to 
 confess. It is the restatement of the old theme,— God's 
 holiness and man's uncleanness, — changed only in the 
 zest and vehemence with which it is presented. Eliphaz 
 has so far forgotten, if indeed he ever knew, the condi- 
 tion of society that he draws a picture of the sufferings 
 of the wicked in this life that is much exaggerated. It 
 is due, no doubt, to the heated manner in which the 
 controversy is now conducted, but his evident purpose 
 is to offset Job's reference to what is the real fact, that 
 the wicked often prosper and the righteous— as in his 
 case— are made to suffer. If Eliphaz must give up this 
 fundamental, though too sweeping, article of his creed, 
 his whole case against Job will fail. He is the strict and 
 rigid theologian, resting wholly upon a system of law 
 that can have no exception, upon premises that can never 
 change. His skill, however, as a rhetorician, and to 
 some extent as a disputant, must not be overlooked in 
 this address. 
 
 64 : 5, 6 Eliphaz boasts of his own membership in the 
 guild of wise men, and at the same time rebukes 
 Job for his abundant talk — great in sound, but 
 void of sense. To the friends Job has talked as 
 a man without reverence and reason, destroying 
 the very foundations of piety, and therefore of 
 religion. 
 
156 THE BOOK OF JOB 
 
 54 : 11 Notice the two renderings. Give the meaning in 
 each case. 
 
 54:12-14 I do not charge this against thee of myself; 
 thou hast chosen to speak craftily, and thine own 
 words are witness to thy perversity. 
 
 54 : 15 How keen the stroke ! How arrogantly thou 
 
 dost speak, as if thou wast the first man born, 
 and knowest all the secret counsels of God ! 
 54:19,20 See 50: 7, 8. 
 
 55 : 1 With us. On our side. Authority had a large 
 place in the arguments of Eliphaz. 
 
 55 : 6 Thine eyes flash. Quiver or wink. An indication 
 
 of haughtiness and contempt. 
 55 : 9-14 Substantially the words which came to him in 
 his vision. See 31 : 12-18. State the argument 
 concisely. 
 
 55 : 21 et seq. The picture of the wicked as drawn for 
 
 theological and controversial effect by Eliphaz. 
 It was intended to be a convincing argument 
 that sin meets in this life with swift retribu- 
 tion. The picture has many striking elements, 
 and the student will do well to analyze it 
 closely. 
 
 56 : 9 A stiff neck. In the attitude of a combatant 
 
 going against his adversary. 
 
 56 : 12 A very common expression in the Old Testament 
 
 for a luxurious and haughty life, and is used with 
 
 reference both to nations and individuals. See 
 
 Deut. 32 : 15. 
 56 : 13 Cities which he himself had laid waste. 
 56 : 18, 19 How has the figure been changed ? See also 
 
 57:2-4. 
 
 57 : 5 The company of the godless. The household of 
 
 the wicked, as in Job's case. See 58 : 1. 
 
the contkoversy 157 
 
 Job 
 
 In reply to Eliphaz, Job says that his friends do not 
 help him ; they are critical, dictatorial, filled with their 
 theories, and, most of all, unsympathetic. It is easy for 
 the unafflicted to talk. 
 
 He then dwells at some length upon his sufferings, the 
 terrible ravages of his disease, and the unchanged atti- 
 tude of God, who is still an enemy. But sustained and 
 soothed by the thought that his "prayer is pure," and 
 that his "witness is in heaven," he has a right to plead, 
 though all his friends should leave him. So he plain- 
 tively asks them to stay with him, though with a strain 
 of irony, because of their assumed wisdom. He admits 
 that the plans and purposes of his life have been broken, 
 and that he sees the grave yawning before him ; yet, his 
 spirit is calm and undisturbed. Whether there is hope 
 for him beyond the grave or not. Job has conquered the 
 rebellious spirit within him. He is grandly working out 
 the victory over himself, as well as over all his enemies. 
 
 57 : 11 Miserable comforters. Literally, comforters of 
 trouble. That is, bringers not of comfort or help, 
 but of trouble — even more trouble. 
 
 57 : 14, 15 Reverse the conditions ; let me stand in your 
 place, and you in mine. "I could speak as ye 
 do," . . . but I would rather speak words of en- 
 couragement. 
 
 57 : 17 Did Job's friends shake their heads at him ? What 
 did such shaking mean ? 
 
 57 : 20, 21 But as it is, his speaking does not lessen his grief, 
 nor does his keeping silence mitigate his pain. 
 With this suggestion of his misery. Job takes up 
 again the thought of his suffering and the source 
 or cause of it. 
 
158 THE BOOK OF JOB 
 
 57 : 22 e^ seq. Notice the change of subject in these 
 
 clauses. What does the change indicate as to 
 the intensity of his thought and eflTort in find- 
 ing some satisfactory solution of his punishment? 
 What as to the dramatic effect? 
 
 58 : 2 Laid fast hold on me. Or, shriveled me up, by 
 disease and suffering. 
 
 58:7 They. "Not the friends, but Job's undefined 
 term for the powers of evil." 
 
 58 : 13 He hath taken me by the neck. As a wild beast 
 
 its prey. Note the following figures. 
 
 58 : 20 As a mourner. 
 
 58 : 22 Foul. Red, inflamed. 
 
 58 : 25 Has not Job made a great advance towards the 
 light? His spirit has softened, and what seemed 
 to be the hard and dry soil of his deepest spiritual 
 being shows signs of fallowness and moisture. Job 
 has reached the point in his experience when he 
 can pray in calmness and in confidence. Not 
 that the whole difficulty is removed, but it is well 
 on the way to removal, as is true in the case of 
 every honest and sincere doubter ivho can pray. 
 
 58 : 26 As the blood of the murdered man cries out for 
 vengeance, so Job feels deeply the injustice of 
 which he is the victim, and he calls upon the 
 earth not to hide his blood, the witness of his 
 innocence and of the guilt of his persecutor. But 
 from this thought his spirit at once rebounds, for 
 he has begun to realize that his witness is in 
 heaven, and that the witnessing will work out his 
 own vindication. 
 59 : 9 Spirit. Breath, vital powers. Extinct. Figure 
 borrowed from the extinguishing of a lamp. 
 
 59 : 13, 14 Allusion to the ancient forms of trial. To give 
 
THE CONTROVERSY 159 
 
 a pledge and to strike hands is to enter into sol- 
 emn covenant to deal fairly, and with no regard 
 to the rank of the parties. Job is so sure that 
 God will pronounce him just and innocent that 
 He becomes in his thought his Advocate as well 
 as his Judge. 
 
 59 : 15 Their heart. The hearts of his friends. They 
 are to him as those spiritually blind, false inter- 
 preters of life and God's government. In the 
 march of his soul he has left them far behind. 
 
 60 : 4, 5 The righteous are not easily turned away from 
 their faith in God, even when the wicked seem to 
 prosper and the good to suffer. Of this, Job him- 
 self was an excellent example. 
 60 : 6 Said, of course, ironically. 
 
 60 : 10 His best days were gone, and he realizes that the 
 under world is near. The night, the season of 
 rest, has become day, the time of toil. 
 
 60 : 12-14 The lines are rendered by some critics without 
 "if." The meaning is simply that Job expects 
 soon to be in the grave— so near is it. 
 
 60 : 16, 17 Note the pathos. 
 
 Blldad 
 
 Bildad is angry because Job has so defiantly rejected 
 their counsels. The friends have been treated as beasts, 
 unclean and without knowledge. Moreover, Job has 
 appeared to speak in an arrogant spirit, and as one mad 
 with rage. 
 
 With a strong positive affirmation, Bildad describes in 
 terms that strikingly fit Job's case the lot of the wicked. 
 Misery implies guilt, and the guilty shall be destroyed ; 
 his remembrance shall utterly perish from the earth. 
 
160 THE BOOK OF JOB 
 
 60 : 21, 22 It is not clear to whom Bildad is speaking. 
 
 The easiest and most natural inference is that 
 Job and those who think as he does ("ye") are 
 meant. But Professor Genung says these words 
 "are addressed to the other friends, alluding to 
 Job's reproach in the foregoing section, ( 57 : 10-17 ) 
 that their pleas were only words, and implying 
 that deeper arguments, founded more on the 
 laboriously sought truth of things, must be 
 adduced." 
 
 61 : 2 Unclean. Perhaps impure morallj^, though stu- 
 pid, dull-witted, may be the sense. 
 
 61 : 3 An exclamation. Job's earnestness in seeking a 
 vindication and his intense feeling are character- 
 ized by Bildad, who has no sympathy whatever 
 with Job's profound quest, as rage or anger. 
 
 61 : 6 e^ seq. The old theme, somewhat narrowed and 
 applied to Job's case. The wicked are punished 
 and finally destroyed; even their children after 
 them are cursed. To this law, in Bildad's creed, 
 there is no exception ; and hence, in his reason- 
 ing, there is no other possible explanation for 
 Job's calamity. He has been a great sinner to 
 call down such terrible punishment. The figures 
 in the passage are deserving of study. 
 
 61 : 9 The allusion is to the lamp or torch suspended 
 above his tent door. Hospitality was the chief 
 national glory of the Arabians. This light would 
 shine out as a beacon to every traveller, and an 
 invitation to enjoy the rest and comforts of their 
 dwellings. A tent without a light in it— how 
 striking the figure ! 
 
 61 : 16 As hunters conceal the snare or trap in which 
 
 they hope to take the game. 
 
THE CONTROVERSY 161 
 
 61 : 20 As Job's strength was wasted by his disease. 
 61 : 24 Booted out. Torn out as with violence. 
 61 : 25 King of terrors. Death. 
 
 61 : 27 As upon Sodom. Perhaps an allusion to the 
 
 lightning which destroyed part of Job's property. 
 
 62 : 4 In the street. In the land ; on the face of the 
 
 earth. 
 62 : 9 At his day. At his fate. 
 
 Job 
 
 With a brief reference to the annoying words of the 
 friends and their lack of shame in ill-treating and mis- 
 judging him, Job takes up the thought that God is 
 wronging him by giving no heed to his cries and peti- 
 tions. Even in this Job has made progress, for, while 
 God does not answer. He is at least accessible. Job is 
 drawing near the solution. 
 
 He feels most keenly the estrangement and neglect of 
 kindred and friends, no passage showing more vividly 
 the contrast between his former and his present condi- 
 tion. It culminates in the appeal, 
 
 "Have pity upon me, have pity upon me, O ye my friends." 
 
 To such an extent is he satisfied with his life's record 
 and his pleading in his trial, that he wishes they were 
 given permanent form, written in a book, cut into the 
 rock with a pen of iron, and the letters filled with molten 
 lead. This bold statement of his confidence leads him to 
 exclaim that his Redeemer or Avenger lives and will 
 stand by his side, even though his skin and flesh shall 
 waste away. He shall yet see God face to face, and know 
 Him as his Friend and Vindicator. 
 
 It is not difficult to see the march of Job's soul to the 
 11 
 
162 THE BOOK OF JOB 
 
 final victory. Slowly has he worked his way through 
 the mazes of his trial, until he comes to his I know. He 
 will yet have much to say about God's hidden ways and 
 the severity of the Almighty's stroke, but the bitterness 
 of the struggle is over, and he has now in patience to 
 wait God's own time and way for vindication. 
 
 62 : 16 Not intended to be an exact enumeration — these 
 many times have ye reproached me. 
 
 62:18, 19 If I have erred, as you so strongly allege, I 
 am willing to take the consequences. I would 
 like to have your friendship and sympathy, but 
 if you are bound to magnify yourselves and 
 reproach me, I stoutly insist upon it that God 
 hath wrested my cause; i. e., is not dealing with 
 me in strict justice. 
 
 62 : 24 Of wrong. Violence. Or the sense may be, "I 
 
 complain of wrong." 
 
 63 : 1-10 With intense feeling he declares the injustice 
 
 of God towards him. Analyze the figures. 
 63 : 11-24 Notice that Job attributes to God the alienation 
 of his friends and kin. 
 
