JOB REPLIES to the rebuke of Eliphaz and brings up some interesting points for our study this week. While admitting that God is just and all-powerful, the suffering Job still maintains that his complaints are justified.
We see another reference to the divine council in Job’s mention of “the arrows of the Almighty (Shaddai)” and “the terrors of God.”
Then we discuss Job’s anguished question, “Am I the sea(-god) [Yam], or a sea monster [tannin; i.e., a dragon] that you set a guard over me?” (Job 7:12) This is a reference to Genesis 1:2 and God’s taming of the forces of chaos, a theme to which Job returns in chapter 9, and which we’ll see in depth later in our study of this book.
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WE SEE the divine council worldview in the ongoing discourse of Eliphaz the Temanite, as he mentions the “Holy Ones,” an epithet used elsewhere in the Old Testament for the Watchers (Daniel 4:13, 17).
We also discuss the hidden meaning of the “sparks” in Job 5:7, the bene resheph or “sons of Resheph,” and the significance of the Canaanite plague-god Resheph (hint: Resheph was called Apollo by the Greeks and Romans). Continue reading
THE FRIENDS of Job are to be commended for giving up so much of their time to commiserate with him in his suffering. However, their understanding of the cause of his suffering was incomplete.
At least they were more encouraging than Job’s wife, who advised him to “curse God and die.” We discuss the divine council reference in Job 2, the nature of Satan (or “the satan”), the location of the home of Eliphaz the Temanite, another clue that Job lived somewhere in what later became Edom (possibly near Petra), Job’s wish that he’d never been born, a veiled reference to the spirits of the Rephaim in Job 3:14-15, and Eliphaz’s description of what sounds like sleep paralysis or night terrors when he was visited by Pachad, a demonic spirit called “Terror.” Continue reading