Myrbdl Myrpomh Ha’Misparim La’Debarim The Numbers of the Words by Craig Peters
Psalm 19 and the Prophet Iyob/Job
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In this ongoing series of articles, we have seen a multitude of amazing number 1 connections which simply cannot be coincidental. Actually, much of what we have seen is quite far beyond beyond the amazing: In the Scriptures studied studied thus far, we have witnessed the unsurpassed Design Design of a Sovereign, Powerful, Powerful, and All-Knowing Creator. Creator. The inspired number connections in this present study, and the spiritual implications they subsequently yield, are no less phenomenal. The present discourse will establish the connection between the prophet Iyob2 and Tehillah 19— the the song known in most of today’s English translations as Psalm as Psalm 19. 19. The 3 misparim value of Iyob’s name is 19, and this rather significant number is derived as follows: ←
19 =
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(2) b + (6) w + (10) y + (1) a = bwya = Iyob = Job
Some ten years ago, the Spirit revealed revealed a most amazing and blessed blessed truth: The numerical connection between connection between the name of the prophet Iyob and Tehillah 19 was far more than coincidental. Learning the misparim of Iyob’s name to be 19 was an important starting point in realizing the very real, even overwhelming connections overwhelming connections between the subject matter of Psalm Psalm 19 and the subject matter in the Book the Book of Iyob. Iyob. At the time this this initial initial teaching was received, one thing became immediately apparent : Numerous Scriptures and interrelated topics readily confirmed this marvelous correlation to be inspired . And across the years since that special day, many other edifying things have been revealed in the Spirit, bringing further further light on the matter. The present article article will be a journey we we spend pondering this substantial substantial information. We will see there is extensive evidence the th 19 Psalm especially commemorates commemorates the prophet Iyob’s upright life, his time of agonizing afflictions, and his faith in the ultimate working of hwhy to redeem him from the power of death and the the grave. It is not only instructive, instructive, but it is also quite quite aweinspiring to see Tehillah 19 provides us with an account of some of the major subjects, issues, and incidents surrounding the suffering prophet’s time of immense loss and unspeakable grief. We must never underestimate, or take lightly, lightly, the immeasurable loss 1
For those newcomers who may not be aware, this series was not presented in sequential order based on the numbering/order of the Psalms the Psalms..
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The prophet’s name is customarily translated as “Job,” but hereafter, we render his name “Iyob” to more accurately reflect the Hebrew pronunciation: ē-YŌB.
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Misparim value = number number value. As indicated in a previous article article in this series, “misparim “misparim”” is the Hebrew plural for “number” (mispar (mispar ). ). Thus, “misparim” “numbers.” Since each letter in Iyob’s Iyob’s name has its own misparim” actually means “numbers.” number value, these combined numbers give what we have chosen to call the misparim of his name. While many many would call this the gematria the gematria value of Iyob’s name, we have replaced the Greek word “geometry” (the word from which “gematria” is derived), with an appropriate Hebrew word in our best attempt to honor the One who calls Himself “the Elohim of the Hebrews.” Shemot/Exodus 3:18, 5:3, 7:16, 9:1, 9:13, 10:3
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which this man incurred with the death of his children.4 Many have wrongly accused the Almighty of being cold and indifferent to all that befell Iyob—as though the prophet and his family were worthless pawns in a game of wits between hwhy and Satan, the viewpoint of carnal people who do not know Adversary. Yet this is merely merely the erroneous viewpoint of the loving character of hwhy: He does not willingly afflict anyone; anyone;5 He shares in our 6 sorrows and painfully feels our afflictions at a level which is far beyond anyone else. Yet there are still other remarkable indications that hwhy Elohim certainly took none of Iyob’s tragedies and afflictions in some some calloused, detached detached manner. In the midst of his recorded in a book: suffering, Iyob expressed the desire that his words would be recorded in Oh that my words were now written! Oh that they were inscribed in a book! That with an iron pen and lead they were engraved in the rock for ever! Iyob 19:23 Not only did hwhy grant Iyob the desire of his heart, but the Most High did “exceeding “exceeding 8 abundantly beyond ” all that Iyob had asked or thought: The prophet’s words were not Iyob, but hwhy further only preserved in the book that bears his name, the Book the Book of Iyob, Tehillim, the Book Psalms. commemorated this man’s life and times in Tehillim, the Book of Psalms. 7
The power of Elohim not only preserved the Book of Iyob, but the Spirit of hwhy further inspired King David to write Psalm 19 — a song which exalts the splendor of hwhy in the heavens, along with the inestimable value of His immutable Word, while providing a reflection on the relevant spiritual highlights from Iyob’s time of trouble. Iyob. And we will see To fully prove this, we will compare Tehillah 19 with the Book the Book of Iyob. far more than just an abundance abundance of “parallels.” “parallels.” In numerous instances, instances,9 we will see specific words and specific and specific topics are common to both segments of inspired, Hebrew Scripture. Psalm 19 contains a considerable number of issues, topics, and incidents which match far too well with those seen in Iyob in Iyob to be merely merely coincidental. coincidental. While we do not suppose commemorating Iyob’s sufferings to be the exclusive intent of Psalm Psalm 19, 19, the following evidence is offered to show it was certainly a primary a primary consideration and, quite likely, it was one of the foremost considerations in the mind of hwhy, the Most High El. Neither Iyob nor his children were worthless objects—insignificant objects—insignificant pawns—callously acted upon by spiritual forces far more powerful than than they. We say this because those with evil hearts of unbelief have historically historically alleged such foolish things. Like the wicked servant, they have accused the Sovereign Master (and their Creator) of being harsh and 4
Iyob 1:12-22, 2:7-10, 13. This would also include the additional affliction affliction which was heaped upon Iyob by friends who spoke judgment in error. Psalm 31:18, 55:12-14 5 Lamentations 3:31-36 6 Isaiah 63:9, Romans 12:15 7 Psalm 37:4-6 8 Ephesians 3:20 9 Psalm 19!) 19 !) (i.e., nearly every word and nearly every subject in every verse of Psalm
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austere.10 In opposition to those many malevolent thoughts of unbelief and falsehood— proudly raised up against the knowledge of the Most High—the great truths set forth in this study will help us to acquire a fuller understanding of more of the relevant issues seen throughout the account of Iyob’s time of trouble and, through such meditations, we will have a clearer view of the ways of hwhy. We continue our sojourn of spiritual edification by reading Psalm reading Psalm 19 … Tehillah 19 A Psalm of David .
1 The heavens declare the splendor of El, and the expanse declares the work of His hands. 2 Day unto day utters speech, and night unto night shows knowledge. 3 There is no speech and there are not words, their voice is not heard. 4 Their line has gone out through all the earth, and their words to the end of the world. In them He has set a tabernacle for the sun, 5 which is as a bridegroom coming out of his chamber, and rejoices as a strong man to run a race. 6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hidden from the heat thereof. thereof. 7 The Torah of hwhy is perfect, returning the soul: soul: the testimony of hwhy is sure, making wise the simple. 8 The statutes of hwhy are right, rejoicing the heart: the commandment commandment of hwhy is pure, enlightening the eyes. 9 The fear of hwhy is clean, enduring enduring for ever: the judgments of of hwhy are 11 true and righteous together. 10 More to be desired are they than gold, yes, than much fine gold: sweeter also than honey and the honeycomb. 11 Moreover by them is Your servant warned; and in keeping of them there is great reward. 12 Who can understand errors? From secret ones, ones, declare me innocent. innocent. 12 13 Moreover, from proud ones keep back Your servant: let them not have dominion over me. Then shall I be upright, and innocent innocent of great transgression. transgression. 14 Let the words of my mouth, and the meditation of my heart, be acceptable in Your sight, hwhy, my Rock, and my Redeemer. 13
To the chief Musician.
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Luke 19:20-27 The only way to even begin to understand the judgments of hwhy is to realize a faulty opinion can be derived from observing one, isolated isolated judgment. The judgments of hwhy are righteous together , meaning that we must weigh from beginning to end—if we expect to understand His righteous dealings in the life of any all of His judgments— from given person. Most of the time, humans are simply incapable of comprehending these things things on a scale of any considerable magnitude because we cannot see the end from the beginning. Ecclesiastes 3:11 12 “Zadim” ( Mydz ), plural ), plural . The KJV erroneously translates translates this word using the phrase “presumptuous sins.” However, “sins” is not even a part of the original manuscript, and “presumptuous” is a translation of the Hebrew word “zadim”—a word which, in all of its other uses, refers to to proud proud men! men ! See Psalm 86:14, 119:21, 51, 69, 78, 85, 122, Proverbs 21:24, Isaiah 13:11, Jeremiah 43:2, Malachi 3:15, and 4:1. 11
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We will now compare each part of Tehillah of Tehillah 19 —verse by verse—with the subject matter seen and recorded recorded during Iyob’s time of trouble. The result will be blessings of spiritual edification: edification: We will obtain a fuller fuller understanding of the Book the Book of Iyob and Psalm and Psalm 19, 19, and of even greater importance, we will possess more love, gratitude, and awe before hwhy, our Maker. Many find find the Book the Book of Iyob to be rather enigmatic, and as we experience with numerous portions of the Word of hwhy, this segment of Scripture also contains a great number number of things which remain inexplicable. However, the Hebrew misparim (if properly properly applied ) continues to reveal itself as the Most High’s very own commentary on His infinite Word. This being the case, for all those having ears to hear, hear, misparim is the key which opens a fuller, clearer view into the events seen in the account of Iyob’s life and sufferings. May the Word of hwhy grant each of His own a fuller trust in the power of the Almighty’s immense sovereignty—a sovereignty—a sovereignty which not only spans the eons of time, but a sovereignty of which we must be personally be personally assured. We must must know that His His sovereignty will powerfully prevail, even through the worst of times and circumstances which many believers may may yet face in the coming days, months, and years. years. All of His promises will be shown shown to be true and none of His His words will ultimately ultimately fail. Do we 14 imagine that the great promises in the Word of hwhy are only for this life? May it never never be! Faithful believers who who overcome in this life life will see the ongoing fulfillment of fulfillment of their prayers and petitions in the Messianic Messianic Age and beyond! The spiritual blessings which which are being realized in the lives of believers, in this present age, are only a shadow a shadow —an initial and partial and partial fulfillment—of fulfillment—of the many good things yet to be revealed in the resurrection of Psalm 19 and its great connection with the the just. We now proceed to the study of Psalm Book of Iyob. Iyob . Tehillah 19:1 ♦ The heavens declare the splendor of El; and the expanse declares the work of His hands. hands . Psalm 19:1 ♦
THE HEAVENS DECLARE THE SPLENDOR OF EL
Many references are made in the Book the Book of Iyob to the splendor of hwhy revealed in the heavens through that which which He has created. created. Iyob testified the the following of the creative creative splendor of El shining in the heavens: 8 Who alone stretches out the heavens, and treads upon the waves of the sea; 9 Who makes the Bear, Orion, and the Pleiades, and the chambers of the south; 10 Who does great things past finding out, yes, marvelous things without number. Iyob 9:8-10
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For an explanation regarding this subtitle to Psalm to Psalm 19, in Appendix 64, 19 , see the Companion Bible notes in Appendix 64 , on page 91 of the Appendices. 14 2Peter 1:4
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Later, hwhy would appear to Iyob and speak speak to him directly. directly. And near the very outset outset of dwarfed the His words to Iyob, hwhy asked His servant questions which absolutely dwarfed the prophet’s power and knowledge in view of the indescribable creation of the great constellations seen in the heavens: 31 Can you bind the cluster of the Pleiades, or loose the bands of Orion? 32 Can you lead forth the Mazzaroth 15 in their season? Or can you guide the Bear with her train? 33 Do you know the ordinances of the heavens? Can you establish the dominion thereof in the Earth? Iyob 38:31-33 This set of questions numbered among so many to which Iyob simply could not respond !16 And there is certainly at least one lesson we should all glean from the prophet’s inability to even begin to answer these questions—along with the many others which hwhy posed and which Iyob Iyob was quite unable to answer. The lesson is this: While life is difficult, and while each person will suffer hardship and sorrows at various levels, regardless of the pain and loss we may feel so deeply, the main thing is thing is certainly not 17 trying to learn the “Why?” Instead, we must realize and acknowledge that the omnipotence, omniscience, and sovereignty of hwhy are so very far beyond our limited, our limited, human capacity that no one has the ability to come anywhere close to comprehending His sovereign purposes in this this present Age. As Sha’ul informs us, no believer will know “in full” until the resurrection: 9 For we know in part, and we prophesy in part … 12 For now, we see in a glass, darkly; but then face to face. Now I know in part, but then I will know fully even as I also was fully known. 1Corinthians 13:9,12 18
Acknowledging we know so know so very little should especially temper our reaction to the unexplained on this side of difficulties and tragedies tragedies of life. So much will (must!) (must!) remain unexplained on
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The Signs of the Zodiac; while these signs have been perverted been perverted from from their original meanings by those who do not know hwhy, many authors have shown shown them to be fully inspired. inspired. See Bullinger’s Companion Bible notes in Appendix 12 (page 15 of the appendices) as well as the books, “The Stars ” (E.W. Bullinger) and “The “ The Witness in the Stars” “ The worked to repudiate the work of Dr. Bullinger, Gospel in the Stars” Stars” (Joseph Seiss) Note: Some have mistakenly worked erroneously accusing him of turning aside to astrology and the occult . But Satan’s Satan’s astrology is the spurious the spurious imitation of the real astronomy as inspired by the Most High, High, the Creator of all. For instance, what superior superior knowledge did Daniel and his three friends possess (via the Spirit and favor of the Most High) that Nebuchadnezzar found them ten times better than better than all the astrologers (magicians) in his entire realm?! Daniel 1:18-20 16 Romans 3:19 17 Iyob was never told the “why,” but he was later struck with the realization that there were a multitude of other questions which he was also quite unable to fathom. fathom. In the Presence of hwhy, the suffering prophet was completely overcome with the keen awareness that the immense power and wisdom of the Most High far exceeds our limited understanding in this present life. 18 Proverbs 30:1-3, 1Corinthians 8:2-3
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the resurrection. While we are commanded commanded to give thanks in all all things,19 it is far more difficult to do so with faith with faith on those many occasions when no good can be seen in a situation or an an event. And this is especially the case in in the worst of circumstances. circumstances. But if one is acutely aware of his or her relative her relative lack of knowledge in comparison to an allknowing and all-loving Creator ,20 the reaction to trying events can be filled with the faith, humility, submission, reverence, and peace which are required to have the quiet resignation21 required of any who seek to abide/remain under the reign of His sovereign will. True humility comes comes from knowing what we we are before hwhy, and not from 22 comparing ourselves to others. In contrast, those who think themselves to know a great deal are soon puffed up with punishable pride.23 Among those who have understanding, nothing in this discussion will, in any way, be misconstrued as demeaning the vital importance of authentic, of authentic, spiritual knowledge. knowledge .24 hwhy25judges a people and a nation when there is no longer any knowledge of Him in the land. But while true, spiritual knowledge must always be highly valued, even this most treasured knowledge must be kept in perspective by holding it in reverence: reverence: A proper and upright perspective on knowledge may only be maintained by walking in reverence before the One Who possesses such a vast and infinite store of knowledge that it incomparably outweighs anything His Spirit reveals to us, regardless of the magnitude of the revelation. THE EXPANSE DECLARES THE WORK OF HIS HANDS
The expanse (eyqr, ra-kee-ah) was created on the Second Day: 6 And Elohim said, “Let there be an expanse ( eyqr eyqr ) in the midst of the waters, and let it divide the waters from the waters. 7 And Elohim made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse: and it came to be so. 8 And Elohim called to the expanse: “Shamayim!” 26 And it came to be evening, and it came to be morning, a second day. B’raysheet/Genesis B’raysheet/Genesis 1:6-8
This lower expanse is what we call the atmosphere of the Earth … it is the “heaven” directly above the Earth, while the starry heaven contains “the host of heaven:” the Sun, the Moon, and the stars.27 And Sha’ul wrote28 of once being caught up to “the third 19
Psalm 18:49, 30:4,11-12, 35:18-19, 92:1, 97:12, 105:1-4, 118:1,29, 119:62, 136:1-3,26, 140:12-13, 1Thessalonians 5:18 20 Matthew 5:3 21 Exodus 14:13-14, Psalm 46:10, Isaiah 30:15, Lamentations 3:24-28 22 2Corinthians 10:12, Luke 9:46-48, 22:24-27 23 1Corinthians 8:1 24 2Corinthians 11:6, 2Timothy 3:14-15 25 Hosea 4:1-6. The USA now approaches such a state, being increasingly bereft bereft of the true knowledge of hwhy EL Shaddai, even among those who claim to be believers. 26 “Sha-MY-yim” is the transliteration of the Hebrew word for “Heavens.” 27 Genesis 2:1, 2Chronicles 33:3, Nehemiah 9:6, Isaiah 34:4, Jeremiah 8:1-2 28 (in the third person)
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heaven.”29 At that time, the apostle heard utterances which were/are not lawful for man 30 to speak. Referring to the work of hwhy in the expanse, Elihu said: 24 Remember that you magnify His work, whereof men have sung. 25 All men have looked thereon; man beholds it afar off. Iyob 36:24-25 Elihu then proceeds to elaborate on these many works of hwhy in the heights of the expanse, works which man beholds from afar: 36:26 Behold, El is great, and we comprehend Him Him not, neither can the number of His years be searched out. 27 For He draws up the drops of water: they distil in rain from the vapor which He forms, 28 which the skies pour down, dropping upon man abundantly. 29 But can any understand the spreading of the clouds, or the crashing of His pavilion? 30 Behold, He spreads His light around him, and covers the bottom of the sea. 31 For with them He judges the peoples; He gives food in abundance. 32 With palms concealing the lightning, and commands it that it strike the mark. 33 His thundering declares concerning Him; the cattle even, concerning its coming. 37:1 Yes, at this my heart trembles, and is moved out of its place. 2 Hear, hear the noise of His voice, and the sound that goes out of His mouth. 3 He sends it forth under the whole heaven, and His lightning to the ends of the earth. 4 After it a voice roars; He thunders with the voice of His majesty; and He restrains not the lightning when His voice is heard. 5 El thunders marvelously with His voice; great things He does, which we cannot comprehend. 6 For He says to the snow, “You fall on the earth;” likewise to the shower of rain, and to the showers of His mighty rain. 7 He seals up the hand of every man, that all men whom He has made may know it. 8 Then the beasts go into coverts, and remain in their dens. 9 Out of the chamber of the south comes the storm, and cold out of the north. 10 By the breath of El ice is given; and the breadth of the waters is straitened. 11 Yes, He loads the thick cloud with moisture; He spreads abroad the cloud of His lightning; 12 and it is turned around about by His guidance, that they may do whatsoever He commands them upon the face of the inhabited world: 13 whether it is for correction, or for His land, or for lovingkindness, that He causes it to come. 14 Hearken to this, Iyob. Iyob. Stand still, and consider the wondrous wondrous works of El. 15 Do you know how Eloah lays His charge upon them, and causes the lightning of His cloud to shine? 16 Do you know the balancing of the clouds, the wondrous works of Him who is perfect in knowledge? 17 How your garments are warm, when the earth is still by reason of the south wind? 18 Can you, with Him, spread out the sky, which is strong as a molten mirror? Iyob 36:26 - 37:18 That the heavens are the work of His hands is indisputable. And the reverent believer believer observing either the starry heavens, or the expanse above the Earth, will never fail to be overwhelmed at some some level. It is quite evident that that Elihu was moved with with awe in this manner on so many occasions, and his lengthy discourse (seen just above) recounts some 29 30
2Corinthians 6:1-2 2Corinthians 12:4
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of these great works of the Most High, great works in the expanse which he had so often beheld from afar with awestruck reverence. THE WORK OF HIS HANDS
Throughout the account of Iyob, Iyob, numerous mentions are made of the work of the Creator’s hands. Early in the discussion discussion with his friends, friends, Iyob said: 7 But ask now the beasts, and they will teach you; and the birds of the heavens, and they will tell you; 8 Or speak to the earth, and it will teach you; and the fish of the sea shall declare unto you. 9 Who knows not in all these, has wrought this? 10 In Whose hand is the that the the hand of soul of every living thing, and the spirit of all flesh of man. Iyob 12:7-10 And much later in this emotionally charged encounter, Iyob would say this: 7 He stretches out the north over empty space, He hangs the earth upon nothing; 8 He binds up the waters in His thick clouds, and the cloud is not rent under them. 9 He covers the face of His throne, He spreads His cloud upon it. 10 He has traced a fixed circle over the waters, to the confines of light and darkness. 11 The pillars of the heavens tremble and are astonished at His rebuke. 12 He stirs up the sea by His power, and by His understanding He smites through Rahab. 13 By His Spirit the heavens are adorned: His hand has formed the Fleeing Serpent. 14 Behold, these are the fringes of His ways; and how faint a portion we hear of Him! And the thunder of His power, who can understand? Iyob 26:7-13 In verse 13, Iyob speaks of hwhy adorning the heavens and then refers to His hand Serpens, “the fleeing (or crooked) serpent.”31 The heavens and forming the constellation Serpens, the expanse truly declare the great and awesome work of His hands, and David was mindful of these major highlights from the Book the Book of Iyob when writing of this in the 32 Nineteenth Psalm. THE TITLE “EL” IN THE BOOK OF IYOB
Readers will note Psalm note Psalm 19 opens by using one of many titles which refer to that title is “El” ( la ), a short form of the Hebrew title, “Elohim” ( Myhla ):
hwhy:
“The heavens declare the splendor of El” … This short form, “El,” indicates the power the power and and might of might of the Most High, and it appears in many Hebrew names still popular today: Ari-El,33 Dani-El,34 El-i-Yah35 (Elijah), Gabri31
See the Companion Bible notes on Iyob 26:13, page 698. For a few other references to the work of His hands, though not necessarily in the heavens, see Iyob 27:11, 34:1819. 33 “Lion of El” 34 “Judge of El” 35 “My El is Yah.” This prophet’s name is is translated as “Elijah,” “Elijah,” but it is transliterated as “Eli-Yah” (hyla) or “Eli-Yahu” (whyla) depending on the Hebrew text’s inclusion of the vav (w) ending. More often than not, we see the latter form ( whyla) in the Scriptures. 32
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El,36 Jo-El,37 Micha-El,38 Nathani-El,39 Sh’mu-El/Samu-El,40 … and and many others. Not Iyob. And it is used surprisingly, the title “El” is seen repeatedly in the Book the Book of Iyob. used more frequently in this segment of Scripture than anywhere else in the entire Torah and Prophets. Below are a few of the the many texts which which show this frequent usage. Bildad, the Shuhite, is recorded as having asked: Does El pervert judgment? Or does Shaddai pervert righteousness? Iyob 8:3 And referring to the wicked, Iyob said: 14 Therefore they say to El , “Depart from us; for we desire not the knowledge of Your ways. 15 What is Shaddai that we should serve Him? And what profit should we have if we pray to Him?” Iyob 21:3 These are only a few of the many instances where Iyob, or his friends, or Elihu, or even hwhy Himself use the title “El” when referring referring to the Most High. High. To study the many other places in the account (around 50 total) where the original Hebrew employs the title, “El,”41 see the Companion Bible, Bible, the Rotherham the Rotherham Emphasized Bible, Bible, or the Hebrew manuscripts in regard to the following texts: Iyob 5:8,17, 8:5,13,20, 9:2, 12:6, 13:3, 15:4,11,13,25, 16:11, 18:21, 19:22, 20:15,29, 21:14,22, 22:2,17, 23:16, 25:4, 27:2,9,11,13, 31:14,28, 32:13, 33:4,6,14,29, 34:5,10,12,23,31,37, 35:2,13, 36:5,22,26, Note: Without such reference works, readers will only have 37:5,10,14, 38:41, 40:9,19. [ Note: the witness of English translations, and nearly all of these texts erroneously ignore the inspired Hebrew by loosely interpreting the three different titles different titles (El, Eloah, and Elohim) using the same the same English word: “God.”] Tehillah 19:2-4 ♦ 2 Day unto day utters speech , and night unto night shows knowledge. 3 There is no speech and there are no words, their voice is not heard. 4 Their line has gone out through all the earth, and their words to the end of the world. Psalm 19:2-4 ♦
THE SPEECH, KNOWLEDGE , WORDS, AND VOICE OF EL: SOUNDED FORTH BY THE CREATION
We see Psalm see Psalm 19:2-4 speaks of the speech, knowledge, words, and voice of hwhy El Shaddai. Without saying anything, the creation creation teaches those who are wise enough to hear and to learn. So very great is this this “speech” and knowledge, knowledge, that it leaves leaves everyone 36
“Mighty Man of El,” or “Warrior of El” “Yah is El” 38 “Who is like El?” 39 “Gift of El” 40 “El hears” 41 A more in-depth explanation for the titles “El,” “Eloah,” and “Elohim,” is seen in another study in this series: “Psalm 86, the Title Elohim, and the Word Hallelu-Yah.” 37
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accountable before hwhy, the Creator.42 Throughout the Book the Book of Iyob, Iyob, we see the wise gleaning lessons from the creation, and we see them instructing others to do so as well. There are many such references to the immense wisdom and greatness of hwhy which are both quietly43 and loudly 44 displayed throughout throughout His creation! creation! Iyob said this this regarding what some of the created things can so aptly teach us: 7 But ask now the beasts, and they will teach you; and the birds of the heavens, and they will tell you; 8 or speak to the earth, and it will teach you; and the fish of the sea shall declare to you. 9 Who knows not in all these, that the hand of hwhy has wrought this? 10 In Whose hand is the soul of every living thing, and the spirit of all flesh of man. Iyob 12:7-10 But the context of Psalm Psalm 19:2-4 relates to the speech, the language, the words, and the voice of El heard from the heavens and the expanse as they proclaim the vast knowledge of an Infinite Creator. Creator. And Iyob was was quite mindful mindful of these very things. This is what the prophet spoke regarding the miraculous creation of the heavens: 8 Who alone stretches out the heavens, and treads upon the waves of the sea; 9 Who makes the Bear, Orion, and the Pleiades, and the chambers of the south; 10 Who does great things past finding out, yes, marvelous things without number. Iyob 9:8-10 We realize this text was already provided in the previous section, but it leads us to wonder: Did Iyob fully fully learn the lessons of creation? creation?45 For we later see hwhy rebuking Iyob and directing him to be humbled by humbled by the unfathomable knowledge and power behind behind so many of His great works wrought in the heavens above and in the earth beneath: 4 Where were you when I laid the foundations of the earth? Declare, if you have understanding. 5 Who determined the measures thereof, if you know? Or who stretched the line upon it? 6 Whereupon were the foundations thereof fastened? Or who laid the corner-stone thereof 7 when the morning stars sang together, and all the sons of Elohim shouted for joy? 31 Can you bind the cluster of the Pleiades, or loose the bands of Orion? 32 Can you lead forth the Mazzaroth in their season? Or can you guide the Bear with her train? 33 Do you know the ordinances of the heavens? Can you establish the dominion thereof in the earth? Iyob 38:4-7, 31-33
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Romans 1:18-21 Psalm 19:3 44 Psalm 19:2,4 45 Of course, no one has fully learned all of these lessons regarding the wisdom, knowledge, and power displayed by the Most High throughout His creation. This would certainly include Iyob. And he likely forgot (or (or at least failed to reverently remember!) many things due to the trauma of what he was suffering. 43
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hwhy speaks to His prophet of many things,46 and the gist of it all seems to be this:
His unattainable greatness in the heavens is seen on a smaller, but no less magnificent scale in beyond the ability of humans to discover,47 so who are we the Earth. Earth. His ways are so are so far beyond the to proudly and irreverently irreverently question the Almighty? Almighty? Being a shepherd,48 and watching his father’s flocks by night,49 we suspect David early learned this lesson of humility—in part, from the rebuke which hwhy directed towards Iyob. Iyob. It would certainly be reasonable to expect David had often heard (if not read) the story of Iyob50 and pondered the correction the prophet received from hwhy with the wonders/secrets of creation as the mainstay of 51 that extensive rebuke. Gazing into the heavens as a young shepherd, we believe David had often recounted the word of hwhy to Iyob regarding the magnificent constellations and their unfathomable unfathomable secrets. secrets. And the Spirit of hwhy evidently worked great humility in the shepherd’s heart in relation to the enormity and grandeur and grandeur of of those things which he beheld in the vast regions regions of the galaxy. For David would later later write the now-famous lines which were inspired in an earlier psalm: 3 When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained: 4 What is man, that You are mindful of him? And the son of man, that You visit him? Psalm 8:3-4 The splendor of hwhy set upon the heavens showed David the immense greatness of His Qadosh Name in all the earth:
hwhy , our Sovereign, how excellent is Your Name in all the earth, Who has set Your splendor upon the heavens! Psalm 8:1 But we find ourselves contrasting David’s humility with the pride of so many who read Iyob and who subsequently want to shake their fist52 at hwhy in the the account of Iyob heavens, wrongly accusing Him of being so unfair in allowing His prophet to suffer such terrible loss and tragedy. tragedy. Failing to learn the very lesson which hwhy taught Iyob, these modern day scoffers succumb to the egregious, inexcusable error of attributing folly to the Most High.53 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
In the Book the Book of Iyob and Psalm and Psalm 19, 19, there is yet more significance to the speech the speech,, knowledge, knowledge, words, words, and voice of hwhy which are revealed throughout the creation. In Iyob, Iyob, we not only see the Almighty’s speech, knowledge, words, and voice sounded forth 46
The entire discourse is seen in Iyob 38:1 - 41:34 Iyob 9:10, Psalm 145:3, Romans 11:33 48 1Samuel 16:10-13, 17:12-15, 34-37, 2Samuel 7:8, Psalm 78:70-72 49 Luke 2:8, Genesis 31:36-40 50 In David’s time, it is quite likely that the only Scriptures available were the Five Books of Mosheh (the (the Torah), Torah), the Book the Book of Iyob, the Book of Judges … seven books in all. Iyob , and the Book 51 Iyob 38:1— 41 41:34 52 (figuratively speaking, at least) 53 Iyob 1:22, 2:10 47
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by the creation, but there is also a great emphasis placed on the speech the speech (rma), the knowledge (ted), the words (Myrbd/hlm), and the voice (lwq) of those who are wise (or purportedly wise). And by the end of the story, the glaring contrast contrast intends to provide us with an important amd monumental lesson. lesson. [Note: Throughout the following following subsections, texts are usually given in order with a brief explanation to introduce each one as it fits into the general flow of the story of Iyob.] • Regarding “speech” (rma)54 … this Hebrew word is translated in in a number of ways: as “speech,” as “words,” and as as “sayings.” We will show show many of its uses in in the account of Iyob. Iyob. At one point, Iyob said said the following as he took took comfort in not having concealed concealed the words of the Set-Apart One: 8 Oh that I might have my request, and that Eloah would grant my desire! 9 And that it would please Eloah to crush me, 55 that He would let loose His hand and cut me off! 10 Then should I yet have comfort; and in the pain which spares not, I would rejoice that I have not concealed the sayings of ( yrma )56 the Set-apart One. Iyob 6:8-10 In the same segment, Iyob then rebukes the threesome for their vain words: 25 How forcible are upright 57 words ( yrma yrma )! 58 But what does your reproving reprove? 26 Do you imagine to reprove words? And the speeches ( yrma )59 of one that is desperate are for the wind! Iyob 6:25-26 Bildad responded by lashing back at Iyob, in kind, as he likened the prophet’s speech to a strong wind: How long will you speak these things? and the 60 words of ( yrma ) your mouth be a strong wind? Iyob 8:2 Then Eliphaz would later speak to Iyob and equate the Torah/Teaching of El with the words of the Most High: Take now, from His mouth, the Torah, and put His words ( wyrma wyrma ) 61 in your heart. Iyob 22:22
54
“amar,” Strong’s 561 and 562. This statement is quite similar to another thing that Iyob would eventually say, “Though He slay me, yet will I trust Him.” Iyob 13:5 56 Strong’s 561; the yod suffix shows possession shows possession:: sayings of the Set-Apart One. 57 Upright: an adjective which hwhy used to describe Iyob. Iyob 1:1,8, 2:3 58 Strong’s 561 with the yod suffix. 59 Strong’s 561 with the yod suffix. 60 Strong’s 561 with the yod suffix. 61 Strong’s 561 with the yod ( y) suffix (showing possession) and the vav suffix (w) equaling “His.” 55
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Iyob responded to this by saying he had treasured the treasured the commandments of the Torah, even more than his necessary food: A commandment from His lips! And I have not gone back. More than my portion, I have stored up the words of ( yrma )62 His mouth! Iyob 23:12 These texts suffice to establish the emphatic importance of “speech/words/sayings” (rma) in the account: account: both the words of men and the words of the Most High are either subjected to scrutiny (in the case of man) or exalted as all-important (in the case of Eloah). To study most, most, if not all, all, of the other times rma is used in Iyob in Iyob,, see the Hebrew texts for the following citations: Iyob 22:28, 32:12,14, 33:3, and 34:37. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