 63 : 23 My inward friends. Those in whom I had con- 
 
 fidence. 
 
 64:1,2 He is wasted away, and therefore deserving 
 of pity. Because God is pouring out His 
 wrath unjustly upon him, must they also pur- 
 sue him? 
 
 64'. 7-10 I declare my innocence, and I wish the words 
 written in a book; nay, more, graven in the 
 rock and filled with molten lead to endure for- 
 ever. 
 
 64 : 11 Job is supremely confident that his " Vindicator " 
 
 lives, and that his vindication is certain. The 
 
THE CONTROVERSY 163 
 
 importance of the line as indicating the absolute 
 certitude in the mind of Job that the human 
 judgments of his guilt would be overthrown, 
 must not be overlooked. More than that, does 
 he not say that he is confident of again seeing 
 God as a friend f All this mystery will some 
 day be cleared up, and 
 
 "For this my soul panteth [fainteth] within me." 
 
 64 : 18-22 But if you still think that I am guilty, that the 
 fault is in me, remember that the sword of God's 
 wrath may descend upon those who wrongfully 
 accuse the innocent. 
 
 ZOPHAR 
 
 Zophar can with difficulty restrain himself. With 
 great haste he comes forward the second time, deeply 
 stirred and moved to straightforwardness of speech. 
 
 Job must certainly have learned, from the history of 
 man on the earth, that the triumphing of the wicked is 
 short, his joy not abiding. Men shall inquire concerning 
 him, but he shall pass away and be forgotten as a dream. 
 The pleasure of sin may be as a sweet morsel under the 
 tongue, but it shall become within him the gall of asps. 
 
 Specific sins are pointed out, as oppressing the poor and 
 using violence in the acquirement of property. But 
 prosperity shall not endure,— 
 
 "His goods shall flow away in the day of His wrath." 
 
 Zophar desires by these direct statements— for they are 
 more than insinuations, and by the other friends are 
 used with still greater freedom— to lay these forms of 
 wrong-doing upon Job. In their nature they are those in 
 
164 THE BOOK OF JOB 
 
 which a man in Job's situation would be likely to incur 
 guilt. It is Zophar's parting shot, and he aims (or tries to 
 do so) well. 
 
 65:2-5 Impelled by the stinging reproof of Job in his 
 last reply, Zophar hastens to interrupt him. He 
 has no apology for speaking again ; he is compelled 
 to do so, and, more hotly than wisely, begins. 
 65 : 8 Short. Has not Zophar receded from the law 
 applicable to the conduct of the wicked, as stated 
 by the friends in their early speeches ? Or does 
 Zophar here refer to Job's manifest exaltation of 
 mind in the thought as expressed in 64 : 11 ? 
 
 65 : 20 Of his youth. Of youthful vigor ; but even that 
 
 shall not save him. 
 65 : 22-66 : 2 Notice the change of figure. Keep it. Hold 
 
 it as a piece of candy. 
 66 : 7, 8 The emblems of abundance and fertility. 
 
 66 : 10 Job was very wealthy. See the Prologue. The 
 
 friends seem to see ( lines 11, 12) in this evidence 
 
 of some great crime, and Zophar more than hints 
 
 at what he is thinking. 
 66 : 19 At the moment of his greatest sufficiency, when 
 
 his success runs highest. 
 66 : 22-67 ; 1 If he escape one weapon, another shall strike 
 
 him. 
 67 : 6 Not blown by man. Not kindled in the ordinary 
 
 manner ; self-enkindled, ready to burn. 
 67 : 8,9 Just as the lightning destroyed the flocks of Job, 
 
 and as bands of robbers carried them away. 
 
 Job 
 
 In this speech Job answers more directly the doctrine 
 that the sufferings of this present life are the portion of 
 
THE CONTROVERSY 165 
 
 the wicked only, and thus the controversy may fairly be 
 said to have reached the argumentative stage. The 
 friends have stoutly affirmed; Job now as stoutly 
 denies. 
 
 In the introductory section it should be noted that Job 
 no longer appeals to the sympathy of his opponents ; that 
 he has given up. All he now asks is their attention, a 
 careful hearing of what he has to say, and he is willing 
 to count that as something of a substitute for the sym- 
 pathy he had every right to expect from them. After he 
 has fully spoken his mind, so far as he is concerned, they 
 may mock on. 
 
 Job denies the doctrine advanced by the friends by 
 citing instances of the wicked who have lived long, in 
 great luxury and prosperity, neither regarding God nor 
 desiring to know Him. The thought that God reserves 
 His wrath for the children of the wicked man, Job resents ; 
 this is no punishment to the wrong-doer who is numbered 
 with the dead. Two persons may have the same charac- 
 ter and yet widely different experiences. One may die 
 in great ease and quiet, the other in agony and bitterness 
 of soul ; and yet 
 
 " They lie down alike in the dust, 
 And the worm covereth them." 
 
 Ask those, he says, of wide observation, those who have 
 traveled much, if this is not true. There have been those 
 who were great princes, and as such exercised tyran- 
 nical and wicked rule over their subjects, and yet escaped 
 punishment. They were buried with great pomp, their 
 tombs were guarded and attracted much notice, but they 
 slept quietly within the sleep of peace. 
 
 The statements of the friends are false to fact. What 
 comfort then is there in them for him ? 
 
166 THE BOOK OF JOB 
 
 67 : 16 Consolations. Hear me through, as I have heard 
 you ; give me your respectful attention, and that 
 courtesy on your part will at least comfort you 
 when you are fully convinced that my cause is 
 just. If not, then you are at liberty to mock on. 
 See also 55 : 3. 
 
 67 : 19, 20 Thus does Job deny that it is between them a 
 personal matter. His complaint is against God, 
 and what seems to him a most unjust course of 
 treatment, and has he not a right, therefore, to 
 be troubled ? 
 
 67 : 21, 22 His miserable, wretched condition should con- 
 vince any one that their arguments are vain and 
 wholly in his case inapplicable. 
 
 67 : 23, 24 Job means he is troubled and even confounded 
 
 when he recalls the facts in his case, — his recog- 
 nition of God and undisputed loyalty to Him, 
 his prosperity, his peace of mind,— and now his 
 T\Tetched state. 
 Horror. Trembling. 
 
 68 : 1 e^ seq. Job's answer to the friends' arguments 
 
 that the wicked are never prosperous and are 
 always treated according to their wickedness. 
 See especially 66 : 19 et seq. The whole passage, 
 containing, perhaps. Job's most vigorous protest 
 to the main argument which his friends have con- 
 stantly hurled against him, is deserving the 
 closest study and analysis. It is his challenge to 
 the truth of all they have said as directed to 
 him. 
 
 68 : 14 In a moment. With no lingering and painful 
 disease. 
 Sheol. The under-world, the grave. 
 
 68:15-18 The very opposite of his own feeling. The 
 
THE CONTROVERSY 167 
 
 wicked have no thought of God, no desire to 
 know him. Their prosperity and exemption 
 from the sore difficulties and afflictions of life 
 have caused them to become independent and 
 haughty in spirit. 
 
 68 : 19 Not ironical, as some suppose. Job still asserts 
 
 the fact, though he does not comprehend it. God 
 has to do with the wicked in their prosperity and 
 the righteous in their afflictions. God is in it all, 
 and some day the reason will be plain. 
 68:21 See 61: 9. 
 
 69 : 1 In substance what they have said. The friends 
 
 have strongly hinted that God reserves His wrath 
 for the children of the wicked. To this Job 
 objects because it is unjust. Let the wicked man 
 reap the harvest of his own sowing, and thus be 
 convinced and know for himself. 
 
 69 : 18 Devices. Artful reasonings. 
 
 69 : 19, 20 Imaginary questions to force Job to prove his 
 statement that the wicked prosper. Show us, 
 say they, an instance of this kind. 
 
 69 : 21-70 : 2 His answer. It is so well known that it needs 
 no proof. "Have ye not asked the wayfaring 
 men, and do ye not understand their signs — the 
 indications they have given of their opinions — 
 that the wicked, far from being punished (as 
 they deserved ) at the time and on the spot, are 
 held over, reserved to some future day of destruc- 
 tion, borne on forward to the day of wrath?" 
 
 70 : 3 And who among men dares to charge him with 
 
 his wickedness — face to face? 
 70 : 5-9 In the death and burial of such a one there is noth- 
 ing to distinguish him from the righteous, noth- 
 ing to deter others from following his example. 
 
168 THE BOOK OF JOB 
 
 Third Bound of Speeches 
 
 ElilPHAZ 
 
 The facts referred to by Job are undeniable, and Eli- 
 phaz makes no attempt to answer them. He resorts 
 rather to misrepresentation, first, of the words of Job, 
 and, secondly, of the conduct of his life. Job has spoken 
 so assuringly of his own innocence and perfection that to 
 Eliphaz it is an arrogant claim of pleasure and gain to 
 the Almighty. Or, viewing it in another light, does Job 
 pretend to say that God is reproving him for his piety ? 
 
 Then, following the suggestion of Zophar, but with far 
 greater definiteness, Eliphaz accuses Job of specific 
 crimes. The time has come for all general or abstract 
 allusions to give way to actual and specific cases. The 
 case of Job has become desperate, and Eliphaz controls 
 his passion by the precision and carefulness of his aim. 
 And thus he makes a direct attack : 
 
 "For thou hast taken pledges of thy brother for nought, 
 And stripped the naked of their clothing. 
 Thou hast not given water to the weary to drink, 
 And thou hast withholden bread from the hungry. " 
 
 Has not God seen all these things, and that Job still 
 pursues the course of the wicked, thus following the 
 example of those who perished in the flood ? 
 
 In a picture most beautifully drawn Eliphaz describes 
 the prosperity that yet awaits Job, if he will but put 
 unrighteousness away from him and return to the 
 Almighty. 
 
 70: 13-16 Eliphaz can stand it no longer. Job's confidence 
 and assurance call forth this final retort, which is 
 at once the condensation of all the friends have 
 
THE CONTROVEKSY 169 
 
 said, and the accusation of specific crimes. If 
 Job were really the wise man he thinks he is, his 
 wisdom would first of all profit himself. God is 
 in no wise benefited by Job's declarations of 
 purity, nor by his attempts to overthrow the 
 arguments of his friends. To them Job has 
 appeared to make himself of vast importance, 
 whereas the truth is, according to their view, 
 neither Job's righteousness nor wickedness is of 
 any gain or pleasure to the Almighty. God's 
 government of mankind is arbitrary and mechan- 
 ical ; once set in motion, it continues independent 
 of His control and thought. 
 71 : 1, 2 The whole argument of the friends reduced to a 
 sentence. Job's affliction is a punishment. For 
 what? Certainly not for his piety. Then it must 
 be for his sins, and he concludes : 
 
 " Hath not thy wickedness been great? 
 Have not thine iniquities been numberless?" 
 
 71 ; 5 6^ seq. Here follow the specific crimes with which 
 Job is charged. They are cited by Eliphaz in a 
 purely rhetorical way, not inaptly it must be con- 
 fessed, but only as imaginary and possible with 
 a man in Job's age and of his manner of life. 
 71 : 6 Naked. Not sufficiently clothed. 
 
 71 : 9-12 Such a man was Job, and it would be easy, 
 Eliphaz insinuates, for such a one, either him- 
 self directly or by his many servants, to oppress 
 the poor or to neglect to aid them in their suf- 
 ferings. 
 
 71 : 13-16 Therefore. Notice the reasoning. There is but 
 one way to account for Job's afflictions. Explain 
 the figures — snares^ fear, darkness, waters. 
 
170 THE BOOK OF JOB 
 
 71 : 17 Eliphaz makes another detour in explaining to 
 Job his departure from the ways of rectitude. At 
 the same time he gives expression to his own 
 view of God's place and character. Eliphaz's the- 
 ology is no doubt true, and is not without certain 
 elements of sublimity, but he brings little help to 
 the suffering Job with his dogmatizing and insin- 
 uations. God is on high, and looks down upon 
 the children of men. 
 