• Regarding “knowledge” (ted) … As with rma (“speech/words/sayings”), (“speech/words/sayings”), the subject of knowledge of knowledge is given great attention in the saga which unfolds surrounding the prophet Iyob. This Hebrew word is almost always translated translated as “know” or “knowledge.” “knowledge.” We include in this study many of the relevant texts which either show the importance of possessing true knowledge or which show us the Source for obtaining it. 63
The very first time the word ted (da-at) is used in the story, Iyob is heard ascribing knowledge to his Creator: 5 Are Your days as the days of man? Are Your years as man’s days, 6 that You inquire after my iniquity, and search after my sin? 7 You know ( ted ted ) that I am not wicked; and there is no one that can deliver out of Your hand. 8 Your hands have made me and fashioned me in all my parts; yet You destroy me. 9 Remember, I beseech You, that You have made me as the clay; and will You bring me into dust again? Iyob 10:5-9 After Zophar spoke for the first time,64 Iyob evidently saw the need to address65 the 66 obvious arrogance in his three friends: 1 Behold, my eye has seen all this, my ear has heard and understood it. 2 What you know ( ted ted ), the same do I know also: I am not inferior to you. Iyob 13:1-2 We do not believe Iyob Iyob said this in a boastful boastful way. The context shows Iyob was 67 answering fools according to their folly because he saw their speech was arrogant and condescending. But Eliphaz soon accuses accuses Iyob of uttering vain/windy vain/windy knowledge: 62 63 64 65 66
Strong’s 561 with the yod suffix ( y) showing the plural possessive of rma. Strong’s 1847, “da-at.” Iyob chapter 11. Iyob chapters 12 and 13. Iyob 12:1-2
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Should a wise man answer with windy knowledge ( ted ted ), and fill his belly with the east wind? Iyob 15:2 However, Iyob would not allow these three men to classify him with the wicked/lawless, and as they falsely they falsely accused him of being impoverished for his transgressions, transgressions, the prophet spoke of the prosperity the prosperity of those who had long since turned their backs on Elohim:68 And they say to El, “Turn aside from us; and the knowledge ( tedw tedw )69 of Your ways, we desire not. 15 What is Shaddai that we should serve Him? And what are we profited if we pray to Him?” 16 Behold, their prosperity is not in their hand: the counsel of the wicked is far from me! Iyob 21:14-16 Iyob then continues to contradict the men’s erroneous view70 surrounding the prosperity of the wicked; and in the midst of it all, he parenthetically counters their pride by telling the three they had undertaken to teach El knowledge. knowledge . In asking asking them them if anyone if anyone could ever undertake to teach the Creator, Iyob implied the three had exalted their knowledge above the knowledge of the Most High!71 Shall any teach El knowledge ( ted ), ted ), seeing He judges those that are high? Iyob 21:22 The last few times we see the word “knowledge” in Iyob, in Iyob, Elihu is directing his speech towards the prophet. Early in his discourse, discourse, and now speaking directly to Iyob, Elihu Elihu says this: My words shall be of the uprightness of my heart, and knowledge ( tedw tedw ) )72 my lips will clearly speak. Iyob 33:3 Then Elihu indicates some of the issues where Iyob had fallen short, and we notice he 73 uses not one, but three of the words being considered in this part of the study: 35 Iyob has spoken ( rbd ) )74 without knowledge ( ted ), r bd ted ), 75 and his words ( rbd rbd ) ) were without wisdom. 36 My desire is that Iyob may be tried to the end because of his answers for wicked men. 37 For he adds rebellion to his sin; he claps his hands among us, 67
Proverbs 26:4-5 Iyob 21:6-13. And Iyob was not the only one who would see and note the prosperity of the lawless. Psalm 37:110,35-37, 73:2-20 69 Strong’s 1847 with the vav prefix meaning “and.” 70 Iyob 20:1-29 71 2Corinthians 10:5 72 Strong’s 1847 with the vav prefix meaning “and.” 73 [“knowledge” (ted) and two different Hebrew words which are translated as “words “words”” (rbd and rma)] 74 Strong’s 1696. 75 Strong’s 1697. 68
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and multiplies his words ( wyrma wyrma )76 against El. Iyob 34:35-37 And still another rebuke from Elihu includes the Hebrew word for “knowledge” (da-at) along with the other Hebrew word (hlm/milleh) translated as “words:” Therefore does Iyob open his mouth in vain; he multiplies words ( hlm) hlm) 77 without knowledge ( ted) ted) . Iyob 35:16 78
Now, if we compare some of the words of Iyob with the following words of Elihu, it appears the latter of the two may have also been rebuking the three friends for their deeply erroneous assessment assessment of Iyob’s plight, and he warned them of the very same judgment: 11 If they hearken and serve Him, they shall spend their days in prosperity, and their years in pleasures. 12 But if they hearken not, they will perish perish by the sword , and they will die without knowledge ( ted) . Iyob 36:11-12 Like Iyob,79 Elihu warned the three of the sword the sword . And the sword sword need not always always be a physical one: In disobedience, many have fallen by the most most fearsome Sword—one that 80 is spiritual: spiritual: the Word Word of hwhy. However, our main thoughts are focused on Elihu and Iyob, especially the indication that the prophet was “multiplying “multiplying words without knowledge.” knowledge.” Based on what was said by hwhy when He later appeared to Iyob, the Almighty agreed with Elihu regarding the suffering man’s man’s error. And the knowledge which Iyob appears to have been lacking was lacking was related to the knowledge and power shown forth in the many inexplicable wonders of creation. And when hwhy makes His appearance to speak to Iyob and company, He confirms His agreement with the words of Elihu. Regarding Iyob’s error, hwhy directed this question towards the prophet: Who is this that darkens counsel by words ( hlm hlm ) without knowledge ( ted) ted) ? Iyob 38:2
hwhy then continues the discourse begun by Elihu, and we read 81His delineation of so
many aspects of the knowledge and power behind His creation. Of course, the Presence and rebuke of hwhy leaves Iyob quite speechless and obviously repentant over having spoken about matters beyond his comprehension and understanding . And so, so, the prophet says in agreement with hwhy (and Elihu): 76
Strong’s 561 with the vav suffix meaning “his”. Strong’s 4405 with the vav suffix meaning “his”. 78 We refer to the text in which Iyob had warned the three to fear the sword! See Iyob 19:28-29 79 Iyob 19:29 80 Hebrews 4:11-13, Revelation 19:11-16 < > 2Thessalonians 2:8, Ephesians 6:17, 2Corinthians 12:20-21, Acts 5:111, Hosea 6:4-5, Ezekiel 11:4-13, Jeremiah 28:12-17, 2Kings 2:23-24, 2Kings 1:8-12, Joshua 6:26 > 1Kings 16:34, 81 Iyob chapters 38-41. 77
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“Who is he that hides counsel without knowledge ( ted) ted) ? Therefore, I have uttered that which I understood not; things too wonderful for me, which I knew not.” Iyob 42:3 These many Scriptures pinpoint the vital importance of “knowledge” (ted) throughout the account of Iyob’s time of trouble: the knowledge of men (and whether or not they exhibit pride with the relatively meager knowledge meager knowledge they possess 82) is often on trial, while the knowledge of hwhy El Shaddai is ever set forth as infinitely supreme. supreme. Iyob’s three friends’ vain efforts to impart “knowledge” were so obviously deficient in light of the allsurpassing knowledge in the Most High’s immutable, age-abiding age-abiding Name. This is a key message in the account of Iyob, Iyob, and it is a spiritual lesson of the greatest importance. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
• We now move forward to to ponder the two unique Hebrew Hebrew words which are typically 83 translated as “speak,” “word,” or “words” ( rbd and hlm 84). We will will begin with some some 85 of the texts which contain the former of the two Hebrew words: So they sat down with him upon the ground seven days and seven nights, and none spoke ( rbd rbd 86 ) a word ( rbd rbd 87 ) to him: for they saw that his grief was very great. Iyob 2:13 But when they finally did begin to speak, Eliphaz was the first, and he asks Iyob: If one tries a word ( rbd rbd 88 ) with you, would you become impatient? But who is able to withhold himself from speaking ( hlm hlm 89 )? Iyob 4:2, ISRV 4:2, ISRV Later, in great sorrow and despair, Iyob cried out: 2 Oh, that my grief were thoroughly weighed, and my calamity be placed on the scales! 3 For it would outweigh the sand of the sea, therefore my words ( yrbd) yrbd) 90 have been rash. Iyob 6:2-3, ISRV 6:2-3, ISRV And thinking he was drawing close to the time of death,91 the prophet would later say: 82
Proverbs 30:2-3, 1Corinthians 8:2 Strong’s 1696 and 1697; “dabar” (rbd) is singular is singular (meaning (meaning “word” or “matter”), while “debarim” ( Myrbd) is plural (meaning plural (meaning “words” or “matters”). 84 Strong’s 4405: “milleh.” 85 However, we will sometimes include the second word, the word milleh ( hlm), in some of these texts. 86 Strong’s 1696. 87 Strong’s 1697. 88 Strong’s 1697. 89 Strong’s 4405 (milleh). 90 Strong’s 1697 with the yod ( y) suffix showing the plural, possessive form. 91 Iyob 7:1-10 83
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Therefore I will not restrain my mouth; I will speak ( hrbd hrbd )92 in the anguish of my spirit; I will complain in the bitterness of my soul. Iyob 7:11 At still another juncture, Iyob indicates his inability to answer or reason with the Almighty: How much less shall I answer Him, and choose out my words ( yrbd yrbd ) to reason with Him? Iyob 9:14 Soon afterwards, Eliphaz asks Iyob: 2 Should a wise man make answer with vain knowledge, and fill himself with the east wind? 3 Should he reason with unprofitable talk (1697) 93 or with speeches (4405) wherewith he can do no good? Iyob 15:2-3 Iyob then responds to Eliphaz (and friends): 2 I have heard many such things: Miserable comforters are you all.94 3 Shall vain words (1697) have an end? Or what provokes you that you answer? Iyob 16:2-3 So Iyob indicated their words were simply useless, and he wondered if they would ever end! In contrast, somewhat somewhat later in the narrative, narrative, Iyob then indicates indicates how few are the words which we hear from hwhy: Behold, these are parts of His ways: and how little a word (1697) is heard of Him? And the thunder of His power, who can understand? Iyob 26:14 At yet another instance, Iyob spoke of the times when his words were the final say in a matter: After my words (1697) they spoke not again; and my speech (4405) dropped upon them. Iyob 29:22 Elihu was a younger man who spoke only after the words of Iyob and friends had ended. Because he was considerably younger, Elihu had waited until the others were finished: Feminine form of Strong’s 1696 with the he (h) ending. This form actually includes the aleph prefix (meaning (meaning “I” as part of the entire word: hrbda . 93 From this point onward, we will generally not give not give the actual, often varied, Hebrew forms of these words. However, we will still provide the Strong’s Concordance number for locating the root word in the Hebrew and Chaldee dictionary. 94 These are the words which gave rise to the phrase: “Job’s comforters.” 92
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4 Now Elihu had waited till Iyob had spoken (1697), because they were older than he … 11 “Behold, I waited for your words (1697); I gave ear to your reasons while you searched out what to say (4405).” Iyob 32:4,11 And Elihu requests Iyob to hearken to his speeches and his words: Wherefore, Iyob, I beseech you, hear my speeches (4405), and hearken to all my words (1697). Iyob 33:1 Then, as his words progress, Elihu eventually corrects Iyob and indicates the prophet had spoken without knowledge and wisdom: Iyob has spoken (1696) without knowledge (1847), and his words (1697) were without wisdom. Iyob 34:35 And hwhy is recorded as having commented on the word of word of leviathan’s power: I will not be silent as to his parts, or the word ( rbd ) 95 of his power, or the beauty of his structure. Iyob 41:12 Towards the very end of the account, after appearing to speak with Iyob, hwhy then rebuked Eliphaz and company for not speaking not speaking of of Him the thing that was established: And it was so, that after hwhy had spoken (1696) these words (1697) to Iyob, hwhy said said to Eliphaz, the Temanite, “My wrath is kindled against you, and against your two friends: For you have not spoken (1696) of Me the thing that is established, as has My servant Iyob. Iyob 42:7 For other places where the Hebrew text uses debar ( rbd ), see a lexicon or a Hebrew manuscript over over the following following citations: citations: Iyob 11:2, 15:11, 19:28, 31:40, 33:3. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
We next provide some of the many texts which contain the word “milleh” (hlm).96 This word is translated as “speech(es),” “speech(es),” “word(s),” and speak(ing).” speak(ing).” And the following is Iyob , this word is used a mere four rather telling: Outside of the Book the Book of Iyob, mere four times in the entire body of Hebrew Scriptures! And one of those four places places is found in Psalm in Psalm 19 97 (verse 4)! Yet the word “hlm” (milleh, Strong’s 4405) is used 35 times in the manuscript of Iyob. Iyob. It is a predominant Hebrew word in word in the account, being used over 8 95 96 97
Strong’s 1697. Strong’s 4405. More striking evidence of the connection between Tehillah 19 and the Book the Book of Iyob!
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times more in Iyob in Iyob than in all of the other books of Scripture combined! Below are given a number of instances in which this word is incorporated: Eliphaz begins his first speech by asking Iyob: If we assay to speak (1697) with you, will you be grieved? But who can withhold himself from speaking (4405)? Iyob 4:2 He then commends Iyob by recounting the history of how the prophet’s words helped to encourage the downcast: Your words (4405) have upheld him that was falling, and you have strengthened the feeble knees. Iyob 4:4 But the witness of Eliphaz proves to be false, false, so Iyob must respond. respond. And part of Iyob’s attempting to reprove the words of the prophet: reply indicates Eliphaz had been attempting to 25 How forcible forcible are upright words! But what does your reproving reprove? 26 Do you imagine to reprove words (4405)? And the speeches of one that is desperate are for the wind! Iyob 6:25-26 And Iyob later indicates we must listen to others with discernment: Does not the ear try words (4405)? and the mouth taste his meat? Iyob 12:11 Still within the same speech, Iyob says: Hear diligently my speech (4405), and my declaration with your ears. Iyob 13:17 Soon afterwards, Eliphaz states the words of Iyob are of no value: 2 Should a wise man answer with windy knowledge, and fill his belly with the east wind, 3 Reasoning with unprofitable unpr ofitable talk (1697), and with speeches (4405) which do no good? Iyob 15:3, Darby 15:3, Darby Iyob then rebukes the men for heaping up words against him and for shaking their heads at him as though he was the one in error: I also could speak (1696) as you do: if your soul were in my soul’s stead, I could heap up words (4405) against you, and shake my head at you. Iyob 16:4 19
And a later comment indicates the continual verbal onslaught of the three men was not only vexing, but emotionally destructive: How long will ye vex my soul, and break me in pieces with words (4405)? Iyob 19:2 A bit later, Iyob erroneously claimed to have the capability of understanding the word and ways of the Most High:98 I would know the words (4405) which He would answer me, and understand what He would say to me. Iyob 23:5 And the younger man, Elihu—when he finally speaks—correctly states that Iyob was in error for speaking beyond the scope of his knowledge: Therefore does Iyob open his mouth in vain; he multiplies words (4405) without knowledge (1847). Iyob 35:16 agreed with Elihu’s assessment of Iyob’s error: Iyob And the words of hwhy confirm He agreed with had spoken words without knowledge: Who is this that darkens counsel by words (4405) without knowledge (1847)? Iyob 38:2 For the many other places where the Hebrew text uses “milleh” (hlm), see a reference Bible, a lexicon, or a Hebrew Hebrew manuscript over over the following 23 citations: citations: Iyob 8:10, 15:13, 18:2, 19:23, 21:2, 24:25, 26:4, 29:9,22, 30:9, 32:11,14,15,18, 33:1,8,32, 34:2,3,16, 35:4, 36:2,4. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The present section is brought to a completion with thoughts on a number of Scripture 99 texts which contain the Hebrew word for “voice” (lwq, “kol”). Does the creation sound abroad the voice of the Almighty? A better question might might be, “Where does the creation not send not send forth His voice?” voice?” This word, too, is used many many times in the account of Iyob; and while we quote a number of texts, we will largely focus on those which show either the either the voice of man or the or the voice of Elohim heard in, or through, His creation. At an early point in the account, Iyob said this of the lawless: 12 They sing to the timbrel and harp, and rejoice at the sound (6963) of the pipe. 13 They spend their days in prosperity, and in a moment they go down to Sheol. 14 And they say to El, “Depart from us; for we do not desire the knowledge When hwhy later appears to rebuke Iyob, we see the prophet did not have not have the ability to answer the Almighty. Iyob 42:1-3 99 Strong’s 6963. 98
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of Your ways.”15 What is Shaddai, that we should serve Him? And what profit should we have, if we pray to Him? 16 Behold, their prosperity is not in their hand: the counsel of the wicked is far from me. Iyob 21:12-16 This text was included because it was rather ironic to see the wicked/lawless will rejoice in the voice of the pipe/flute, yet they want nothing to do with the voice of El Shaddai.100 We then come to a text which likens the thunder to thunder to a voice. voice. Speaking of the source of wisdom, Iyob said: 23 Elohim understands the way thereof, and He knows the place thereof. 24 For He looks to the ends of the earth, and sees under the whole heaven; 25 to make a weight for the wind: yes, He metes out the waters by measure. 26 When He made a decree for the rain, and a way for the lightning of the thunder (6963) 27 Then He saw and declared it; He prepared it, and also searched it out … Iyob 28:23-27 One’s music can also be a reflection of the voice of one’s heart, and in his great sorrow, Iyob said this about the voice of his pipe/flute: And my harp has come to be for mourning, and my flute is for the voice (6963) of weepers. Iyob 30:31 Later in the narrative, Elihu speaks of hearing the voice of Iyob’s words: 8 Surely you have spoken in my hearing, and I have heard the voice (6963) of your words (4405), saying, 9 “I am clean, without transgression; I am innocent, neither is there iniquity in me.” Iyob 33:8-9 And then Elihu asks Iyob to hearken to the voice of his words: If now, you have understanding, hear this: hearken to the voice (6963) of my words (4405). Iyob 34:16 But Elihu did not speak to exalt his own voice. voice. In the words of this chosen chosen man, we hear from a heart which was was prepared to exalt the voice of His Maker! And so, we come to a most significant portion of Scripture, a text in which Elihu speaks so emphatically about the majestic voice of El. In this quotation, quotation, Elihu speaks speaks of the voice of El no less than five times in close succession: 2 Hear attentively the noise of His H is voice (6963), and the sound that goes out of His mouth. 3 He directs it under the whole heaven, 100
Compare Isaiah 5:12.
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and His lightning to the ends of the earth. 4 After it a voice (6963) roars: He thunders with the voice (6963) of His excellency; and He does not hold them back when His voice (6963) is heard. 5 El thunders marvelously with His voice (6963); He does great things, which we cannot comprehend. Iyob 37:2-5 We note that Elihu likens likens the thunder to the voice of El Shaddai. And when hwhy appears to speak, the first time He uses the Hebrew word “ lwq” (kol/voice, 6963), He also calls the thunder a voice: voice: 25 Who has divided a watercourse for the overflowing of waters, or a way for the lightning of thunder thunder (6963)? 26 To cause it to rain on a land where no man is; on the wilderness, wherein there is no man; 27 To satisfy the waste and desolate ground, and to cause the tender grass to spring forth? Iyob 38:25-27 And in the last two occurrences of “kol,” hwhy contrasts His contrasts His voice with the voice of Iyob: Can you lift up your voice (6963) to the clouds, that abundance of waters may cover you? Iyob 38:34 Do you have an arm like El? Or can you thunder with a voice (6963) like Him? Iyob 40:9 So hwhy not only exalted His voice over the voice of man, He also exalted His voice over the voice of His prophet Iyob. Iyob. (Numerous other texts also speak of His voice being heard and manifested in the voice of the thunder.101) Hence, in the account of Iyob, Elihu especially teaches teaches how the voice of hwhy is so powerfully heard as He thunders in the expanse. expanse. And this is the very very thing of which th David wrote in the 19 Psalm; Psalm; the voice of El is heard in all the earth through what He has created: 3 There is no speech and there are no words, their voice is not heard. 4 Their line has gone out through all the earth, and their words to the end of the world. Psalm 19:4 In some parts/aspects of the creation, the voice of El is not heard , at least in an audible sense; but the work of His hands is so magnificent that a loud voice is nevertheless heard ,102 in a figurative sense, throughout all the earth.
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See the Hebrew texts for “voice” (6963) in these references: references: Exodus 19:16,19, 20:18-19, 1Samuel 2:10, 7:10, 12:17-18, Psalm 18:13-15, 77:15-19, 81:7, 104:4-7, Revelation 6:1, 14:2 102 (as verse 4 indicates)
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For the other places where the Hebrew text uses “kol” ( lwq/voice), see a lexicon or a Hebrew manuscript manuscript over the following eight citations: citations: Iyob 2:12, 3:18, 4:10,16, 9:16, 15:21, 29:10, and 39:24. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
To summarize the entire section over “words,” “knowledge,” “speech,” and “voice:” We have seen the remarkable prevalence of a number of Hebrew words which are seen Iyob , and these particular words are especially related to throughout the Book the Book of Iyob, communication. communication. Yet these very same words are also also used in Psalm in Psalm 19. 19. We have seen how the creation reveals the speech, the knowledge, the words, and the voice of the Almighty, and this, too, is a major subject of Iyob Iyob and Tehillah 19. 19. So what is some of the importance which the Spirit attaches to these things? Tehillah 19 sets forth the great splendor of El seen in the starry heavens as well as within the vast canopy of the Earth’s expanse/atmosphere: expanse/atmosphere: The heavens contain colossal marvels which sound forth His speech, His knowledge, His words, and His voice; these great works thereby proclaim their Creator’s unparalleled power, majesty, and greatness! Both Psalm Both Psalm 19 and the Book the Book of Iyob emphatically show us one of the most powerful sources of true of true knowledge (and true humility) comes from observing the greatness of hwhy in His creation. And all of this is intended to leave us with with a very apparent and instructive contrast: contrast: While man’s speech speech is often loud, and/or false, false, and/or irreverent, rash, and even flippant, hwhy is often “silent.” However , even through the great silence great silence,, His speech, knowledge, words, and voice are heard so heard so loudly and so and so powerfully through the work of His hands in the vast regions of the creation! This is one of the great lessons from the Book the Book of Iyob: Iyob : We are to be continually humbled by the gaping the gaping contrast between the meager speech, speech, knowledge, knowledge, words, words, and voice of man of man as compared to the overwhelming greatness of the speech the speech,, knowledge, knowledge, words, words, and voice of our Creator our Creator . While science often prides itself in the relatively few relatively few things mankind has discovered, it should rather be noticeably humbled by by the multitude of things it does not know, and never can know, apart from a revelation at the mouth of the Most High. not remained silent; and this, too, Finally, there is yet another way in which hwhy has not remained Psalm : As the creation so loudly proclaims His power, is seen in the Nineteenth the Nineteenth Psalm: sovereignty, and greatness, even so, His immutable Word—commanded to 1000 103 generations —stands as a witness to all the world of His everlasting righteousness: The grass withers, the flower fades; but the word of our Elohim abides to the ages. Isaiah 40:8 103
Deuteronomy 7:9, 1Chronicles 16:15, Psalm 105:8
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Man’s wisdom is clearly set forth in the Book the Book of Iyob as so puny, so puny, pathetic, and pale and pale before the Infinite the Infinite Wisdom which radiates from the One who is from everlasting to 104 everlasting. Even the knowledge and wisdom of His prophet, Iyob, are seen as falling so terribly short in comparison to the age-spanning omniscience of hwhy El Elyon. That the stark contrast between man’s wisdom and the wisdom of the Most High is a major lesson from the account of Iyob’s trials makes it all the more ironic that so many have Iyob , missed this point entirely and, in their critical, erroneous assessment of the Book the Book of Iyob, thing that Iyob and his friends did: a great many people have actually done the very thing that unbelief and/or exalting their namely, either questioning either questioning the Almighty in an attitude of unbelief and/or 105 own wisdom and understanding above that which which is Infinite and immeasurable. immeasurable. What Iyob that the creation of all an immense weight of evidence we have in the account of Iyob things is of such vital importance in the mind of hwhy! That hwhy would set apart the Shabbat—directing Shabbat—directing us to honor, memorialize, and remember His creation on the Seventh 106 Day —is still more evidence of the great importance which His handiwork should have in our hearts and minds. As for the permanent importance of the Shabbat, the Messiah also indicated the Torah would abide as the immutable Standard of Righteousness among His authentic followers, least of the commandments, and so and He further warned that those who break even the least of 107 teach others, would be called least in least in the Kingdom. In still another location, the Messiah warns that those who break the commandments will not enter into life:108 They Spirit in a faith which upholds the precepts will lose their reward for not walking by the Spirit in 109 110 of the Torah. Because of Satan’s “mystery of lawlessness,” so few people in our days realize that the Spirit of hwhy is actually in complete unison with His Torah! When Yisrael rebelled against His Word in the Torah they grieved His Spirit!111 Since hwhy 112 113 never changes, such lawless rebellion still grieves His Spirit today, and it will inheriting the Kingdom of hwhy.114 prevent violators of His Torah from inheriting the
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Psalm 90:2 Contrast Proverbs 3:5. For other instances which speak against preferring preferring our own wisdom above the Word of , see: Deuteronomy 12:8, Judges 17:6, 21:25 hwhy 106 Genesis 2:2-3, Exodus 20:8-11, 31:12-17, Psalm 92:1-5 (The title of Psalm 92 is: “A Psalm: A Song for the Shabbat”), Revelation 14:6-7 107 Matthew 5:17-19 108 That is, they will not be accounted worthy to attain to the First the First Resurrection (Luke 21:36)—what Sha’ul called the “out-resurrection” (see the Greek of Philippians Philippians 3:11). Only those will be accounted worthy who have been blessed and set and set apart because because they walked in His set His set apart Torah. apart Torah. Romans 7:12, Revelation 20:6 109 Romans 2:13, 3:31, 8:6-7 110 2Thessalonians 2:7-9, Daniel 7:25, Deuteronomy 13:1-4 111 Isaiah 63:9 112 Malachi 3:6 113 Ephesians 4:30-31 114 1Corinthians 6:9-10, Galatians 5:19-22, James 4:11, 1John 3:15, Revelation 21:8,27, 22:14-15. In this last text, text, the NKJV correctly shows the victorious are those who “keep His commandments”—meaning the commandments of His Torah—and these overcoming believers (1John 5:2-5) are contrasted with contrasted with those who will not enter the City: the dogs, sorcerers, fornicators, idolaters, and liars, meaning those who live in continual violation of the Torah. Lawlessness will disqualify anyone from inheriting ownership in the Kingdom. 105
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Tehillah 19:4-6 ♦ 4 … In them He has set a tabernacle for the Sun, 5 which is as a bridegroom coming out of his chamber, and rejoices as a strong man to run a race. 6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. Psalm 19:4-6 ♦
THE SUN: NOTHING IS HIDDEN FROM THE HEAT OF HEAVENLY JUDGMENT
Tehillah 19 mentions the pervasive pervasive heat of the Sun: it traverses from one end end of the heavens to the other and nothing nothing (on Earth) is hidden from its heat. The Sun is likewise likewise Iyob, and hwhy is speaking to Iyob as He indicates its use as an mentioned in the Book the Book of Iyob, agent of wrath in bringing judgment upon the wicked: 12 Have you commanded the morning since your days, causing the dayspring to know its place; 13 that it might take hold of the ends of the earth, and the wicked be shaken out of it? Iyob 38:12-13 It should be noted, first of all, how similar this text is to that which is seen in the Nineteenth Psalm: Psalm : Both Scriptures indicate indicate the Sun’s influence influence reaches to the ends of the earth and that nothing is hidden from from its heat! We further believe the above text (Iyob 38:12-13) is a clear reference by hwhy to His judgment upon Sodom and Gomorrah. For the Sun had risen on the land when hwhy rained fire and brimstone from heaven upon these quad cities,115 and we believe this burning judgment exploded forth from our Star, raining fire and brimstone upon the great multitudes of unrepentant, immoral reprobates who had completely overrun the region. Notice the wording wording of the account in B’raysheet/Genesis: 23 The sun had risen upon the earth when Lot came to Zoar. 24 Then hwhy rained upon Sodom and upon Gomorrah brimstone and fire from hwhy out of heaven; 25 and He overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. Genesis 19:23-25 Psalm 11 also mentions this fierce and irreversible judgment,116 and we remind readers both Psalm both Psalm 11 and Psalm and Psalm 19 are set within the Genesis Book of Book of Tehillim. Tehillim.117 Hence, we are not surprised these psalms contain recollections of the judgment on Sodom (from the 19:1-29 . And just as nothing heavens) as originally recorded in B’raysheet/Genesis in B’raysheet/Genesis 19:1-29. nothing is 115
Along with Sodom and Gomorrah, the surrounding cities of Admah and Zeboim were also destroyed (see Deuteronomy 29:23, Hosea 11:8, and Jude 1:7). 116 Psalm 11:6, Jude 1:7 117 The Genesis Book , or Book the Exodus Book , or Book Book 1, 1, is composed of Psalms Psalms 1—41; 1—41 ; the Exodus Book 2, 2, is composed of the Leviticus Book , or Book the Numbers Book , or Book Psalms 42—72; 42—72 ; the Leviticus Book 3, 3, is composed of Psalms Psalms 73—89; 73—89 ; the Numbers Book 4, 4 , is composed of Psalms the Deuteronomy Book , or Book Psalms 90—106 ; and the Deuteronomy Book 5, 5, is composed of Psalms Psalms 107—150. 107—150 . See page Psalms,” in the Companion Bible. 720, “The “The Psalms,”
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hidden from the heat of the Sun, so nothing is hidden from the eyes of the One who judges all: 21 For His eyes are upon the ways of a man, and He sees all his goings. 22 There is no darkness, nor thick gloom, where the workers of iniquity may hide themselves. Iyob 34:21-22 At the close of this age, hwhy will once more use the Sun to incinerate the rebellious with fire from heaven as His judgments fall upon the lawless and unrepentant nations of the earth. The sins of Sodom and and Gomorrah, now increasingly increasingly rampant worldwide, worldwide, will once Gomorrah . hwhy El Shaddai does not more receive the punishment of Sodom and Gomorrah. 118 change, and in His End-Time wrath, He will once more use the Sun to destroy the unrepentant with fire and brimstone: 8 And the fourth messenger poured out his bowl on the Sun; and power was given to it to scorch men with fire. 9 And men were scorched with great heat, and blasphemed the Name of Elohim, who has power over these plagues: and they repented not to give Him splendor. Revelation 16:8-9 119
“Global warming” is merely a precursor to this most severe, burning judgment—a relentless, fiery judgment which shall show, once and for all, that regardless of what man’s government may “legislate,” no abominable deed120 raised up against the knowledge of Elohim121 will ever be acceptable acceptable in the Courts of Heaven. In fearsome 122 fiery wrath, hwhy will burn the inhabitants of the earth for transgressing His immutable Torah—the Law of His Kingdom: 3 The earth shall be utterly emptied, and utterly laid waste, for hwhy has spoken this word. 4 The earth mourns and fades away, the world languishes and fades away, the lofty people of the earth do languish. 5 The earth also is polluted under the inhabitants thereof; because they have 123 transgressed the laws, violated the statutes, broken the everlasting covenant. 6 Therefore has the curse devoured the earth, and they that dwell therein are found guilty. Therefore, the the inhabitants of the earth are burned , and few men left. Isaiah 24:3-6
118
Malachi 3:6, 4:1-3 See the study and the tract on global warming at: http://www.yahuyahweh.org/iah http://www.yahuyahweh.org/iah.. 120 Leviticus 20:13, Romans 1:27, 1Corinthians 6:9-10 121 2Corinthians 10:4-5 122 2Peter 3:10-13 123 A reference to the Word of hwhy and His Age-Abiding Covenant, both of which have been commanded to 1000 generations. Deuteronomy 7:9, 1Chronicles 16:15, Psalm 105:8 One thousand generations will be anywhere from 40,000 to 100,000 years, and we are only about 70 generations from Abraham and 120 generations from Adam! This is nowhere near the 1000 generations generations prophesied! We further note that that the 1000th generation may extend quite longevity is restored restored to the duration duration seen before the Flood. Flood. The point is: the far beyond 100,000 years if man’s longevity Torah will still remain in effect for a very, very long time! 119
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Nothing is hidden from the burning heat of the Sun, and as we have seen, hwhy has already used this flaming agent of wrath to vent His fiery indignation upon Sodom and Gomorrah. And He will use the Sun yet again to execute execute His End Time wrath upon the unrepentant. In these Last Days, Days, the coming Heavenly Heavenly Judgment will will be an outpouring of 124 the fiercest burning wrath from hwhy El Shaddai upon all those who refuse to repent of 125 lawlessness and to turn Him with the whole heart. Tehillah 19:7-9 ♦ 7 The Torah of is perfect, returning the soul: the testimony of is sure, making wise the simple. 8 The statutes of are right, rejoicing the heart: the commandment of is pure, enlightening the eyes. 9 The fear of is clean, enduring for ever: the judgments of are true and righteous altogether. Psalm 19:7-9 ♦
hwhy hwhy hwhy hwhy hwhy hwhy
IYOB WAS PERFECT, AND UPRIGHT, AND ONE THAT FEARED ELOHIM
19, we now see David writing six different statements pertaining to the In Tehillah 19, various aspects of the Torah and mankind’s obedience to hwhy:
hwhy hwhy
is Sure … 1. The Torah is of is Perfect … 2. The Testimony of is Pure … 3. The Statutes of are Right … 4. The Commandment of are True … 5. The Fear of is Clean … 6. The Judgments of
hwhy
As can be seen from the above lines, we have placed the first, third, and fifth statements in bold print, and if the six statements are placed in pairs in pairs,, it will be noted each of these statement in its respective group: three is the first the first statement in I.
The Torah is of The Testimony of
is Perfect … is Sure …
II.
The Statutes of are Right … The Commandment of is Pure …
III.
The Fear of is Clean … The Judgments of are True …
hwhy
hwhy
hwhy
This is significant because of the way in which Iyob was described by the prophet Mosheh:126 A man came to be in the land land of Utz: Iyob was his name. 127 And the man, this very one, came to be perfect , , and upright , , and one that feared Elohim and turned from evil. feared Elohim Iyob 1:1 124
Deuteronomy 32:21-22, Psalm 11:6, 21:8-10, Isaiah 30:27, 33:14-16, 66:15-18, Nahum 1:5-6, Malachi 4:1-3, 2Peter 3:7, 10-12 125 Joel 2:11-14 126 For the case made regarding the authorship of the Book the Book of Iyob, Iyob , see the Companion Bible notes on page 666. 127 The Hebrew grammar pinpoints Iyob as being a very real and historical figure.
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Notice how the three attributes ascribed to Iyob precisely align themselves with the very things seen in Psalm in Psalm 19 regarding the Torah (and highlighted above highlighted above in the bold-font statements). We do not believe it is a mere coincidence that the Hebrew words in both locations have the very same root word ! These are given below for readers to compare: … There was a man in the land of Utz … Iyob 1:1 I. … and the man was perfect ( Mt , tahm) … Iyob 1:1 The Torah is of hwhy is perfect ( hm’mt, te-mee-mah) … Psalm 19:7 /straight ( rsy, ya-shar ) … Iyob 1:1 II. … and upright /straight ( The statutes of hwhy are upright /straight ( /straight ( Myrsy, yi-sha-rim, lit. “upright ones” ) … Psalm 19:8 feared ( ary , yi-ray ) Elohim III. … and one that feared ) Elohim … Iyob 1:1
The fear ( tary, yi-raht ) of hwhy is clean … Psalm 19:9 Below we show both texts, once more, and this time unbroken: … There was a man in the land of Utz, and the man was perfect and upright /straight, /straight, and one that feared feared Elohim … Iyob 1:1 The Torah is of hwhy is perfect … the statutes of hwhy are upright … the fear of hwhy is clean … Psalm 19:7,8,9 Tehillah 19, 19, then, also reflects on the manner in which Iyob walked before the Most High, and the psalm provides further confirmation that the prophet was one who walked by faith, keeping the perpetual ordinances of the Torah. As each of the six statements are viewed separately, we will visit many other Scriptures in the Book the Book of Iyob which provide still more support for the fact Iyob’s upright walk with Elohim was based on the immutable Torah of hwhy. But first, we will simply look at some striking evidence that that Iyob’s life was guided by the upright statutes of the Torah. THE TORAH , TESTIMONY, PRECEPTS, COMMANDMENTS, STATUTES, AND JUDGMENTS OF
hwhy
Do we have evidence which shows Iyob highly valued the words of the Most High? Do we have evidence he knew and walked in the Torah, Testimony, Precepts, Commandments, Statutes, and Judgments of hwhy? We do! At one point, the prophet prophet said this: 8 Oh that I might have my request, and that Eloah would grant my desire! 9 And that it would please Eloah to crush me, that He would let loose His hand and cut me off! 10 Then I should yet have comfort; and in the pain which spares not, I would rejoice that I have not denied the words of the Qadosh One. Iyob 6:8-10
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In this text, Iyob says that, even in death, he would rejoice in having not denied the words of the Qadosh (Set Apart) Apart) One! So we will look at some major evidence that that Iyob did walk according to the Word of hwhy in the Torah. against removing the ancient • We have evidence evidence that Iyob knew the commandment commandment against removing landmark: You shall not remove your neighbor’s landmark, which they of old time have fixed in your inheritance, which you shall inherit in the land which hwhy your Elohim gives you to possess. Deuteronomy 19:14 Accordingly, the Levites would later declare to all the men of Yisrael:
“Cursed be he that removes his neighbor’s landmark!” And all the people shall say, “Amein.” Deuteronomy 27:17 And Shelomo (Solomon) wrote likewise:
Remove not the ancient landmark which your fathers have set. Proverbs 22:28 So what about the prophet prophet Iyob? He, too, spoke against against the evil of changing landmarks landmarks which had been anciently established to permanently mark the property bounds of another: 1 Why, seeing times are not hidden from Shaddai: do they that know 128 Him not see His days? 2 Removing the landmarks, they violently take away the flocks and pasture them; 3 they drive away the donkey of the fatherless; they take the widow’s ox for a pledge; 4 they turn the needy out of the way: the poor of the earth all hide themselves. Iyob 24:1-4 We note that Iyob did not, in any way, speak favorably of those who removed boundaries which designated the property/inheritance property/inheritance of another person or family, and the prophet 129 equates such cowardly, lawless actions with the wickedness of those who abuse and steal from the weak weak and defenseless: defenseless: the fatherless and and the widow. • We also have evidence evidence that Iyob knew and kept kept the commandment regarding regarding the Jubilee—a commanded, fifty-year fifty-year cycle which had a remarkable ecomonic boost for any family which had lost lost its land through poverty: poverty: Through the Jubilee hwhy forbade that the land of others was not to be kept in perpetuity; the land must be returned to its original owners.130 128
Those that know Him and see His days (Genesis 1:14, 2:1-3, Exodus 12-14, 20:8-11, Leviticus 23:1-44, 25:1-55) are contrasted with those given to violence because they do not. 129 Revelation 21:8 130 In the Jubilee, the Fiftieth Year, land which had been purchased from a neighbor had to be returned to that man or to his family. Leviticus 25:10,23
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38 If my my land cries out against me, and the furrows thereof weep together; 39 if I have eaten the fruits thereof without money, or have caused the the owners thereof to lose their life: 40 Let thistles grow instead of wheat, and cockle instead of barley … Iyob 31:38-40 Notice Iyob referred to certain parts of his property as “my “ my land,” land,” and yet he also spoke of causing its owners to lose their lives. lives. What is this seemingly seemingly contradictory statement? statement? How could Iyob call it his land and land and then speak of causing its owners to lose their lives? th Was it really his his land, or not? The answer lies in the Jubilee, the 50 50 Year: According to the Torah, land could be purchased from a neighbor, but this purchase this purchase was more akin to bought to be used for an extended what we would would now call a “lease.” The land was was bought to period of time, but this time period would lapse in the Jubilee (in the 50 th year) when the land was returned either returned either to its owner, or to his family/descendants, family/descendants, if he had already passed away. While Iyob spoke of not causing the owners of his land to lose their lives, lives, we are provided with a sad contrast in King King Ahab and his wife, Jezebel. Jezebel. Ahab coveted the vineyard of Naboth so deeply that he became obviously dejected when unable to purchase it. The whole ordeal, evil as it was, noticeably noticeably affected his demeanor.131 But since Naboth had refused to sell the property to King Ahab, 132 Jezebel conspired within herself to kill Naboth so the vineyard could become Ahab’s.133 And this is just what occurred. Yet hwhy held Ahab responsible since he must have known his wife carried out her plan to acquire the possession possession of Naboth Naboth through treachery and murder. murder. So we have a tragic story of covetousness, murder, and stealing set in stark contrast to the prophet land which he held in custody Iyob’s refusal to do anything to harm the owners of the land which th until its release in the 50 Year. And we note that Iyob Iyob had long since been blessed blessed with 134 much wealth and prosperity for his ongoing integrity in this regard. Having established Iyob’s reverence over the Law of hwhy, we will now look briefly at each part of the six-pronged revelation of the Word of Elohim, especially as it relates to the life, suffering, and restoration of the prophet. 1. THE TORAH OF
IS PERFECT, RETURNING THE
SOUL, PSALM 19:7
Do we have evidence the Torah, or Teaching, of hwhy restored the being of His prophet Iyob? Iyob? Did the Teaching of hwhy cause the heart of Iyob to be returned and restored? Iyob had stated stated his longing for restoration: 2 Oh that I were as in months past, as in the days when Eloah preserved me; 3 when His lamp shone over my head, and by His light I walked through darkness. 4 As I was in the days of my youth, when the secret counsel of Eloah was over my tent; 5 when Shaddai was yet with me, my young men round about me; 6 when my steps were bathed in milk, and the rock poured out beside me rivers of oil! Iyob 29:2-6 131 132 133 134
1Kings 21:4-6 1Kings 21:1-3,6 1Kings 21:7-15 Iyob 1:3
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Did the Teaching/Torah of hwhy bring about this restoration and give Iyob the desire of his heart? It certainly certainly did. As we compare the word translated translated “turned” in Iyob 42:7, it is from the same root word as the one translated “returning/restoring” in Psalm 19:7: ←
bwya
Iyob (of)
tybs-ta
specifically the captivity
←
bs
spn
(the) soul
tbysm
returning
hwhyw
And YHWH
turned
←
hmymt
(is) perfect
←
←
hwhy
←
YHWH (of)
trwt
The Torah
Both words are from Strong 7725, bwv (shuwb), and this word is translated “return/ed” 391 times, “turn” 123 times, times, and “restore/d/ing” 39 times. Just as the planets planets turn/return in their courses around the Sun, even so, the Torah of hwhy turns back the soul of those who walk in its light. When appearing to Iyob, hwhy taught Iyob a great deal; but most of all, He taught the prophet just how little he knew!135 And this lesson must have been even more pronounced since Iyob was learning these things in the overwhelming greatness of His very Presence! Presence! Iyob repented before hwhy with much humility: 1 And Iyob answered hwhy and said, 2 I know that You can do all things, and that no purpose of Yours can be restrained. 3 “Who is he that hides counsel without knowledge?” Therefore, I have uttered what I did not understand; things too wonderful for me, which I knew not. 4 “Hear, I beseech you, and I will speak: I will demand of you, and inform Me.” 5 I had heard of You by the hearing of the ear, but now my eye sees You: 6 Therefore, I abhor (myself), and repent in dust and ashes. Iyob 31:38-40 The realization of how very little he knew, and the overwhelming majesty of the Presence of hwhy, were both essential to Iyob’s return, but it must be emphasized that he did not experience complete restoration until he prayed for (forgave) his three friends.136 Because Iyob had received the lovingkindness/chesed lovingkindness/chesed of hwhy, he could also impart that 137 to others. All in all, though, it was the teaching/torah138 of hwhy which made these 139 things possible by restoring/returning the soul soul of Iyob! In the Presence of hwhy, he had 140 been transformed by a renewed mind. 2. THE TESTIMONY OF
IS SURE, MAKING WISE THE SIMPLE, PSALM 19:7
In the story of Iyob, we read of his encounters with both men and hwhy; and time after time, we see men challenging and questioning questioning the wisdom of fellow fellow men. More importantly, though, are the instances in which hwhy questioned man’s wisdom: 135
Iyob 38:1—41:34 Iyob 42:8-10, Proverbs 11:17, Matthew 6:12-15, 18:21-35 137 Matthew 5:7, 1John 4:19-21 138 Iyob 38:1—41:34 139 Which we may continually experience experience through prayer: John 17:24, 2Corinthians 3:17-18, Hebrews Hebrews 4:14-16, 10:19-22 140 Romans 12:2 136
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1. He first questions questions the wisdom/knowledge wisdom/knowledge of Iyob. Iyob 38:1 - 41:34 2. And then, then, with wrath kindled, kindled, hwhy strongly rebukes the three men who refused to speak in a way that honored His Qadosh Name: And it was so, that after hwhy had spoken these words to Iyob, hwhy said said to Eliphaz the Temanite, “My wrath is kindled against you, and against your two friends: for you have not spoken of Me the thing that is established, as has My servant Iyob. Iyob 42:7 This was a major error (and, perhaps, the major error) committed by the three friends: They never spoke the Qadosh Name of hwhy or held that Name forth in a manner which honored Him. Him. “The fear fear of hwhy is the beginning of wisdom!”141 As hwhy said through the prophet Micah: … “the man of wisdom will see Your Name.” Micah 6:9 But the Scriptures never teach the fear of the “LORD,” or the fear of “God,” or the fear of “Adonai,” to be the beginning of wisdom because “LORD,” “God,” and “Adonai” are not His Name His Name:: they are merely titles. And none of those three titles, titles, in any way, constitute the Qadosh Memorial Name of hwhy which He commanded to all 1000 generations142 —a time span of what will easily be 40,000 plus years! years! The Messiah teaches all all those who desire to follow Him that honoring the Father’s Name is of great and preeminent spiritual importance: After this manner, therefore, you pray: “Our Father, Who art in the heavens, Your Name be set apart.”143 And this is where so many today have chosen to adhere to man’s wisdom instead of the understand spiritual principles for wisdom of the Most High. We do not have have to fully to fully understand spiritual them to work . For instance, we are are commanded to forgive others, others, even when we do not 144 necessarily feel like doing so. But walking in obedience over the matter, we soon learn that forgiveness releases us as much or more than it releases the one who offended us. Walking by the Spirit, over time, we grow in this practice, and forgiving others actually becomes a privilege and and an honor. And on many fronts, we we discover there is great great spiritual power, yes, even joy, as we obey in this matter. matter. Can anyone claim claim to fully understand everything involved everything involved in the act of forgiveness? forgiveness? Can anyone claim to fully fully understand all that goes on (physically, emotionally, emotionally, and spiritually) inside a person when authentically pray for true blessings to be they actively forgive others and when they authentically pray
hwhy
141 142 143 144
Proverbs 9:10 Exodus 3:14-15, Deuteronomy 7:9, Psalm 105:8 Matthew 6:9-10 Matthew 6:12-15, 18:21-35
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given to such offenders?145 Of course not! But those who who have walked walked in the reality of 146 147 these things for an extended period of time also know —having proven —having proven to themselves works! based on experiential obedience: Forgiveness works!
hwhy
It is no different with honoring the Name of : People will will come up with 1001 148 149 150 151 excuses not to speak, praise, honor, and give thanks to the Name of . But they are all excuses, and they all originate in the pride of man’s opinions, opinions, at some level. And even many who should know better have opted for a tradition of man by substituting the title “Adonai” where Scripture has inspired nothing less than the Qadosh Name of hwhy. This sets them at variance with with the Messiah, who sternly warns warns His followers that not even parts even parts of letters within the Torah or Prophets will pass away until all things are th 152 fulfilled. According to the 115 Psalm, Psalm, those who will not honor His Name are somehow taking honor to themselves:
hwhy
hwhy
Not to us, not to us, , But to Your Name give honor. Psalm 115:1 This psalm indicates those who are not seeking honor for themselves will also give honor to the Name of . However, the converse is also true: Those who seek honor for 153 themselves (that is, those who are walking in pride) will simply not honor the Name of hwhy, even if they must provide religious-sounding excuses, or misunderstood Scripture
hwhy
145
Matthew 5:43-48 John 8:31-32 147 Romans 12:2, Ephesians 5:17 148 Ruth 2:4. Even pagan kings/queens knew and uttered the uttered the Name of hwhy in the days of old! Exodus 5:1-2, 8:810,28-29, 9:27-30, 10:7-8,11,16,24, 12:30-32, 2Chronicles 36:23, 36:23, Ezra 1:1-3, 1Kings 10:1-9 10:1-9 If pagans kings uttered the Name of hwhy, do we do well to merely theorize that the people of the Most High have no right, or obligation, to any longer honor/utter/proclaim honor/utter/proclaim that Great Name? The man-made, Jewish tradition tradition which nullifies the Word of commandment-nullifying tradition (and the Messiah rebuked all such traditions, Mark 7:7hwhy in this regard is a commandment-nullifying 13) and it wrongly justifies silence justifies silence over the issue of speaking His Name. (The prophet Jeremiah would never buy into such a false, baseless argument. Jeremiah 20:8-9) While the Jewish refusal to speak the Name of hwhy is pawned off as “reverence,” we rather see it as a fulfillment of the Word of hwhy which shows us who yet remains in spiritual bondage . For hwhy declared of those Yisraelis who returned to Egypt (a type of bondage) that His Name would no more be heard out of their mouths! mouths! Jeremiah 44:26 However, the prophet Malachi Malachi indicated honoring the Name of hwhy would be the deciding factor in discerning between those who serve hwhy and those who serve Him not. Malachi 3:16-18 Thus, we see honoring the the Name was also the deciding factor between between Iyob and his three friends! For the wrath of hwhy was kindled against the three friends for not speaking of Him the thing that was uttered the Qadosh Name of hwhy. And all the while established (i.e., (i.e., His Name)! Name)! The three men never uttered the while hwhy was rebuking them, them, He was exalting His servant Iyob—who did speak in/honor His Set Apart Name! Iyob 42:7-8, James 5:10-11 Finally, those who know and love their Messiah also know that He spoke much of honoring/declaring honoring/declaring the Father’s Name. Matthew 6:9, John 5:43, John 17:6,12,26, Revelation 2:13, 3:8, 11:18, 14:1, 15:4, 22:4 149 Psalm 7:17, 54:6, 113:1, 135:1,3, 148:5,13 150 Malachi 1:6, Matthew 6:9 151 Psalm 106:47, 122:4, 140:13 152 Matthew 5:17-20. Note: All Note: All things will not be fulfilled until the 1000 generations prophesied in the Torah have all come to pass. (See Deuteronomy 7:9, 1Chronicles 1Chronicles 16:15, and Psalm 105:8) Since we are only some 70 generations from Abraham—and only around 120 generations from Creation—the completion of this prophesied time span is still many thousands of years in the future! 153 John 5:44 146
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(taken out of context), to justify justify their position. position. Yet it is still pride to completely ignore Memorial to and/or to set aside something which hwhy so emphatically states will be His Memorial to 154 thousand generations prophesied in the Torah! all one thousand generations These are the words of hwhy to Name: Mosheh concerning His Memorial Name: 14 And Elohim said to Mosheh, “I am that I am.” And He said, “Thus shall you say to the sons of Yisrael: I AM has sent me unto you. 15 And Elohim said moreover to Mosheh, “Thus shall you say to the sons of Yisrael: hwhy , the Elohim of your fathers, the Elohim of Abraham, the Elohim of Yitschak, and the Elohim of Ya’acob, has sent me unto you. This is My Name to the Ages, and this is My Memorial to all generations.” Exodus 3:14-15 And great are the blessings blessings for those who truly truly seek to honor His age-abiding Name. To be sure, we are not referring to those who are simply using the Name of hwhy to claim spiritual one-upmanship over others; we refer to authentic servants authentic servants of the Most High who 155 walk in reverent awe before His great Name. These wholehearted believers are being blessed with an immense, yet ever increasing, spiritual light; the understanding they gain from the Word and the Presence of hwhy are ever progressing. progressing. And such is the litmus test for truth: Walking in the light of truth will always lead to even more truth, to even greater light, and to even fuller understanding.156 3. THE STATUTES OF
ARE RIGHT, REJOICING THE
HEART, PSALM 19:8
While the statutes of hwhy will surely rejoice the heart of heart of those who delight in 157 them, His statutes will also rejoice the hearts of those who are recipients of its directives!158 Regarding this rejoicing Iyob stated: 12 Because I delivered the poor that cried, the fatherless also, that had none to help him. 13 The blessing of him that was ready to perish came upon me; and I caused the the widow’s heart to sing for joy . Iyob 29:12-13 And are there statutes there statutes of hwhy which would cause the widow’s heart to sing for joy? 159 Absolutely! The Feasts Feasts of hwhy are perpetual statutes, and hwhy intends that the needy
(And that hwhy especially included a directive over His Name in one of the Ten Words [Commandments] is still further evidence as to the enduring nature if its importance! Exodus 20:7 The honor due His Name is certainly one of the weightier aspects of the Torah, and the Messiah tells us to pay special heed to such things. Matthew 23:23 155 Zephaniah 3:12, Malachi 2:5-7 156 Psalm 111:10, 119:98-100, Proverbs 4:18, John 14:21 157 Psalm 1:1-3, 119:111, 162, 174, Jeremiah 15:16, Isaiah 64:5, Romans 7 :22, Galatians 5:22 158 Proverbs 29:2 159 Exodus 12:11-14,17, Leviticus 16:29-31, 23:14,21,31,41 154
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will be cared for 160 through His through His social security program as widows and orphans receive 161 care and sustenance at His harvest Festivals! 10 And you shall keep the Feast of Weeks to hwhy your Elohim with a tribute of a freewill offering of your hand, which you shall give to hwhy your Elohim, according as hwhy your Elohim has blessed you. 11 And you shall rejoice before hwhy your Elohim, you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite that is within your gates, and the stranger, and the fatherless , and the widow , that are among you, in the place which hwhy your Elohim has chosen to place His Name there. 12 And you shall remember that you were a bondman in Egypt: and you shall observe and do these statutes. 13 You shall observe the Feast of Tabernacles seven days, after that you have gathered in from your threshingfloor and from your wine-vat. 14 And you shall rejoice in your feast, you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, the stranger, and the fatherless , and the widow , that are within your gates. 15 Seven days shall you keep a solemn feast to hwhy your Elohim in the place which hwhy shall choose: because hwhy your Elohim shall bless you in all your increase, and in all the works of your hands, therefore you shall surely rejoice. 16 Three times in a year shall all your males appear before hwhy your Elohim in the place which He shall choose; in the Feast of Unleavened Bread, and in the Feast of Weeks, and in the Feast of Sukkot/Tabernacles: and they shall s hall not appear before hwhy empty: 17 Every man shall give give as he is able, according to the blessing of hwhy your Elohim which He has given you. Deuteronomy 16:10-17 While mercenary ministers will not like the statement, the Word of hwhy indicates a significant part of the tithe—the tithe to be given be given as food sustenance during the Feasts 162 (and which was subsequently kept in storehouses because it was food )—was also to be shared with the widows and orphans as well as with the Levite (minister). 163 This tangible care most certainly caused a widow’s heart to sing for joy as she came away from the Feasts of hwhy with a significant amount of food towards carrying her through to the next harvest/Feast cycle. cycle. Other Scriptures may also be found which set forth 164 statutes to assure that the widow and fatherless have their necessary food. We assert Iyob’s care for the widow was in this same vein, and as the prophet testified, his concern caused those dear hearts to sing for joy. The statutes of hwhy are right, rejoicing the heart … Psalm 19:8 160
James 1:27 In Vayyikra/Leviticus Vayyikra/Leviticus 23:1-2 (and 4), hwhy says, “These are My Feasts/Appointed Feasts/Appointed Times!” While hwhy later said He hated Yisrael’s feasts (Isaiah 1:14), He never spoke of hating those which were His! 162 Malachi 3:8-10 (and it was also kept in storage before it was given! 1Corinthians 16:2) 163 Thus, when James wrote, “Pure and undefiled religion in the sight of our Elohim and Father is visiting widows and orphans in their distress,” (James 1:27) … he was certainly including the Feasts of hwhy, wherein these needy individuals received food sustenance much in the same way that many today seek to provide something for the poor during certain holidays in the USA. However, the sustenance given to widows and orphans at the Feasts of hwhy was far more tangible since it would provide much more, and would last far longer, than just two or three meals. 164 Exodus 22:22, Deuteronomy 10:16-19, 14:28-29, 24:17-22, 26:12-16, 27:19 161
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4. THE COMMANDMENT OF
IS PURE, ENLIGHTENING THE
EYES, PSALM 19:8
A commandment from His lips! And I have not gone back. I have stored up the words of His mouth more than my portion. Iyob 23:12 We see Iyob storing up, as treasure, the commandments of hwhy, the words of His mouth, even as one would store necessary food.165 But physical food physical food also also enlightens/gives life to the eyes, as we see in the case of Jonathan: But Jonathan heard not when his father charged the people with the oath: therefore, he put forth the end of the rod that was in his hand, and dipped it in a honeycomb, and put his hand to his mouth; and his his eyes were enlightened . 1Samuel 14:27 Physical food enlightens the eyes; the pure commandments of hwhy do likewise. The beyond that which one can get spiritual sustenance of the Word of hwhy is, in many ways, beyond that 166 from physical food. We also see the commandments of hwhy gave light to Iyob’s eyes when he walked through the darkness:167 1 Moreover Iyob continued his parable, and said, 2 Oh that I were as in months past, as in the days when Eloah preserved me; 3 when His lamp shined upon my head, and when, by His light , , I walked through darkness. Iyob 29:1-3 And the commandment of hwhy gave light to Iyob’s eyes in still another way: 1 I made a covenant with my eyes; how then should I look upon a virgin? 168 2 For what is the portion from Eloah above, and the heritage from Shaddai on high? 3 Is it not calamity to the unrighteous, and disaster to the workers of iniquity? 169 Iyob 31:1-3 Iyob also spoke against the idolatry involved in worshipping the host of heaven170 —the luminaries which hwhy created to give light on the earth:171 26 If I have beheld the Sun when it shined, or the Moon walking in brightness, 27 and my heart has been secretly enticed, 165
Genesis 43:2, Proverbs 6:6-8 John 4:31-34, Jeremiah 15:16, Ezekiel 2:8 - 3:4, Revelation 10:8-11 167 Psalm 119:105, John 8:12 168 Matthew 5:27-28 169 This is another assertion by Iyob that the calamity/disaster which came upon him had nothing to do with breaking the commandments of hwhy. 170 A sin to which Yisrael succumbed succumbed on many occasions: occasions: Deuteronomy 4:19, 17:3, 2Kings 17:16, 21:3,5, 23:4-5, Jeremiah 8:1-3, 19:10-13, Zephaniah 1:4-6, Acts 7:41-43 171 Genesis 1:14 166
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and my mouth has kissed my hand: 28 this also were an iniquity to be punished by the judges; for I should have denied El that El that is above. Iyob 31:26-28 eyes ,” he When David wrote, “The “The commandment of hwhy is pure, enlightening the eyes,” was referring to the light which he knew from personal experience, but he was also recounting the light in which the prophet Iyob had long-since walked! 172
The opening of Your Words gives light: it gives understanding to the simple. Psalm 119:130 Things are no different in this day and time, except that darkness more greatly covers the earth than ever before.173 The Enemy has sown tares 174 which promote darkness, and the only way for a believer to see through all the deception is by the light of His commandments. commandments. Through Daniel, it was was prophesied that the spirit of the anti-Messiah anti-Messiah 175 would “think “think to change the times and the laws.” laws .” And this is precisely what we now 176 have in Satan’s “mystery of lawlessness” —the demonic scheme 177 orchestrated to dupe the masses into all-out rebellion against the Torah of hwhy and His Messiah.178 In opposition to this lawlessness, the Messiah proclaimed He and His followers would be 179 keeping the commandments of the Torah until His return. The King of Yisrael asserted 180 that the Law of hwhy would outlast even the heavens and the earth! Yet many today are willingly accepting an increasingly widespread belief that the Savior did away with the Law. Now more than ever, it is only His commandments commandments which can shine light on 181 this darkness and, thereby, make us wiser than the Archenemy of His Kingdom. 5. THE FEAR OF The fear of
IS CLEAN , ENDURING FOREVER, PSALM 19:9
hwhy is clean, and Iyob spoke of having clean hands:
182
7 If my step has turned out of the way, and my heart walked after my eyes, and if any spot has cleaved to my hands : 172
Psalm 19:8 Isaiah 60:2, Amos 8:11, 2Timothy 4:3-4 174 Matthew 13:24-43 175 Daniel 7:25 176 2Thessalonians 2:7-10, Revelation Revelation 13:11-17. These, however, were not the first prophetic prophetic warnings of the antiMessiah! The Law of hwhy reveals that which is, and that which was, and that which is to come. Revelation 1:8 So we see many centuries earlier that hwhy warned all Yisrael, through Mosheh, regarding the lawless nature of this spirit; and the clear indications were/are that, even if one should come forth with great signs and wonders, if such a person thinks to turn us away from the immutable Torah, that person is a false prophet. Deuteronomy 13:1-4 Having gone far from the Torah, modern-day churchianity plays plays right into the hands of the Adversary and his mystery of lawlessness; in denying the ongoing permanence and immutability of the Torah, many are being helplessly pulled into this vortex of iniquity. iniquity. And any who do not allow the commandments of hwhy to make them wiser than the Enemy (Psalm 119:98) will succumb to this error of anti-Torah lawlessness. 177 1Tinothy 4:1-5 178 Psalm 2:1-3 179 Matthew 5:17-20, Acts 24:14, Romans 2:13, 3:31, 8:7, 1John 5:2-3, Revelation 12:17, 14:12, 22:14 (NKJV) 180 Matthew 5:18, 24:35, Mark 13:31, Luke 16:17, 21:33, Psalm 119:89 181 Psalm 119:98 182 Psalm 24:3-4 173
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8 Then let me sow, and let another eat; yes, let the produce of my field be rooted out. Iyob 31:7-8 clean , but the question is, “Was there Walking in the light of hwhy, Iyob was generally was generally clean, nothing left nothing left to be cleansed?” cleansed?” “Was Iyob in need of further cleansing?” Recall, once more, the leading words in each of the three couplets: “The Torah of hwhy is perfect … the statutes of hwhy are right/upright … the fear of hwhy is clean” … Psalm 19:7,8,9 (excerpts) Taking the end of end of each phrase gives us the following pattern: Perfect … upright … clean. And perhaps some readers will have already noticed that the description of Iyob did not quite fit this pattern! pattern! If we are to be consistent, consistent, the pattern which which is formed from the above words should have described Iyob as the following: And the man, this very one, came to be perfect , , and upright , , and clean clean … clean because he was still in the process of being Yet the Scriptures do not say Iyob was clean because of being cleansed ; he was certainly clean, clean, in a general sense; yet anyone who knows the Word of hwhy would concur that Iyob was still not fully not fully purified ; he was living the life of one who feared hwhy and so, the cleansing was still an ongoing process—a process that only occurs through actively cultivating the fear of hwhy: A man came to be in the land land of Utz: Iyob was his name. And the man, this very one, came to be perfect , , and upright , , and one that feared Elohim and turned from evil. feared Elohim Iyob 1:1 All of life is (or at least should be) a cleansing process. And this is especially true for those who have faith in the Messiah. This is why it is written concerning the time of the End: 33 And they that are wise among the people shall instruct the many; and they shall fall by the sword, and by flame, by captivity, and by spoil, many days. 34 And when they fall, they shall be helped with a little help; but many shall cleave to them with flatteries. 35 And some of the wise shall fall, to try them , and to to purge and to to make them white , to the time of the end: for it shall yet be for the time appointed. Daniel 11:33-35 A bit later, Daniel wrote these words from the heavenly messenger, and we see they are very similar to what is cited just above: 38
9 And he said, “Go your way, Daniel. For the words are closed closed up and sealed till the time of the end. 10 Many shall be , and made be purified made white , and tried tried ; but the wicked shall do wickedly: and none of the wicked will understand, but the wise shall understand.” Daniel 12:9-10 We understand the many things believers must suffer in this present life are incidents which are intended to try them in the fire and to purify them.183 Even so, Sha’ul testified followers of the Messiah must encounter and pass through many tribulations to enter into the Kingdom of heaven: 21 And when they had preached the Good News to that city, and had made many disciples, they returned to Lystra, and to Iconium, and to Antioch, 22 confirming the souls of the disciples, exhorting them to continue in the faith, and that through through many tribulations we must enter into the Kingdom of Elohim. Acts 14:21-22 So we do not believe it it was any different different with Iyob: the prophet belonged to the Most Most High and the Sovereign Creator would see to it that Iyob was fully fully cleansed. A key part of the purification process in this life involves hwhy bringing us to the place where, relatively speaking , we hate our lives in this present age: If any man comes to Me, and hates not his father, and mother, and wife, and children, and brothers, and sisters, yes, and his own life also, he cannot be My disciple. Luke 14:26 Many cults misunderstand this misunderstand this Scripture, and they gladly (and ignorantly) misinterpret it misinterpret it for their their own designs. However, eSwhy was not teaching us to literally hate anyone!184 For if eSwhy had taught us to hate our father and mother, He would have also been teaching against the Fifth Commandment,185 and this is something which He absolutely would not and could not do!186 In other Scriptures, the Messiah directly teaches the ongoing authority of the Fifth Commandment, and He clearly upheld its importance and immutability.187 So much so that, when rebuking the Pharisees for their man-made, commandment-nullifying commandment-nullifying traditions, eSwhy indicated children are to care for their aging or debilitated parents, if the time comes when they are unable to care for themselves! 188 And if eSwhy had been teaching in Luke 14:26 that husbands are to hate their wives, then He would have also been teaching against the Sixth and Seventh Commandments
183 184 185 186 187 188
Hebrew 12:3-11, 1Peter 4:12-14 > 1Peter 4:1-2 1John 4:7-10 Exodus 20:12 Matthew 5:17-20 Matthew 19:17-19 Mathew 15:1-9, Mark 7:5-13
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regarding murder/hate and adultery.189 Again, a false interpretation of the text in question introduces an avalanche avalanche of erroneous and glaring glaring contradictions! For the apostle Sha’ul Sha’ul 190 was personally was personally instructed by by the Messiah, and he directed husbands to love their 191 wives, even if those wives were unbelievers!192 Nor can this Scripture can be taken to mean that fathers fathers could hate their children. For eSwhy had directed children should never 193 be hindered in hindered in coming to Him! And Sha’ul wrote that parents were to exhibit the love 194 of hwhy in raising their children! Further, believing fathers who intentionally fail to infidels!195 provide for their families are said by Sha’ul to be worse than infidels! So what is eSwhy really saying in in Luke 14:26? The Messiah’s words words cannot be taken literal sense, but must be interpreted in a relative sense: Compared to our love for in a literal sense, hwhy and His Messiah, the love we have for our family will be far less and, at times, it may appear to appear to the outside onlooker as as hatred. But even this “lesser “lesser love,” if you will, will, will still easily outshine the love that someone in the world has for his parents, his wife, and his children! So the words of the Messiah Messiah in Luke 14:26 must must be interpreted in a relative sense, sense, and His meaning here is surely one of detachment of detachment : Believers must have a sober, a sober, though certainly not calloused, detachment from the things of this world, so that they are not wrongly, or unduly encumbered with emotional drains that hinder the Good News and its effectiveness. Otherwise, the cares and worries of the world will choke out the Word: “And that sown among the thorns is he who hears the word, and the worry of this age and the deceit of riches choke the word, and it becomes fruitless. Matthew 13:22 (Mark 4:18-19) This explains an otherwise obscure passage which Sha’ul wrote as he warned the Corinthians believers not to let the cares and worries of this age bear upon them too heavily: 29 But this I say, brothers, the time is short: it remains, that both they that have wives be as though they had none, 30 and those who weep, be as though they wept not; and those that rejoice, be as though they rejoiced not; and those that buy, be as though they possessed not, 31 and they that use this world, as not abusing it: for the fashion of this world is passing away. 1Corinthians 7:29-31 These words sound so cold and indifferent until we see them in light of the Messiah’s warning not to be unduly burdened with burdened with the cares and worries of this age. We must not 189 190 191 192 193 194 195
Exodus 20:13-14 Galatians 1:11-12 Ephesians 5:25-31, Colossians 3:19 1Corinthians 7:12 Matthew 19:14, Mark 10:14, Luke 18:16 Ephesians 6:4 1Timothy 5:8
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love the world or the things in the world in a way that breeds lust , pride, pride, and covetousness: covetousness: 15 Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the boastful pride of life, is not of the Father, but is of the world. 17 And the world passes away, and the lust thereof: but he that does the will of Elohim abides to the Age. 1John 2:15-17 So those who love the world walk in its many acceptable lusts—lusts which violate the immutable Torah. In contrast, those who hate hate the world have rejected rejected its idolatrous, idolatrous, carnal lusts. The context shows that all of this simply means means we are not to love anything in a lustful, idolatrous idolatrous fashion by placing it above the Most High. And so, Yochanan (John) appropriately and contextually ended this entire letter by by exhorting his hearers: Little children, keep yourselves from idols. Amein. 1John 5:21 So this explains what it means to hate our lives in this present present world. Yet even that is still relative! relative! The apostle Sha’ul certainly certainly hated his life in this present present world, rather 196 preferring to depart and be with the Messiah. Even so, this does not mean overcoming believers either feel, or project, a cynical attitude towards life.197 True believers are not cynical towards life; they are not cynical towards people (and this even includes their enemies!198); and they are not cynical towards the many beautiful things which hwhy has created for our enjoyment!199 Believers should actually get more joy and more enjoyment from life because of their their outlook on life and because because of their upright walk. walk. So hating our life in this present world does not imply true believers are to be hateful towards anyone; but it does mean they know themselves to be strangers and sojourners in the earth:200 authentic believers look for a City whose Architect and Builder is hwhy; they know their citizenship is in heaven.201 This is how we understand the words of the Savior (Luke 14:26) in regard to hating our lives lives in this present world. And many Scriptures attest to the truth of this interpretation. Through his pain and loss, loss, Iyob was brought to the same same place: he had lost all attachment to the things things of this world. And we understand this to be the ultimate meaning behind why he cursed the day he was born: 196