 71 : 19-21 And yet thou hast been saying to thyself, "How 
 can He know? Are not the clouds a cover- 
 ing to Him, through which his eyes cannot 
 
 see 
 
 '}}} 
 
 71:23-72:4 Reference to the deluge and the people 
 destroyed by it on account of their wickedness. 
 
 72 : 6 See 68 : 20. Eliphaz hurls at Job his own words 
 
 and evidently with much feeling. "And yet," 
 you say, "the way of the wicked is far from 
 you ! " 
 
 72 : 11 Acquaint. Know God and be reconciled with 
 Him. 
 
 72 : 15 See 73 : 14 and note. 
 
 72 : 17 Perhaps to Eliphaz Job's sin was his trust in his 
 wealth, in his great name, or in what these 
 would bring. These must be renounced. 
 
 73:1-10 Full, complete restoration; apparently all that 
 Job could have desired. Eliphaz was a better 
 prophet than he knew, for in Job's vindication 
 everything came to pass. Even his closing 
 words had their fulfillment in Job's ministry 
 for his friends, though they were "not inno- 
 cent." 
 
 73 : 7 They. Thy ways in line preceding. Some read 
 
THE CONTROVERSY 171 
 
 Job 
 
 Job's complaint may seem rebellious, but he disavows 
 any sympathy with the wicked. So far, indeed, is he 
 from cherishing wickedness, as insinuated by Eliphaz, 
 that he is rather anxiously and diligently searching for 
 God, in order to bring before Him his case, and to claim 
 what he knows will be a just and complete vindication. 
 Job fully realizes his utter helplessness, and is troubled at 
 the thought that God may hide from the righteous his 
 purposes concerning them. In this strain of personal 
 reflection, calm in spirit and careful in expression. Job 
 is nearer the right solution of the diflBculty than he 
 thought. 
 
 But are the charges of Eliphaz true ? Most emphati- 
 cally does he deny them. 
 
 "His way have I kept, and turned not aside. 
 I have not gone back from the commandment of his lips." 
 
 But more than that: the doctrine itself, in the sweeping 
 sense used in the friends' speeches, is utterly false. The 
 wicked are prosperous, and God apparently takes no 
 notice of the unfortunate. Violence, theft, murder, are 
 left unpunished, and the wrong-doer goes to his grave in 
 peace. These being the facts, as can be seen by looking 
 into the world at any time, Job asks how any one can 
 keep on insisting that the only explanation for his afflic- 
 tion is God's wrath upon him as an evil-doer. In closing, 
 he boldly challenges any one to prove that his statements 
 are false. 
 
 73 : 12, 13 Job has learned the lesson of restraint, but so 
 greatly has he been abused and wronged that 
 in spite of his efforts his complaint is rebellious 
 and defiant. He finds some justification for it in 
 
172 THE BOOK OF JOB 
 
 the severity of his affliction. For rebellious, 
 other translations read ^^frowardness,^^ ^^ vio- 
 lence,^ ^ ^^ outcry. ^^ 
 73 : 14 Job accepts the invitation of Eliphaz ( 72 : 15 ) to 
 return to the Almighty ; not as a sinner, however, 
 as Elipliaz desired, but to set his cause in order 
 before Him. The assurance of victory and vindi- 
 cation from the charges of his friends, and, what is 
 of greater importance to Job, of God's face and 
 favor, has so fully taken possession of him that 
 nothing is now lacking but the words from the 
 whirlwind. God is no longer an unjust and cruel 
 persecutor in Job's thought. His ways are still 
 mysterious, and it is to the clearing away of this 
 mystery as involving especially the security of 
 the wicked that he turns his attention in this 
 reply to Eliphaz. 
 
 74 : 2 Note the strong negation — an indication of his 
 great progress in realizing God as his friend. 
 
 74:1 bet seq. Forward — eastward; backward — west- 
 ward ; on the left hand — northward; on the right 
 hand — southward. 
 74 : 9, 10 Note the difference of thought as expressed 
 by Noyes's translation of the first line. God 
 knows my heart and my conduct, — "my tru- 
 est, sincerest, most habitual way," — not sim- 
 ply my pathway of suffering and grief. What 
 greater evidence of his faith in his integrity 
 and God's favor than this ringing declaration: 
 
 "But he knoweth the way which is in my heart." 
 
 Such faith must have struck with amazement the 
 friends who had so long labored to convince Job 
 of sins he had never committed. 
 
THE CONTROVEESY 173 
 
 Scarcely less important is Job's conclusion, 
 
 "He is trying me: I shall come forth as gold." 
 
 So far as struggle is concerned, Job is far beyond 
 it ; tlie end is almost in sight. The only question 
 that yet remains to cloud his vision is the immu- 
 tabiUty of God and the certain accomplishment 
 of all that He wills to do. See lines 15 et seq. 
 
 74 : 19 Therefore. Because God is so changeless in His 
 
 plans and purposes. 
 75: 1, 2 He has lost all fear of death, disease, suffering. 
 
 75 : 4 Times. Same as days in the following line. 
 Judgment days, when retribution is visited upon 
 the wicked for their sins. Job's question amounts 
 to this : Since God knows the times of visiting 
 the wicked with signal punishments, why does 
 He not appoint them so that the righteous might 
 be able to recognize them as such, and understand 
 fully the grounds of His working, the certain 
 determination of right and wrong. 
 
 75 : 6 Landmarks. The boundary lines of property, 
 and thus fraudulently get possession of what 
 belongs to another. See also Deut. 27 : 17 ; Pro v. 
 22:28. 
 
 75 : 11 The oppression of the poor, a wrong common to 
 
 every age and nation. Job's account includes 
 both the oppressor and the oppressed. 
 76 : 2-4 The employments of the poor in the service of 
 the rich and wicked. 
 
 76 : 24, 25 Job is now reaching a conclusion, and intro- 
 
 duces it with a saying drawn, perhaps, from 
 
 well-known literature. 
 77 : 4 JSe. The oppressor. 
 77 : 9 To prosper them. 
 
174 THE BOOK OF JOB 
 
 77 : 13, 14 Job challenges his friends to show that the 
 things he has said are not true. He receives no 
 answer, for, though Bildad has a few parting 
 words, they are so general that in them he vir- 
 tually confesses his defeat. 
 
 Blldad 
 
 Bildad has little to say. He feels that Job is beyond 
 help, and satisfies himself by reiterating what has already 
 been said over and over again. His speech, however, is 
 the fitting peroration of all that the friends have spoken. 
 God is infinitely great, and there is no escaping His 
 knowledge and dominion. Job is man, a mere worm, 
 and therefore finite. How then can Job bring himself 
 into the very presence of God and presume to interrogate 
 Him as to His purposes ! To Bildad this presumption is 
 the best evidence of Job's guilt ; to Job it is the expres- 
 sion of his confidence in the result, for which confidence 
 he was finally commended. On the other hand, so far as 
 it afterwards seemed to him an arrogant expression of his 
 right to know the purposes of God concerning him. Job 
 was glad to acknowledge his error. 
 
 But why does not Bildad answer Job's last speech? Is 
 his conduct different from that of the mere dogmatist in 
 every age? Bildad was silent for very obvious reasons. 
 The disorders in society to which Job had referred were 
 facts and could not be denied. To admit them as facts 
 would compel him to abandon his doctrine as in Job's 
 case no longer tenable. One other course is open to him ; 
 he can rudely brush aside the challenge of Job as not 
 worthy his consideration and stick to his creed. The 
 logic of fact has little place in the reasoning of one who 
 cares more for some favorite dogma or philosophy than 
 he cares for truth. 
 
THE CONTROVERSY 175 
 
 Let it be remembered once more that the friends of Job 
 were good men, and no doubt were sincere in their desire 
 to help liim. Let us not condemn them too severely. 
 The doctrine advanced by them had much of truth in it 
 for their age and for every age. But it was not the truth 
 in Job's case. The ills and sufferings of this life are 
 therefore not always sent upon us by God as a punish- 
 ment for sin. 
 
 77 : 17 High places. The heavens, where God dwells. 
 
 77 : 20 How^ then. The argument is nicely put. The 
 friends— and they have been much alike— have 
 held on to the one great point of their faith, 
 which Job never denied. Bildad must once more 
 remind Job, but not by way of reply to the facts 
 he has just related in his speech, that his attitude 
 toward God has been irreverent, if not defiant. 
 Nay, more ; has not Job claimed a righteousness 
 possessed by God alone, a purity not possible for 
 man? This Job never claimed, and aside from 
 the sublimity of the passage as showing the lofty 
 character and place of God, and thereby of seem- 
 ing to give their side of the discussion a fitting 
 close, Bildad clearly gives evidence of defeat 
 and rout. 
 
 Job 
 
 We may very well imagine that in some way the 
 friends have indicated to Job that they regard their side 
 of the controversy as now fully presented. At all events, 
 Zophar has concluded that it is not worth his while to 
 appear again. Bildad has given fitting concluding words 
 to an argument long since in the discussion worn thread- 
 
176 THE BOOK OF JOB 
 
 bare, and now, perhaps, with a wave of his hand, he and 
 his companions are ready to depart. 
 
 But Job has one more opportunity, and with splendid 
 aim he goes straight to the mark. His reply to Bildad is 
 the more interesting, because in its wonderful sweep of 
 thought it is as much directed to Eliphaz and Zophar. 
 What must have been the thoughts of these friends of 
 Job as with burning words he again and for the last time 
 refuses to accept their theory, protests his innocence, 
 holds fast to his integrity, and recounts the wisdom and 
 dealings of God with men ! 
 
 Job begins by referring sarcastically to the help and 
 comfort his friends have been to him in his time of dis- 
 tress. Friendship has played no unimportant part in the 
 poem, both in the discussion itself and in those who con- 
 tributed to it, and in the progress of the struggle in the 
 soul of Job as he has felt the nearness or remoteness of 
 God, his true Friend. He had a right to expect some 
 help and counsel from these wise and influential men, 
 his neighbors; but, instead, their words have been a hol- 
 low mockery in leading him to the source of light and 
 peace. With them he agrees in ascribing to the Almighty 
 a power and wisdom which no man can hope to under- 
 stand. On this subject Job can speak as eloquently as 
 his friends, for 
 
 "Lo, these are but the outskirts of His ways: 
 And how small a whisper do we hear of Hita! 
 But the thunder of His power who can understand ? " 
 
 Job continues in the strongest language he has yet used 
 to affirm his innocence. So far is he from approving the 
 <30urse of the wicked or sympathizing with them, as had 
 been insinuated by his friends, that he dwells at length 
 upon " the portion of a wicked man with God." Punish- 
 
THE CONTROVERSY 177 
 
 ment for sin is inevitable. It may be, and in many 
 instances is, visited upon the sinner in this life; it is 
 often reserved for the life hereafter. There is no security, 
 no hope for the wicked. After a most beautiful tribute to 
 man and his power to seek and find the treasures hidden 
 away in the earth, with consummate skill he declares 
 there is one thing man cannot do ; he cannot find wis- 
 dom, nor can he understand its mystery. But 
 
 " God understandeth the way thereof, 
 And He knoweth the place thereof. 
 
 * * * * « « 
 
 And unto man He said, 
 
 'Behold, the fear of the Lord, that is wisdom; 
 And to depart from evil is understanding.'" 
 
 Thus he allies himself with the good and virtuous as 
 opposed to the evil and vicious. It is true that the course 
 of his life is changed. Once he was prosperous and 
 respected ; now he is afilicted and despised. With ever- 
 changing imagery he describes the depth of his misery 
 and suffering, but solemnly declares that he has not 
 sinned, his loyalty and integrity are unshaken, and with 
 this record bound upon his head as a crown, or borne 
 upon his shoulder as a mark of distinction and honor, he 
 longs to go like a prince into the presence of God and 
 seek his viDdication. 
 