Philippians 1:21-24. His only concern in remaining was to help believers enter the Kingdom as victorious followers of the Messiah. 197 More than anyone else, believers are intended to enjoy life and see good days! Psalm 34:12-16, 1Peter 3:8-12 And oftentimes, our joy and blessings in life are far are far beyond those beyond those who do not believe, because one can only see and enjoy the most wonderful aspects of life by abiding in Him—by living and walking in/with the Savior! Acts 17:28, Galatians 5:22 (love, joy, peace) 198 Matthew 5:43-48 199 Psalm 136:4-9, 25 200 Psalm 39:12, 119:19, 2Peter 2:11-12 201 Philippians 3:20
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1 After this Iyob opened his mouth and cursed the day of his birth. 2 And Iyob spoke, and said, 3 “Let the day perish on which I was born, and the night it was said, ‘A male child has been conceived.’ 4 Let that day be darkness. Let not Eloah from above seek for for it, nor let light shine upon it. 5 Let Let darkness and the shadow of death buy it back, let a cloud dwell on it, let all that blackens the day frighten it. 6 That night — let let darkness seize it. it. Let it not be be included among he days of the year, let it not come into the number of the months. Iyob 3:1-6 The suffering of Iyob led led him to hate his life in this present world. world. In reading these words, few of us can imagine the deep level of anguish which this man must have felt, but hwhy surely used his pain and suffering—driven as they were by such an immense loss—to bring Iyob to a place of greater spiritual humility and fruitfulness; and as a result of the entire ordeal, the prophet also possessed a proper a proper detachment from detachment from absolutely 202 anything this present world had to offer. 6. THE JUDGMENTS OF
ARE TRUE, AND RIGHTEOUS TOGETHER, PSALM 19:9
It is easy for unlearned and/or unconverted people to view only a single judgment of hwhy and to then become sinfully sinfully critical of an an infinitely loving and just just Creator. For instance, more than one person has vehemently objected to the entrance of Yisrael into Kena’an (Canaan) and claimed hwhy was cruel and unjust for commanding His people to engage in the wholesale slaughter of entire cities—including men, women, and 203 children. But recall the words of hwhy to Abraham which He spoke hundreds of years earlier regarding these inhabitants of the land: 13 And He said to Abram, “Know assuredly that your seed will be a sojourner in a land that is not theirs, and they shall serve them; and they shall afflict them four hundred years. 14 But also that nation which they shall serve I will judge; and afterwards they shall come out with great substance. 15 And you shall go to your fathers in peace; you shall be buried in a good old age. 16 And in the fourth generation they shall come here again; for the iniquity of the Amorites is not yet full. Genesis 15:13-16 In the days of Abraham, the iniquity of the Amorite was not yet full; it had not reached its worst stages; it it had still not reached reached “critical mass.” mass.” Consequently, hwhy would not have been just in driving them out and dispossessing dispossessing them of the land. So what was the the nature had finally reached to of their iniquity when it had finally to its fullest and most most lawless state? state? Those who object to these Canaanites having been put to death at the mouth of the sword have Vayyikra/Leviticus. Throughout not read, or understood, the clear Word of hwhy in Vayyikra/Leviticus. chapter 18, hwhy repeatedly warns His people against sexual immorality: 202
1John 2:15-17 Deuteronomy 3:1-6. We further learn that Og, king of Bashan, numbered amongst the giants of the land. (See Deuteronomy 3:8-11) The giants were men who utterly corrupted corrupted the earth before the Flood, and after the Flood, they had a part in corrupting the inhabitants of Canaan. 203
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• hwhy warns His people against various forms of incest: incest: Leviticus 18:6-18. • hwhy warns His people against having sexual relations during a woman’s monthly 204 uncleanness: Leviticus 18:19. • hwhy warns His people against adultery: Leviticus 18:20. • hwhy warns His people against offering children in the fire to Molech (another perverted sexual rite which answers to/corresponds with the modern-day lust, 205 irresponsibility, irresponsibility, and murder behind abortion ): Leviticus 18:21. • hwhy warns His people against homosexuality: Leviticus 18:22. • hwhy warns His people against either men or women venting sexual lust on/with animals: Leviticus 18:23. Yet, still in chapter chapter 18, hear now the summary summary of all these things. things. When concluding the entire discourse to Yisrael through Mosheh, hwhy says: 24 Make not yourselves unclean in any of these things; for in all these have the nations which I am casting out before you made themselves unclean . 25 And the land has become unclean; and I visit the iniquity thereof upon it, and the land vomits out its inhabitants. 26 But you shall observe My statutes and My judgments, and shall not commit any of all these abominations: the home-born, and the stranger that sojourns among you; 27 ( for all these abominations have the men of the land done, who were before you, and the land has been made unclean ); 28 that the land does not vomit you out, when you make it unclean, as it vomited out the nation that was before you. 29 For whoever commits any of these abominations, even the souls that commit them shall be cut off from among their people. 30 And you shall observe My charge, that you commit not any of the the abominable customs which were committed before you ; and you shall not make yourselves unclean therein: I am hwhy your Elohim. Leviticus 18:24-30 So we see why hwhy decreed such a great great slaughter of the inhabitants inhabitants of Canaan: These people were so severely judged with wholesale slaughter because they had sunken into the irreparable depths of disease-laden, mind-twisting, mind-twisting, society devastating sexual immorality. Not only was homosexuality homosexuality rampant, rampant, but lust was so was so unchecked that unchecked that men and women were venting venting their desires with with animals! They had sunken to such such depths of Judgment which decreed their execution was the most just, iniquity that the Heavenly the Heavenly Judgment which loving thing which could be done to remedy the situation at that time. time. merciful, and loving thing The point is: To gather the truth over any judgment of hwhy, it may be necessary to compile facts which are oftentimes oftentimes unattainable. However, in our human limitations, limitations, this is seldom is seldom possible over most situations. situations. And if certain words, or actions, of the Most High are viewed from a superficial, human point of view, only error will be deduced. This is why those who foolishly reject the Most High due to some seeming some seeming contradiction, contradiction ,
204
See also Ezekiel 18:5-6 And since we earlier addressed Luke 14:26 (words of the Messiah which some erroneously interpret by applying them in a literal sense), either abortion abortion or utter desertion/abandonment exemplify what it means to literally hate one’s children. 205
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or due to some seeming some seeming unfairness (either in the Scriptures or in one’s personal life), are 206 not wise. By way of introduction, we provide the above discussion to underscore what Psalm what Psalm 19 so strongly assures us: The judgments of hwhy are true and they are righteous together . If, or when, we realize how certain of His judgments fit into the overall picture of His age-enduring plans, then we we will also find ourselves ourselves to be at peace. peace. And if it is not possible to understand perplexing situations, or extremely difficult and trying circumstances,207 then we must trust that, one day, we will most assuredly look back in time and realize there was no unrighteousness in anything which hwhy had either done or 208 total of the judgments of hwhy will allowed! When combined across the ages, the sum the sum total of be seen to be completely completely righteous! While anyone in Iyob’s Iyob’s position would be tempted tempted to think the judgments of El Shaddai are not righteous and true, the faithful believer knows better. A number of Scriptures in Iyob in Iyob address this very issue. issue. And, of course, course, these texts indicate the judgments of hwhy are true and completely righteous. Elihu said this regarding the judgment of hwhy: 11 For the work of a man He will render unto him, and cause every man to find according to his path. 12 Yes, surely El will not do wickedly, neither will Shaddai pervert judgment . Iyob 34:11-12 So many today deny the Almighty209 by accusing Him of being unrighteous or by claiming He has somehow somehow perverted judgment. judgment. But the prophet Elihu had much much more to say in defense of the Almighty’s judgment: 5 Behold, El is mighty, and despises not any: He is mighty in strength of heart. 6 He does not preserve the life of the wicked, but gives judgment to the poor/afflicted. Iyob 36:5-6 A bit later, we hear Elihu asserting that no one can accuse the Most High of unrighteousness over anything He does: 22 Behold, El is exalted in His power: who, like Him, is a teacher? 23 Who has appointed upon Him His way? And who has said, “You have worked unrighteousness?” Iyob 36:22-23 Shaddai, we cannot find Him out! Excellent in power, and in judgment , , and great in righteousness: He will not afflict. 210 Iyob 37:23 206 207 208 209
Psalm 14:1 And on so many occasions, this is the case. Psalm 92:14 Psalm 14:1
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In light of all that transpired in the account of Iyob’s sufferings, it is very significant for David to have stated: “The judgments of hwhy are true, and righteous together.” Psalm 19:9 For we have all failed, at some point, to fully understand the judgments of hwhy. And this was clearly an issue over which Iyob had failed had failed . And we know Iyob failed in this regard because hwhy rebuked the prophet for annulling His judgment His judgment : 7 Gird up your loins now like a man: I will demand of you, and you declare to Me. 8 Will you also annul My judgment ? Will you condemn Me, that you may be righteous? Iyob 40:7-8 did Iyob annul the judgment of the Most High? Because he failed So why did Iyob failed to believe “the judgments of hwhy are true and righteous together.” And this is surely surely one of the greatest greatest lessons which we must learn from the account of Iyob and his suffering: We must all overcome man’s carnal tendency to wrongly and faithlessly and faithlessly question the judgments of the Sovereign hwhy. Easier said than done, but such a walk is still completely possible for those who walk by faith and not by sight. And such a walk is not only possible, it is also expected . David’s assertion, “The judgments of hwhy are true, and righteous together,” is a foundational a foundational truth which we must all continually confess and internalize by offering to the Most High unceasing thanks and praise.211 Regardless of what we face in this life, there is no unrighteousness in hwhy.212 In light of all that transpired in the account of Iyob’s sufferings, we believe David’s confession—that the judgments of hwhy were true and righteous in their sum total—was nothing less than a statement of faith which he had learned from one of the prophet’s most critical mistakes. Tehillah 19:10 ♦ More to be desired are they than gold, yes, than much much fine gold: gold: sweeter also than than honey and the honeycomb. Psalm 19:10 ♦
MORE TO BE DESIRED ARE THEY THAN GOLD, YES, THAN MUCH FINE GOLD
Psalm 19, 19, the Hebrew word for “gold” is In the text which opens this section of Psalm “zahav” (bhz , Strong’s 2091), while the word for “fine gold” is “paz” (zp , Strong’s 6337). Many times throughout throughout the account of Iyob’s suffering, the mention is is made of 210
(i.e., He does afflict willingly, Lamentations 3:33-36; the literal rendering of “ willingly” in the text of Lamentations is “from His heart.” hwhy does not relish/enjoy having to afflict anyone, but when He does, it is righteousness and justice). 211 Psalm 86:12, 104:33, 146:2, 1Thessalonians 5:16-18, Hebrews 13:15 212 Psalm 92:15
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gold and gold and fine fine gold . As in nearly all all other times and places, gold was an especially powerful economic booster booster in Iyob’s day. Yet this is what Iyob Iyob said about trusting trusting in over trusting in the sovereignty of the Most High: gold over trusting 24 If I have put my trust in gold ( bhz ),213 or called b hz fine gold ( Mtk Mtk )214 my refuge; 25 if I have rejoiced because my wealth was great, and because my hand had gained much … Iyob 31:24-25 This text makes it clear that Iyob never set his heart on riches,215 even when he had them! But the thrust of Tehillah of Tehillah 19:10 is not dealing with refusing to trust in gold, although that possessions . is certainly quite related to valuing the Word of hwhy above all other earthly possessions. 216 Psalm 19:10 is asserting the wisdom of hwhy The text of Psalm is more to be desired than gold, or even a great amount amount of fine gold! And given that he compared compared wisdom with gold so many times, this is precisely what the prophet Iyob so emphatically stated in one of his greatest, most powerful speeches: 1 Surely there is a mine for silver, and a place for gold gold ( bhz bhz )217 which they refine. 2 Iron is taken out of the earth, and copper is molten out of the stone. 3 Man sets an end to darkness, and searches out, to the furthest bound, the stones of obscurity and of thick darkness. 4 He breaks open a shaft away from where men sojourn; they are forgotten of the foot; they hang afar from men, they swing to and fro. 5 As for the earth, out of it comes bread; and underneath it is turned up as it were by fire. 6 The stones thereof are the place of sapphires, and it has dust of gold gold ( bhz bhz ).218 7 That path no bird of prey knows, neither has the falcon’s eye seen it. 8 The proud beasts have not trodden it, nor has the fierce lion passed thereby. 9 He puts forth his hand upon the flinty rock; he overturns the mountains by the roots. 10 He cuts out channels among the rocks; and his eye sees every precious thing. 11 He binds the streams that they trickle not; and the thing that is hid he brings forth to light. 12 But where shall wisdom be found? And where is the place of understanding?13 Man knows not the price thereof; neither is it found in the land of the living. 14 The deep says, “It is not in me,” and the sea says, “It is not with me.” 15 It cannot be gotten for gold silver be weighed for the price thereof. 16 It cannot be valued ( rwgo rwgo )219 , neither shall 220 with the gold ( Mtk Mtk ) of Ophir, with the precious onyx, or the sapphire. 17 Gold 221 ( bhz fine gold bhz ) and glass cannot equal it, neither shall it be exchanged for jewels of fine
213
“Zahav” (Strong’s 2091). Not “paz” here, but “ketem:” Strong’s 3800. 215 Psalm 62:10, 52:4-7, 49:6-7, Proverbs 11:28, Mark 10:24, 1Timothy 6:17 216 (the wisdom which springs forth from the Torah, the Testimony, the Statutes, the Commandments, the Fear, and the Judgments of hwhy, Deuteronomy 4:5-7) 217 “Zahav” (Strong’s 2091): 2091): the same word as “gold” in Psalm 19:10. 218 “Zahav” (Strong’s 2091): 2091): the same word as “gold” in Psalm 19:10. 219 Not “zahav” or “paz” here, but “se-gore:” Strong’s 5458. 220 Not “zahav” or “paz” here, but “ketem:” Strong’s 3800. 221 “Zahav;” the same as “gold” “gold” in Psalm 19:10. 214
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( zp zp )222 18 No mention shall be made of coral or of crystal: yes, the price of wisdom is above rubies. 19 The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold ( Mtk Mtk ). 20 And the wisdom, from where does it come? And where is this place of understanding? 21 Seeing it is hidden from the eyes of all living, and kept close from the birds of the heavens. 22 Destruction and Death say, “We have heard a rumor thereof with our ears.” 23 Elohim understands the way thereof, and He knows the place thereof. 24 For He looks to the ends of the earth, and sees under the whole heaven; 25 to make a weight for the wind: yes, He metes out the waters by measure. 26 When He made a decree for the rain, and a way for the lightning of the thunder, 27 then did He see it, and declare it; He established it, yes, and searched it out. 28 And to man He said, “Behold, the fear of hwhy , that is wisdom; and to depart from evil is understanding. Iyob 28:1-28 223
This was Iyob’s great discourse on wisdom, and these were the words to which David was referring when he wrote in the Spirit, More to be desired are they than gold ( bhz ),224 b hz yes, than much fine gold ( zp zp ). 225 Psalm 19:10 The Word of hwhy in the Five Books of Mosheh is the embodiment of True Wisdom.226 This “wisdom from above”227 is, first of all, most beneficial for living and conduct in this present life. And those who faithfully walk in this wisdom wisdom across their earthly sojourn 228 will also fulfill the righteousness of the Torah: they will meet the requirement for being set apart and will receive full salvation—the reward only available in the First Resurrection: Resurrection: Only the believers who overcome will inherit the inherit the Kingdom, and they will 229 rule therein with splendor, reward, and honor. But those who teach the Torah to have 222
“Paz:” the same as “fine gold” in Psalm 19:10. Dr. Bullinger (in the Companion Bible) notes that this is one of the places where the sopherim (scribes) substituted the Hebrew “Adonai” for the Name of hwhy. According to the Messiah, the the practice of removing even the Prophets is completely unacceptable. unacceptable. Matthew 5:17-20 5:17-20 It is simply another parts of letters from the Torah and the Prophets aspect of lawlessness (translated “iniquity” in Matthew 7 ) for which He will cast out those who have willingly flagrant and unacceptable violation disobeyed. Matthew Matthew 7:21-23 Thus, the removal removal of entire of entire words is an extremely flagrant and of the Messiah’s words. Anyone whose life and teachings affect to relax the authority and immutability immutability of the Torah, will answer to Him. Deuteronomy 18:15-19, Matthew 5:17-20, 7:21-23 (Remember, the word translated “iniquity” = “lawlessness,” and this refers to anti-Torah lawlessness. Romans 2:13, 3:31, 8:7.) 224 “Zahav” (Strong’s 2091). 225 “Paz:” Strong’s 6337. 226 Deuteronomy 4:6-8, Psalm 111:10, 119:98-100, James 3:17-18 (James 1:22-25, 4:11) 227 James 1:22-25, 3:17-18, 4:11. That the Torah (applied in the Spirit) is this “wisdom from above” becomes becomes yet more evident when we realize: hwhy came down from the heavens to Mount Sinai to impart the wisdom of His Law to Mosheh and to all Yisrael. Exodus 19:20 - 20:22 And the Ultimate Wisdom From From Above was/is/remains was/is/remains eswhy the Messiah—the Word made flesh—who came down from above (John 6:38,41,51) and who firmly established the Torah and restored its honor. Isaiah 42:21, Matthew 5:17-20 However, many today who claim to follow the Savior Savior now work to make the Torah dishonorable. losee their reward should dishonorable. But these misled souls, we must warn, will los they continue advocating lawlessness. Matthew 5:19, 1Corinthians 3:15 228 Romans 2:13, 3:31, 8:4,7, 9:30-33 229 Romans 2:6-13 223
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been abolished will fail to have a righteousness that exceeds that of the scribes and 230 231 Pharisees, and they will be cast out by the Messiah. There are still other references/analogies references/analogies related to gold to gold in in the account of Iyob. In a second, classic statement from the words of the prophet, we hear him likening his weighty trials to the refining process that surrounds the precious metal: But He knows the way that I take: when He has tried me, I will come forth as gold ( bhz bhz ). Iyob 23:10 It is interesting, and certainly not coincidental, that after Iyob had “come forth as gold,” we read each of his family and friends brought the prophet an earring of that very substance: And all his brothers, and all his sisters, and all those who had been his friends before, came to him and ate food with him in his house. And they sympathized with him and comforted him for all the evil that hwhy had brought upon him. And they each gave him a piece of silver and each one a ring of gold gold ( bhz bhz ). Iyob 42:11 But Iyob not only came forth as gold as gold in in this life, we believe he has also been reckoned as numbering among those prophets who will shine forth with reward and splendor in the resurrection.232 Hence, it is difficult to think the emissary Kepha (Peter) was referring to anyone other than the prophet Iyob when writing about the testing of our of our faith: faith: 6 Wherein you exult, though now for a little while, if need be, you have been put to grief by manifold trials, 7 that the proving of your faith — more more precious than gold that perishes, though it is proved by fire — may may be found to praise, and splendor, and honor at the revelation of the Messiah. 1Peter 1:6-7
eSwhy
Tehillah 19:11 ♦ Moreover, by them is Your servant warned: and in keeping of them there is great reward. Psalm 19:11 ♦
“YOUR SERVANT” HONORS “MY SERVANT”
Some of my first experiences regarding the Book the Book of Iyob were as as a youngster: At those various times throughout my childhood, the “burning questions” were: 1. Was Iyob Iyob an actual person? person?
230 231 232
Matthew 5:17-20 Matthew 22:11-14, 1Corinthians 9:27 Luke 13:27-29, Hebrews 12:22-23, James 5:10-11
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2. Why was Iyob allowed to suffer so terribly? 3. And even later, as a high school senior, I still still remember having some some amount of indignation when fellow classmates attacked the inspiration of the Book the Book of Iyob as well as that of the Bible. At that remote time and place, however, the writer writer possessed very little capability for defending the truth/inspiration of the Scriptures, and even much less ability for supporting the veracity of Iyob’s life and suffering. Hence, it is a personal blessing to be able to offer the following lines (as well as this entire study) in addressing each of the above three points. 1. Amazing that any who claim to believe the Bible would even harbor a question like the first one since Ya’acob (James), a first century follower of the Messiah, wrote in the Spirit: 10 My brothers, as an example of suffering and patience, take the prophets, who spoke in the Name of hwhy . 11 See, we call those blessed who endure. You have heard of the endurance of Iyob and saw the purpose of hwhy , that He is very sympathetic and compassionate. James 5:10-11, ISRV 5:10-11, ISRV So the words of a man who believed in and walked close to the Messiah show us Iyob was an actual person. person. The words of hwhy Himself show us likewise: 13 Son of man, when a land sins against Me by committing a trespass, and I stretch out My hand upon it, and break the staff of the bread thereof, and send famine upon it, and cut off from it man and beast; 14 though these three men — men — Noah, Daniel, and Iyob Iyob — were in it, they should deliver but their own souls by their righteousness, says the Sovereign hwhy … 19 Or if I send a pestilence into that land, and pour out My wrath upon it in blood, to cut off from it man and beast; 20 though Noah, Daniel, and Iyob , were in it, as I live, says the Sovereign hwhy , they should deliver neither son nor daughter; they should but deliver their own souls by their righteousness. Ezekiel 14:1314, 19-20 This makes it clear that Iyob was an actual person and that, as Ya’acob/James indicated, he is accounted as numbering among the prophets who spoke in the Name of hwhy . And that Iyob spoke Iyob spoke in and honored honored the the Qadosh Name of hwhy is clear from the words he uttered when invoking the Great, Memorial Name: 20 Then Iyob arose, and rent his robe, and shaved his head, and fell down upon the ground, and worshipped; 21 and he said, “Naked I came out of my mother’s womb, and naked I will return there: .” hwhy gave, and hwhy has taken away. Blessed be the Name of hwhy .” Iyob 2:20-21 More than just uttering the Name, Iyob was invoking the Name of hwhy for help and strength in a time of deep deep pain and sorrow. And difficult as it may be, these are are the amongst the most important times to honor the Most High by memorializing His Name. 49
Like Iyob, and like the psalmist, we should remember His blessed Name and greatness, even in times of darkness and difficulty: I remember Your Name, hwhy , in the night, and I keep your Torah. Psalm 119:55 As pointed out previously, the Hebrew text which initially describes Iyob also shows him to have been a real, specific person: A man came to be in the land land of Utz: Iyob was his name. And the man, this very one , came to be perfect, and upright, and one that feared Elohim and turned from evil. Iyob 1:1 We look at the Hebrew text for a portion of this Scripture: ←
←
←
Mt awhh syah hyhw wms bwya Uwe-Urab hyh sya
perfect
the he
the man
And came (was) to be his name
Iyob
(of) Utz
i n the land
c ame (A) man to be
Of course, we do not translate awhh (hā-hoo) as “the he” (its literal meaning), or even “the it;” but since this Hebrew word emphasizes syah (hā-ish) “the man,” it is accurately translated as “this very one” or “the very one,” since it contains the definite article in the Hebrew language. And the point is: This word emphasis in Hebrew shows us Iyob was an actual person! actual person! 2. As goes the second question (“Why was Iyob allowed to suffer so deeply?”), we never really get a direct answer to to that concern. concern. Yet neither neither did Iyob! Nor does anyone have the ability to answer the many other questions which hwhy posed to the prophet.233 But instead of dwelling in the realm of speculation and unbelief, we would do better to emulate the psalmist (in this case, David) who was evidently far evidently far more overwhelmed and overwhelmed and far more impressed by by the number of times hwhy referred to Iyob as “ My servant”! In Tehillah 19, 19, and speaking to hwhy, David refers to himself as “Your servant” … 11 Moreover, by them is Your servant warned … 13 Moreover, from proud ones, keep back Your servant … Psalm 19:11,13 Twice incorporating the phrase “Your servant,” we assert David was, once again, looking back on back on the life of the prophet Iyob. Iyob. There are numerous times — six six instances to be exact—that we hear/read of hwhy referring to Iyob as “My “My servant :” :”
233
Iyob 38:1 - 41:34
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1:8 And hwhy said unto Satan, Have you considered My My servant Iyob? For there is none like him in the earth, a perfect and an upright man, one that fears Elohim, and turns away from evil. 2:3 And hwhy said unto Satan, Have you considered My My servant Iyob? For there is none like him in the earth, a perfect and an upright man, one that fears Elohim, and turns away from evil. And he still holds fast his integrity, although you moved Me against him, to destroy him without cause. Iyob 1:8, 2:3 Yet in the greater majority of these six instances, and certainly as a significant part of His rebuke upon the three friends, friends , hwhy refers to Iyob as “My servant” four times in one breath!” 7 And it was so, that, after hwhy had spoken these words to Iyob, hwhy said to Eliphaz the Temanite, My wrath is kindled against you, and against your two friends; for you have not spoken of Me the thing that is established, as has My servant Iyob. 8 Now therefore, take unto you seven bullocks and seven rams, and go to My servant Iyob, and offer up for yourselves a burnt-offering; and My My servant Iyob shall pray for you; for him I will accept, that I deal not with you after your folly; for you have not spoken of Me the thing that is established, as has My servant Iyob. Iyob 42:7-8 Does it sound like hwhy was (as we say) say) “rubbing it in” just just a little? In setting forth Iyob as “My servant” so many times, we assert hwhy was, indeed, making this phrase a major part of the rebuke upon these three, proud men! While hwhy was showing the men that approved as one of His servants, He was also contrasting Iyob with Iyob stood officially approved as the three. And the clear implication implication was that they they were not His not His servants! David, along with so many others over the centuries, must have been deeply impressed with the number of times Iyob was set forth by hwhy as His as His servant . We realize realize the truth of a proverb which may be gleaned from all this: servant of hwhy Far better to be a servant of in the House of Righteousness, even if one must suffer, king in a palace of lawlessness. than to be the king in lawlessness. It is far better to have the love and acceptance of the Most High—to be exalted as one of His servants—than to have any amount of prosperity in the midst of a lawless life, even if one is an exalted ruler. ruler. Whatever we face face in this life, being a servant a servant of of the Most High is an unspeakable honor which overrides, and far outweighs, all poverty and all riches, all suffering and all blessings, all joys and all sorrows. We have seen how Iyob served the Most High by continually interceding for those 234 under his care. And this is a spiritual privilege into which all believers in the Messiah 234
Iyob 1:4-5
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must willingly enter. 235 Upon further study, the misparim of the phrase “My servant” gives us even more insight into some very important spiritual important spiritual characteristics common to 236 word in the Hebrew those who truly serve truly serve Him. The phrase “My servant” is just one word in language: 86 =
(10) y + (4) d + (2) b + (70) e
=
ydbe
←
←
←
= abdi = My servant
Other studies have shown how profound how profound is is the number eighty-six. Eighty-six has already been seen to be the misparim of the Hebrew word “Elohim” ( Myhla ): 237 ←
←
←
86 = (40) M + (10) y + (5) h + (30) l + (1) a = Myhla = Elohim And eighty-six has also been shown to be the misparim of the world-renowned, Hebrew word of praise: “Hallelu-Yah” ( hywllh ):
86 = (5) h + (10) y + (6) w + (30) l + (30) l + (5) h
←
=
←
←
hy wllh = Hallelu-Yah
Yah
Hallelu
This pure Hebrew word means, “Praise you Yah,” where “Yah” (hy) is one short form of 238 the Memorial Name of hwhy. Those who serve hwhy know His immense, creative 239 power (the power reflected in the title “Elohim” ) and they give praise and honor to His Name with the utterance “Hallelu-Yah:” 5 And a voice came out of the throne, saying, Praise our Elohim Elohim , all you His servants , and you that fear Him, both small and great. 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, “ Hallelu-Yah , for hwhy El Shaddai reigns! Revelation 19:5-6 Given that “My servant” (ydbe), “Elohim” (Myhla), and “Hallelu-Yah” (hywllh) all add to 86 in Hebrew, it is no coincidence we see the servants the servants of hwhy proclaiming “ Hallelu-Yah” Hallelu-Yah” to praise the power of Elohim Elohim in the heavens! The servants servants of hwhy will sing and praise His power: Be exalted, hwhy , in Your strength: so we will sing and praise Your power. Psalm 21:13 235
Ephesians 6:18, 1Peter 2:9 Malachi 3:16-18. We note from the context of of this Scripture how honoring honoring the Name of hwhy is so important for numbering among those who authentically serve hwhy. And those who do not honor His Name Name fail to serve Him as He desires to be served. Mathew 6:9 237 See the study in this series, “ Psalm “ Psalm 86, the Title Elohim, and the Word Hallelu-Yah .” 238 This is also the “Yah” seen in Psalm 68:4, except Bible translators erroneously rendered this as “Jah” (even as it was incorrectly rendered rendered in the common transliteration “Hallelujah”). “Hallelujah”). We pronounce the “j” as a “y” because there is no j sound/letter in the Hebrew language: “Hallelu-Yah!” praises the One who is known as “Yah!” 239 In Hebrew, “Elohim” uses the root word meaning “mighty.” Elohim, Elohim, being a plural word, shows the plural of majesty, the overwhelming fullness of the Most High’s great, creative power. 236
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The title “Elohim” speaks of His great, creative power, while those who proclaim “Hallelu-Yah,” in continual praise to hwhy, will also experience His Spirit of power working through their lives in many marvelous ways. ways. The Messiah even declares that, that, to avoid the paths of those who err, we must also know (experientially) the power of Elohim:
eSwhy said to them, “Is it not for this cause that you err, that you know not the Scriptures, nor the power of Elohim?” Mark 12:24 Because the immense power of hwhy was exhibited in the creation, the account of B’raysheet/Genesis 1 uses the title “Elohim” exclusively. exclusively. And as we memorialize memorialize His His creation each Shabbat, we learn more and more of His great power continually displayed by the work of His hands. 3. As far as the third consideration (regarding the inspiration of the Book the Book of Iyob), Iyob), we feel the present article makes a considerable contribution towards proving just how phenomenally inspired is the Word of hwhy. And the the Spirit Spirit warns: warns: those who reject reject His 240 Torah will not truly and ultimately believe, believe, even if One should rise from the dead.241 Many simply will not believe believe the truth of the Good News in this life: they will fail to inherit the Great Reward, and they will further fail to partake in the blessing which may only be had on this side of the Kingdom; we refer to the blessing which is bestowed on those who believe although they have never seen. never seen.242 We always do well to mark the lives of those hwhy calls His servants and to emulate their faith. faith. When David spoke to hwhy and referred to himself as “Your servant,” we believe he was reflecting back on the life of Iyob—a man who stood out in the mind of hwhy as His as His servant . Iyob was a man over whom hwhy exulted in the very courts of 243 Heaven. The servants of hwhy know His power—the power embodied in the title “Elohim”—and like the prophet, Iyob, these servants speak servants speak in His Name, Name, and praise and praise His Name, Name, even as revealed in the exclamation of praise and worship: “Hallelu-Yah!” WARNINGS FROM THE PRESENCE OF
hwhy works in many ways ways to warn those who who are not doing His will. will. about how the Author of the Torah warns those who know hwhy:
David wrote
“Moreover, by them is Your servant warned ” … Psalm 19:11. And there are many ways that hwhy uses His Torah, Testimonies, Statutes, Commandments, Fear, and Judgments to warn man and to cause him to turn from pride heed the warnings, hear His hear His Word, and walk in walk in His fear, and iniquity. If a person person will not heed the
240 241 242 243
Amos 8:11-12, 2Timothy 4:3-4 Luke 16:31 John 20:29 Iyob 1:8, 2:3
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then hwhy will send forth increasingly greater judgments judgments upon the individual. We see this process spoken of a number of times by the prophet Elihu: 14 For El speaks once speaks once , yes twice , yet man perceives it not. 15 In a dream, in a vision of the night, when deep sleep falls upon men, in slumberings upon the bed. 16 Then He opens the ears of men, and seals their instruction , 17 that He may withdraw man from his purpose, and hide pride from man. 18 He keeps back his soul from the pit, and his life from perishing by the sword; 19 he is chastened also with pain upon his bed, and the multitude of his bones with strong pain. Iyob 33:14-19 Regardless of what moderns think, hwhy has never been limited to His His written Word: this text indicates hwhy applies His Word and impresses it onto the hearts of men through warnings given by visions, dreams, and painful affliction in sickness.244 Elihu even indicates kings—rich and powerful as they might be—are not exempt from the Hand of Judgment; if they will not hearken to the words of the Most High and work righteousness, righteousness,245 even world rulers will often be subjected to increasingly greater 246 judgments from the Throne of Heaven: 7 … But with kings upon the throne He sets them for ever, and they are exalted. 8 And if they are bound in fetters , and are taken in the cords of afflictions , 9 then He shows them their work , and their their transgressions , that they have behaved themselves proudly . 10 He opens also their ear to instruction , and commands commands that they return from iniquity . 247 11 If they hearken and serve Him, they will spend their days in prosperity, and their years in pleasures. 12 But if they hearken not , , they will perish by the sword, and they they shall die without knowledge. Iyob 36:7-12 This great text shows that hwhy can and does speak, even to kings and rulers! Perhaps it is through cords of affliction/sickness, perhaps it is through dreams and visions in the night. If they hearken to His His warnings and obey His Word, there will will be personal and national blessings to be reaped; but if not, the ultimate judgment will fall249 and they will 250 die by the sword. This sword of Heavenly Heavenly judgment may be literal , or it may be figurative (as in death by some other cause).251 248
244
2Chronicles 16:12 Daniel 4:1-27 246 Daniel 4:28-37 247 Psalm 2:10-12 248 We have many examples of this having occurred in times past. It is clear that, in many ways, hwhy has spoken to kings and rulers. Genesis 20:1-7, 41:1-32, Exodus 7:14-18, 2Chronicles 35:20-22, Ezra 1:1-4, Isaiah 38:1-22, Daniel 2:1-49, 4:1-37, 5:1-30 Some of these kings listened, listened, and they and their kingdoms kingdoms were blessed. At other times, certain kings hardened their hearts, and they and their people were subsequently punished or slain. 249 1John 5:16 250 Exodus 17:13, 22:22-24, Leviticus 26:23-33, Numbers 14:41-44, Deuteronomy 28:22, 32:21-25, 1Samuel 15:3233 251 Leviticus 26:23-33, Deuteronomy 32:21-25, 40-43, Acts 12:21-23 245
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In another part of his discourse, Elihu shows, yet again, why people why people are reprimanded by the judgments of hwhy: He delivers the afflicted by their affliction, and opens their ear in oppression. Iyob 36:15 This truth indicates hwhy uses affliction to get the attention of those who are failing to heed His Word; with affliction, He intends to open their ears: I will go and return to My place, till they acknowledge their offense, and seek My face: in their affliction they will seek Me early/earnestly. Hosea 5:15252 And in many cases, hwhy promises to heal those who turn from turn from iniquity and towards Him: Him: For this people’s heart has become fat, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear hear with their ears, and should understand with their heart, and should turn turn back , and I should heal them. Matthew 13:15 Those who have ears to hear will turn to hwhy and seek Him in their afflictions; but if not, they will be further judged. However, the patience of hwhy has a limit, and when all His judgments have failed to get a person’s attention and to bring repentance, the rebellious 253 will eventually perish. While there are warnings sent forth for any who oppose the ways of the Most High, for 254 those who seek Him with the whole heart and who keep His testimonies, there is an exceedingly great reward: Moreover, by them is Your servant warned: and in keeping of them there is great reward . Psalm 19:11 We will now ponder this Great Reward, and it is rather amazing to see the many prophets, including Iyob, who spoke and wrote of its precise nature.
252
Even Solomon prophesied, in prayer, of the day when Yisrael would be afflicted in defeat and famine, and would turn to hwhy, confessing His Name. 1Kings 8:33,35, 2Chronicles 6:24,26 253 Please note this is a general rule, and only hwhy can judge in individual cases. cases. We are not saying everyone everyone who gets sick and dies has fallen into a category of being judged for a lack of repentance. We believe the prophet Elisha was a case in which someone died of sickness though obviously approved of hwhy. 2Kings 13:14-21 13:14-21 However, it is often the case that people die for for their iniquities. Yet we say once more for emphasis: emphasis: As a general rule, only hwhy can know and judge the truth of a matter in individual cases. 254 Psalm 119:2, Matthew 6:33
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THE GREAT REWARD
David openly wrote of a Great Reward for Reward for those who keep the Torah, Testimonies, Statutes, Commandments, Precepts, Fear, and Judgments of hwhy. Yet Iyob Iyob was one of 255 the very first prophets to mention some of the particulars of this “great reward” — namely, the resurrection of the body as one stands before his or her Redeemer blameless with great joy. And these particular lines of Scripture Scripture constitute some of the prophet’s most well-known and comforting words: 25 And I, I know that my Redeemer lives, and at the Last, He will rise upon the dust; 26 and if after my skin, this shall be destroyed, yet from out of my flesh I will see Eloah; 27 Whom I will see for myself, and my eyes will behold, and not another: though my reins are consumed within me. Iyob 19:25-27 With this statement of faith, Iyob was referring to the Great Reward —the resurrection of 256 the body and standing before the Sovereign Redeemer “blameless with great joy” 257 Yet this Great Reward, as David indicates, is only for those who walk in the Torah of hwhy. And the apostle Sha’ul Sha’ul wrote likewise: Great things, things, beyond description, have have been prepared— not not for everyone, everyone, but for those who love Him, for those who keep His 258 commandments! But lawless believers, the Messiah warned, will be cast aside into Gehenna and have both body and soul there destroyed.259 These will be saved, as Sha’ul stated (in agreement with the Messiah260), but only by passing through the fire.261 Yet it is only those who walk by faith, upholding the commandments of the Torah,262 who will be accounted worthy 263 to attain to the Great Reward—the resurrection of the body in the First Resurrection. Besides the words of Iyob (19:25-27), there may be only two other references to the Great Reward made Reward made so early in the the Torah and the Prophets. Prophets. The first such reference reference was made by hwhy when speaking to Abraham: … “Fear not Abram, I am your shield, your exceedingly great reward.” Genesis 15:1 A large part of what this Scripture means is that hwhy Himself will be the reward, the 264 inheritance, inheritance, of those who overcome! They will be blessed/enriched blessed/enriched by His His very 255
While Iyob’s mention of the great reward does not use these precise these precise words, words , the Great Reward is, Reward is, nevertheless, clearly the subject matter of these most famous words. 256 Luke 21:36 257 Matthew 25:21,23, Jude 1:24-25 258 Exodus 20:6, 1Corinthians 2:9 259 Matthew 5:29-30, 17-20, 7:21-23, 10:28, 24:48-51 260 Matthew 5:27-30 261 1Corinthians 3:13-17, Hebrews 6:7-8 262 Matthew 5:17-20, Romans 2:13, 3:31, James 1:22-25, 4:11, Revelation 14:12 263 Luke 20:35, 21:36 264 Numbers 18:20, Psalm 73:25-26, Revelation 3:12
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Presence;265 they will be like Him and will shine forth like the Sun with His splendor.266 267 And they will have continual access to His many riches in splendor. The second mention of the Great Reward was, like that of Iyob’s, an allusion to the 268 “out-resurrection,” and this reference was made by the prophet Mosheh—who spoke of being blotted out of the Book of hwhy, and thus, failing thus, failing to attain to, to be accounted worthy of, the First Resurrection: Yet now, if You will, forgive their sin: and if not, please blot me out of Your Book which You have written. Exodus 32:32 With these words, Mosheh was actually opting not to inherit the Great Reward (of Reward (of attaining to life in the the Messianic Age) Age) should his request have been granted. And when writing to the Romans, the apostle Sha’ul stated a wish identical to that of the prophet Mosheh: For I myself could have wished to be banished from Messiah for the sake of my brothers, my relatives according to the flesh. Romans 9:3, ISRV 9:3, ISRV Attaining to the Great Reward is the utmost privilege and honor which honor which can be bestowed upon any believer, and the New Covenant writings openly show there will be different levels of reward for reward for believers in the resurrection.269 Followers of the Messiah are to be rewarded in accordance with their their levels of love, commitment, and service. But there are also clear warnings in Scripture that, even among those who believe, there will be many who are not accounted worthy to partake in the First Resurrection.270 Those who fail in this way will not receive not receive the Great Reward—of which David wrote in Psalm in Psalm 19, 19, and of 19. There are many clear which Iyob spoke in Iyob in Iyob 19. clear Scriptures which which indicate disobedient disobedient 271 believers have been, or will be, disqualified because because of their lawlessness: lawlessness: 265
Psalm 16:11, Hebrews 12:2, Revelation 3:12 Daniel 12:3, Matthew 13:40-43 267 1Corinthians 2:9, 3:21-22 (Proverbs 13:7), Philippians 4:19, 1Timothy 6:17 268 Philippians 3:11 269 Luke 19:15-17, Matthew 5:17-20. In the Kingdom, some will be called “great,” while others will will be called “the least.” And we believe it is safe to say say there will also be many many who are somewhere in between. between. The Messiah directs us to seek for greatness and reward (Matthew 5:11-12, 17-20, 39-48, 6:1, 3-4, 6, 17-18, 19-20, 33) in the coming Kingdom because, in so doing, we will bring splendor to the Name of hwhy. Matthew 5:16, (39-48), John 15:8, 1Peter 2:12 270 Matthew 7:13-14, 21-23, 20:16, 22:10-14, Luke 13:23-24, 1Corinthians 9:24-27, Philippians 3:11-14 (even the apostle Sha’ul knew he could be disqualified and not accounted worthy) 271 Matthew 7:21-23 (note “iniquity” “iniquity” = lawlessness, Matthew 5:17-20). Many today preach lawlessness under the delusion that, if one preaches the righteousness of the Torah, then he is a “legalist.” Yet in speaking/teaching against the Torah, one sets themselves in opposition to hwhy and is accounted by Him as a false prophet. (See Deuteronomy 13:1-4, Matthew Matthew 7:12-23) The answer to the seeming contradiction of “Law vs. Grace” is a simple one: Being justified freely as a gift of His grace/favor (Romans (Romans 3:24,28), true believers are no longer free to continue in sin (Romans 6:1-7); that is, they are no longer free to walk in opposition to the Torah. Since the Torah defines sin (Romans 3:20, 1John 3:4), those who practice sin/lawlessness will not inherit the Kingdom because of their carnal deeds; these deeds of the flesh are nothing more than anti-Torah lawlessness. (See 1Corinthians 6:9-10, 266
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Opposition to the Law of hwhy, the immutable, age-abiding Torah, is not of not of the Spirit,272 and the Torah is the Standard of Righteousness 273 which will determine whether or not a believer is truly set apart 274 and truly qualified for the “out-resurrection.” While we are taught, “ Blessed and qadosh 275 is he that has part in the first resurrection,” resurrection,”276 through Psalm through Psalm One, One, hwhy tells us the lawless/wicked lawless/wicked277 will not arise in the judgment; and the obstinate sinners278 amongst the people of hwhy will also join them: they will be led forth with the workers of iniquity279 and they will not be allowed to stand in the assembly of the righteous at the First Resurrection: Therefore the wicked shall not rise in the judgment, nor sinners sinners in the assembly of the righteous ones. Psalm 1:5 But those who allow the Spirit of hwhy to work “the obedience of faith”280 —clearly defined in Romans in Romans as upholding the immutable Torah281 —these believers will have had 282 the Law of hwhy written onto their hearts and minds by His Spirit, just as was prophesied of the New Covenant.283 And these are the only believers who will emerge from this life victoriously, even as the Messiah overcame and shared the Throne with His Father.284
Galatians 5:19-21) 5:19-21) This explains why why only doers of the Torah will be justified so as to partake in the first resurrection: Romans Romans 2:13 < > James 4:11, Romans 3:31, 8:4,7, 1John 5:2-3, Revelation 12:17, 14:12. It will be just as the Messiah has so clearly stated: Only doers of the Torah Torah will be called “great” in the Kingdom. Matthew 5:1720 272 Isaiah 63:10, Romans 8:7, Ephesians 4:30-32 273 Psalm 1:1-6, Romans 2:13, Revelation 20:4-6 274 Philippians 3:11 275 (i.e., set apart) 276 Revelation 20:6 277 (i.e., those who walk in blatant opposition to the Torah) 278 Hebrews 6:4-8, 10:26-31, 12:28-29 279 Psalm 125:5, Matthew 24:48-51 280 Matthew 5:17-20, Romans 1:5, 16:26 281 Romans 2:13, 3:31, 7:12. The emissary Yochanan Yochanan (John) also wrote of the obedience of faith as he taught his audience: Truly walking walking by faith entails loving hwhy and keeping His commandments. commandments. 1John 5:2-5 This was also the obedience of faith which is seen in the life of Abraham, Genesis 26:4-5. 282 Psalm 40:8, Isaiah 51:7, Jeremiah 31:31-33, Ezekiel 36:26-27, 2Corinthians 3:2-3, 6, 14-18, Hebrews 8:8-12 283 In the prophecies which foretold of the New Covenant, nothing indicated the moral edicts of the Torah would ever change; the only indication we have is that the very Laws which Yisrael continually failed to uphold (because they did not walk by faith! Romans 9:30-33, Hebrews 4:2) would be the very Laws which New Covenant believers had the power to uphold as they walked by faith in the Spirit! Romans 2:13, 3:31, 8:4-7,14, 9:30 However, from the punishment prophesied—that a disobedient, law-breaking Yisrael would be scattered across the face of the earth (Deuteronomy 4:23-27, 28:36-37, 30:1-3)—one might glean the necessity of a change in the priesthood the priesthood (which (which did occur through the Messiah and which did change aspects of the Torah related to the priesthood! Hebrews 7:11-12). Yet nothing in Scripture ever indicates the moral precepts of the Torah would change: they are Immutable Immutable and Ageabiding, yet under attack today by all who are false prophets, proudly exhibiting the spirit of the anti-Messiah. (See Deuteronomy 13:1-4, Psalm Psalm 119:21) Anti-Torah lawlessness lawlessness exposes the Enemy and his spirit. Psalm 119:98 284 Revelation 3:21
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Tehillah 19:12 ♦ Who can understand errors? From secret ones, declare me innocent. Psalm 19:12 ♦
WHO CAN UNDERSTAND ERRORS?
Understanding his errors was a major topic of concern for Iyob, and a major topic of debate for his friends; this issue is seen throughout the account of the prophet’s discussions with with Eliphaz, Bildad, and Zophar. Zophar. At one point, Iyob directed directed his searching heart toward hwhy in the heavens, saying: 23 How many are my iniquities and sins? Make me to know my transgression and my sin. 24 Why do You hide Your face, and reckon me for Your enemy? Iyob 13:23-24 It is not easy to feel the great loss which Iyob suffered: All ten of his sons and daughters died without warning and all at the same time; and he had already lost just about all of his servants and all of his possessions. His deep and abiding pain pain must have been emotionally searing searing beyond description. It is apparent that his mental mental trauma and unspeakable loss naturally made him ever cognizant of the seeming need to understand the “Why?” It is evident evident that Iyob was seeking to understand his his errors. “Where did I go wrong?” he must have wondered. The above citation is is far from the only one which which conveys this heart-searching heart-searching question. To his friends, Iyob Iyob said: Teach me, and I will hold my peace; and cause me to understand wherein I have erred . Iyob 6:24 Such questions are often largely personal, and we seldom do well to join the “Iyob’s Friends Club” by imagining we can search search out the hearts of others. Such a task is chiefly the work of the Spirit in the life of those who are seeking Him in the midst of great loss and tragedy. While they seemed seemed to have had a noteworthy noteworthy and commendable commendable start,285 Iyob’s friends ultimately failed to genuinely to genuinely share the grief of one who grieved.286 Other texts, too, indicate part of Iyob’s dilemma was the search to understand his errors. Addressing hwhy, Iyob said: 16 But now You number my steps: do You not watch over my sin? 17 My transgression is sealed up in a bag, and You fasten up my iniquity. Iyob 14:16-17
285 286
Iyob 2:12-13 Romans 12:15
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So while Iyob would not relinquish his integrity, and while he would not give place to the false accusations (and false words) of his friends, neither did he claim to be infallible, even as the above text shows. Further, because his heart was in in the right place, because he continually sought hwhy, and because his friends were falsely accusing him, Iyob also desired to be declared innocent of secret, yet defiant iniquities. FROM SECRET ONES, DECLARE ME INNOCENT
innocent of any secret sin. In his One of Iyob’s greatest desires was to be declared innocent of final speech the prophet cited numerous examples to show he was not harboring secret sins in his heart: 1 “I have made a covenant with my eyes. How then could I gaze gaze at a maiden ? 2 For what is the portion of Eloah from above, and the inheritance of the Almighty from on high? 3 Is it not calamity to the perverse, and strangeness to the workers of wickedness? 4 Does He not see my ways, and number all my steps? 5 If I have walked with falsehood, or if my foot has hurried to deceit, 6 let Him weigh me 287 in a right scale, and let Eloah know my integrity. 7 If my step does turn from the way, or my my heart has gone after my eyes, or if any spot has clung to my hands, 8 let me sow, and another eat; and let my harvest be rooted out. 9 If my my heart has been enticed by a woman, or if I have lurked at my neighbour’s door, 10 let my wife grind for another, and let others bow down over her … Iyob 31:1-10, ISRV 31:1-10, ISRV We then see the heart of Iyob in relation to justice toward others: he did not harden his heart in matters of justice, nor did he harden his heart against the poor and fatherless: 13 If I have refused the plea of my male servant or my female servant when they complained against me, 14 then what should I do when El rises up? And when He punishes, what should I answer Him? 15 Did not He who made me in the womb make him? And did not One fashion us in the womb? 16 If I have withheld the poor from pleasure, or caused the widow’s eyes to fail, 17 or eaten my piece of bread by myself, and the fatherless did not eat of it—18 but from my youth he grew up with me as with a father, and from my mother’s womb I guided her—19 if I have seen anyone perish for lack of garments, or a poor one without covering; 20 if his loins have not blessed me, and he warmed himself with the fleece of my sheep; 21 if I have raised my hand against the fatherless, when I saw I had help in the gate; 22 let my arm fall from my shoulder, and my arm be broken from the bone. Iyob 31:13-22, ISRV 31:13-22, ISRV Iyob further indicated his heart did not covet gold/riches, and that he did not secretly engage in the false worship and idolatry related to the host of heaven: 288 24 If I have put my my trust in gold, or called fine gold my refuge; 25 if I have rejoiced because my wealth was great, and because my hand had gained much; 26 if I have looked at the sun when it shines, or the moon moving in brightness, 27 so that my heart
287 288
(i.e., weighs my heart, Proverbs 16:2, 21:2) (a heart rejoicing for the wrong reason)
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has been secretly enticed , and my mouth has kissed my hand—28 that too is a punishable crookedness, for I would have denied El above. Iyob 31:13-22, ISRV 31:13-22, ISRV 289
And Iyob finishes by saying he had not concealed transgressions
in his heart:
33 If I covered my transgressions as Adam, by hiding my iniquity in my bosom, 34 because I feared the great gr eat multitude, and the contempt of families terrified m e, so that I kept silence, and went not out of the door ... 35 Oh that I had one to hear me! Behold my signature: let Shaddai answer me! And let my opponent write an accusation! Iyob 31:33-35 HE MAKES ME HIS ENEMY
An important part of Iyob understanding his errors, and being cleansed from secret faults, involved his introspection over the inner life.290 And Iyob knew only the light of hwhy could reveal to him the answer to such questions. questions. We see Iyob’s introspection introspection in a Scripture which was given earlier in our contemplations: 23 How many are my iniquities and sins? Make me to know my transgression and my sin. 24 Why do You hide Your face, and hold me for Your enemy? Iyob 13:23-24 When later speaking to Iyob, Elihu recounted these words of the suffering servant, and he rehearsed them back to the prophet once more: 8 Surely you have spoken in my hearing, and I have heard the voice of (your) words, saying, 9 I am clean without transgression, I am innocent; neither is there iniquity in me. 10 Behold, He finds occasions against me, He counts me for His enemy . Iyob 33:8-10 Iyob was rightly filled with introspection introspection at this extremely difficult difficult time. And this is what hwhy desires for each of us, even as He has elsewhere testified: … “In their affliction, they will seek Me early/earnestly.” Hosea 5:15 With the Hand of hwhy upon us, His intention is that our difficulties will drive us closer to Him and bring about inner change for the better.291 One could almost stop there with the explanation over Iyob’s suffering, as well as the suffering of anyone else who trusts in the Most High El, Creator of Heaven and Earth. Yet when we see the Hebrew at play in these texts, there is yet more truth from which we may gain insight and spiritual benefit.
289 290 291
Proverbs 28:13 A requirement for requirement for all true believers. 1Corinthians 2:15, 11:27-31, 2Corinthians 13:5 Hebrews 12:3-11
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We again view Iyob’s name in Hebrew: ←
←
←
bwya = Iyob = Job And now we look at the Hebrew word for “enemy:” ←
←
←
bywa = o-yev = enemy How striking and how significant that Iyob would say hwhy counted him as an enemy since the Hebrew word for enemy for enemy has the exact letters as those in the name of the prophet! However, since hwhy did not agree with Iyob’s assessment, assessment,292 further study of the Hebrew letters shows there is a hidden hidden meaning behind Iyob’s Iyob’s statement: The difference in the two words (seen above) is rather rather amazing: by simply switching switching the letters , either word becomes the other: position of the of the middle two letters, ←
←
←
b >> wy << a = Iyob = Job middle letters
b >> yw << a = o-yev = enemy middle letters
We note the difference between Iyob’s name and the word “enemy” relates to the very Name of hwhy hidden within the prophet’s name. In Hebrew, the yod and vav (wy) are another abbreviation, another short form, for the Name of hwhy. There are three three such such short forms used to represent the Name of hwhy in the Hebrew Scriptures. Scriptures. They are: 1. Yah (hy ), as in the word word “Hallelu-Yah” “Hallelu-Yah” (hy
- wllh).
2. Yoh (wy ) , as in Yo-chanan (Nnxwy , John). 3. Yahu (why), as in “EliYahu” ( whyla , Elijah), or “YirmeYahu” (whymry , Jeremiah), or “ChezkiYahu” (whyqzx , Hezekiah); and many, if not most of our readers will recognize this to be the same short form which comprises the latter portion of the well-known name of the modern-day Israeli leader, Benjamin Netanyahu (why - ntn).293 To further prove the second form listed in the above three, we will ponder a number of Hebrew names and note the two different ways the name of the same the same person is rendered in the Hebrew language. It is usually the case that when a person’s name appears appears in one form (the yod-vav rendering: wy , “Yoh”) that the same person’s name also appears in the second form (the yod-he-vav rendering: why , “Yahu”) somewhere else in the Hebrew Scriptures. James Strong termed termed names with this three-letter-short-form three-letter-short-form (why) the “fuller form” of the particular particular person’s name. For instance, we have have two renderings for “Joseph:”
292 293
Iyob 33:8-12, 38:1-3, 40:1-8 This is the same Hebrew word as the Netanyahu of 1Chronicles 25:12.
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1. Joseph:
←
Powhy
<<<<<
Yahu-seph
Strong’s 3084
←
←
Powy = Yoseph (Joseph)294 Yo-seph
Strong’s 3130
For Yoseph, the fuller form of his name is only seen in Psalm 81:4, and it appears in that text with the beit prefix beit prefix (b, meaning “in”). Consequently, it is translated, translated, “in Yahoseph:” Powhyb . Since the patriarch’s name name is a combination of the Name of hwhy and the word 295 Poy, the literal meaning of Yoseph’s name (in either of the above forms) would be “hwhy increases,” or “hwhy is adding.” adding.” For Yoseph, Yoseph, the fuller the fuller form of his name is only seen in Psalm 81:4. 2. Joel:
←
←
←
lawy = Yoel (Joel) Yo-el
Strong’s 3100
The prophet Joel’s name is likewise a compound word comprised word comprised of the yod-vav (wy) 296 short form of hwhy and the short form of “Elohim:” la (“El,” Strong’s 410). Hence, this prophet’s name means, “hwhy is El.” And as we later ponder a prophecy a prophecy given by hwhy through Yoel, we will more fully see the significance of this prophet’s this prophet’s name. name. While Yoel’s name uses the yod-vav (wy) short form of the Name of hwhy, it is one of the few names which does not have a “Yahu” ( why) counterpart in its fuller form. Another Hebrew name without this corresponding counterpart was/is the name of Mosheh’s mother. 3. Jochebed, the mother of Mosheh: ←
←
←
dbkwy = Yochebed (Jochebed) Yo-chebed
Strong’s 3115
This woman’s name means “hwhy is splendor,” being a compound of the yod-vav (wy) short form of hwhy and “chabad”(dbk , Strong’s 3513) a word meaning “splendor.” We now provide a list of names which, like the name of Yoseph, does have a corresponding counterpart using the other short other short form. Remember that that this evidence equates two short forms forms of the Qadosh Name: Name: the yod-vav short form (wy) and the yodhe-vav short form (why). There are numerous Hebrew names which are rendered using both short forms for the Name of hwhy:
294
Note: There is no “j” in the Hebrew Hebrew language! This is one of the reasons that the the spurious name “Jehovah” is 3:14-15). But the Name Name of hwhy is not the not the Name of the Most High which He declared to all generations (Exodus 3:14-15). the Name which the Messiah teaches all of His disciples to honor. Matthew 6:9 How can followers of the Messiah receive authentic revelations of the continual, ongoing greatness of the Father’s Name, if they refuse to honor its allencompassing importance? importance? John 17:6,25-26 Simply put: They They cannot. 295 Strong’s 3254, meaning “adds” or “increases.” 296 Strong’s 3068 is the entry for the Qadosh Name of hwhy, the Name which appears over 6800 times in the Hebrew Scriptures, but which is largely ignored or shunned, even among most who profess to believe in the Bible.
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4. Jonathan:
←
Ntnwhy
<<<<<
Yahu-natan
←
←
Ntnwy = Yonatan (Jonathan) Yo-natan
Strong’s 3083
Strong’s 3129
Meaning: “hwhy (3068) has given” (5414, Ntn)
5. Johanan:
←
Nnxwhy
<<<<<
Yahu-chanan
←
←
Nnxwy = Yochanan
297
(Johanan)
Yo-chanan
Strong’s 3076
Strong’s 3110
Meaning: “hwhy (3068) has favored” (2603, Nnx)
6. Jehoshaphat:
←
tpswhy
<<<<<
Yahu-shaphat
←
←
tpswy = Yoshaphat (Jehoshaphat) Yo-shaphat
Strong’s 3092
Strong’s 3146
Meaning: “hwhy (3068) judges” (8199, tps)
7. Joash:
←
Sawhy
<<<<<
Yahu-ash
←
←
Sawy = Yoash (Joash) Yo-ash
Strong’s 3060
Strong’s 3101
Meaning: “hwhy (3068) is fire” (784, sa)
8. Joram:
←
Mrwhy
<<<<<
Yahu-ram
←
←
Mrwy = Yoram (Joram) Yo-ram
Strong’s 3088
Strong’s 3141
Meaning: “hwhy (3068) is exalted” (7311, Mr)
And a final, curious name over which we disagree with James Strong as to its actual meaning : 9. Jucal:
←
lkwhy
<<<<<
Yahu-cal
←
←
lkwy = Yocal (Jucal) Yo-cal
Strong’s 3081
Strong’s 3116
Meaning (according (according to Strong): Strong): “hwhy (Strong’s 3068) is able” (Strong’s 3513, lky)
Unlike James Strong, we do not believe this name means “hwhy is able (lwky or lky, Strong’s 3513 ),” but that it means “ hwhy is All (lk, Strong’s 3605).” This is why: Upon further analyzing the misparim of both of the above forms, some significant evidence can be set forth in support of this latter meaning. 297
This is the same Hebrew name as Yochanan the Immerser (translated “John the Baptist”) and the apostle Yochanan/John!