 "The words of Job are ended," but not so the profound 
 impression left upon us by what our hero has said. Pos- 
 sessing as we do from the first the key which unlocks for 
 us the mysteiy of his sufferings, our admiration for this 
 man of Uz knows no bounds. Tortured almost to death 
 by pain of Satanic origin, worried by the accusations 
 of bigoted and persistent friends, he argues in effect that 
 the innocent and virtuous do suffer, and that some time 
 the reason and explanation therefor will be clear and 
 
 12 
 
178 THE BOOK OF JOB 
 
 convincing. In this conclusion he rests with all the con- 
 fidence of one whose victory is complete. 
 
 78:6-11 How utterly worthless is everything that you 
 have said ! You have cruelly missed the mark, 
 though with much pretension you have sounded 
 out words of wisdom. Thus scornfully does Job 
 begin his final reply. 
 
 78:12 Deceased. The departed ones. Perhaps "the 
 once mighty men of old, now feeble, wailing 
 ghosts." 
 
 78:15 Abaddon. Destruction. "The kingdom of the 
 dead, Hades, or Sheol. The rabbins used the 
 word of the lowest part of hell" ( Schaff-Herzog 
 Encyclopedia). 
 
 78 : 16 et seq. The subject was no doubt suggested by 
 Bildad's speech. Job has as lofty conception of 
 the character and power of God as has Bildad, 
 and proceeds to convince him of that fact. Per- 
 haps both had learned the same lesson, and were 
 familiar with the same great body of literature. 
 
 78 : 22 Apparently the horizon is meant. 
 79 : 1 Pillars of heaven. The mountains of the earth, 
 or heaven represented as a great temple with 
 pillars. 
 79 : 2 Rebuke. Thunder and lightning. 
 79 : 4 Rahab. Pride. It may refer to the pride of the sea. 
 79 : 6 The swift serpent. One of the great constella- 
 tions. God has created the heavens, has fixed 
 the stars, and bears rule over them all. 
 
 79 : 7-9 And yet in speaking of these grandest things 
 in His universe, we touch only the border of His 
 ways. The things we know are to the unknown 
 as a . Complete the proportion. 
 
THE CONTROVEKSY 179 
 
 79 : 10 Parable. Discourse. Here in poetic form. The 
 Hebrew word mashal is "generally a song, poem, 
 the particular verses of which (by what are 
 called the laws of parallelism) commonly con- 
 sist of two hemistichs of similar argument and 
 form" (Oesenius). 
 
 79 : 11 As God liveth. A form of oath. 
 
 Right, His punishment was greater than he de- 
 served, and, therefore, not equitable. 
 
 79 : 15, 16 He will speak only the truth, and, therefore, can- 
 not confess guilt of which he is not conscious. 
 
 79 : 17, 18 To justify his friends would be essentially to con- 
 cede the force of their argument : far be it, he 
 says, from me to do that ; I am innocent, and I 
 will hold fast that position while I live. 
 
 79 : 21 The fi-iends have several times suggested that Job 
 
 is not willing to confess his guilt because, from 
 the manner of his argument, he is in sympathy 
 with the wicked. This is Job's final disclaimer. 
 He can think of nothing worse for his enemy 
 than the doom of the wicked. 
 
 80 : 1, 2 Note the different translations. Job says in 
 
 these lines that the wicked may prosper for a 
 time, but what is their hope? His faith has 
 struggled through the present into the future; 
 his horizon has no earthly bounds, as formerly, 
 but he takes in at one view the whole destiny 
 of man, and gives the highest possible conception 
 of true devotion to God. The fundamental and 
 greatest difference between the righteous and the 
 wicked is expressed in line 5 — 
 
 " Will he deUght himself in the Almighty ? " 
 
 See Ps. 1 : 2. 
 
180 THE BOOK OF JOB 
 
 How does this view compare with the sneer of 
 Satan at the beginning of the poem, and the 
 thought of the friends concerning the reward of 
 the righteous? 
 
 80 : 7 Listen now, and I will teach you the real lesson 
 
 of God's government over this world, and such 
 a lesson as you have already seen, but of which 
 somehow you fail to get the true meaning. 
 80 : 11 et seq. Job then proceeds to describe the fate of 
 the wicked. 
 
 80 : 13 For the sword. That is, shall be slain in war. 
 
 81 : 1 The innoeejit The righteous, who had no part in 
 
 bringing it together. 
 81 : 3 As a booth. A temporary shelter for the keeper 
 
 of the vineyard while the fruits are ripening. 
 81 : 4 Gathered. Perhaps a reference to the Hebrew 
 
 thought of being gathered to the fathers, so 
 
 common in the Old Testament. See Gen. 25 : 8 ; 
 
 35 : 29, etc. 
 81 :5 et seq. Notice the suddenness of the destruction 
 
 that is to overtake the evil. 
 
 81 : 14 The connection is : For there is a vein, or place, 
 
 for silver and gold, and man can find them, though 
 in the bowels of the earth ; but ( 82 : 17 ) wisdom, 
 where is its place, and how shall man be able to 
 find it? 
 
 81 : 18 By means of lamps and torches the darkness is 
 set otf ; the place is full of light. 
 
 81 : 20 The shadow of death. The densest darkness. 
 
 81 : 21-82 : 2, 3 Allusions to mining operations, with which 
 the author of the Book of Job must have been 
 familiar. 
 
 Forgotten of the foot. Not known by the feet, 
 never having been trodden by men. 
 
THE CONTROVEESY 181 
 
 82 : 3, 4 The surface of the earth yields to man his food, 
 but from the depths there flow streams of fire. 
 
 82 : 7 Bird of prey. Perhaps the eagle. 
 82 : 13 Channels. Water-courses. 
 
 82 : 15 Note the figure in Professor Genung's translation. 
 
 The waters as they stream from the rocks are 
 
 turned into certain channels, so that the miner 
 
 can proceed with his work. 
 82 : 17 Wisdom. True wisdom, that possessed by the 
 
 righteous, and worthy the utmost efibrt of all 
 
 men. See 83: 20, 21. 
 
 82 : 25 Ophir. " Four difierent views with respect to its 
 
 location have been propounded and sustained by 
 reasons of weight. Some have placed it in 
 southern Arabia, others, on the eastern coast of 
 Africa, others again, in East India, while some 
 consider Ophir a collective name for distant 
 southern countries, like India, Cush, etc." {Schaff- 
 Herzog Encyclopedia). 
 
 83 : 7 See 78 : 15 and note. They have never seen it. 
 
 83 : 13-16 All things are determined by divine law ; by 
 
 divine wisdom has the universe been estabUshed, 
 and so by divine wisdom is man to walk : 
 
 "Behold, the fear of the Lord, that is wisdom; 
 And to depart from evil is understanding." 
 
 83 : 23 Months of old. The former happy period of my 
 life, when God preserved me. 
 
 83 : 25, 26 See 61 : 8, 9, and note. 
 
 83 : 27 Ripeness of my days. The time of greatest pros- 
 perity, when there was the joy of continual 
 ingathering of ripened fruits. 
 
 84 : 1 Secret of God. Secret fellowship, close intimacy, 
 
 and therefore friendship. See 63 : 23 and note. 
 
182 THE BOOK OF JOB 
 
 84 : 4, 5 Washed with butter, or bathed in milk, and 
 poured me out streams of oil, are both striking 
 figures by which are indicated the evidences of 
 his wealth and prosperity. Large herds of cattle, 
 and great olive groves yielding oil as from the 
 rocks among which they grow, constituted the 
 wealth of an Arabian sheik. See Deut. 32: 
 13, 14. 
 
 84 : 6, 7 Oate unto the city. The place for holding court, 
 hearing the common cases of the violation of 
 the laws, and rendering decision thereon. 
 /Seat in the street. Or in the open place near the 
 gate. Job was apparently a judge, and he here 
 describes himself as taking his seat to administer 
 justice. 
 
 84:8-13 The manner in which he was received by aU 
 classes. Age, and wisdom, as belonging to age, 
 were held in highest respect and reverence, and 
 Job, by his own confession, was freely accorded 
 the honor and esteem of all. 
 
 84 : 14, 15 To hear him and to see him commanded the 
 attention and won the blessing of all classes. 
 The reason is stated in the following verses. 
 
 84 : 20 "I put on righteousness, and it put on me." Very 
 similar to Paul's expression in Rom. 13 : 14, "But 
 put ye on the Lord Jesus Christ." 
 
 84:21-27 His justice was as royal apparel, beautiful and 
 dignified, impartial, and with authority. Thus 
 his Ufe brought blessings to the unfortunate — 
 the blind, the lame, the poor, the stranger, the 
 victim of the unjust and oppressor. 
 
 85 : 1, 2 His sense of security in the days of his pros- 
 perity. Because God was watching over him 
 ( 83: 24), and with his consciousness of integrity 
 
THE CONTROVERSY 183 
 
 and uprightness, Job felt secure from any evil and 
 misfortune. But how all this has been changed ! 
 
 85:3,4 See Ps. 1:3. 
 
 ^5 : 10 Dropped upon them. See Deut. 32 : 2. To bless 
 and help them. 
 
 85 : 12 Mouth wide. As the bird for its food. 
 
 85 : 13, 14 Laughed. Rather, smiled ; or, on easy and 
 familiar terms with them. Light of my counte- 
 nance. They feared to provoke my displeasure 
 in any way. 
 
 85 : 18 But now. Job has taken great delight in the ret- 
 
 rospect of his prosperous days. Their memories 
 crowd in upon him in all the relations of life, and 
 for the moment he has forgotten his wretched 
 condition. "But now" — how changed! I am 
 despised and hated of all men. 
 B5 : 19 et seq. Job here describes the life of those who 
 were notoriously wicked, and lived by outlawry 
 and in great neglect. Their vital forces were 
 spent, consumed with hunger, gnawing the dry 
 desert in utter desolation. 
 86 : 2 Salt-wort. Purslane, a plant of saltish taste. 
 
 86 : 4 See also line 11. 
 
 S6 : 12 Throw the emphasis on /and their. 
 
 86 : 15 To spit in one's presence is sometimes to show 
 
 contempt. It is so regarded in the East yet. 
 
 86 : 16, 17 The sense is well given in Cowles's translation. 
 
 86 : 24 As through a breach in the wall of a fortress, or 
 the dike of the sea, so these, my pursuers and 
 scorners, roll in upon me to my destruction. 
 
 87 : 3 3Iine honor. Integrity among men. 
 87:7, 8 The nature of his disease. 
 
 87 : 9 Notice the different renderings. Some think 
 that he means his skin, which is his garment, has 
 
184 THE BOOK OF JOB 
 
 become disfigured, so that he is no longer recog- 
 nized. 
 
 87 : 19, 20 He still expects death to release him from his 
 
 sufferings, but withal is calm and confident in 
 spirit. His spiritual victory was long ago reached 
 and he continues in it to the end. 
 88:2-5 When others were in trouble, I grieved for 
 them ; but when the darkness falls upon me, 
 there is no one to bring light. This is Job's final 
 appeal for sympathy and reveals the inan in the 
 poem, a man like ourselves. As the portrayal of 
 a personal character, in all its ups and downs of 
 struggle and victory, the Book of Job is unsur- 
 passed in the literature of the world. 
 88 ; 6 6^ seq. His thought reverts to his sufferings and 
 the marks, external and internal, of his dis- 
 ease. 
 
 88 : 10 Brother. That is, a companion, as in the follow- 
 
 ing line. He resembles in certain respects the 
 jackal and the ostrich, both well known to give 
 mournful and hideous noises in the night. 
 
 88 : 16 et seq. Job replies finally to the accusations of his 
 friends with reference to specific crimes, and in 
 particular those mentioned by Eliphaz in his last 
 speech. And, first, his eyes had never led him 
 into sin. See also 89 : 3 and Eccl. 11:9. 
 
 88 : 20 It. That is, heritage or allotment from God, the 
 destruction of the wicked. 
 
 88 : 26 He invites the severest test, that his integrity 
 
 may be clearly established. 
 89 : 2 The way. The way of right, rectitude. 
 89 : 9 An allusion to the hand-mills with which the 
 ancients ground their corn. The labor was 
 always performed by female servants, and was 
 
THE CONTROVERSY 185 
 
 therefore considered menial, and deserving con- 
 tempt. 
 89 : 13 Destruction. Abaddon. 
 
 89 : 15 Cause. Case in litigation, to be tried in the open 
 
 court at the gate. 
 89 : 19, 20 Job must have believed in the essential unity 
 
 of the race. 
 90: 2, 3 Note the beauty and force of the imprecation. 
 
 90 : 10-13 As if in salutation and adoration of the sun 
 
 and moon, a reference to the worship of the 
 heavenly bodies in ancient times. 
 
 91 : 1 Cowles's translation yields the easiest interpreta- 
 tion. If I have done all these things, then let me 
 fear the great multitude. 
 
 91 : 5 Signature. His mark, the sign of the cross, 
 and subscribed to a legal writing, to signify 
 his endorsement. Of course. Job means that 
 his own upright life, which he has urged 
 from the beginning, but to which he now sub- 
 scribes in a legal w^ay, is the record of his 
 defense. Was it not to the friends his chief 
 offense f 
 91:11-16 Many critics think these lines have been dis- 
 placed, and that Job's words really end with the 
 previous passage (line 10). Certain it is that no 
 words more fitting or triumphant could have 
 been chosen to assert once more his innocence of 
 the charges brought against him by his opponents 
 than the passage — 
 
 "Lo, here is my life's record, let the Almighty answer me; 
 And the indictment which mine adversary hath written! 
 Surely, I will carry it upon my shoulder; 
 I will bind it unto me as a crown; 
 I will declare unto Him the number of iny steps; 
 As a prince I will draw near unto Him." 
 
186 THE BOOK OF JOB 
 
 And with this boldness of spirit, and this confi- 
 dence in his final and complete vindication, 
 
 "The words of Job are ended." 
 
 THE SPEECH OF ELIHU 
 
 A new speaker now appears in the person of Elihu, a 
 young man, who, we must believe, was present and heard 
 the former discussion. He is not satisfied with either 
 side ; his anger is kindled against Job, "because he justi- 
 fied himself rather than God," and also against the three 
 friends, " because they had found no answer, and yet had 
 condemned Job." 
 
 He begins very modestly, and apparently with much 
 deference to age. He had listened attentively to all they 
 had to say, but he could no longer keep silent. There is 
 in him all the ardor of youth, and at the same time he 
 gives evidence of being the polished rhetorician. Job 
 will listen to him because Elihu puts himself at the very 
 start on an equality with Job. His modesty, however, is 
 soon gone, and his manner of speech is direct and earnest. 
 
 Elihu censures Job because he has too confidently 
 declared his innocence and too boldly demanded an 
 explanation of God for his affliction. God does answer 
 by dreams and visions, and also by His dealings with 
 men from day to day. If Job heeds the voice of God as 
 He is speaking to him in this affliction, he will hear the 
 call to confess his sin and repent. Moreover, affliction is 
 the means by which the soul is drawn to God and disci- 
 plined in the ways of truth and purity. Let Job see it in 
 this light and act accordingly, and the days of prosperity 
 and happiness will again return. All the time that Job 
 
THE SPEECH OF EMHU 187 
 
 has been questioning the righteousness of God, and sup- 
 posing Him to be unjust as wicked men are unjust, he 
 has been adding rebelUon to sin and mailing his case so 
 much the worse. Does Job think that liis own righteous- 
 ness is of advantage to the Almighty, that he has so 
 tenaciously clung to it ? Nay, righteousness belongs to 
 God, and the purpose of affliction is to teach man his 
 transgression. So God has been seeking to lead Job 
 
 "Into a broad place, where there is no straitness." 
 
 And now for Elihu the supreme moment has come. A 
 storm is approaching in the distance, and its oncoming is 
 the object lesson by which this young man would teach 
 Job something of the omnipotence of God and the arro- 
 gance that would assume to comprehend Him in the 
 works of His hands. While Elihu is speaking, the clouds 
 are rolling above them, and amid the lightning's flash 
 and the thunder's roar his confidence vanishes, his heart 
 fails him, terror takes hold upon him, and he who started 
 to convince Job of presumption and ignorance now 
 ends in deepest humiliation and confession. Ehhu has 
 answered his own speech, and in a marvelous way has 
 prepared Job and his friends for the theophany. 
 
 ^1 : 19 Job fairly and honorably met the arguments of 
 his opponents, but they would not acknowledge 
 their defeat. 
 
 91 : 20 Wrath. Disapprobation, with, perhaps, strong 
 mental excitement. 
 
 Elihu. Buz, from which is derived the tribal 
 name Buzite, was, according to Gen. 22 : 21, the 
 son of Nahor, Abraham's brother. Some think, 
 on the other hand, that Elihu was of Aramaean 
 descent. 
 
188 THE BOOK OF JOB 
 
 92 : 1-4 Elihu was stirred against both Job and his three 
 friends. State the reason in each case. 
 
 92 : 10 et seq. Elihu describes himself, and tells more, 
 
 perhaps, that he really intends. From the ex- 
 pression of his modesty, which is several times 
 repeated, he goes on to say that he expected to 
 find in them wisdom, but he is disappointed. 
 His modesty arouses our suspicion, and we are 
 not surprised that he soon manifests boldness 
 and not a slight degree of egotism. At first 
 slow to speak, he soon has a superabundance of 
 words. 
 93 : 4 Reasons. Reasonings, arguments. 
 93 : 9, 10 The interpretation is not easy. The sense seems 
 to be : Since you have not been able to convince 
 Job, do not assert that your arguments were 
 strong and conclusive, based upon true wisdom 
 and knowledge, and that, having failed. Job's 
 conviction is possible only with God. 
 
 93 : 12 Speeches. Arguments. Elihu is not satisfied 
 
 with their presentation of the case. They charged 
 upon Job fiagrant wrongs ; his whole moral char- 
 acter was corrupted, and his afiiictions were only 
 a merited punishment. Elihu will take a difier- 
 ent course. 
 
 93 : 13-16 Notice the practically equivalent expressions. 
 Also in lines 17-19. 
 
 93 : 20 He can restrain himself no longer. As bottles of 
 new wine, his soul was full and ready to burst. 
 
 93 : 25 He will try to speak impartially, with due regard 
 to the position and character of each. 
 
 94 : 10, 11 Elihu begins well. He comes with proper cre- 
 dentials, and thus solicits attention. See also 
 92:14,15. 
 
THE SPEECH OF ELIHU 189 
 
 94 : 14-17 As a fellow human being, upon terms of per- 
 fect equality, with no unnatural fear or presence, 
 he wishes Job to hear him. 
 
 94 : 20, 21 Job has not made such sweeping claims. Of 
 
 course, what he has said can easily be re-stated, 
 and mis-stated, in this way. All that Job ever 
 claimed was that he was not guilty of the great 
 ofTenses with which he was charged by his 
 friends. 
 
 95 : 1, 2 Notice the translation of Cowles, and the change 
 
 in sense. Elihu assumes that he is now speaking 
 for God, and " God is greater than man." 
 95 : 3 This is, perhaps, Elihu's severest charge against 
 Job. In his discussion with his opponents, which 
 discussion Elihu has certainly heard. Job has 
 used language not altogether most reverent, and 
 has seemed to contend with God. In this Elihu 
 is not different from the friends. Even an appar- 
 ent irreverence on the part of mortal man could 
 find no justification in the creeds of these tradi- 
 tionalists and theologians. 
 95 : 6 God speaks his will to men in at least two ways. 
 
 What are they ? See lines 7 and 16. 
 95 : 7 In a dream. So in the early ages. See Gen. 28 : 12, 
 and many other instances. 
 
 95 : 14 I^ro7n the pit. From death, or from sufferings 
 that would issue in death. See also line 22 and 
 96:2, 12. 
 
 95 : 18-20 Such affliction, in which the appetite for nour- 
 ishing or even choice food is taken away, and 
 emaciation follows. The whole passage may 
 refer to Job's disease. 
 
 95 : 23 Destroyers. The agencies or forces that would 
 destroy. 
 
190 THE BOOK OF JOB 
 
 96 : 24 Angel. Better, a messenger, or an interpreter, as 
 in the following line. Some friend who under- 
 stands the counsels of God, and can bring the 
 suffering one to see what He intends and wishes 
 to be accomplished in these mysterious dispensa- 
 tions of His providence. Elihu wishes thus to be 
 God's messenger to Job, and would persuade Job 
 to accept him as such. 
 
 95:25 See Eccl. 7:28. 
 
 96 : 4, 5 Health and youthful vigor return as evidences of 
 God's favor. 
 
 96 : 11 This wrong-doing availed me not — did not pay. 
 Most critics translate as Genung and Noyes. The 
 sense, then, is : I was not punished according to 
 my desert. Elihu has not sounded a better note 
 than did Job's opponents. It is release from pun- 
 ishment and suffering, restoration to health and 
 prosperity, that constitutes the basis of his argu- 
 ment, not "the peace of God which passeth all 
 understanding," for which Job longed. 
 
 96 : 21 To justify thee. Shows Elihu's sincerity at least. 
 97 : 2 Ye ivise men. Elihu now addresses the friends. 
 
 See also line 18. 
 
 97 : 4, 5 Job has already used these words. Perhaps 
 
 both have quoted them as maxims of wisdom or 
 familiar sayings. See 48 : 18, 19. 
 97 : 7 Oood. True. Elihu thus appeals to the friends, 
 and identifies their cause as his also. 
 
 97 : 8-11 Job did not use these exact words, except those 
 in line 9. See 79:11. 
 
 97 : 14, 15 Has not Job effectually met this accusa- 
 tion, as already adduced by his friends? See 
 68:20. 
 
 97:16,17 See 68: 15-18. Is Elihu fair to Job ? 
 
THE SPEECH OF ELIHU 191 
 
 97 : 19 et seq. Evidently Elihu thinks he must also at- 
 tempt to justify God. 
 
 97 : 21, 22 He shall render to every man according to his 
 
 work. 
 98 : 3 God is an independent ruler, supreme, self-ap- 
 pointed, and, therefore, cannot do unjustly. 
 
 98:5,6 There are two interpretations, depending upon 
 the translation. Let the student clearly comment 
 upon both. 
 
 98 : 11, 12 In line 11 we cannot be sure of whom Elihu 
 is speaking. If of God, then the sense is : Can 
 a hater of justice and right be the Supreme Ruler 
 of the universe? If of Job, then: In your 
 sympathizing with the wicked ( 97 : 14, 15 ; 100 : 9 ) 
 you have arrayed yourself against the right, and 
 have spoken as a foolish man of God's justice and 
 might. Ought such a one to have any influ- 
 ence, or his words any weight, among his friends? 
 But Job disclaimed any sympathy with the 
 works of the wicked, and in his better moments 
 saw the difference between the almightiness of 
 God and His justice in dealing with men. 
 Professor Genung renders the passage as follows : 
 
 " Shall even a hater of right have dominion ? 
 And wilt thou condemn the Just, the Mighty? — 
 Who saith to a King, Thou worthless! 
 To nobles, Thou wicked one! 
 "Who regardeth not the face of princes, 
 Nor heedeth the rich before the poor; 
 For the work of His hands they are, all of them." 
 
 98 : 20 Without hand. No visible hand is seen ; it is by 
 
 the unseen power of God. 
 98 : 25 God does not need to take the second thought 
 with regard to man, nor enter into a legal trial 
 
192 THE BOOK OF JOB 
 
 to know what man is doing, or purposes in his 
 
 heart to do. 
 99 : 7 So that all might see. Did Elihu have Job's case 
 
 in mind? 
 99 : 14 God's rule is over nations and individuals alike. 
 
 The author of the Book of Job had learned the 
 
 lesson of history. The rise and fall of nations 
 
 are the indications of His will and purpose with 
 
 men. 
 99 : 17 Elihu seems to address these words directly to the 
 
 friends. 
 