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←
←
←
(30) l + (20) k + (6) w + (10) y = lkwy = Yucal (Jucal) ← ← ← 71 = (30) l + (20) k + (6) w + (5) h + (10) y = lkwhy = Yahucal (Jucal) 66 =
The one form of Yucal has a misparim of 66 while the second form has a misparim of 71. Yet both Psalm both Psalm 66 and 66 and Psalm Psalm 71 contain much evidence of hwhy being all : Tehillah 66 1 Make a joyful noise unto Elohim, all the earth : 2 Sing forth the splendor of His Name: Make His praise esteemed … 4 All the earth shall worship You, and will sing unto You: They will sing to to Your Name. Selah. 16 Come, and hear, all you that fear Elohim , and I will declare what He has done for my soul … (verses 1,2,4,16) Tehillah 71 8 My mouth shall be filled with Your Your praise, and with Your honor all all the day … 15 My mouth will tell of Your righteousness, and of Your salvation all the day ; For I know not the numbers thereof … 18 Now also when I am old and gray-headed, Elohim, forsake me not; until I have shown Your strength to a generation, and Your power to to all that are to come . 24 My tongue also shall talk of Your righteousness all the day long : for they are confounded, for they are brought to shame, that seek my hurt. (verses 8,15,18,24)
The apostle Sha’ul also wrote quite frequently, and quite emphatically, of hwhy being all in all , and the above Scriptures contribute towards helping us to understand more of what he meant: For from Him, and by Him, and unto Him are all things: to whom be splendor to the ages, amein. Romans 11:36 For as in Adam all die, so also in the Messiah shall all all be made alive. 1Corinthians 15:22 That in the dispensation of the fullness of times He might gather into one all things in the Messiah, both which are in heaven, and which are on earth; even in Him. Ephesians 1:10 19 And what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power, 20 which He worked in the Messiah, when He raised Him from the dead, and set Him at His own right hand in the heavenly places: 21 Far above all principality , and power, and might, and dominion, and every name that is named, not only in this age, but also in that which is to come: 22 and put all all things under His feet, and gave Him to be the head over all all things to the assembly, 23 which is His body, the fullness of Him that fills all in all . Ephesians 1:19-23 65
For it became Him, for whom are all things , and by whom are all things ,298 in bringing many sons to splendor, to make perfect the Leader of their salvation through sufferings. Hebrews 2:10 So while not being dogmatic, we believe “Yo-cal and “Yahu-cal” both mean “hwhy is all.” * * * * * * * Readers should not imagine imagine we have gotten sidetracked. sidetracked. The above study was was deemed necessary for showing the prophet Iyob has the yod-vav short yod-vav short form ( wy ) of the Name of hwhy hidden within his name:
b >> wy <<< a = Iyob = Job Yod-Vav Short Form of
hwhy
Of course, we believe this is significant for a number of reasons, but especially as it relates to the enemies of hwhy: 1. Iyob was a prophet who spoke in the Name of hwhy,299 so the yod-vav, short form (wy) of the Name of hwhy being hidden within his name is rather fitting. 2. According to Strong’s, Strong’s, the name of Iyob means “hated” (Strong’s 347) and we have no reason reason to disagree: the Strong’s Concordance indicates Iyob (bwya, Strong’s 347) is derived from bya (Strong’s 340, a word which means “to be hostile hostile to”). This Hebrew word is seen only once in all of Scripture Scripture (in Exodus 23:22). However, its active participle, bywa (“o-yev,” Strong’s 341, a word which means “enemy/foe”), is used over two hundred and eighty times in the inspired Hebrew manuscripts. 3. The Adversary did hate Iyob and incited hwhy to destroy him.300 Not only was Iyob’s upright life a testimony to the greatness of hwhy, but the Name of hwhy was “in him” — not only in a figurative a figurative sense (by its Presence in Iyob’s name), but also by the great blessings of the Spirit in and around the prophet’s life. 301 And those who understand 302 persecution for the Name will also understand how this would spawn further hatred from Iyob’s Archenemy, the Devil. Devil. We are warned by the Messiah that authentic, authentic, New Covenant believers will be hated of all of all nations in the End Times for the sake of His Qadosh Name, the Name of hwhy.303 4. The true enemies of the Most High are those who refuse to honor the Name of hwhy. Iyob was not such a one because he spoke in and honored the Name of hwhy. Yet those who refuse to honor the Name of hwhy are taking honor to themselves by nature of their 298 299 300 301 302 303
John 1:3 James 5:10-11 Iyob 1:6-12, 2:1-7 Iyob 1:1-3,5 Isaiah 66:5 Matthew 24:9
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refusal to honor the very Name which He has commanded to all generations!304 Many 305 Scriptures speak of those who take honor to themselves, thereby refusing to honor the 115: Qadosh Name of hwhy. One such text is seen in Tehillah 115: Not to us, hwhy , not to us, but to Your Name give honor. Psalm 115:1 Refusal to honor His Qadosh Memorial Name is refusal to honor hwhy, and those who do this—whether intentionally intentionally or not—are taking honor to themselves. themselves. And this brings us to what was likely the major spiritual error in Iyob’s three friends … 5. While Iyob Iyob spoke in the Name of hwhy, none of his three friends ever did so! This was not unlike the Adversary Adversary in the Garden Garden of Eden: When tempting Eve, Eve, the serpent 306 never uttered the uttered the Name! Nor was this unlike the Devil when tempting the Messiah in the wilderness: wilderness: Once more, the Tempter Tempter never never uttered the Qadosh, Covenant Name of 307 hwhy! When rebuking Eliphaz and his two friends, hwhy corrected them in His wrath for not speaking of Him the thing that was established . Most translations erroneously render this word as “right” resulting in the phrase: … you have not spoken of Me the thing that is right. Iyob 42:7 everything Iyob said was right and right and Some have wrongly used this Scripture to claim everything Iyob everything his everything his friends said was wrong . But hwhy never said any such thing! All four men said things which were correct as correct as well as things which were incorrect . And hwhy did most certainly rebuke Iyob for some of the prophet’s prophet’s words! However, hwhy burned in His anger at the three men for not for not honoring His Name! Name! We assert assert the above translation translation (42:7) is incorrect : the word translated as “right” has a much different different connotation. “Established” is the actual meaning of the Hebrew word Nwk (“kuwn,” Strong’s 3559); thus, the translators should have rendered this sentence as: … you have not spoken of Me the thing that is established . Iyob 42:7
304
Exodus 3:14-15 John 5:44 306 Genesis 3:1-6 307 Matthew 4:1-11, Luke 4:1-13. Which leads us to another question: question: What is the real source of the spirit behind those who stubbornly refuse to praise His Name (Psalm 44:8, 54:6, 61:8, 69:30, 74:21, 99:3, 113:1, 135:1,3, 145:2, 148:5,13), utter/declare His Name (Psalm 102:21), bless in His Name (Deuteronomy 1:11, Ruth 2:4), and call upon His Name (Genesis 12:8, 26:5, Psalm 80:18, 99:6, 105:1, 116:3-4, 12-13, 17, Isaiah 12:4)? 12:4)? While many believers believers are sincere, they are also sincerely in error: Calling upon the Most High as “Adonai” is simply not calling upon His Name as Scripture upon upon Scripture clearly mandates. And it is only in calling upon His Name that we become active participants in fulfilling the Word of hwhy that His Name will be His memorial to 1000 generations! Exodus 3:1415, Deuteronomy 7:9, Psalm 105:8 Thos who walk in ignorance over the matter may be one thing, but those who openly rebel based on false, man-made traditions, will answer to hwhy and His Messiah. 305
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And the thing that was and is established of/by hwhy is His Name! 14 And Elohim said to Mosheh, “I AM THAT I AM:” and He said, “Thus you shall say to the children of Yisrael, “I AM has sent me to you.” 15 And Elohim said moreover to Mosheh, “Thus shall you say to the children of Yisrael, hwhy , the Elohim of your fathers, the Elohim of Abraham, the Elohim of Yitschak, and the Elohim of Ya’acob, has sent me to you. This is My Name to the ages, and this is My Memorial to all generations.” Exodus 3:14-15 We call hwhy a liar if we say His Name cannot be known, or if we accept the traditions of men claiming it is “too “too holy” to be pronounced/uttered: pronounced/uttered: His Name has stood, and will stand, established . hwhy is His Memorial Name— the the Name which will span the eons of time across every generation of every of every person who ever has lived, or who ever will live. And hwhy declared His people will surely know His Name: Therefore, My people will know My Name; therefore, in that very day, that I am the One speaking: “Behold it is I.” Isaiah 52:6 Because the people of hwhy have always known His Name, 308 we see the above Scripture as being fulfilled by the ministry of eSwhy the Messiah, who—being the Word made manifested the Name of hwhy more fully. fully.310 And on a number of occasions flesh309 — manifested eSwhy fulfilled 311 the prophecy of Isaiah 52:6 as He calmed His followers’ fears with the words, “It is I.” We see His fulfillment of this prophecy as another of so many proofs that He was/is was/is the Messiah of Yisrael. Yet this is is our main point: point: Not truly honoring the Name of hwhy, and not possessing the humility which that honor both shows both shows and cultivates, cultivates, this was the greatest greatest error of Iyob’s three friends. And this, combined with with the kindled the wrath of hwhy pride of their false witness against Iyob, was the error that kindled the 312 against them. 6. eSwhy prophesied that, in the Last Days, His followers would be hated of all nations for His Name’s sake. 313 Like Iyob, whose life and name stood for the very Name of hwhy, those who follow the Savior will be hated for honoring the Name as they proclaim of the soon- coming Messiah, “Blessed is He who comes in the Name of hwhy.”314 7. That Iyob spoke in the Name of hwhy, and that the prophet’s name contained a short form (wy) of the Qadosh Name, is significant in relation to the ultimate wrath and We have previously answered the false the false claim that the Name of hwhy was not known before He revealed it to Mosheh at the burning bush. All of the patriarchs, and their families, knew and called upon the Name of hwhy. To study this significant information, information, download another article in the present series: “The Prophet Mosheh and the .” Name of YHWH .” 309 John 1:1-4,14 310 John 17:4-6, 26 311 Compare Isaiah 52:6 with Matthew 14:25-27, Luke 24:37-39, John 6:17-20, Revelation 1:17-18 312 Iyob 42:7 313 Matthew 19:22, 24:9, Mark 13:13, Luke 21:17 314 Psalm 118:26, Matthew 23:39, Luke 13:35 308
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judgment of hwhy about to be poured out in these these Last Days. Days. That Iyob suffered so greatly as a servant of hwhy (even though he honored His Name) provides a dire warning for those who spurn the great Name of hwhy and who refuse to walk in His ways. saved from the wrath of Because the righteous (who call upon His Name) are scarcely are scarcely saved from hwhy, Kepha/Peter warned of the great retribution/wrath of El Shaddai upon the unrighteous, as he asked the following question: And if the righteous are scarcely saved, where shall the irreverent and sinner appear? 1Peter 4:18 While those who know, call upon, and honor His Qadosh Name are barely saved, what will become of those who refuse to call upon the Name of hwhy? As soon as anyone refuses to honor the Name of hwhy, well-meaning and sincere though they may be, such persons make themselves the enemies of hwhy; and He will make Himself their Himself their enemy because He has commanded His His Name to be His Memorial to all generations. generations. It is man’s punishable pride which which refuses to honor the Qadosh Qadosh Name. The suffering of Iyob does not compare with the coming wrath which will soon fall upon the disobedient that refuse to honor His Qadosh Name. In these Last Days, Days, the wrath of hwhy will be poured out on those who refuse to give honor to His enduring, Memorial Name, and the slain of hwhy shall be many.315 According to many clear prophecies, these are the nations and families who hwhy will account as His enemies: enemies: 6 Pour out Your wrath upon the nations that have not known You, and upon the kingdoms that have not called upon Your Name. 7 For they have devoured Ya’acob, and laid waste his dwelling place. Psalm 75:6-7 25 Pour out Your wrath upon the nations that know You not, and upon the families that call not on Your Name: for they have devoured Ya’acob, yes, they have devoured him and consumed him, and have laid waste his habitation. Jeremiah 10:25 In contrast to the recipients of His wrath, the prophet Yo-El (Joel)—whose name means “hwhy is El”—spoke a promise in the Spirit regarding all those who would be delivered from the fierceness of this forthcoming Heavenly Vengeance: 28 And it will come to pass afterward, that I will pour out My Spirit upon all flesh; and your sons and your daughters will prophesy, your old men will dream dreams, your young men will see visions: 29 and also upon the servants and upon the handmaids in those days I will pour out My Spirit. 30 And I will show wonders in the heavens heavens and in the earth: blood, and fire, and pillars of smoke. 31 The sun will be turned into darkness, and the moon into blood, before the great and terrible day of hwhy 315
Isaiah 66:15-17
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comes. 32 And it will come to pass, that whosoever shall will be delivered … call on the Name of 316 Yoel/Joel 2:28-32 This great promise indicates those who call upon the Name of hwhy will be saved (at least spiritually) and delivered delivered safely into into the coming Kingdom of the Most High. But those who refuse to honor hwhy will, with their dying breath, blaspheme His Name as the plagues and punishments fall upon them from Above.317 It is far more than coincidence that this great prophecy was given to the prophet Yo-El (Joel)—whose name means “hwhy is El:” hwhy must be our Elohim and we must call upon, and honor His Qadosh Name, if we expect to be accounted worthy to escape the coming wrath. 318 So the suffering of Iyob provides a great a great warning to warning to all peoples: If a true true servant of hwhy must go through immense trials, then those who disobey the Good News should repent and tremble with fear,319 since the Great and Terrible Day of hwhy will soon bring His overwhelming wrath upon the inhabitants of all the Earth. THE ULTIMATE CLEANSING REVEALED IN THE MESSIAH
The man Elihu is an enigmatic enigmatic figure: he was the only person in the account of Iyob Iyob who did not receive any rebuke from the Most Most High. Misguided Jewish Jewish commentators commentators 320 have claimed that Elihu was simply another Balaam. Others, failing to perceive Elihu’s true credentials, credentials, have wrongly accused accused him of being young and and arrogant. Given 321 mediator on behalf of Iyob, this writer had believed that Elihu acted as somewhat of a mediator on for many years that he was a prophetic a prophetic type of the Messiah. Messiah. Elihu’s actions actions were not only authentic, but his words and deeds made him a symbolic representation of what the King of Yisrael would would be. So what does this man’s man’s name mean in the Hebrew language? “Elihu” is a compound word: ←
(is He)
←
←
awh (My El) yla = awhyla = Eli-hu
So the name, “Elihu,” means, “My El is He,” He,” or, “He is my El.” Believers in the Messiah, the King of Yisrael, will immediately see the connection since the Savior was set forth as Elohim revealed revealed in the flesh: He is our El! 1 In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. 2 The same was in the beginning with Elohim. 3 All things were made through Him; and without Him was not anything 316
Quoting the same text from the prophet Joel, the emissary Sha’ul wrote likewise: Romans 10:13 (1Thessalonians 1:9-10) 317 Revelation 16:9-11,21 318 Luke 21:36, Revelation 3:8-10 319 Psalm 2:10-12 320 A fitting indictment in light of the way the Messiah was treated by many Jewish leaders of His day. Matthew 12:22-28, Luke 11:14-20 321 See Iyob 33:6
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made that has been made … 14 And the Word became flesh, 322 and dwelt among us, and we beheld His splendor—splendor as of the only begotten from the Father, full of favor and truth. John 1:1-3,14 But this is not all there is to the name of Elihu: The misparim of his name is also of very great, Messianic significance: ←
53 = (1)
←
←
a + (6) w + (5) h + (10) y + (30) l + (1) a = awhyla = Elihu
As we have seen previously, 53 is also the misparim of the Hebrew word for stone: stone: ←
53 =
←
←
(50) N + (2) b + (1) a = Nba = eben = stone
The Messianic significance of eben/stone ( Nba) is far too detailed to explain at length, so readers are referred to another study (in the current series) which has already been set forth to explain explain this remarkable truth: truth: “ Psalm 53, Psalm 118, and the Stone of Yisrael .” .” That study clearly shows eSwhy the Messiah to be the Stone (53) of Yisrael! Yisrael! Yet the connection between Elihu and the Messiah is even more pronounced beyond that which we have already seen. There are three words in Hebrew (four words in English) which speak of Elihu’s name and origin (the following phrase is taken directly from the Masoretic Hebrew text of Iyob 32:2 and 32:6): ←
←
←
lakrb - Nb awhyla Barachel
son (of)
Elihu
The Messianic significance of the above Hebrew phrase is simply stunning:323 ←
←
←
lakrb-Nb awhyla = (1) a + (6) w + (5) h + (10) y + (30) l + (1) a = awhyla = Elihu = (50) N + (2) b = Nb = beyn = son = (30) l + (1) a + (20) k + (200) r + (2) b = lakrb = Barachel =
53 52 + 253 |||||||||||||||||||||||||||||||
Total =
358
So the total misparim for “Elihu son (of) Barachel” Barachel” is 358. But 358 is the exact misparim of the Hebrew word for “Messiah!” ←
358 = (8)
←
←
x + (10) y + (300) S + (40) m = xySm = Mashiach = Messiah
And the entire title (Elihu, son of Barachel) reveals what can be said of the Messiah by Messiah by all New Covenant believers: He is my El (who is) Son of El Blesses.324 322
1Timothy 3:16 of misparim in the book, “The Aleph-Beit,” Note: The author was first blessed to see this particular occurrence of misparim by Rabbi Yitschak Ginsburgh. Ginsburgh. See our website for a book review review of Mr. Ginsburgh’s book. 323
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He is our El and He is the Son of Elohim who has blessed Him!325 And we would be amiss not to note that, while the name of Iyob has one short form of the Name of hwhy hidden within it, Elihu’s name has the fuller short form of the Name of hwhy hidden in its Hebrew letters:
a >> why
Yahu
<<
la
Like the Messiah, Elihu came in the Name of hwhy.326 And instead of counting Elihu’s young age as a deficiency, we rather see this as another indication of his authentic anointing:327 for the Messiah also displayed wisdom and understanding beyond His years. 328 Thus, many things of marked significance make it clear Elihu was a prophetic a prophetic type of the 329 Messiah. So we will briefly ponder the ministry of Elihu and compare it with that of the Messiah eSwhy. Because of his correct view of the Most High’s unfathomable greatness and righteousness, Iyob had expressed the need for an earthly mediator between himself and Elohim: 32 For He is not a man like myself, whom I might answer, nor could we come together into judgment: 33 There is not, between us, a mediator , who might lay his hand upon us both. Iyob 9:32-33 In light of Iyob’s words, how significant that the Ultimate Mediator would later come as a man, and like ourselves, tabernacle in flesh: For there is one Elohim, and one mediator between Elohim and men: the man Messiah eSwhy . 1Timothy 2:5 And by faith, Iyob did know that he had an Advocate on high: Even now, behold, my Witness is in heaven, and He that vouches for me is on high. Iyob 16:19 But we see that Elihu was sent in answer to Iyob’s desire for an earthly mediator ; for 330 Elihu said in response to the prophet’s request: 324
“Barachel” means “El blesses” and the Ultimate Blessing of Elohim was upon His Son, the Messiah. Psalm 45:2,7, Luke 1:42, Colossians 1:19-20 325 Psalm 45:2,7 326 John 5:43, Matthew 23:39, Luke 13:35, Psalm 118:26 327 Iyob 32:6-8 328 Luke 2:43-47 329 And this would explain why Elihu was never rebuked by hwhy: he represented the the sinless Messiah, Messiah, the Unblemished Lamb of Elohim. John 1:29,36, 2Corinthians 5:21, 1Peter 2:21-22 330 Iyob 9:32-33
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See, I am like you before El, I too have been formed out of clay. Iyob 33:6, ISRV 33:6, ISRV As a mediator for the suffering prophet, Elihu sought sought to justify Iyob. Iyob. Even so, he still had things to teach Iyob: 31 Pay attention, Iyob, listen to me, m e, keep silent, and let me speak. 32 If there are words, answer me; speak, for I desire to declare you right. 33 If not, listen to me, keep silent, and let me teach you wisdom.” Iyob 33:31-33, ISRV 33:31-33, ISRV We see the very same thing at work with those those who belong to the Messiah: While we are justified by His blood, no believer has “arrived,” spiritually speaking; every follower of the Messiah still has much to learn regarding true service to the Most High. 331 And Elihu would prophesy yet more of the Ultimate Mediator—the One who would not only declare the uprightness of hwhy to man,332 but who would also provide an atonement to deliver him from death: 23 If there is upon him a messenger , an interpreter , , to declare to man His uprightness; one among a thousand 24 then He will favor him, and say, “Deliver him from going down to the pit: I have found an atonement/covering.” Iyob 33:23-24 Can we find the Messianic fulfillment of this “messenger,” and this “interpreter,” and this “one among a thousand?” Yes! In Hebrew, Iyob 33:23 looks like this: ←
←
←
wrsy Mdal dyghl Pla - ynm dxa Uylm Kalm wyle sy - Ma
His to man uprightness
to declare
a thousand
among
one
an (a) messenger interpreter
upon him
there is
if
We now note the misparim of the words and phrase for “messenger,” “interpreter,” and “one among a thousand:” 91 = (20)
K + (1)a + (30)l + (40)m
331
←
=
Kalm
←
←
= messenger
John 16:12-13. Sad to say, a great number have been operating under the delusion of having already “arrived;” and these souls either think they have it all figured out, or else they have long since been led astray down various paths of darkness. And a great majority of Bible teachers have succumbed to Satan’s mystery mystery of lawlessness (Daniel 7:25, 2Thessalonians 2:7-9) as they lead astray multitudes of sheep by convincing them the Torah has been abolished. These false teachers actually claim that, that, if one advocates upholding the Torah by faith, then he or she is not walking by the Spirit. Spirit. Yet Sha’ul and our Messiah Messiah taught just the opposite: it is the mind of the flesh which lives/preaches/teaches lives/preaches/teaches against the immutable edicts of the Torah (Romans 8:7); and if one is not walking in a faith which completely upholds the Torah by the Spirit of hwhy (Romans 2:13, 3:31, 8:4,7,13, Matthew 5:17-20) then that believer will be rejected (Luke 13:24, Revelation 3:17) and will not be allowed to partake in the First Resurrection. Such lawless, Torah-breaking Torah-breaking believers are clearly warned that they will lose their their inheritance in the Kingdom of Elohim. Matthew 5:17-20, 5:17-20, 1Corinthinas 6:9-10, Galatians Galatians 5:19-21 Such believers will be saved, but only by passing through the fire: their reward/inheritance reward/inheritance will be lost. 1Corinthians 3:14-16 3:14-16 < > Matthew 5:29-30, Hebrews 6:7-8 332 John 1:18, 10:32
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U
←
y
l + (40)m = Uylm
170 = (90) + (10) + (30)
←
224 =
Pla - ynm dxa =
←
d + (8)x + (1)a = dxa n
←
m
100 = (10) + (50) + (40)
P
= interpreter ←
13 = (4)
←
←
= one ←
=
ynm
←
= among
←
l + (1)a = Pla
111 = (80) + (30) ====================
←
one among a thousand ←
y
←
←
←
= thousand
Total = 224 And this is where things really become become even more amazing! What was the prophesied purpose of this Messenger , this Interpreter this Interpreter , this One Among a Thousand ? Elihu said this Messenger would “declare to man His uprightness,” and as we have already seen, this is just what the Messiah did; He declared the uprightness of hwhy, the Father, to mankind: No man has seen Elohim at any time; the only begotten Son, who is in the bosom of the Father, He has declared Him. John 1:18 The Messiah said this in regard to His showing forth the goodness of the Father: … Many good works have I shown you from My Father; for which of those works do you stone Me? John 10:32 And many years later, Yochanan, the emissary would write this concerning how the Messiah declared Elohim’s uprightness and, as the Interpreter, gave us an understanding of the Father: And we know that the Son of Elohim has come, and has given us an understanding , that we may know Him that is true; and we are in Him that is true, even in His Son, eSwhy the Messiah. This is the true Elohim, and age-abiding life. 1John 5:20 And all of this takes us back to the misparim of the words and phrase seen above; adding the combined place combined place values of each prophetic word/phrase gives us an amazing result: Messenger: 91 >> 9 + 1 = 10 Interpreter: 170 >> 1 + 7 + 0 = 8 One Among a Thousand: 224 >> 2 + 2 + 4 = 8 ========================================= Total = 26 74
But what is the misparim value of the Blessed and Qadosh Qadosh Name of the Most High? It is ← ← ← twenty-six! 26 = (5) + (6) + (5) + (10) =
h
w
h
y
hwhy
So the “Messenger of the Covenant” would more greatly and fully reveal the uprightness 333 of Elohim as He came in the Name of hwhy to further declare to His people nothing less than the very Name of hwhy! And we see the Messiah spoke of declaring declaring the Father’s Name in one of His final prayers: I have revealed Your Name to the men whom You gave Me out of the world. They were Yours, and You gave them to Me, and they have guarded Your Word. John 17:6, ISRV 17:6, ISRV Yet the Messiah not only declared His Father’s Name to His followers during His earthly ministry, we hear in His words the ongoing intent/promise that He would continue to reveal the greatness of the Name 334 upon His ascension into the heavens! And I have made Your Name known to them, and shall make it known , so that the love with which You loved Me might be in them, and I in them.” John 17:26, ISRV 17:26, ISRV So the Messiah was, indeed, this “Messenger “Messenger of of the Covenant.”335 Further, He also served as an Interpreter an Interpreter in in explaining difficult and hidden things to His followers.336 337 And being the Chosen One, the Messiah, He was also that “One Among a Thousand.” And as he prayed for his three friends, Iyob himself himself would later be like his Messiah: in mediator on behalf of Eliphaz, Bildad, interceding for these men, he fulfilled the role of a mediator on 338 and Zophar. Both Elihu and eSwhy the Messiah taught us to seek first His Kingdom and righteousness. Yet they further taught that the greatest, most most preeminent key to such seeking (and the key to possessing the Spirit of ongoing revelation into all that He is) was found in the Name hwhy. True seeking seeking is not just seeking: it is seeking and finding and finding . And for the believer, honoring the Name of hwhy is essential for essential for truly seeking and finding Elohim. In some of his most moving moving words, Elihu spoke of those who do not (and of those who do) seek hwhy: But none says, “ Where is Eloah , my Maker?” Who gives songs in the night. Job 35:10
333 334 335 336 337 338
John 5:43, 10:25 Acts 9:15-16, 3John 1:7, Matthew 19:29, 24:9, Revelation 2:13, 3:8 Malachi 3:1 Matthew 13:34-35, 10-18 Ecclesiastes 7:28 Iyob 42:7-10
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Amazingly, the answer to the question, “Where is Eloah?” is found in the question itself! In Hebrew, it is two words: ←
←
←
hwla hya Eloah
where (is)
If one removes the last two letters from each of the above words, and then combines the letters in sequence, the Qadosh Name of hwhy is the result:
hw << la
hy << a
Eloah
where (is)
The Qadosh Memorial Name >>
hwhy
hwhy
Ultimately, it is only those who seek the Name of who also seek and find the Most 339 High and the power of His Spirit inherent in that Name. The answer to the question, question, “Where is Eloah?” is also found in the words of the prophet Micah: The voice of hwhy calls to the city, and one of wisdom will see Your Name Name … Micah 6:9 Those who are seeking hwhy with the intent to find to find , must seek His Name: 24 And Ya’acob remained alone; and a man wrestled with him until the rising of the dawn. 25 And when He saw that he did not prevail against him, He touched the joint of his thigh; and the joint of Ya’acob’s thigh was dislocated as he wrestled with Him. 26 And He said, Let me go, for the dawn is ascending. And he said, I will not let You go unless unless You bless me. 27 And He said to him, What is your name? And he said, Ya’acob. 28 And He said, Your name will no longer be called Ya’acob, but Yisrael; for you have wrestled with Elohim, and with men, and have prevailed. 29 And Ya’acob asked and said, Declare, I pray You, Your Name. And He said, What is this, that you ask about My Name? And He blessed him there. 30 And Ya’acob called the name of the place Peniel—For I have seen Elohim face to face, and my life has been preserved. Genesis 32:24-30 Referring to this incident David wrote in the psalms: This is the generation of those who seek Him, that seek Your Face, Ya’acob. Selah. Psalm 24:6 This Scripture is not saying we are to seek the face of Ya’acob, but rather, that Ya’acob/Yisrael Ya’acob/Yisrael is defined as those who seek the Face of Elohim.340 A few alternate translations are seen below: 339 340
Malachi 3:16-18, Zephaniah 3:12-13 2Chronicles 15:15, Psalm 119:10, Jeremiah 29:13, Amos 5:4
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This is the generation of those who seek Him, that seek Your face, even Ya’acob. This is the generation of those who seek Him, that seek Your face, O Elohim of Ya’acob. Like Ya’acob, Manoah also inquired after the Name of the One who appeared to him: 16 And the messenger of hwhy said to Manoah, Though you detain Me, I will not eat of your bread: and if you will offer a burnt offering, you must offer it unto hwhy . For Manoah knew not that He was a messenger of hwhy . 17 And Manoah said to the messenger of hwhy , What is Your Name, that when Your sayings come to pass we may do You honor? 18 And the messenger of hwhy said to him, Why do you ask thus after My Name, seeing it is wonderful? Judges 13:16-18 And so it was with eSwhy our Messiah: He also taught the preeminence preeminence of the Name Name in seeking and finding hwhy. Seeking first His Kingdom and His righteousness righteousness is not possible apart from honoring the Memorial Name. Name. In the Sermon on the Mount , the Messiah first taught His followers to honor the Name as one of the foremost petitions in the kind of authentic praying which will bring down His Kingdom upon the earth: 9 “This, then, is the way you should pray: ‘Our Father who is in the heavens, let Your Name be set-apart, 10 let Your reign come, let Your desire be done on earth as it is in heaven. Matthew 6:9-10, ISRV 6:9-10, ISRV The Messiah then proceeds to teach that we are to seek first His Kingdom and His righteousness: But seek first the Kingdom of Elohim, and His righteousness, and all these shall be added to you. Matthew 6:33 The context (Matthew 6:9-10,33) shows how honoring the Name of hwhy is the foremost principle of His His Kingdom. Zechariah said likewise: And hwhy shall shall come to be for a King over all the earth. In that very day, hwhy shall shall come to be one, and His Name one. Zechariah 14:9 The word “one” can also mean “first:” and this appears to be the meaning of “one” in the above text: hwhy will be first (above (above all!) and His Name Name will be first (above (above all!). We say this based not only on the context, but also based on other clear clear Scriptures: When the Kingdom of hwhy is established on a worldwide basis, the names of all false gods will be 341 removed from the earth, and just as Isaiah said:
341
Exodus 23:13, Deuteronomy 12:3, Joshua 23:7, Psalm 16:4, Jeremiah 10:11, Hosea 2:17, Zechariah 13:2
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And hwhy alone alone will be exalted in that day! Isaiah 2:11,17 all in the coming And we compare hwhy and His Name being first, being above all in now: Kingdom, with the words of our Messiah for the here and now: 9 After this manner, therefore, you pray: Our Father who art in heaven, Your Name be set apart. 10 Your Kingdom come, Your will be done: in heaven and upon the earth … 33 But seek first first the Kingdom of Elohim, and His righteousness, and all these shall be added to you. Matthew 6:9-10, 33 The conclusion conclusion is inescapable: inescapable: Only if hwhy and reverence for His Name are first are first in in our lives, only then can we be true ambassadors of His Kingdom; and only then can we be authentic partakers in bringing bringing that Kingdom into the lives lives of others. And eSwhy would later rebuke the Jewish lawyers who took away the Name of hwhy and its importance by their false teachings/man-made tradition that the Qadosh Name must not be spoken: Woe unto you, lawyers! For you have taken away the key of knowledge: you entered not in yourselves, and those that were entering in, you hindered. Luke 11:52 Those ignorant of the Word will try to convince others that there is no such thing as thing as a “ key” which opens to us the riches of wisdom and knowledge hidden in the storehouses 342 of heaven. But such teachers do so to their own detriment, since they are setting themselves in proud opposition to these clear clear words of the Savior. He stated there was such a key! However, when speaking speaking of this key of knowledge, knowledge, eSwhy was teaching nothing less than the Torah and the Prophets: for King Shelemo (Solomon) (Solomon) also 343 indicated the reverence of hwhy was the beginning (key) of knowledge: The fear of hwhy is the beginning of knowledge: fools despise wisdom and instruction. Proverbs 1:7 Who better to teach us regarding “the key of David”344 than Shelemo, the son of David? Well, perhaps no one except the prophet David himself. himself. And like his son (Shelemo), (Shelemo), the psalmist indicated the secret, intimate counsel of hwhy is for those who fear His Name: 12 Who is this, the man fearing hwhy ? He will teach him in the way that he shall choose. 13 His soul shall abide in prosperity; and his descendents shall inherit the earth. 14 The secret of hwhy is with those that fear Him; and He will show them His covenant. Psalm 25:12-14 342
Romans 9:23, Ephesians 1:18, 3:16, Philippians Philippians 4:19. Some have even gone so far as to say that anyone who teaches of such a key is either part of, or else advocating, a cult! Well, the Messiah taught of just such a key (Luke 11:52, Revelation 3:7), so is He also the Leader of a cult? 343 Not reverence of the substitute titles LORD, God, or Adonai. 344 Revelation 3:7
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King David wrote of having a heart which was entwined with the fear of hwhy, and he determined to honor that Name to all generations:345 11 Teach me Your way, hwhy ; I will walk in Your truth: unite my heart to fear Your Name . 12 I will praise You, hwhy 346 my Elohim, with all my heart: and I will esteem Your Name to the Age. Psalm 86:11-12 347
And how does all this fit into the parable of the ten virgins (or maidens)? Honoring the Name of hwhy is also essential if essential if one expects to be an overcomer, to manifest the power of His Name/Spirit Name/Spirit through a life life of uprightness. We have heard many things about the parable of the ten virgins: Five were wise and five were foolish; foolish; five were ready, while the other five were not; the five wise virgins had enough oil to go forth and meet the bridegroom348 at midnight , while the five foolish ones ones did not. And, based on this Scripture, at least one song has been written about the individual believer’s need to have oil in his or her lamp. But even songs, as true true as they might be, be, will not do us benefit if we fail to to understand the nature of this this oil. So what additional understanding might we gain from the the Scriptures surrounding this this subject? Thanks be to hwhy, we are given much clarity over this matter through the light which the Spirit shines on His living Word. We concur with many many others that the oil represents the Spirit Spirit of hwhy: When the anointing oil was poured forth upon a king of old, then the Spirit of hwhy came upon that one to prosper his reign: Then Shemuel took the horn of oil, and anointed him in the midst of his brothers: and the Spirit of hwhy prospered prospered to David 349 from that day forward. So Shemuel rose up, and went to Ramah. Ramah. 1Samuel 16:13 The recipient of such a blessing became became the anointed one of Yisrael. Many will already know that this is where where we derive our term term “Messiah:” in Hebrew “mashiach” “mashiach” (xysm) means “anointed.” And when speaking of His His anointing, the Messiah Messiah equated it with with the Spirit of hwhy being upon Him: The Spirit of the Sovereign hwhy is upon me, because hwhy has anointed me to preach good tidings to the meek; He has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound … 350 Isaiah 61:1 345
Exodus 3:14-15 The Companion Bible notes (see margin) indicate this is one of the 134 places where the sopherim (scribes) admitted to substituting the title “Adonai” for the Hebrew Name of hwhy. This is, of course, an inadmissible inadmissible act of disobedience. Deuteronomy 4:2, 12:32, Proverbs 30:5-6, Matthew 5:17-20, Revelation 22:18-19 347 Matthew 25:1-13 348 (i.e., the Bridegroom, the Messiah, Matthew 9:14-15, 22:1-14, Revelation 19:5-9 349 Psalm 1:1-3 346
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But the kings of Yisrael were not just anointed, they were anointed in the Name of .351 No title such as “Adonai,” “LORD,” or “God” was ever used, because the Spirit 352 Name. of hwhy is only imparted in/by His Name. And we can know and teach this with all ha’Shirim, the Song of Songs: Songs: authority based on the words of Shelemo/Solomon in Shir ha’Shirim, For fragrance your oils are good. Oil poured out is your name. Therefore, the virgins love you. Song of Songs 1:3 The Name of hwhy is like oil poured oil poured out,353 therefore the virgins love Him. There is far far more than coincidence between these prophetic words of King Solomon and those of the Messiah: Both texts speak speak of oil and both texts speak speak of virgins! Yet there is is still more. more. Let us view the above text in the Hebrew language: ←
←
←
Kwbha twmle Nk-le Kms qrwt Nms Mybwj Kynms xyrl love you
(the) virgins
upon thus
(is)your name
poured out
Oil
(are)good
your oils
For fragrance
Once again, the Spirit reveals something through the Hebrew language which can never be gleaned from this text per its English translation, even if one were to spend an entire lifetime reading and studying the the above Scripture. In Hebrew, the word for “name” “name” is “shem:” ←
←
ms = shem = name
←
354
This is the very same Hebrew word used for the name of the patriarch, Shem. His name means “name!” But similar as it is to “shem” (ms), lifting up its voice and crying aloud to us355 from its place on the inspired page, is the word for “oil:” ←
←
←
Nms = shemen = oil
The only two letters which compose the word “shem” are the first two letters in the Hebrew word word for “oil!” “oil!” The Name of hwhy is like oil in a spiritual sense, but to strongly confirm and emphasize this all-important truth, hwhy even chose to make the word for name and the word for oil for oil to to be quite similar to similar to each other in a literary sense! By adding the nun (N) to the end of the word “shem/name” (ms) one derives the word for shemen/oil (Nms).