 99 : 18 et seq. If he is interpreting Job, as no doubt he is 
 
 doing, Elihu looks upon Job's confidence and 
 triumphant air as the attitude of one obstinate 
 and defiant. This was much the difficulty also 
 with the friends. Perhaps Elihu does not mean 
 to be quite so personal, but says in substance : If 
 any one had said unto God, " I know I have done 
 wrong, and am sorry for it, and will endeavor not 
 to do so again," shall He punish him according 
 to thy will, upon thy terms? If you should 
 speak in that way, it will be the universal ver- 
 dict among wise men that you speak foolishly. 
 (100:6, 7.) 
 
 100 : 8 Unto the end. To the utmost, thoroughly, that 
 
 Job might at last be humbled. 
 100 : 15-17 That is, my idea of justice is better than God's, 
 for I have performed my duty to Him, but he has 
 not performed His to me ; my innocence has been 
 of no advantage, no ]Drofit, to me. 
 
 101 : 2 Companions. In what Elihu is about to say the 
 
 friends of Job will find instruction. His argu- 
 ment is general — does not apply specifically to 
 Job's case. 
 
THE SPEECH OF ELIHU 193 
 
 101 : 3, 4 To the people of the East the heavens were a 
 great text-book of instruction, a special revela- 
 tion of God's power and vastness. The effect 
 was to heighten the view of God and the insig- 
 nificance of man. 
 
 101 : 9, 10 The good or bad in man in its effects reaches 
 only his fellow-man. 
 
 101:11-16 The oppressed cry out for help, perhaps to 
 their fellow-men; but to God, their Creator, 
 they make no request; or, if they call upon 
 Him because of their pride and insincerity ( lines 
 17-20), He will not regard them. 
 
 101 : 21 How much less. As a rhetorician, Elihu is not 
 
 without skill and power. Thou mayest say that 
 thou canst not see Him ; but He sees and knows 
 thee and thy cause. Justice is with Him, and it 
 is thy business to wait for Him. 
 102 : 5, 6 Plainly, Elihu thought he was speaking in 
 God's defense — 
 
 "To justify the ways of God to men." 
 
 102 : 8 Righteousness. Justice in all his ways. 
 
 102 : 10 It was God speaking to Job through Elihu, and 
 thus ( in his thought ) Elihu was perfect in knowl- 
 edge. Mark the change that takes place in his 
 now over-confident spirit when God appears and 
 is about to speak for Himself. 
 
 102 : 13, 14 The general view of Elihu's doctrine, but not 
 greatly different from that already advanced by 
 the friends. The tone of his utterance seems to 
 be that this life shall bring to the wicked their 
 punishment, and to the oppressed and afflicted 
 their right. As already said, it was no doubt the 
 current view— that, indeed, of Job himself at 
 
 13 
 
194 THE BOOK OF JOB 
 
 first, but soon abandoned as not the whole truth 
 either in his case or the world about him. The 
 Wisdom Uterature of the Old Testament is full of 
 statements very similar to these words of Elihu. 
 Let the student find some of them. See also 
 103:2-6. 
 102 : 18 et seq. This is Elihu's view of the purpose of afflic- 
 tion more fully stated. These afiiictions are to 
 discipline, to warn, to caution, to win back the 
 erring one. Like the doctrine of the friends, 
 there is much of truth in what he says. But it 
 does not meet Job's case. Why ? 
 
 102 : 22 Instruction. Discipline, His warning voice. 
 
 103 : 8 When He bindeth them. That is, when He afflicts 
 
 them, the wicked do not cry for help, and so they 
 are early cut ofl*. 
 103 : 12 In oppression. By means of suffering. 
 
 103 : 16 Judgment. Thoughts, opinions. 
 
 103 : 18, 19 A friendly warning. Job has appeared to 
 Elihu, as indeed to the friends, in a defiant 
 spirit, confident of his case, and this has been 
 to all of them a serious difficulty in his restora- 
 tion. Elihu would remind Job not to resist the 
 chastening rod, nor yet turn aside from the only 
 means of escape. 
 
 104 : 1 The night. Used figuratively for death. Job had 
 
 earnestly longed for death. 
 
 104 : 3, 4 More than a slight hint that Job has been inclined 
 rather toward evil than a patient submission to 
 God's correction. 
 
 104: 5 et seq. Perhaps Elihu sees or hears a distant storm, 
 and this suggests to him the mighty power of 
 God — a splendid opportunity to convince Job 
 of his httleness and ignorance of God's ways in 
 
THE SPEECH OF ELIHU 195 
 
 the universe and among men. But Job had 
 never denied lEs power; it was rather His jus- 
 tice that he was led to doubt, but finally so fully 
 to trust, that his spirit was calm and confident 
 in its hard-fought victory. Elihu failed to dis- 
 criminate here, as did the friends before him, but 
 in so doing, beautifully and forcibly prepared the 
 way for the voice from the whirlwind. 
 
 104 : 8 That is, Thou hast done wrongly. 
 
 104 : 19 The spreadings. The clouds driven by the winds 
 hither and thither ; perhaps the bursting of the 
 clouds. 
 
 104 : 20 Pavilion. The heavens spoken of as a tent. 
 
 104 : 23 Storm and calm, clouds and rain, famine and 
 plenty — indications of His will concerning the 
 nations of the earth. 
 
 105 : 2 Even the cattle are disturbed and understand 
 
 something of His mighty power. 
 
 105 : 3 The storm has come nearer. Elihu plainly hears 
 its rumblings and threatenings, and begins to 
 fear. Now that God himself seems so near, and 
 His voice so distinct, Elihu seems not so ready 
 to speak, though perfect in knowledge. 
 
 105 : 11 Them. The thunders and lightnings. 
 
 105 : 17 During such exhibitions of His power, as during 
 
 winter, He causes man to cease from his activity. 
 
 106 : 3, 4 All these things are sent by Him as a scourge 
 
 or as a blessing. 
 106 : 5, 6 The storm has at last arrived, and he commands 
 
 Job to listen and consider. The scene is sublime. 
 106 : 15 et seq. It grows dark, and in the darkness, with 
 
 the pealing thunders and flashing lightnings, 
 
 Elihu himself asks to be taught what to say. 
 
 Has some one told the Almighty that he ( Elihu ) 
 
196 THE BOOK OF JOB 
 
 was speaking, or would any one wish thus to be 
 swallowed up? And as the storm clears away 
 (106:19-21), Elihu is forced to say, in deepest 
 humiliation and defeat, which contrasts most 
 strikingly with Job's triumphant note of victory : 
 
 "Touching the Almighty, we cannot find Him out; 
 He is excellent in power; 
 And in judgment and plenteous justice He will not 
 
 afla.ict. 
 Men do therefore fear Him: 
 He regardeth not any that are wise of heart." 
 
 THE SPEECH OF THE LORD 
 
 The friends of Job have been silenced by the patriarch's 
 words. Elihu, who undertook both to champion the 
 cause of the friends, and to speak for God, has answered 
 his own argument by his breaking down and humiliation 
 at the approach of the storm, which somehow betokened 
 to him the presence of God. It is thus very clear that, 
 though Elihu prepared the way for the theophany, 
 neither was he, nor were the friends of Job, ready for 
 it. But not so the patriarch. Job had longed for vindi- 
 cation. The storm of passion had spent itself, and his 
 soul was now tranquil in the conviction that when he 
 should look into the face of God the mystery of his 
 awful struggle would be explained and the justice of his 
 cause established. That event was nearer than he 
 thought. It came at a time and in a manner that he 
 did not expect. 
 
 And how did it come ? Not to say in so many words 
 to the friends and to Elihu that they were all wrong, 
 and that Job was right. The voice out of the whirlwind 
 
THE SPEECH OF THE LORD 197 
 
 makes no reference whatever to the friends, and dis- 
 misses Elihu with a single sentence. And most fitly 
 so, because they have answered their own arguments. 
 But to Job the Lord says: 
 
 " Gird up now thy loins like a man ; 
 For I will demand of thee, and declare thou unto Me." 
 
 Job is to be vindicated, but he must first be made to 
 see that his demanding an explanation of the ways of 
 Providence was on his part an act of unbeseeming bold- 
 ness and presumption. Can Job explain the wonders of 
 earth, and sea, and sky? Will he undertake to disclose 
 the secrets of the material world, and declare the laws by 
 which the most common phenomena of the universe are 
 produced ? Has Job searched and found out to perfection 
 the nature and instincts of the animal world, and with 
 what complete adaptation it conforms to the place and 
 purpose of its creation? The Ught from heaveu is turned 
 upon these most familiar objects, animate and inanimate, 
 with such brilliancy that the sum of Job's knowledge 
 concerning them is seen to be very small. If, then, he 
 cannot understand the ways of God in nature, in the 
 most common things about him, is it reasonable for Job 
 to demand of God an explanation of his ways and pur- 
 poses with men ? 
 
 Job quickly responds to the argument. He is of small 
 account, and has no answer. The transformation of Job 
 is being accomplished ; his right relations with God are 
 beginning to appear ; the theophany is having its desired 
 effect. 
 
 But the voice out of the whirlwind bids him once more 
 to gird up his loins like a man, and make answer to 
 further questionings. Job has presumed on God's judg- 
 ment ; will he now also become as God in the exertion of 
 
198 THE BOOK OF JOB 
 
 divine power, exalting himself in majesty, and trampling 
 down the wicked ? See the wonderful manifestations of 
 strength and power in behemoth and leviathan. These 
 are God's works, different in their traits, and yet alike in 
 their being too powerful to be taken by the hand of man. 
 Will Job then demand of the Creator of leviathan what 
 he cannot impose upon leviathan itself? With wonder- 
 ful force is the truth brought home to Job that it is not 
 fitting for him to contend with God. 
 
 "Who hath first given unto Me, that I should repay him? 
 Whatsoever is under the whole heaven is Mine." 
 
 Thus does the theophany traverse the universe of 
 thought and matter, and in its completeness and suggest- 
 iveness it is the only real solution that the problem of the 
 Book of Job could have. For a fuller discussion of the 
 purpose and lessons of the theophany the reader is kindly 
 referred to the fourteenth and fifteenth pages of the 
 introduction. 
 
 107 : 5 Out of the whirlwind. Already referred to by 
 Elihu. The Almighty does not appear in person, 
 as Job had demanded, but speaks most sublimely 
 and effectively through a great natural phenom- 
 enon. 
 
 107 : 6, 7 These words appear to be addressed to Elihu, and 
 with them that important personage in the drama 
 is dismissed. It was not necessary to say more, 
 for had he not already judged himself, and pro- 
 nounced the verdict of defeat upon his own high 
 assumption? "The perfect in knowledge" (102: 
 10) darkened the counsels and purposes of the 
 Almighty ; though he could speak eloquently, he 
 lacked knowledge, truth, asappUed, at least, to Job. 
 
THE SPEECH OF THE LORD 199 
 
 107 : 8, 9 et seq. Job is now addressed. 
 
 Like a man. That is, like a strong man. Be a 
 hero; for there is a great question to be deter- 
 mined, and you will be called upon to speak. 
 
 107 : 10-15 The earth is regarded, as often in poetry, as a 
 great building, the origin of which has been the 
 subject of speculation from the earliest ages. The 
 poet here gives a most beautiful confirmation of 
 the account in Genesis, where God is made the 
 Author of the heavens and the earth and all that 
 in them is. Could the writer of the first chapter 
 of Genesis also have been the author of the Book 
 of Job ? 
 
 107 : 16 Morning stars. The stars of the dawn celebrat- 
 ing in song the laying of the corner-stone of the 
 earth. Some suppose that angels are meant, 
 making the line essentially parallel with the 
 following one. 
 
 107 : 17 See 23 : 19 and note. 
 
 108 : 1 The garment thereof. The sea is represented as 
 
 born of Chaos, wrapped, like an infant, in clouds 
 for a garment, and darkness for swaddling-bands. 
 108 : 5 Hitherto. Thus far. Only God commands the 
 sea, and it obeys. So old writers tell us that 
 Canute, the Danish king, disgusted with the flat- 
 tery of his subjects, one day directed that his 
 great chair should be placed on the seashore. It 
 was done, and, sitting down, he commanded the 
 tide as it came up not to wet the edge of his robe, 
 for the land belonged to him. But the waves, 
 heedless of the royal command, soon rolled up 
 and around him, when the king said, " Let all 
 the dwellers on earth know that the power of 
 kings is vain and worthless, nor is there any 
 
200 THE BOOK OF JOB 
 
 worthy of the name of king but He whose will 
 heaven, earth, and sea obey by eternal laws." 
 
 108 : 7-10 What could be bolder and more beautiful in 
 conception than the dawn, springing to its place 
 and seizing with the first rays of light the very 
 ends of the earth, so that the wicked, who love the 
 darkness, are shaken out of it and scattered abroad. 
 
 108 : 11, 12 Such is the striking contrast. The earth is 
 a mere blank in the darkness, but under the light 
 it is given form, and all things are clothed with 
 rich apparel. 
 
 108 : 13 Their light. Which is the darkness ; and this is 
 withheld, so that they are unable to continue 
 their evil practices. 
 
 108 ! 15 The springs. The sources. 
 
 108 : 17 The gates of death. The under-world. 
 
 108 : 25 What figure is this? 
 
 109 : 1, 2 Was hail ever used as here represented ? See 
 
 Josh. 10:11. 
 
 109 : 3 The sources and distribution of light. 
 
 109 : 7 Where no man is. Uninhabited by man. Even 
 where there is no human eye to see, God works 
 and accomplishes His purposes. 
 
 109 : 17, 18 Two well-known constellations. It is thought 
 that the former stands for spring and the latter 
 for winter, with their changing and contrasting 
 phenomena. It is more important to observe 
 that here the poet finds in the heavens the won- 
 derful power of God, as in the previous lines he 
 pointed out His hand in the creation of the earth 
 audits physical aspects. "The Omnipotent has 
 sown His name on the heavens in glittering stars, 
 but upon earth He planteth his name by tender 
 flowers" {Hichter). 
 
THE SPEECH OF THE LOBD 201 
 
 109:19 Mazzaroth. The Hebrew name for signs— the 
 signs of the Zodiac, by which are measured the 
 successive periods of the earth in its revolution 
 about the sun. 
 
 110 : 1, 2 A reference to the human mind, its wonderful 
 phenomena, and the wisdom it may attain. 
 
 110 : 7 et seq. The wonders of God in natural history. 
 
 110 : 19 Soon forget them by reason of their being quickly 
 
 thrown aside. 
 
 110 : 20, 21 Their oflfspring, though untended by man, early 
 mature, and go off by themselves. The argu- 
 ment, of course, is that the wild beasts are cared 
 for as effectually by the Great Shepherd as the 
 domestic animals, which receive the watchful care 
 of man. Had Job thought of any of these things, 
 the most common phenomena of nature, when 
 he found fault with the secret counsels and moral 
 government of God ? 
 
 110:23 The swift ass. The poet's symbol of freedom with- 
 out restraint whatever, and yet even in it there 
 is an implied wisdom which man does not possess. 
 
 111 : 7 The wild-ox. Probably only a descriptive expres- 
 
 sion, and intended to bring out the points of 
 difference between the domestic ox and the 
 untamed one. Some suppose the rhinoceros is 
 meant ; others, a species of ox now extinct. 
 
 Ill : 13 et seq. The characteristics of the ostrich are well 
 worth study. Apparently contradictory in their 
 nature, they exhibit an adaptation which is at 
 once striking and of divine ordering. 
 
 Ill : 23 What time. When. 
 
 Ill : 25 et seq. The war horse, the proud, majestic steed of 
 the Arabian deserts. For beauty of diction the 
 passage is unsurpassed. 
 
202 THE BOOK OF JOB 
 
 112 : 23, 24 Some objection has been made to these lines as 
 descriptive of the eagle, because the eagle does 
 not eat carrion. May the reference not be simply 
 to the animals seized upon by the eagle and slain 
 for the nourishment of its young? 
 
 113 : 2, 3 It would appear that the voice from the whirl- 
 wind had paused for a time, and after having 
 given Job opportunity to consider well the ways 
 of Wisdom, Jehovah is represented as inquiring 
 of him whether he still wishes to contend with 
 the Almighty. Job had set himself up as a 
 contender with God ; he longed that he might be 
 permitted to plead his case with the Almighty. 
 After a pause, which need not be considered as 
 being of long duration, Jehovah inquires: Job, 
 are you still of the same mind, and do you wish 
 to carry the controversy further ? Perhaps, one 
 so ready and confident in his contention, and in 
 his ability to pass judgment, is able also to answer 
 his own arguments. 
 
 113 : 5-8 Job's reply is his own confession of penitence 
 and humiliation. But for what? Surely not to 
 the charge of sin so urgently pressed by the 
 friends, nor yet because he accepts the view of 
 Elihu that his affliction is for the purpose of dis- 
 cipline and warning. Not a word does he retract, 
 not a single claim to an upright life does he give 
 up. Then why is he humiliated? Is it not 
 because he now feels himself such a small part of 
 God's great universe, and so completely unessen- 
 tial to the working out of His plans and purposes, 
 that it was folly indeed, and the very greatest 
 presumption, to demand of God a reason for all 
 His doings? Jehovah's discourse has wrought its 
 
THE SPEECH OF THE LORD 203 
 
 purpose of bringing him face to face with Grod, 
 not in greater loyalty than before, not only in 
 conscious unworthiness, but in all the wonder 
 and beauty of His power and majesty. This man, 
 who so persistently cried out for vindication, 
 whose words were many, and spoken with no 
 little fervor, when now given an opportunity to 
 question, is silent. 
 
 "Once have I spoken, and I will not answer; 
 Yea twice, but I will proceed no further." 
 
 113 : 9 See 107 : 5. Also compare lines 10, 11 and 107 : 8, 9. 
 In reality a continuation of the former dis- 
 course, being the same thought carried one step 
 further. 
 
 113 : 12 Judgment. As in former passages, right. 
 
 113 : 13 In this line Jehovah proposes the additional 
 
 thought, grounded, however, as in the former 
 case, on His infinite power and majesty. The 
 thought may be stated thus : You have claimed 
 a pure and righteous life ; you have sought vindi- 
 cation from the charges of your opponents, and 
 for the sake of self-justification you have censured 
 me (literally, have held me to be wicked). Is 
 there not somewhere a common ground upon 
 which both of us can stand? 
 113 : 14 et seq. The ironical appeal to Job to display his 
 power is in keeping with the thought just 
 expressed. Job must be convinced that in him- 
 self he is utterly helpless, and that a Providence 
 all-wise must also be omniscient and omnipotent. 
 
 114 : 7 Behemoth. The Hebrew word untranslated, which 
 
 in turn is supposed to be taken from the Egyptian 
 p-ehe-maUf river-ox. In all probability the hip- 
 
204 THE BOOK OF JOB 
 
 popotamus is meant. The description is striking 
 
 and is well worth study. 
 114 : 11 Like a cedar. Short, thick, and very firm, yet he 
 
 moves it at pleasure, and thus proves his great 
 
 strength. 
 114 : 15 A marked manifestation of the skill and power 
 
 of God. 
 
 114 : 16 Sivord. His long, bending teeth, or perhaps his 
 
 tusk. But note Genung's translation of the line 
 and meaning. 
 114 : 23, 24 The river madly rushes on and engulfs 
 everything before it, but he is not startled. 
 
 115 : 3 Leviathan. The crocodile. In all ages the croco- 
 
 dile has been regarded as one of the most for- 
 midable of animals. It is here described in 
 bold imagery as one of the wonderful works of 
 God. 
 
 115 : 12 For thy maidens. That is, for their amuse- 
 ment. 
 
 115 : 17, 18 That is, the first attack on the monster and 
 effort to capture him will be so hazardous that 
 no one will make a second attempt. 
 
 115 : 19 The hope of taking him. 
 
 115 : 21 Fierce. Desperate, daring. 
 
 115:22-116 : 1 Job needed to be taught that God's uni- 
 verse is one, and if the beasts were by their 
 nature under His control and care, and were in 
 every way indebted to their Creator and boun- 
 tiful Benefactor, why should Job complain 
 against a Providence he could not understand, 
 and a vast and comprehensive scheme of things 
 of which he was but a very small part? 
 
 116 : 4 His outer garment. His skin. 
 116 : 5 His double bridle. His jaws. 
 
job's REPIiY 205 
 
 116 : 8 Scales. The Hebrew reads shields^ which is more 
 poetic. The crocodile thus has an armor of which 
 he is proud ; so strong is it that it is almost im- 
 penetrable. 
 
 116 : 14 His breathings in the sunshine are as steam in the 
 midst of flame. Note the simile in the next line. 
 
 116 : 24 Flakes of his flesh. The heavy, bunchy portions 
 
 of his flesh; in other animals soft, but in the 
 crocodile firm and hard. 
 
 117 : 11, 12 Wherever he has lain, or wherever he goes, 
 
 the mud is marked as if by a rough and pointed 
 threshing sledge. 
 
 JOB'S REPLY 
 
 The transformation of Job is now complete. God is 
 seen in the whole circle of his attributes — his power, his 
 wisdom, his goodness. Quoting apparently the words 
 of the Lord (see 107:6, 7), he confesses that he is 
 guilty, for he has uttered things which he did not under- 
 stand. It must not be thought for a moment that he was 
 pleading guilty to the charges brought against him by his 
 friends and Elihu. His answer is, indeed, the true one, 
 and shows how his whole attitude was changed. His 
 desire for God has become a blessed experience. Before 
 this God had been to him afar off; now he is near at 
 hand. He has learned not the meaning of his trial and 
 afflictions, nor the reason for it, but he has learned what 
 is infinitely greater — that God's goodness and love are 
 not less universal than his power and wisdom, and that 
 therefore Job may trust when he cannot see. The soul 
 that had lost its moorings and was adrift on the high seas 
 of trouble and inexplicable suffering is now resting in the 
 calm of the infinite love and wisdom of God. 
 
206 THE BOOK OF JOB 
 
 In thus finding God Job has also in the truest sense 
 found himself. The bright, white light of his new expe- 
 rience makes the past seem dark indeed. His former 
 knowledge of God is, in his thkiking, that which is 
 acquired only by hearsay, and, compared with what 
 he now possesses, is unsatisfactory and inadequate. 
 His capacity for God is greater than he ever dreamed. 
 His new vision has cost him the long and toilful struggle 
 up the mountain-side, but is it not worth to him, in the 
 larger view that it spreads out before him o/ himself in 
 the plans and purposes of God, all that it cost ? 
 
 In this changed attitude of obedient and childhlve love, 
 the most fitting expression that he could give would be 
 one of humiliation and self-abasement, certainly not of 
 exulting victory. The repentance and confession of Job 
 because of the presence and revelation of God were not 
 in efiect a scorching and withering of his life and spiritual 
 nature. The very reverse is the truth and will always be 
 the truth. The knowledge of God does not drive us far- 
 ther from him ; it draws us to the life of love in fellow- 
 ship with him, and in so doing reveals to us the highest 
 possibilities of our nature. 
 
 118 : 1 Almost the language of the Lord to Elihu. Job 
 evidently is making the appUcation here to him- 
 self (see following line), and thus acknowledges 
 his own short-sightedness. 
 
 118 : 5 How difierent his spirit ! We hear no more about 
 his case, or his cause, or his right. He is satisfied 
 now to be a learner, and not a teacher. 
 
 118 : 6 et seq. How changed, also, was Job's conception 
 of God. Before this struggle he had heard of 
 God, and was true and loyal to Him in his serv- 
 ice, "perfect and upright, one that feared God 
 
THE EPILOGUE 207 
 
 and turned away from evil." But now his eyes 
 had seen Him, his spirit was satisfied in its long- 
 ing, and in the presence of the Infinite he rose to 
 his true place. No wonder that he says, 
 
 " "Wherefore I abhor myself, and repent 
 In dust and ashes." 
 