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Isaiah 61:1-2 < > Luke 4:16-21, Psalm 45:7 James 5:14 352 Numbers 6:22-27, Deuteronomy 10:8, 2Samuel 6:18 (1Chronicles 16:2), 1Chronicles 23:13, 2Chronicles 14:11, 20:9, Psalm 124:8, John 14:26 353 Joel 2:28-32 354 Genesis 5:32 355 Proverbs 8:1-4 351
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And this oil was poured forth from a horn, the horn indicating indicating strength. In Hebrew, the word “horn” looks like this: ←
←
←
Nrq = qeren = horn
Because both “oil” and “horn” end with the nun (N), we see a word-picture, or message, in the Hebrew word for “oil:”
Nms
<<
Oil: “Name in horn”
Nrq horn
←
< in
←
ms
←
Name
While we do not claim the literal meaning of “oil” is “Name in horn,” that is certainly the picture we see when when viewing the word: word: We see His Name Name (shem, ms) in the horn (qeren, Nrq) ready to be poured out like oil (shemen, Nms). The Spirit of hwhy cannot be imparted without faith in His Name.356 Those virgins who will be ready for the Bridegroom will be those believers who have oil in their lamps; 357 they will be those who are continually filled with His Spirit because they are continually seeking hwhy:358 They will be those who are continually calling upon, continually giving thanks to, and continually confessing His Name!359 Even at midnight , they remember, honor, memorialize, and call upon the Name of hwhy. And we believe “midnight” to be both literal literal and spiritual: just like the prophet Iyob—who Iyob—who remembered to honor the Name of hwhy, even in the most difficult hours of life—we must reverently speak, honor, and memorialize His great Name even during those seasons when darkness appears to have consumed consumed all there is around us. Just as the psalmist psalmist wrote: I have remembered Your Name, hwhy , in the night, and have kept Your Torah. Psalm 119:55 Those who walk in this manner will be those who stand blameless before eSwhy, having the Name of hwhy —the —the Seal of the Living Elohim360 —written on their foreheads. 361 In the parable, the five wise virgins are saved (attaining to the Great Reward ), ), and we are elsewhere instructed that all who call upon the Name of hwhy shall be saved: 12 For there is no difference between the Yahudi and the Greek: for the same Sovereign over all, is rich to all that call upon Him: 13 For whoever shall call upon the Name of hwhy shall shall be saved. Romans 10:12-13 356
Psalm 9:10, John 1:12, 14:26, Acts 3:16, Ephesians 1:13 > Revelation 7:3-4, 14:1, 22:4 Ephesians 5:18-20, Colossians 3:16-17 358 Matthew 6:9-10, 7:7-8 359 Hebrews 4:14-16, 6:11-12, 7:25, 9:28, 10:22-23, 13:15 360 Ephesians 1:13, Revelation 7:3-4 361 Revelation 7:3-4, 14:1, 22:4. We see this Seal as being the antithesis of the mark of the beast—allegiance to this world system—which system—which is also spiritually, if not physically registered in the forehead. Revelation 13:16-18 In actuality, the mark of the beast is the antithesis of this Seal of the Living Elohim (His Name) since “the names of blasphemy” are exalted in false worship (spiritual whoredom) contrary to the Name of hwhy. Revelation 17:3 357
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Apart from His Name, there is no impartation impartation of His Spirit. And if there still remains any doubt as to the connection between the anointing of the Spirit and the Name of hwhy 362 being placed upon the victorious virgins who love that Name, we read the prophetic words of eSwhy given to us in the Revelation the Revelation:: 1 And I looked, and, behold, a Lamb stood on Mount Tziyon, and with Him a hundred and forty-four thousand, having His His Father’s Name written in their foreheads . 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3 And they sung as it were a new song before the throne, and before before the four creatures, and the elders. And no man could learn that song except the hundred and forty-four thousand, which were redeemed from the earth. 4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb wherever He goes. goes. These were redeemed from among men, being the firstfruits unto Elohim and to the Lamb. Revelation 14:1-4 These virgins will be those who are spiritually are spiritually undefiled 363 because, like the unblemished Lamb they followed, followed, they walked in the power of His Name/Spirit. Name/Spirit. And this explains why the five wise virgins were unable to share their oil with the five foolish ones: Seeking and finding hwhy is something which must occur in the heart and life of an indivudal 364 —no one can undergo this process on behalf of someone else: else: Each individual is rewarded rewarded according to his or her faith/work, expectation, and love.365 In summary, hwhy has never directed us to fear the false names and titles so many times traceable to the abject paganism inspired by demons366 from antiquity. But hwhy has always honored, and always will honor, men of faith like King David, who knew His Name and held it forth with great honor and reverence.367 The Name of hwhy is the key of knowledge, and His authentic Spirit power is only available through the love and faith which honor this Name.368 Finally, at the very end of his discourse, Elihu completes his purpose as the mediator. Gazing off into the distance, distance, Elihu sees Shaddai approaching from the the north. And as the 362
Isaiah 56:6, Hebrews 6:10 2Corinthians 11:2, Jude 24-25 364 Matthew 7:7-8 365 1Corinthians 13:13, 16:14, Galatians 5:6 366 While “Adonai” is not such a pagan title (being a pure Hebrew word), it is still unacceptable to substitute this title for those places in Scripture which the Spirit has chosen to inspire/incorporate the Qadosh Memorial Name of hwhy. Imitating hwhy El Elyon, the Most High El, all the deities of the nations have names, and through the prophet Micah, the Spirit indicates the people of the Most High will walk in His in His Name. 4:5 But regardless regardless of the Name . Micah 4:5 name of the demon-inspired deity, the Name of hwhy is above them all. Ephesians Ephesians 1:19-21 The Aramaic of Philippians 2:9-11 indicates that it was the very Name of hwhy which was bestowed bestowed upon the Son: Son: This explains why the Messiah could say, “ All authority has been been given to Me in Heaven and upon the Earth.” Matthew 28:18, 1Corinthians 15:27-28 367 1Samuel 2:30 368 2Peter 1:3 363
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great splendor and majesty of hwhy are seen in the approaching whirlwind, Elihu introduces Eloah to all those who are present: 21 And now, they shall not look on the light that is bright behind the clouds, when the wind has passed and cleared them. 22 From the golden north it comes— with Eloah is awesome excellency. 23 The Almighty, we have not found Him out, He is exalted in power and right-ruling and great in righteousness—He does not oppress. 24 Therefore men fear fear Him. He does not regard any who are wise of heart.” Iyob 37:21-24, ISRV 37:21-24, ISRV All evidence indicates that, as Elihu was ending his words, the great splendor of hwhy 369 came churning forth from the north: 22 Out of the north comes golden splendor: Eloah has upon Him awesome majesty. Iyob 37:22 Taking up where Elihu has left off (and without ever speaking to Elihu), hwhy immediately begins to address the prophet Iyob: 1 And hwhy answered Iyob 370 out of the whirlwind and said, 2 Who is this that darkens counsel by words without knowledge? 3 Gird up now your loins like a man; for I will demand of you, and you answer Me. Iyob 38:1-3 So Elihu introduces hwhy, and as he completes his ministry, the Almighty simply picks up the where the human mediator mediator had left off. And we note a number of striking 371 similarities between this appearance of hwhy and the vision given to Ezekiel, a revelation which would would occur many centuries centuries later by the river river Chebar. For when hwhy 372 appeared to the prophet Ezekiel, He not only came forth from the north, but Elohim also spoke to this prophet from a whirlwind : And I looked, and behold, a whirlwind came out of the north , a great cloud, and a fire infolding itself, and a brightness was about it, and from the midst of it as the color of amber, from the midst of the fire. Ezekiel 1:4 369
Ezekiel 1:4 not rebuking Elihu as some We note hwhy was answering answering Iyob: He was not rebuking some have theorized! One man claimed that the question, “Who is this that darkens counsel by words without knowledge?” (Iyob 38:2) was a rebuke against Elihu! (See Iyob 38:2) But Iyob attributes the question as applicable only to himself, himself, and he later repents of having done this very thing: “Who is this that hides counsel without knowledge? Therefore I have uttered that which I understood not: things too wonderful for me, me, which I knew not.” Iyob Iyob 42:3 371 And this is not the only connection connection between the prophets Ezekiel Ezekiel and Iyob! Recall how hwhy would later speak speak to Ezekiel regarding Ezekiel regarding the righteousness of the prophet Iyob! Ezekiel 14:12-20 372 Iyob 37:22 370
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27 And I saw as the color of amber, as the appearance of fire around within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness on all sides. 28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness around. This was the appearance of the likeness of the splendor of hwhy . And when I saw it, I fell upon my face, and I heard a voice of one speaking. Ezekiel 1:27-28 Many great prophets have introduced/revealed the Most High, and we believe Elihu to have been one of them. them. Yet Elihu was still only a forerunner, a prophetic prophetic shadow of the 373 Greatest Prophet to ever introduce hwhy El Elyon and to teach us more of His nature and character. That Prophet was, and is, eSwhy the Messiah. Messiah. He was, and is, the King of Yisrael, and He has given us the greatest revelation of the Father’s Name: No man has seen Elohim at any time; the only begotten Son, who is in the bosom of the Father, He has declared Him. John 1:18 And we believe there are still an overwhelming multitude of great things which the 374 Messiah has yet to reveal to His people regarding the Age-Enduring Name of hwhy. Sha’ul wrote the “splendor to be revealed” far outweighs anything which we have suffered on this side of the Kingdom: For I reckon that the sufferings of this present time are not worthy to be compared with the coming splendor to be revealed to us. 375 Romans 8:18376 Tehillah 19:13 ♦ Moreover, from proud ones ( , keep back Your servant: ) , let them not have dominion over me. Then shall I be upright, and innocent from great transgression. Psalm 19:13 ♦
Mydz Mydz
THE PROUD SEEK DOMINION OVER THE HUMBLE AND AFFLICTED
Readers will note we have translated the plural Hebrew word, “zadim” (Mydz), as 377 “proud ones.” The KJV The KJV erroneously renders this word as “presumptuous sins.” However, the word “sins” “sins” is not even a part of the original manuscript. manuscript. We assert the word “presumptuous” is an extremely extremely poor translation of “zadim.” We say this because “zadim”—in all of its other uses—is translated as “proud,” and this word is always used in reference to proud to proud men who spurn the Torah!378 All evidence indicates David was, 373 374 375 376 377 378
El Elyon = Most High El John 17:26, Ephesians 2:7 Some translations render this as, … “the coming splendor to be revealed in us.” 1Peter 4:13, 5:1 The King James Version of the Bible. See Psalm 86:14, 119:21, 51, 69, 78, 85, 122, Proverbs 21:24, Isaiah 13:11, Jeremiah 43:2, Malachi 3:15, 4:1.
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first of all, recounting those proud men (zadim) who sought to have dominion over the 379 prophet Iyob. While Iyob’s three friends sought to have dominion over him in his affliction, he simply did not stand for it: The patriarch frequently rebuked them for exalting themselves over him and for dislaying such a serious deficit of wisdom in the process: 24 Teach me, and I will hold my peace; and cause me to understand wherein I have erred. 25 How forcible are words of uprightness! But your reproof, what does it reprove? 26 Do you think to reprove words, seeing that the speeches of one that is desperate are as wind? Iyob 6:24-25 With these words, Iyob was telling Eliphaz that his “reproof” proved nothing: the prophet was not letting his friend have unfounded dominion based dominion based on falsehood. So we hear Iyob quite belittles the the supposed “correction” “correction” of these proud and errant men. men. And the afflicted prophet responded with a searing rebuke upon the threesome when he indicated they were puffed up with pride over their supposed “wisdom:” 1 Then Iyob answered and said, 2 “Truly you are the people, and wisdom will die with you. 3 But I have understanding as well as you; I am not inferior to you: yes, who does not know such things as these?” Iyob 12:1-3 This above text shows that these men felt they “had all the answers,” as the saying goes. A bit later Iyob tells them their words and their counsel are worthless: 1 Behold, my eye has seen all this; my ear has heard and understood it. 2 What you know, the same do I know also: I am not inferior to you … 4 But you are forgers of lies; you are all physicians of no value. 5 Oh that you would altogether hold your peace! And it would be your wisdom. Iyob 13:1-2, 4-5 Still not relenting, and within the very same speech, speech, Iyob rebukes them yet more: He indicts them for speaking unrighteous words and then summarizes by telling them their proverbs will pass away like ashes, that their defenses are as weak as clay:
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Of course, David was offering this prayer in regard to his personal his personal situations ; and there were a number of times when he had to deal with proud men who sought to have some manner of dominion over him: King Sha’ul (1Samuel 19:1-2, 9-11, 23:14-15), Nabal (1Samuel 25:2-35; in this case, hwhy used Abigail to keep the proud from having dominion over David; for had David killed him, Nabal would have had more dominion over him in death than in life since David would have incurred blood guilt, 1Samuel 25:32-33), King Sha’ul and Doeg (1Samuel 21:7-22:18), and even his son, Absalom (2Samuel 15:1 - 18:33).
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7 Will you speak unrighteously for El, and talk deceitfully for Him? 8 Will you show partiality for Him? Will you contend for El? 9 Is it good that He should search you out? Or as one deceives a man, will you deceive Him? 10 He will surely reprove you, if you secretly show partiality. 11 Shall not His majesty make you afraid, and His dread fall upon you?12 Your memorable sayings are proverbs of ashes, your defenses are defenses of clay. Iyob 13:7-12 So we clearly see the prophet is refusing to give these men proud men dominion over 380 him. After Eliphaz utters utters a scathing false witness against against Iyob, the prophet once more responds by refusing to give his friends the dominion they sought to sway over him: 1 Then Iyob answered and said, 2 I have heard many such things: Miserable comforters are you all. 3 Shall vain words have an end? Or what provokes you that you answer? 4 I also could speak as you do, if your soul were in my soul’s stead: I could join words together against you, and shake my head at you. Iyob 16:1-4 And Iyob corrects them yet more, this time rebuking the three for their complete lack of wisdom: But as for you all, come on now again; and I shall not find a wise man among you. Iyob 17:10 After Bildad spoke—likening Iyob’s downfall to the punishment on Sodom and Gomorrah,381 and making light of his children’s deaths by saying they were cut off for 382 Iyob’s wickedness —Iyob speaks the following words, showing that these three men had become proud in the face face of all his suffering. suffering. And in these words, we we still hear Iyob refusing to give these proud men dominion over him: 1 Then Iyob answered and said, 2 How long will you vex my soul, and break me in pieces with words? 3 These ten times you have reproached me: you are not ashamed that you deal hardly with me. 4 And be it indeed that I have erred, my error remains with me. 5 If indeed you will magnify magnify yourselves against me , and plead against me my reproach; 6 know now that Eloah has overthrown me, and has encompassed me with His net. Iyob 19:1-6
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See Iyob 15:1-35 Iyob 18:15 382 Iyob 18:5, 19-21. This shows us one of the glaring glaring errors of the three men: hwhy never puts the children to death for the sins of the father! Ezekiel 18:1-20 (especially (especially verse 20), Deuteronomy 24:16, 2Kings 14:6, Jeremiah Jeremiah 31:29-30 381
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Because their persecution/false witness agasint Iyob was so off-base and so severe so severe,, it was evidently akin to murder . Consequently, Iyob Iyob actually warned warned the three to fear the judgment of the sword, as the doings of their hands might well be done unto them! Be you afraid of the sword: for wrath brings the punishments of the sword, that you may know there is a judgment. 383 Iyob 19:29 After Bildad indicates the wicked are always overthrown, Iyob responds by saying there are also unrighteous men who prosper into old age. age. Iyob refused to kowtow to their falsehood, and he summarizes his words by telling the three men: How then do you comfort me in vain, seeing in your answers there remains only falsehood? Iyob 21:34 A bit later, Eliphaz says to Iyob, “Receive, I beseech you, the Torah from His mouth, and lay up His words in your heart.” Iyob 22:22 22:22 Iyob then responds by saying, I have not gone back from the commandment of His lips; I have treasured up the words of His mouth more than my necessary food. Iyob 23:12 Later, Iyob answers with sarcasm and, once more, indicates these men are inept and high false accusations and false minded, and consequently, they were of no of no value in their false and false reasoning : 2 How have you helped him that is without power! How have you saved the arm that has no strength! 3 How have you counseled him that has no wisdom, and plentifully declared sound knowledge! 4 To whom have you uttered words? And whose spirit came forth from you? Iyob 26:2-4 And just a bit later, perhaps only moments, Iyob openly refuses to allow the vain arguments of these three men to have any weight or any credit: Far be it from me that I should justify you : Till I die I will not put away my integrity from me. Iyob 27:5
The entire account shows it is strikingly clear that Iyob was refusing to give these proud dominion! And as he continued in this men dominion! this vein, Iyob uttered words words which would later later be alluded to, and even nearly quoted, by the Messiah Himself!
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And these men did later face such wrath—from hwhy Himself. Iyob 42:7-8
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6 My righteousness I hold fast, and will not let it go: My heart will not reproach me so long as I live. 7 Let my enemy be as the wicked, and let him that rises up against me be as the unrighteous. 8 For what is the hope of the irreverent, though he has gained, 384 when Eloah takes away his soul? Iyob 27:6-8 So Iyob tells the three (in 27:7) they will be accounted as the wicked (which is exactly what occurred385), and then he tells them they have become altogether vain: vain : 11 I will teach you concerning the hand of El; that which is with Shaddai I will not conceal. 12 Behold, all you yourselves have seen it; why then have you become altogether vain ? Iyob 27:11-12 As believers in the Messiah, we may have to bear the brunt of false accusations from those who walk in ignorance.386 In such cases, we do well to emulate the Messiah who refused to defend Himself, verbally,387 and who literally turned the other cheek.388 And we have to remember that like Iyob’s friends, every tongue that rises against us in 389 judgment will ultimately be condemned. However, at other times, for the sake of the His sheep, it may be impossible to remain silent, if proud men are seeking to have an unrighteous dominion—touting falsehood and anti-Torah lawlessness which are leading other believers astray. Like Iyob (and David), may hwhy give us the wisdom to keep the proud from having such dominion over His people. IYOB PARTAKES OF THE SUFFERINGS OF THE MESSIAH
Unless we see the prophet Iyob was allowed to partake in the sufferings of the 390 Messiah, it is also difficult to more fully understand what he so painfully endured. Because he believed in the coming Redeemer, like Mosheh, the prophet Ioyb also suffered “the reproach of the Messiah.”391 While his friends insisted all his losses had come upon him due to iniquity, iniquity, the Council of Heaven Heaven indicates otherwise: otherwise: the words of the Sovereign hwhy show us the Adversary attempted to move Elohim to destroy Iyob without cause. cause. And hwhy said to Satan, Have you considered my servant Iyob? For there is none like him in the earth: a perfect and an upright man, one that fears Elohim, and turns away from evil: and he still holds fast his integrity, although you moved Me against him, to destroy him without cause. Iyob 2:3 384 385 386 387 388 389 390 391
Verse 8 is nearly quoted by eSwhy as seen in Matthew 16:26 and Mark 8:36-37. Iyob 42:7-8 Matthew 10:24-25, John 15:18 Isaiah 53:7 , Matthew 26:59-63, 27:12-14 Isaiah 50:6-7 < > Hebrews 12:2-3, Matthew 5:38-39, 26:67-68 Isaiah 54:17 Philippians 3:10, 1Peter 4:13, 2Timothy 2:12 Hebrews 11:24-26
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As these many afflictions392 fell upon him, like the Messiah, Iyob was forsaken by his friends: 19 All my familiar friends abhor me, and they whom I loved are turned against me. 393 Iyob 19:19 Like the Messiah, Iyob was afflicted with physical infirmity: 20 My bones cleave cleave to my skin and to my flesh … Iyob 19:20 16 And now my soul is poured out upon me; the days of affliction have taken hold upon me. 17 My bones are pierced in me in the night season: and my sinews take no rest. Iyob 30:16-17 When suffering the pain of death, the Messiah endured many physical afflictions as He nd fulfilled the 22 Psalm: 14 I am poured out like water, and all all my bones are out of joint : my heart is like wax: it is melted within me. 15 My strength is dried up like a potsherd; and my tongue cleaves to my jaws; 394 and You have brought me into the dust of death. 16 For dogs have surrounded me: 395 a company of evil-doers have enclosed me; they pierced my hands 396 and my feet. 17 I I may count all my bones ; they look and stare upon me. Psalm 22:14-17 Like the Messiah, Iyob was mocked and spit upon: 2 Surely there are mockers with me, and my eye dwells upon their provocation … 6 But He has made me a byword of the people; and they spit in my face. 397 Iyob 17:2,6 9 And now, I am their song, yes, I am their byword. 10 They abhor me, they flee far from me, and spare not to spit in my face. Iyob 30:9-10 392
Psalm 34:19 Psalm 41:9 > John 13:18-19, 24-27. Judas betrayed Him, but even the Messiah’s other followers followers forsook/denied Him. Matthew 26:31-35, 56, 58-75. The apostle Sha’ul suffered in the same way. 2Timothy 2Timothy 4:16 394 John 19:28 395 Matthew 27:35-36, Acts 2:23. eSwhy had long since prophesied He would be delivered into the hands of Gentile dogs to be mocked, whipped, and impaled. Matthew 20:18-19, Mark 10:32-34 10:32-34 Those who insist that eSwhy was stoned to death have ov erlooked the simple fact that the method of death was not determined by the Yahudim/Jews, but by the Gentile dogs who had taken over carrying out the death sentence. 396 John 19:16-18 397 Matthew 26:67, 27:30, Mark 10:34, 14:65, 15:19 393
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Like the Messiah, Iyob was smitten upon the cheek and abhorred by a lawless mob which had encompassed him: 9 He has torn me in his wrath, and persecuted me; he has gnashed upon me with his teeth: my adversary sharpens his eyes upon me. 10 They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully: they gather themselves together against me. 11 El delivers me to the irreverent, and casts me into the hands of the wicked. Iyob 16:9-11 One might wonder when when all these things took place. When was Iyob mocked mocked by the lawless and smitten smitten upon the cheek by the wicked? When did he suffer their their mocking and abuse as he became became a byword amongst amongst the unrighteous? While not being dogmatic, dogmatic, 398 we suspect most, or all of these things took place after his after his initial afflictions and before 399 his friends arrived. It is not clear how long it took the three friends to get the bad news; nor is it evident as to how long it took them to convene with one another, and to then travel to be with with Iyob. However, the account account does indicate that they arrived at the same time. And last of all, like the Messiah, words were heaped up against Iyob by those who shook/wagged their heads at him as though he was being punished by Elohim as an errant sinner: I also could speak as you do: if your soul were in my soul’s stead, I could heap up words against you, and shake my head at you. Iyob 16:4 Since Iyob was directing these words towards his friends, we must believe that their wagging heads were part of the reproach which they had heaped up on him (along with the verbal abuse). Knowing this, we have a better glimpse into into the proud, condescending manner in which they dealt with Iyob as they spoke their reproaches. Yet the crowds also wagged their heads at the Messiah 400 as they disbelieved 401 His mission: 38 Then were there two thieves impaled with Him, one on the right hand, and another on the left. 39 And they that passed by reviled him, wagging their heads , 40 and saying, You that destroyed the temple, and built it in three days, save Yourself! If You are the Son of Elohim, come down from the stake. 41 Likewise also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; others; Himself He cannot save. If He is the King of Yisrael, let Him now come down from the stake, and we will believe Him. 43 He trusted in Elohim; let Him deliver Him now, if He will have Him: for He said, I am the 398 399 400 401
Iyob 1:6— 2:10 Iyob 2:11 Mark 15:29 Isaiah 53:1
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Son of Elohim. 44 The thieves also, which were impaled with Him, cast the same reproaches on Him. Matthew 27:38-44 This was a fulfillment of the prophecy which indicates the people would esteem the Messiah to have been smitten by Elohim, and afflicted/condemned because of His sin: Surely He has borne our griefs, and carried our sorrows; yet we did esteem Him stricken, smitten of Elohim and afflicted. Isaiah 53:4 402
Being without sin, and knowing that He was actually being executed for the sins of His revilers,403 this may have been the most agonizing torment of all, but eSwhy kept entrusting His soul to the One who judges righteously,404 and He overcame evil with good405 by openly forgiving their abject ignorance.406 We must note the words which preceded Iyob’s time of trouble: And hwhy said to Satan, Have you considered My servant Iyob? For there is none like him in the earth: a perfect and an upright man, one that fears Elohim, and turns away from evil. Iyob 1:8 It is noteworthy that Iyob’s upright life came before the great difficulties which befell him, and it is no different with believers today.407 Sha’ul wrote: “All who desire to live reverently in the Messiah eSwhy will suffer persecution.” 2Timothy 3:12 Because hwhy never changes, the evidence stands that any believer striving to walk uprightly should not be surprised408 if they, too, will endure various such sufferings in this life, and especially now, now, near the time of the End. If we aspire to reign with Him, we must also be willing to answer the call to suffer with Him. 409 Where sin abounds, may His Spirit abound all the more, so that, like Iyob and his Messiah, we may be recipients 410 of His favor —coming forth from the fire as gold and entering into His Kingdom with 411 great joy and victory.
402 403 404 405 406 407 408 409 410 411
John 1:29,36, 2Corinthians 5:21, 1Peter 2:21-22 Isaiah 53:5-8, 10-11, 1Peter 2:24 1Peter 2:23 Matthew 5:38-48, Romans 12:20-21 Isaiah 53:12, Luke 6:27-36, 23:34 Malachi 3:6 1Peter 4:12-13 2Timothy 2:12, Romans 8:17 Romans 5:20-21, 6:15, James 4:5-6 Matthew 25:21,23, Hebrews 12:2, Jude 24-25, 2Peter 1:2-11
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THEN SHALL I BE UPRIGHT AND INNOCENT FROM GREAT TRANSGRESSION
What was required of Iyob (or David) if he was to remain innocent from “great transgression?” Since we are still pondering Psalm Psalm 19:13, let us review that text once again: Moreover, from proud ones, keep back Your servant: let them not have dominion over me. Then shall I be upright, and innocent from great transgression. Psalm 19:13 412
A number of texts show that Iyob desired to be free from any transgression. And this is the heart to obey and to be upright that the Almighty ever scours the earth to find.413 But this text is ultimately teaching us that, to be free from great transgression, we must not let the proud and lawless have dominion over us. This dominion can occur if we allow ourselves to be conformed to this world:414 If we walk in the counsel of the wicked; if we stand in the path of sinners; or if we sit in the seat of scoffers.415 When Yisrael worshipped hwhy after the customs of the nations,416 they too, gave the proud dominion over them and became guilty of great great transgression; transgression; and they were subsequently scattered scattered across the earth for rejecting His Torah in favor of pagan 417 customs. Ironically, though, this unrighteous dominion can also enter in if a believer undertakes to avenge themselves on the wicked: To deal with the lawless in a lawless fashion actually gives them dominion dominion over us! We see this this when hwhy used Abigail to keep back David from the proud (Nabal): 13 And David said to his men, Gird you on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the goods. 14 But one of the young men told Abigail, Nabal’s wife, saying, Behold, David sent messengers from the wilderness to salute our master, and he railed at them. 15 But the men were very good to us, and we were not hurt, neither missed we any thing as long as we were conversant with them, when we were in the fields: 16 They were a wall to us both by night and day, all the while we were with them keeping the sheep. 17 Now therefore know and consider what you will do: for evil is determined against our master, and against all his household: for he is such a son of Beliya’al that a man cannot speak to him. 18 Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and a hundred clusters of raisins, and 412
Iyob 7:17-21, 9:28, 10:5-7, Job 31:1-40 2Chronicles 16:9 414 Romans 12:2 415 Psalm 1:1-3, Jeremiah 15:16-17 416 Deuteronomy 12:30, Jeremiah 10:1-11, Exodus 23:32-33, Leviticus 18:3, 2Kings 17:15, Psalm 106:34-38 417 Ezekiel 20:1-42. Such is the case today as so many who seek to follow the Messiah have unwittingly rejected rejected the ways of hwhy. Rejecting His Appointed Times, His Feasts, they have been led into numerous lawless customs/holidays customs/holidays (Galatians 4:8) traceable to the demonic paganism and witchcraft witchcraft of old. It is ironic that believers are rejecting the Word of hwhy in favor of fables rooted in paganism, but Sha’ul prophesied that this would be the case. 2Timothy 4:3-4 413
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two hundred cakes of figs, and laid them on donkeys. 19 And she said to her servants, Go on before me; behold, I come after after you. But she told not her husband Nabal. 20 And it was so, as she rode on the donkey, that she came down by the covert of the hill, and behold, David and his men came down over against her; and she met them. 21 (Now David had said, Surely in vain have I kept all that this man has in the wilderness, so that nothing was missed of all that pertained to him: and he has rewarded me evil for good. 22 So and more also do Elohim to the enemies enemies of David, if I leave of all that pertains to him by the morning light any male person.) 23 And when Abigail saw David, she hasted, and lighted off the donkey, and fell before David on her face, and bowed herself to the ground. 24 And fell at his feet, and said, Upon me, my sovereign, upon me let this iniquity be: and let your handmaid, I pray you, speak in your hearing, and hear the words of your handmaid. 25 Let not my sovereign, I pray you, regard this man of Beliya’al, even Nabal; for as his name is, so is he; Nabal is his name, and folly is with him: but I your handmaid saw not the young men of my sovereign, whom you did send. 26 Now therefore, my sovereign, as hwhy , and as your soul lives, seeing hwhy has withheld you from coming to shed blood, and from avenging yourself with your own hand, now let your enemies, and they that seek evil to my sovereign, be as Nabal. 27 And now this blessing which your handmaid has brought to my sovereign, let it even be given to the young men that follow my sovereign. 28 I pray you, forgive the trespass of your handmaid: for hwhy will certainly make my sovereign a sure house; because my sovereign fights the battles of hwhy , and evil has not been found in you all your days. 29 Yet a man has risen to pursue you, and to seek your soul: but the soul of my sovereign shall be bound in the bundle of life with hwhy your Elohim; and the souls of your enemies, them shall He sling out, as from the middle of a sling. 30 And it will come to pass, when hwhy shall have done to my sovereign according to all the good that He has spoken concerning you, and shall have appointed you ruler over Yisrael; 31 that this will be no grief to you, nor offense of heart to my sovereign, either that you have shed blood without cause, or that my sovereign has avenged himself: but when hwhy shall have dealt well with my sovereign, then remember your handmaid. 32 And David said to Abigail, Blessed be Elohim of Yisrael, who sent you this day to meet me : 33 And blessed be your advice, and blessed be you, who have kept me this day from coming to shed blood , and from avenging myself with my own hand. 34 For in very deed, as hwhy Elohim of Yisrael lives, who has kept me back from hurting you , except you had hastened and come to meet me, surely there had not been left to Nabal by the morning light any male person. 1Samuel 25:13-34 So it is not impossible that David was recounting this very incident, personal to his own life, while also reflecting reflecting on Iyob being kept back/protected from the proud. For, if David had continued onward with his intentions, he would have no longer been innocent of great transgression. transgression. Yet Iyob, too, was kept back from the proud. In his case, case, first Elihu, and then hwhy Himself kept back Iyob from the three proud men who especially afflicted him. him. Elihu rebukes them first, and hwhy later strikes terror in their hearts as He severely warns them His His wrath has been kindled because of their words and actions. actions. It is a great blessing, indeed, to see that hwhy ultimately refused to give the proud (zadim) dominion over His servant Iyob. 93
Tehillah 19:14 ♦ Let the words of my mouth, and the meditation of my heart, be desirable in Your sight, , my Rock, and my Redeemer. Psalm 19:14 ♦
hwhy
LET THE WORDS OF MY MOUTH …
Iyob , the account repeatedly brings forth the importance of Throughout the Book the Book of Iyob, the prophet’s words: Iyob’s words were on trial ! The words of his mouth were visited and revisited. The words of his mouth mouth were a subject of continual continual debate and scrutiny. scrutiny. From start to finish, the words of Iyob’s mouth stand as a centerpiece of the written record. We first see this when a number of great tragedies tragedies initially befall his household; household; having received the news about the death of his children, the death of most of his servants, and the death, or plundering, of his animals, this was Iyob’s response: 20 Then Iyob arose, and rent his robe, and shaved his head, and fell down upon the ground, and worshipped; 21 and he said, “Naked I came out of my mother’s womb, and naked I will return there. 418 .” hwhy gave, and hwhy has taken away; blessed be the Name of hwhy .” 22 In all this Iyob sinned not, nor charged Elohim foolishly. Iyob 1:21-22 At this point, it would have been very easy for Iyob to turn aside from hwhy and to speak irreverently. Yet his words remained above reproach. Then the prophet was smitten smitten with terrible terrible plague boils. His poor wife (herself (herself terribly overwhelmed by this time) is then heard wavering in faith and as she attempts to get Iyob to simply give up: 9 Then his wife said to him, “Do you still hold fast your integrity? Renounce Elohim, and die.” 10 But he said to her, “You speak as one of the foolish women speak. What? Shall we receive good at the hand of Elohim, and shall we not receive evil?” In all this, Iyob did not sin with his lips . Iyob 2:9-10 We see how Iyob’s words were of great importance to the Most High, especially since the Adversary had postulated the afflicted man would turn against hwhy and renounce Him 419 to His face . But later on, thinking himself to be nearing the time of his death,420 Iyob indicated he would no longer restrain his words:
418 419 420
We note Iyob uttered the Name of hwhy three times Iyob 1:11, 2:5 Iyob 7:5-10
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Therefore I will not refrain my mouth ; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. Iyob 7:11 1 My soul is weary of my life; I will give free course to my complaint ; I will speak in the bitterness of my soul. 2 I will say to Eloah, Do not condemn me; Show me why You contend with me. 3 Is it good to You that You should oppress, that You should despise the work of Your hands, and shine upon the counsel of the wicked? Iyob 10:1-3 As grievous as his situation was, this still did not justify Iyob letting go of his restraint, verbally. And the above Scripture shows one of the cases where where the words of his mouth were not acceptable not acceptable in the sight of hwhy. hwhy did not despise Iyob, nor did He shine on the counsel of the wicked. But this is far from the end of the matter: in dealing with his three friends, Iyob’s words were still being scrutinized scrutinized and noted. noted. The words of his mouth continued to be an issue. Bildad, the Shuhite, attacked attacked Iyob’s words quite early in the account: account: 2 How long will you speak these things? And how long will the the words of your mouth be like a mighty wind? Iyob 8:2 Iyob also knew that words were of the greatest importance and that they show the depths of sin which clings so closely apart from the Spirit of the Most High: If I should justify myself, my own mouth would condemn me —I blameless? Then had it shown me perverse. Iyob 9:20 But soon, Zophar the Naamathite, attacked Iyob’s words as though the prophet had been boasting: “Should not the multitude of words be answered? And should a man full of talk be justified? 3 Should your boastings make men hold their peace?” Iyob 11:2-3 And not long afterwards, Eliphaz strongly denounced the words of Iyob’s mouth; 1 Then answered Eliphaz the Temanite, and said, 2 Should a wise man make answer with vain knowledge, and fill himself with the east wind? 3 Should he reason with unprofitable talk, or with speeches wherewith he can do no good? 4 Yes, you do away with fear, and hinder devotion before El. 5 For your iniquity teaches your mouth, and you choose the tongue of the crafty. 6 Your own mouth condemns you , 95
and not I; yes, your own lips testify against you … 12 Why does your heart carry you away? And why do your eyes flash, 13 that against El you turn your spirit, and let words go out of your mouth ? Iyob 15:1-6, 12-13 Yet Iyob would later say, 2 As El lives, who has taken away my right, and Shaddai, who has vexed my soul: 3 (For my life is yet whole in me, and the Spirit of Eloah is in my nostrils) 4 Surely my lips will not speak unrighteousness, neither shall my tongue utter deceit . Iyob 27:2-4 And as his last and longest discourse was nearing its end, Iyob said this about not sinning mouth: with the words of his mouth: 29 If I have rejoiced at the destruction of him that hated me, or lifted up myself when evil found him, 30 (Yes, I have not allowed my mouth to sin by asking his life with a curse) … Iyob 31:29-30 We see that Iyob was keenly aware of the words of his mouth! Elihu also spoke about the words of Iyob’s mouth. mouth. As his discourse leads toward the appearance of hwhy, Elihu also saw the need to reprove at least some of the words of Iyob’s mouth: 34 The men of heart will say to me, yes, any wise wise man hearkening unto me: — 35 “Iyob, without knowledge, does speak, and his his words are not with discretion . 36 Would that Iyob might be tested to the uttermost, for replying replying with the men of iniquity: 37 For he adds unto his sin, rebellion: in our midst, he claps his hands, and multiplies multiplies his sayings against El . Iyob 34:34-37
hwhy also saw it necessary to correct some of the words of Iyob’s mouth: 1 And hwhy answered Iyob out of the whirlwind, and He said, 2 “Who is this that darkens counsel by words without knowledge?” Iyob 38:1-2 David had long since learned many things about the importance of words through Iyob’s momentous conflicts. conflicts. And as the psalmist psalmist referred back to the prophet’s time of trouble, trouble, we can now better understand why he wrote and prayed: Let the the words of my mouth , and the meditation of my heart, be desirable in Your sight, hwhy , my Rock, and my Redeemer. Psalm 19:14
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THE MEDITATION OF MY HEART
On a number of occasions, we see the things which regulated the meditation of Iyob’s heart. I have not gone back from the commandment of His lips; I have treasured up the words of His mouth more than my necessary food. Iyob 23:12 There are many people people who are ever mindful of food and eating. Thoughts of food are among their foremost thoughts. In a similar way, Iyob was always mindful mindful of the Word of hwhy. Yet all those who who walk by faith are ever dominated by the Spirit Spirit which abides 421 and surrounds His living words. Iyob refused to let his heart be captivated by thoughts which he knew Elohim could “see:” 1 “I have made a covenant with my eyes. How then could I gaze at a maiden? 2 For what is the portion of Eloah from above, and the inheritance of the Almighty from on high? 3 Is it not calamity to the perverse, and strangeness to the workers of wickedness? 4 Does He not see my ways, and number all my steps? 5 If I have walked with falsehood, or if my foot has hurried to deceit, 6 let Him weigh me in a right scale, and let Eloah know my integrity. 7 If my step does turn from the way, or my heart has gone after my eyes, or if any spot has clung to my hands, 8 let me sow, and another eat; and let my harvest be rooted out. 9 If my my heart has been enticed by a woman, or if I have lurked at my neighbour’s door … 26 if I have looked at the sun when it shines, or the moon moving in brightness, 27 so that my my heart has been secretly enticed, and my mouth has kissed my hand—28 that too is a punishable crookedness, for I would have denied El above. Iyob 31:1-9,26-28, ISRV 31:1-9,26-28, ISRV Iyob was ever mindful of the meditation of his heart, because he knew all things were open and laid bare before the eyes of a Judge who sees all iniquity and who will 422 recompense accordingly. DESIRABLE IN YOUR SIGHT
Just as nothing is hidden from the light and heat of the Sun (Psalm 19:6), even so, nothing is hidden from the eyes of hwhy, the Judge of All. When speaking of the thoughts of his heart, Iyob said this of the All-Seeing hwhy: 4 Does He not see my ways, and number all my steps? Iyob 31:4 Because Iyob knew hwhy to be Sovereign in His all-pervasive power and knowledge, it was far more important for him to do what was right in the eyes of Elohim. Never mind 421
Psalm 1:1-3, 37:31, 40:8, 119:98-100, Isaiah 51:7, Jeremiah 15:16-17, John 15:7-10 > Colossians 3:1-3; Romans 7:12,22, Revelation 14:12, 22:14 422 Hebrews 4:13, Psalm 33:13-15, 44:20-21, 58:10-11
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what men may may think! We must obey Elohim rather than men. The words of David in Psalm 19:14 so precisely fit the context of Iyob’s words in his final discourse (chapter 31): Iyob showed that the meditation of his heart was controlled by the fact that the Almighty saw his thoughts, and the prophet declared the Most High found nothing there which could be indicted. MY ROCK AND MY REDEEMER
In the Hebrew of Psalm 19:14, the words translated “my Redeemer” are not words at all! In Hebrew, Hebrew, it it is only one word: word: go-ali ( ylag )! (The word actually contains the vav conjunction ( w ), a prefix a prefix which simply means “and,” as well as the yod ( y ) suffix, showing possession: ylagw = “and my Redeemer”): Let the words of my mouth, and the meditation of my heart, be acceptable in Your sight, hwhy , my Rock, and my Redeemer ( ylagw ). Psalm 19:14 There are many places throughout the Torah and the Prophets in which either hwhy or His people declare Him to be the Redeemer of Redeemer of Yisrael.423 However, apart from Psalm from Psalm 19, 19, there is only one other place in all of the Torah, the Prophets, and the Writings where hwhy is addressed by addressed by an individual as individual as “ my Redeemer ” ( ylag was the the ylag )! That person was th prophet Iyob, and that Scripture is seen in the 19 chapter of the book which bears his name: “And as for me, I know that my my Redeemer ( ylag ylag ) lives, and the Last, He shall stand upon the dust, and if after my skin this shall be destroyed, yet from out of my flesh shall I see Eloah; Whom I shall see for myself, and my eyes shall behold, and not another: though my reins are consumed within me. Iyob 19:25-27 Throughout the entirety of the Hebrew Scriptures, the only two men ever recorded to have spoken of hwhy as “my Redeemer,” Redeemer,” are the prophets Iyob and David. As far as the misparim of the two words ( ylag and ylagw), the first of the two (uttered by Iyob) has a misparim of 44 while the second (uttered by David) has a misparim of 50: ←
44 =
←
(10) y + (30) l + (1) a + (3) g = ylag = my Redeemer ←
50 =
←
←
←
(10) y + (30) l + (1) a + (3) g + (6) w = ylagw = and my Redeemer
Ruach ha’Qodesh signifying that, unless hwhy is our King (Psalm 44:1-8) He cannot be our Redeemer (Psalm 44:26), coming forth in the 50th year (Psalm 50:1-3), the Year of Jubilee,424 to “avenge the blood of his servants,” to “render vengeance to His adversaries,” and to “cover/atone for His land, and His people.”425 423 424
Exodus 6:6, Psalm 25:22, 78:35, Proverbs 23:11, Isaiah 41:14, 43:14, 44:6,24, 47:4, Jeremiah 50:34 Leviticus 25:8-13
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Thus says hwhy , the King of Yisrael, and his Redeemer , hwhy of hosts: I am the first, and I am the last; and beside Me there is no Elohim. Isaiah 44:6 19: the last Hebrew So it was a most fitting way to end Tehillah 19: Hebrew word of the psalm being being 426 “my Redeemer” (ylag), David was commemorating the prophet Iyob and his utterance 427 of unrelenting of unrelenting faith in the power of hwhy to raise him from the dead. Iyob knew hwhy would redeem him from the power of the grave, and the prophet’s expression of faith faith in 428 that power shows power shows it was the overriding thought—an anchor to his soul —even in the midst of his overwhelming tragedy. Few people could endure the immense loss and pain which which Iyob suffered: it was a time of mental and physical affliction far beyond what most people will ever suffer in this 429 lifetime. But Iyob did overcome because because His faith was was set on the coming Redeemer Redeemer — the Messiah of Yisrael and the Savior of all men. 430 Walking by the Spirit, may all of His people emulate the faith of the prophet Iyob—a blessed man in whom the purposes of hwhy El Shaddai will continue to be revealed with great splendor: both now, in the soon-coming soon-coming Messianic Millennium, Millennium, and to the one thousandth generation which will extend many eons beyond. tsrqupeonmlkyjxzwhdgba
Summary At numerous junctures, our study diverged into extensive, yet necessary discussions which interrupted the general general flow. Because of this, we we provide (without any major diversions) the following, verse-by-verse overview of the many striking similarities Iyob. And it is this weight of evidence which between Psalm between Psalm 19 and the Book the Book of Iyob. which shows us Psalm us Psalm 19 is a remembrance of the events which transpired surrounding Iyob’s Iyob’s life: his upright walk, his great loss, his many afflictions, and his eventual restoration. • Psalm 19:1 • The heavens declare the splendor of El , El and the expanse declares the work of His hands.
Many references have been cited from Iyob from Iyob regarding the work of the Almighty’s hands seen in the (starry) heavens as well as in the Earth’s expanse (the atmosphere). The great power of hwhy displayed by the stars is mentioned more than once in the Book the Book 431 of Iyob. Iyob. Moreover, hwhy Himself makes much of His wonders in the expanse when He 425 426 427 428 429 430 431
Deuteronomy 32:43 Technically, as we already indicated, the last word is “ and my Redeemer” ( ylagw ). See Iyob 19:25-27 Hebrews 6:19 1Peter 1:10-12, 1John 3:2-3 1Timothy 4:10, 1John 2:2 Iyob 9:8-10, 26:7-13, 38:31-33
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reproves Iyob for being so short-sighted. 432 And then we have the titles of deity: the Hebrew short forms “El” and “Eloah”—titles which speak of the creative power of hwhy —are —are used more in the Book the Book of Iyob than in any other segment of the Hebrew Scriptures. • Psalm 19:2-4 • 2 Day unto day utters speech , and night unto night shows knowledge. 3 There is no speech and there are not words , their voice is not heard. 4 Their line has gone out through all the earth, and their words to the end of the world.
Speech and knowledge were not only important concepts to Iyob and his friends, they were important concepts to Elihu and hwhy. While the heavens declared declared the splendor of hwhy, when the Almighty asked Iyob to explain the ordinances of the heavens, the prophet was speechless! speechless! If the speech, knowledge, words, words, and voice of hwhy (which are 433 so loudly heard by the starry heavens and the Earth’s expanse ) do not overwhelm our hearts, then our words, our speech, our knowledge, and our voice will also be less than desirable. We have seen how often the Book the Book of Iyob and Tehillah 19 so strongly contrast the great words and overwhelming knowledge of hwhy with the comparatively pathetic and minute knowledge knowledge of mankind. Even for those who know hwhy, our pittance of knowledge falls immeasurably short434 of His Infinite Word and ways.435 • Psalm 19:4-6 • 4 … In them He has set a tabernacle for the Sun , 5 which is as a bridegroom coming out of his chamber, and rejoices as a strong man to run a race. 6 His going forth is from the end of the heaven , and his circuit unto the ends of it: and there there is nothing hidden from the heat thereof . The Sun has been a great agent of the Almighty’s wrath, perhaps on many more occasions than we realize. realize. Just as the Sun is cited as the thing which takes hold of the ends of the earth, and which shakes out, or removes the lawless,436 even so, nothing is hidden from the eyes and the judgment of hwhy. 437 The entire world will soon witness, once more, the scorching judgment of the Sun as hwhy pours out His End Time wrath on the unrepentant and destroys the lawless inhabitants of the Earth.438 This text (Psalm 19:6) concerning the wrath of hwhy, via the Sun, refers back to the Scripture in Iyob: 12 Have you commanded the morning since your days, causing the dayspring to know its place; 13 that it might take hold of the ends of the earth, and the wicked be shaken out of it? Iyob 38:12-13 432 433 434 435 436 437 438
Iyob 26:7-13, 36:24-33, 36:26 - 37:18, 38:34-37 i.e., the atmosphere Proverbs 30:1-3 Psalm 119:96, 145:3, Romans 11:33 Iyob 38:12-13 (a reference to the destruction on Sodom and Gomorrah. Genesis 19:23-25, Psalm 11:6) Iyob 31:4-8, 34:21-22 Revelation 11:18, 16:8-9, Isaiah 24:5-6
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Yet this text from Psalm from Psalm 19 is seen to have even further and greater prophetic significance as we realize realize another amazing fact: When the Messiah is preparing to come 439 forth as a Bridegroom a Bridegroom from His Chamber, this is also the very period of time when the Sun will have been empowered empowered to scorch men men with heat! So say the prophecies prophecies of the Book of Revelation . So say the prophecies prophecies of Isaiah: Isaiah: 26 Moreover the light of the moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, 440 as the light of seven days, in the day that hwhy binds up the breach of His people, and heals the stroke of their wound. 27 Behold, the Name of hwhy comes from afar, burning with His anger, and the burden thereof is heavy: His lips are full of indignation, and His His tongue as a devouring fire … Isaiah 30:26-27 At His coming, the Messiah will slay the Lawless One 441 with the breath of His mouth,442 and the world will be filled unprecedented abundance443 as His righteousness, peace, and 444 445 joy fill the earth with 1000 years of the great, abiding splendor of hwhy. • Psalm 19:7-9 • 7 The Torah of is perfect, returning the soul: the testimony of is sure, making wise the simple. 8 The statutes of are right, rejoicing the heart: the commandment of is pure, enlightening the eyes. 9 The fear of is clean, enduring for ever: 446 the judgments of are true and righteous together.
hwhy hwhy hwhy hwhy hwhy hwhy
The Torah, the Testimony, the Statutes, the Commandments, the Fear, and the Judgments of hwhy are all key to understanding the upright walk of the prophet Iyob. Every prophet has walked, is walking, and will walk in submission to the moral edicts of the Law of hwhy;447 otherwise, he or she is not a true prophet.448 We have seen extensive 439
Psalm 19:5, Matthew 9:14-15, Revelation 19:6-16 A sevenfold increase in the light of the Sun, we believe, would certainly tie in with the global warming now taking place upon the Earth: the Day of hwhy is close at hand! 441 Deuteronomy 13:1-5, Daniel 7:25, Revelation 13:1-15 442 Nahum 1:14-15, 2Thessalonians 2:7-9 443 Psalm 67:6-7, Amos 9:13 444 Romans 14:17 445 Numbers 14:21, Psalm 72:19, Isaiah 11:9, Habakkuk 2:14 446 The only way to even begin to understand the judgments of hwhy is to realize a faulty opinion can be derived from observing one, isolated isolated judgment. The judgments of hwhy are righteous together , meaning that we must weigh all of His judgments— from from beginning to end—if we expect to understand His righteous dealings in the life of any given person. Most of the time, humans are simply incapable of comprehending these things things on a scale of any considerable magnitude because we simply cannot see the end from the beginning. Ecclesiastes 3:11 447 Genesis 26:4-5, Isaiah 8:20, Jeremiah 7:25, 25:4, 26:5, 29:19, 35:15, 44:4, Malachi 4:4-6, Matthew 5:17-20, Acts 24:14, Romans 2:13, 3:31, 8:4,7, 1John 2:4-6, 5:2-3, 2John 1:6, Revelation 12:14, 14:12, 22:14 448 Deuteronomy 13:1-4. 13:1-4. Comparing this this Scripture with Matthew 5:17-20 is telling! telling! If eswhy had done away with the Torah, He too, would have been a false prophet according to Deuteronomy 13:1-4! But we know this is not the case: He kept and taught the precepts of the Torah, and most certainly emphasized its weightier weightier aspects without abolishing the less weighty (Matthew 23:23, 23:23, Luke 11:42). And the Messiah fully expects His followers followers to do 440
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evidence that Iyob walked according to the immutable precepts of the Torah,449 even 450 honoring the Jubilee by restoring the land to its rightful owners. • Psalm 19:10-11 • 10 More to be desired are they than gold , yes, than much fine gold : sweeter also than honey and the honeycomb. 451
fine gold . In his great discourse on wisdom, Iyob mentions both gold both gold and and fine The 452 Word of hwhy is the only source of true wisdom, and it is only those who walk by the Spirit, in submission to this Torah,453 who will subsequently receive valid, prophetic visions.454 Every Messianic, New Covenant believer should value His Word above all earthy treasures: “More to be desired are they than gold, yes, than much fine gold .” gold .”455 It is the Word of hwhy, applied in the Spirit, which makes us “wise unto salvation.”456 • Psalm 19:11 • 11 Moreover by them is Your servant warned: and in keeping of them there is great reward .
There are many exhortations in the Word of hwhy which warn us against the demise of those who do evil. hwhy also warns us with visions and dreams.457 Not only so, He has warned, and will yet warn, kings and world rulers with such dreams.458 Iyob was a servant of hwhy, and the Most High was evidently quite pleased to refer to him as such, 459 especially in the presence of His enemies: When addressing Satan, hwhy called Iyob 460 twice, and when speaking to Eliphaz and the two others, hwhy referred to “ My servant” twice, Iyob as “ My servant” four times in the same breath! 461 The great lesson here is that we do not do well to judge, or demean, anyone who is truly a servant of hwhy.462 In other matters, David wrote of the great reward for those who keep the Torah, Testimony, Commandments, Statutes, Statutes, Fear, and Judgments of hwhy. And Iyob Iyob was likely the first prophet to be recorded while speaking of this Great Reward—of seeing hwhy in 463 464 his resurrected resurrected body: flesh and all! The Messiah also indicated the Great Reward likewise. If they do not, and and so advocate lawlessness (i.e., iniquity), then neither will they partake in the First Resurrection. Matthew 7:12-23 (in verse 23, iniquity = lawlessness) 449 As did Abraham (Genesis 26:4-5), as did the Messiah (Matthew 5:17-20, 7:12, John 15:10), as did Sha’ul (Acts 24:14, Romans 2:13, 3:31), and as did all first century, Messianic believers (Matthew 5:17-20). 450 Iyob 31:38-40 451 Iyob 28:1-28 452 Deuteronomy 4:6, Psalm 119:98-100, Jeremiah 8:9 453 Romans 8:6-7,13 454 Proverbs 29:18, Revelation 12:17 > 19:10 455 Psalm 119:14,162 456 2Timothy 3:15 457 Iyob 7:13-14, 33:14-17, Matthew 12:11-14, 21-22, 458 Genesis 20:1-8, 31:24, 41:1-43, Daniel 2:1-48, Matthew 27:17-19 459 Psalm 23:5 460 Iyob 1:8, 2:3 461 Iyob 42:7-8 462 Proverbs 30:10, Romans 14:4 463 Iyob 19:25-27, 2Thessalonians 5:23 464 Matthew 5:11-12,19
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was the resurrection of the body465 —a reward which would only be bestowed on those 466 who kept and taught the commandments of hwhy. No New Covenant believer is a 467 “shoo-in” for inheriting the Great Reward. To obtain the Great Reward, hwhy must be 468 469 sought and found across a lifetime, and we may only attain to 470 this Great Reward if we endure to the end. 471 Scriptures clearly teach us there will be a difference in rewards: Some will be great in the Kingdom and others will not. And the Messiah Messiah 472 clearly tells us this greatness in the Kingdom is based on our level of Spirit-led 473 obedience to the Torah of hwhy. Many would like to believe the word “fulfilled” in the text of Matthew 5:17-20 5:17-20 lets them off the hook. They reason “fulfilled” “fulfilled” means “done away with.” But this makes absolutely no sense, sense, since the Savior tells us (in context): only those who keep and teach the Torah commandments will be called great in the Kingdom of Heaven. All the apostles kept and taught the commandments commandments of the Torah— including the Shabbat and the Feast Days—and they even instructed Gentile converts to 474 walk in the light of the immutable Torah. The lawless will not inherit the Great 475 Reward —the Great Reward of which both Iyob and David spoke so magnificently. • Psalm 19:12 • 12 Who can understand errors? From secret ones , declare me innocent .
We have read of Iyob’s perplexity as he sought to understand his errors. errors. Others, too, thought they could help, and we see they were not only in error, but that, in the process of exalting their own “wisdom,” they failed to speak of hwhy the thing that was established (i.e., His Qadosh Name).476 All evidence indicates they should have avoided the topic altogether and, as Iyob told them, to let silence be their wisdom.477 Iyob’s desire was to be declared innocent of any hidden faults, and as he sought to understand his errors, we also see the intent of his heart was to be pure.478 While he would not have chosen this path for himself, we believe Iyob’s suffering through such a time of great difficulty resulted in even more of this purity in character.479
Those who keep and teach His commandments are contrasted with those who do not obey hwhy, and who spurn His Torah as “legalism:” we see they are cast into the Lake of Fire because of their lawlessness, and the Messiah warns believers the body will there be destroyed. Matthew 5:28-29, 7:22-23, 1Corinthians 3:15-17, Hebrews 6:7-8 466 Matthew 5:17-20, Hebrews 10:35-39 467 For a more detailed study on the Great Reward, see “The “ The Sign, the Seal, and the Secret .” .” 468 Matthew 6:33, 7:7-8, Philippians 3:7-14 469 (Or from the time that one becomes an authentic New Covenant believer.) 470 Philippians 3:11 471 Matthew 10:22, 24:13, Revelation 2:10,26 472 Luke 19:15-19 473 Matthew 5:17-20 474 Ephesians 4:17-20 475 1Corinthians 6:9-10, Galatians 5:19-21 476 Exodus 3:14-15 477 Iyob 13:5 478 Iyob 13:23, Matthew 5:8 (and desiring purity of heart, Iyob did see hwhy! Iyob 42:5-6) 479 Daniel 11:33-35, 12:10, 1Peter 4:1-2 465
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• Psalm 19:13 • 13 Moreover from proud ones480 keep back Your servant: let them not have dominion over me . Then shall shall I be upright , , and innocent of great transgression.
The pride of his three friends friends was obvious to Iyob. Iyob. While we may or may not glean it from the text, the prophet’s responses indicate these men evidently flaunted their self proclaimed “wisdom.” 481 Iyob refused to give them dominion,482 and Elihu did likewise.483 But the ultimate rebuke upon the three men came from hwhy Himself. When 484 El Shaddai arose, He spoke to them in His wrath; and as He rebuked their proud errors, hwhy called Iyob “My servant” no less than four than four times! times! It is apparent that setting forth Iyob before these men as His servant was a major major part of the rebuke. And we compare compare hwhy having done this with the words given through David: … “from proud ones keep back Your servant.” Psalm 19:13
hwhy spoke on Iyob’s behalf and ultimately (eventually) defended him against the proud, verbal onslaught of these men who failed to honor the Name of hwhy in their self-exalting 485 486
arrogance. As far as his efforts to be upright, and to be innocent of great transgression, many texts indicate this was the desire of Iyob’s heart.487 • Psalm 19:14 • 14 Let the the words of my mouth , and the the meditation of my heart , be acceptable in Your sight , , , my Rock, and my my Redeemer .
hwhy
The words of Iyob’s mouth were a subject of continual scrutiny by all: hwhy,488 Satan,489 Elihu,490 the three friends,491 and of course, Iyob himself.492 Knowing this, David’s prayer in Tehillah 19 was one which requested help regarding the words of his own mouth. While hwhy did commend Iyob for speaking of Him the thing that was
“Zadim” ( Mydz ), plural ), plural . The KJV erroneously erroneously reads, “presumptuous “presumptuous sins.” sins.” However, “sins” “sins” is not even a part of the original manuscript, and “presumptuous” is a translation of the Hebrew word “zadim”—a word which, in all of its other uses, refers to proud men! See Psalm 86:14, 119:21, 51, 69, 78, 85, 122, Proverbs 21:24, Isaiah 13:11, Jeremiah 43:2, Malachi 3:15, 4:1 481 Iyob 5:27, 16:1-2, 17:2,4,10, 22:1-10 (Eliphaz’s blatant false witness against Iyob), 25:4-6 (Bildad’s false witness against hwhy and His His Messiah! The Son of Man was a worm [Psalm 22:6-8], yet He was pure and undefiled, the sinless Lamb of hwhy! John 1:29,36, 2Corinthians 5:21, Hebrews 4:14-15, 1Peter 2:22, 1John 3:5), 26:1-4 482 Iyob 12:1-3, 13:7-10, 16:1-4, 17:2,4,10, 18:1-3 (Darby, ISRV), 19:28-29, 21:27-34, 24:25 483 Iyob 32:11-13 484 Iyob 42:7-8 485 Psalm 115:1, Malachi 1:6 486 Iyob 1:8, 2:3 487 Iyob 7:21, 13:23-24, 14:16-17 488 Iyob 1:8,21-22, 2:3,9-10, 38:1-3, 40:1-4 489 Iyob 1:11, 2:4-5 490 Iyob 33:9-13, 34:5-9, 34-37, 35:1-3,16 491 Iyob 8:2, 11:2-3, 15:1-6, 12-13, 18:1-2, 22:13 492 Iyob 9:20, 27:2-4, 31:29-30 480
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established (i.e., His Name), 493 He still, nevertheless, disapproved of disapproved of at least some least some of 494 Iyob’s words. The meditation of Iyob’s heart was also of great concern, especially to 495 him. And through this tragic ordeal, Iyob learned that being acceptable in man’s sight and being acceptable in the sight of hwhy were certainly two different things. While the prophet may have fared historically well before man,496 after hwhy appeared to Iyob, the 497 prophet had nothing to say in his own defense. Yet he did say this: 5 I have heard of You by the hearing of the ear: but now my eye sees You. 6 Wherefore I abhor myself, and repent in dust and ashes. Iyob 42:5-6 Being scrutinized in the sight of , then, was far was far more difficult than being subjected to the judgment of man. This is likely one reason that Sha’ul could say/write: say/write: 3 But with me, it is a very small thing that I should be judged by you, or by man’s judgment: yes, I do not judge my own self. 4 For I know nothing against myself; yet am I not hereby justified: but He that judges me is hwhy . 1Corinthians 4:3-4 Nor is it impossible that Sha’ul was actually referring to the account of Iyob when writing the text just just cited. It is far more important important for us to seek and find that that which is 498 pleasing in His sight than to be concerned over what any short-sighted man can see. [Iyob spoke nothing of hwhy being his Rock since it is most likely he did not partake of the exodus, exodus, and since (as Dr. Bullinger indicated) he most likely lived before the deliverance from Mitsrayim/Egypt.] Mitsrayim/Egypt.] 500 499
And then we have David’s reference to hwhy as “my “my Redeemer .” .” Throughout all of the Hebrew Scriptures, only two men refer to hwhy as “My Redeemer:” David (in Psalm 19:14) and Iyob: “For I know that my my Redeemer lives and, afterward, He will arise upon the dust” 501… Iyob 19:25 As believers in eSwhy the Messiah, the Redeemer of Yisrael, the One who came as hwhy in the flesh,502 these words are not only powerful and edifying for us today, but even King David was impressed with the faith of a man who could refer to hwhy as “my 493
Iyob 1:20-21 (Iyob spoke the Name three times … and once more in 28:28), 42:7-8, James 5:10-11, Revelation
3:8 494 495 496 497 498 499 500 501 502
Iyob 38:1-3, 40:1-4. No Scripture text can be found found which indicates everything Iyob said was right! Iyob 31:1-30 Iyob 29:1-25 Romans 3:19, Iyob 9:2-3, 1Corinthians 1:29 Genesis 17:1, Matthew 6:4,6,18, Colossians 3:22-24, Hebrews 4:13, James 4:10 Deuteronomy 32:30-31, 1Corinthians 10:1-5 See the Companion Bible notes on page 666, at the outset of the Book the Book of Iyob. Iyob . Daniel 12:2, Iyob 7:21 John 1:1-4,14, 1Timothy 3:16
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Redeemer” in the midst midst of such disheartening disheartening tragedy. The great redemption of hwhy will, someday, make every wrong, right, and restore every loss—regardless of its magnitude. Iyob knew this to be true and, thus, it is so so fitting that Ruach ha’Qodesh ha’Qodesh would inspire the phrase “and my Redeemer,” to be the last word of King David in Psalm in Psalm 503 19. 19. Iyob’s faith in his Redeemer was his ultimate hope for redemption, and this gave 504 the prophet an enduring love for hwhy. Just as “my Redeemer” is the last Hebrew word of faith and expectation in this song of praise, even so, the One who is that Redeemer— the Messiah of Yisrael—will have the final say over every life; and He will draw all men 505 to Himself. tsrqupeonmlkyjxzwhdgba In closing, we magnify hwhy El Shaddai and His His awe-inspiring Word. Word. His great plans 506 hwhy can take a commemorative psalm, such and purposes are simply past finding out. Tehillah 19, 19, and teach people down through the ages of the awesome power displayed by the work of His hands. hands. His great, creative creative works are not only seen in the splendor of the heavens, but also throughout the expanse—the region we refer to as the Earth’s atmosphere. Psalm 19 further speaks to us of the inestimable value of the immutable Torah. But today, the the value of His His Word is either not either not recognized , or else it is outright 507 rejected by the millions who claim to make the Bible their standard of faith. Tehillah Nineteen is a great song of worship which inseparably links the Torah of hwhy with the 508 heavens He created! As Dr. Bullinger has pointed out in the Companion Bible, Bible, the terms employed in this song by the Spirit are most interesting: The terms used to describe the heavens are literary, literary, while the terms used to describe the Word of hwhy are astronomical!509 This great connection between the heavens and the Word of hwhy explains why eSwhy could say: For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall by no means pass from the Torah, until all is fulfilled. Matthew 5:18 And this conveys the very same thought as spoken by hwhy through Mosheh. Regarding the Torah, consider what hwhy spoke as He warned Yisrael against disobedience: I call heaven and earth to witness against you this day, that you shall soon utterly perish from off the land which you pass over Yarden to possess it; you shall not prolong your 503 504 505 506 507 508 509
As previously indicated “and my Redeemer” is only one word in the Hebrew language: ylagw. 1Corinthians 13:13 John 12:32, 1Corinthians 15:22, Ephesians 1:9-10, Colossians 1:19-20 Unless He chooses to reveal Himself! Deuteronomy 29:29, Psalm 145:3, Romans 11:33 Hosea 8:12 Genesis 1:1-14, Deuteronomy 32:1, Isaiah 1:2, Psalm 119:89 19 , page 737. See the Companion Bible margin notes on Psalm on Psalm 19,
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days upon it, but shall be utterly destroyed. Deuteronomy 4:26 We believe the importance of hwhy calling heaven and earth to witness against Yisrael is clear when compared compared with the words of the the Messiah: Since the Torah would remain remain in effect as long as heaven and earth were in existence, hwhy could call upon nothing more 510 As long as heaven and earth remain, permanent to stand as a witness to His Word! even so, the immutable Torah will remain as the Ultimate Ultimate Moral Force! And His Torah will be the Standard by which He judges the world! 511 33 Heaven and earth will pass away: but My words will not pass away. Luke 21:33 The Torah of hwhy has more permanence than the very heavens heavens and earth! Further, Tehillah 19 only confirms this great connection between the Word of hwhy and the heavens which the word of His power spoke into existence.512 Yet hwhy has revealed all these things while largely concealing the fact that Tehillah 19 also stood as an ageabiding memorial of the prophet Iyob’s righteous life and sufferings. Or has this fact only remained a secret to those who regard the ten thousand things of His Torah to be a 513 strange thing? In the midst of great suffering, Iyob had expressed the desire his words would be recorded in a book for future generations.514 The present study makes it strikingly evident that hwhy has done exceeding abundantly beyond all beyond all that Iyob had asked or 515 thought: Not only did hwhy record the prophet’s words in the book that now bears his name,516 but the man who suffered so greatly also has a psalm written in his remembrance; that psalm’s number and sequence is nineteen —the precise misparim of Iyob’s Hebrew name. For this amazing and marvelous act of lovingkindness from the Sovereign Hand of the Most High over the life of one of His prophets, we magnify the great Name of hwhy to the Messianic Age Age and beyond. And we give thanks to His Name for the continuing continuing revelations which provide provide His people with with instruction and understanding. understanding. These great blessings enable us to lead more fruitful lives lives in our sojourn toward toward His Kingdom. Once again, we see when misparim is understood properly, and within its context, it is the Almighty’s very own commentary on His Word! 517
510 511 512 513 514 515 516 517
Psalm 119:89 Romans 3:19 Psalm 33:6, Hebrews 1:3, 2Peter 3:5 Hosea 8:12 Iyob 19:23-24 Ephesians 3:20 In most cases, a translation of his name: Job. If understood properly and within its context!
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The magnificence of hwhy is far beyond man’s ability comprehend. The power of our Creator is so immeasurably far far beyond man’s ability to fathom: His greatness and His sovereign love are truly beyond searching out! t C.P. Shavuot 2009 Northridge, CA
tsrqupeonmlkyjxzwhdgba Copyright 1999 - 2010, by Craig Wm. Peters
This document may be freely copied and distributed (in hardcopy or electronic pdf unaltered and in its entirety. It must also format) if left unaltered and also be given away away without cost to recipients, recipients, and it may not be included in any publication without the author’s written permission.
hwhy El Shaddai will rebuke anyone who copies these truths for republication and/or who subsequently attempts to reproduce and sell them. Isaiah 55:1-2, Micah 3:11, 1Peter 5:2 The full details/stipulations of the applicable copyright are seen in the Introduction the Introduction to this series on the IAH the IAH website: website: http://www.yahuyahweh.org/iah tsrqupeonmlkyjxzwhdgba
An Excellent Translation of the Scriptures “ISRV” is an abbreviation which readers will have seen at various locations in the study. CRIPTURE R “ISRV” is an acronym which means: “ I NSTITUTE FOR S CRIPTURE R ESEARCH V ERSION .” .” Thus, ISRV Thus, ISRV , is our abbreviation for the Institute’s translation of the Scriptures. ESEARCH is an organization of Messianic believers The I NSTITUTE FOR SCRIPTURE R ESEARCH based in South Africa. They have published published an excellent version of the Word of hwhy Scriptures.” which is titled, “The “The Scriptures.”
This outstanding translation (the ISRV (the ISRV ) fulfills the Word of hwhy to Mosheh by restoring His Qadosh Name—the Name which hwhy declared to be His unchanging Memorial across an immense time span of 1000 generations! Exodus 3:14-15, Deuteronomy 7:9. For those wishing to make further inquiry, or for those who are inclined to order this translation, the website address for ISR is: http://www.isr-messianic.org tsrqupeonmlkyjxzwhdgba
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