 THE EPILOGUE 
 
 The spiritual reward, which is also the truest reward, 
 has already come to Job in his fuller trust in God, and in 
 the richer love that his trust has inspired. This was 
 accomplished in his transformation, and was the outcome 
 of the divine presence. As belonging, therefore, to his 
 inner hfe, and in the changed relations of his conscious 
 regard for God, it is fully wrought out in the striking 
 scene which closes the dramatic part of the poem. 
 
 The epilogue, which we come now to consider, is in 
 story form, and furnishes the fitting objective evidence 
 of Job's victoiy in the restoration of his friends and 
 property. At the same time it concludes with becoming 
 dignity and grace the situations and controversy through 
 which all the characters have passed. 
 
 First of all, the friends are reproved for not having 
 spoken the things that are right. In trying to persuade 
 Job that his affliction was visited upon him because of 
 his sin, they were wrong. Moreover, their words mis- 
 represented God ; their views of Him and His government 
 over men were narrow and selfish. They had a carefully 
 formulated creed, aad their creed was to them in this 
 contention more imj)ortant than the truth. It seemed 
 more vital in every way that their doctrine should be 
 
208 THE BOOK OF JOB 
 
 established than that together with Job they might 
 arrive at the real solution of their difficulty. 
 
 Elihu has passed beyond the need of mention in this 
 connection, for he has fallen in the midst of his own 
 deliverances. 
 
 Job had spoken boldly, and as he himself now sees, 
 rashly, but with such honesty and sincerity that his one 
 all-absorbing purpose and one all-embracing prayer was 
 to know the truth, whatever might become of any pre- 
 conceived notions he may have held. In their attitude 
 towards God, the friends of Job were servile ; Job was 
 bold in his faith that at the proper time God would fully 
 satisfy him. Xeed it be said that with such faith God is 
 always well pleased? Thus had Job spoken the thing 
 that was right. 
 
 With beautiful and telling significance, the intercession 
 of Job for his friends, by divine appointment, dismisses 
 them from our view. How it must have reminded them 
 of their own words when they sought to convince him 
 that he might hope for restoration only through prayer 
 and repentance. See 73 : 3-10. 
 
 The happy and prosperous life of Job, with the story 
 of which the epilogue closes, is an interesting, though it 
 must be admitted, subordinate, part in this final picture 
 of our hero. Perhaps to most readers it is the most 
 essential part, because it is the only evidence they have 
 of Job's victory. The chains of physical suffering by 
 which he was held captive are broken; material pros- 
 perity returns to him in double measure; friends and 
 acquaintances come to renew their former attachment, 
 and sit down with him in his own house to partake of 
 his hospitality. With children about him, a joy to 
 him, and he to them, the patriarch passes on to a serene 
 and happy old age— richer not only in the things the 
 
THE EPILOGUE 209 
 
 world counts as riches, but in the knowledge that God is 
 Ms true and abiding Friend. 
 
 Does the poet indulge in a long and final eulogy? It 
 would be superfluous. The sneer of Satan has been more 
 than answered ; the friends have been dismissed and pro- 
 nounced unworthy ; only God and Job remain. Eulogy 
 could not be more impressive than the few simple words 
 found at the close of this marvelous study of human 
 struggle and achievement, "So Job died, being old and 
 full of days." 
 
 118 : 13 Ye. The friends are judged by the Lord, because 
 
 their words, while spoken to Job, are in reality 
 addressed to Him, and wrongly interpret His ways 
 and pui*poses. Their spirit was selfish and nar- 
 row, unkind and dogmatic. Moreover, in their 
 accusations of Job they were wrong. 
 
 On the other hand, Job had spoken the " right," 
 because in the main his view of God and His 
 ways was just and true. In the struggle of his 
 soul through the night of his affliction towards 
 the light, with the accusations of his friends, 
 who, after all, were not friends, constantly ring- 
 ing in his ears, his complaints were not always 
 those of one thoroughly submissive to the Divine 
 will, nor his words those of a sweet and mild- 
 tempered spirit. But Job was right and his 
 friends were wrong, and his vindication is accord- 
 ingly complete. 
 118:21,22 Why is not Elihu mentioned? What has 
 become of him f 
 
 119 : 1 Captivity. The affliction, distress. 
 
 119 : 9 Piece of money. A certain weight of gold or 
 silver. At all events, an unstamped coin. 
 
 14 
 
210 THE BOOK OF JOB 
 
 119 : 11-14 Compare with his possessions prior to his 
 affliction. 
 
 119 : 16, 17 The names of Job's three daughters seem to 
 indicate beauty and refinement. (See line 18.) 
 "Jemimah denotes dove^ or, as some suppose, 
 fair as the day; Kesiah, cassia^ one of the aro- 
 matic spices of the East ; and Keren-happuch, 
 horn of beautiful painV^ 
 
 119 : 21 A term of life essentially the same as that of the 
 later patriarchal period. Compare the age of 
 Abraham, Isaac, Jacob, and Moses at their death. 
 
INDEX OF FAMILIAR LINES 
 
 PAGE AND LINE 
 
 Anb there the weary be ^^t, 28 : 26 
 
 As the sparks fly upward,^^ - - - - . . - 32 : 13 
 
 Behold, he will sla^ me, -'' 51 :4 
 
 Behold, the fear of the Lord, that is wisdom, - - - 83 : 20 
 
 But he linoweth the way that I take, 74 : 9 
 
 But man is born unto trouble, 32: 12 
 
 But where shall wisdom be found ? 82: 17 
 
 Canst thou bind the cluster of the Pleiades ? - - - 109 : 17 
 Canst thou by searching find out God? 46:11 
 
 Despise not thou the chastening of the Almighty, - - 33 : 6 
 Doth Job fear God for nought ? 24 : 10 
 
 Hast thou considered my servant Job ? 24 :6 
 
 Hath the rain a father ? 109 : 11 
 
 Have pity upon me, O ye my friends, - - . - - 64 : 3 
 
 Hitherto shalt thou come, but no further, - - - - 108 : 5 
 
 I KNOW that my Redeemer liveth, - - - * . -64: 11 
 
 I know that thou canst do all things, 117 : 22 
 
 I would not live alway, - - - - - _ . -38 '4 
 If a man die, shall he live again? 53 : 6 
 
 Lo, THESE are but the outskirts of his ways, - - - - 79 : 7 
 
 Man that is born of a woman, - - - - - - -52:5 
 
 Miserable comforters are ye all, - -57: 11 
 
 My days are swifter than a weaver's shuttle, - - - 37 : 10 
 
 Naked was I born, - - - - . - . . -25: 20 
 No doubt but ye are the people, 47: 19 
 
 Now my days are swifter than a post, - - - - = 42 : 20 
 
 211 
 
212 INDEX OF FAMIIilAR UNES 
 
 PAGE AND LINE 
 
 Oh, that I knew where I might find him, - - - - 73 : 14 
 
 Shall mortal man be more just than God ? - - - - 31 : 12 
 
 Skin for skin, yea all that a man hath, - - - - - 26 : 10 
 
 The Lord gave, and the Lord hath taken away, - - - 25 : 21 
 
 There the wicked cease from troubling, - - - - - 28 : 25 
 
 They that plow iniquity, - - - - - - - -30: 14 
 
 Thou Shalt come to thy grave in a full age, - - - - 34 : 1 
 
 Touching the Almighty, we cannot find him out, - - 107 : 1 
 
 Where wast thou when I laid the foundations of the 
 
 earth? 107:10 
 
 Who giveth songs in the night, 101 : 14 
 
INDEX OF WORDS 
 
 ABADDON, 78: 15. 
 Acquaintance, 63: 12. 
 Adam, 90:24. 
 Adversary, 91:6. 
 Alien, 63: 16. 
 
 Beak, 41: 11; 109:20. 
 Behemoth, 114:7. 
 Bildad, 38: 18; 60: 20; 77: 15. 
 Boils, 26: 18. 
 Bottles, 93: 22; 110:4. 
 Brethren, 63: 11. 
 Byword, 59: 19. 
 
 CAMEii,23:6; 25:8. 
 Caravan, 35: 22. 
 Chaldeans, 25: 7. 
 
 Daysman, 43: 15. 
 
 EiiiHU, 92:9. 
 
 Eliphaz,30:l; 54:4; 70:12. 
 Ethiopia, 83:1. 
 Eyelids, 28: 10; 58:23; 116:15. 
 
 Fire of God, 25:2. 
 Friend, 35: 14; 36:17; 59:3; 63: 
 23. 
 
 Gold, 28:21; 74:10; 81:15; S 
 23,27; 83:2; 90:6. 
 
 Hawk, 112: 15. 
 
 Heaven, 65:10; 67:8; 71:22; 79: 
 1, 5; 83:12; 105:7; 109:21; 
 116:1. 
 
 Horse, 111:25. 
 
 Ikon, 81:16. 
 
 Jemimah, 119: 16. 
 
 Job, 24: 7; 27:13; 34:5; 40:20; 47: 
 
 18; 57:9; 62:13; 67:14; 73:11; 
 
 78:5; 113:4; 117:21. 
 Jordan, 114:24. 
 Judge, 74:4. 
 
 Keren-happucjh, 119: 17. 
 Keziah, 119: 17. 
 
 Landmarks, 75: 6. 
 Leviathan, 28 : 7 ; 115 : 3. 
 Liar, T7: 13; 97:10. 
 Lion, 82:10; 110:8. 
 Lord, 107:5; 113:9. 
 
 Mazzaroth, 109: 19. 
 
 Morning, 31:19; 38:8; 47:10; 76: 
 
 19; 107:16; 108:7. 
 Murderer, 76:11. 
 
 Night, 31:3; 32:27; 65:15; 76:12. 
 
 Onyx, 82:26. 
 Ophir, 72:18; 82:25. 
 Orion, 41:11; 109:18. 
 
 213 
 
214 
 
 INDEX OF WORDS 
 
 Ostrich, 111:13. 
 
 Ox, 23: 7; 24:24; 34:14. 
 
 Pleiades, 41 : 11 ; 109 : 17. 
 Potsherd, 26:19; 117:11. 
 
 Rahab, 41:20; 79:4. 
 Rush, 39:16. 
 
 Sabeans, 24:25. 
 
 Sapphire, 82:5, 26. 
 
 Satan, 23: 21; 24:1. 
 
 Sea, 37:23; 46:16; 79:3; 82:21; 
 
 104:22; 107:18. 
 Servant, 24: 26; 25:9; 29: 4; 37:1; 
 
 63:17. 
 Seven, 27:11; 33:10. 
 Shaft, 81:21. 
 Sheba,36:l. 
 
 Sheep, 23:6; 25:3; 89:30. 
 Sheol, 37: 17; 46: 14; 53: 3; 60: 12, 
 
 18; 68:14; 76:25; 78:14. 
 Signature, 91:5. 
 Silver, 28:22; 72:20; 80:17; 81:1, 
 
 14; 82:24. 
 Spittle, 38:11. 
 Stars, 28:8; 41:8; 71:18; 78:2; 
 
 107:16. 
 
 Stocks, 94:24. 
 
 Storm, 105:2,21. 
 
 Substance, 23: 5; 24: 14; 36: 7; 56: 
 
 16; 66:10. 
 Sword, 24:27; 33:1,12; 56:2; 64 
 
 20; 80:13; 95:15; 103:5. 
 
 Tema, 35: 24. 
 
 Tent-cord, 31:21. 
 
 Thunder, 79: 9; 83: 16; 109: 6; 113: 
 
 15. 
 Topaz, 83:1. 
 Trouble, 29: 18; 32: 11; 33: 9; 52:6; 
 
 80:4; 88:2; 109:1. 
 
 Uz, 23:1. 
 
 Vineyard, 76:23. 
 Vision, 38:1; 95:7. 
 
 Whirlwind, 107:5; 113:9. 
 Wife, 26:22; 63:19; 89:9. 
 Wild-ox, 111:5. 
 Wisdom, 31:22; 82:17,30; 83:3; 
 
 92:13; 96:23; 110:1; 112:15. 
 Wrath, 92:1. 
 
 ZOPHAR, 45:21; 65:1. 
 
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