Job 5:17
Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
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(17) This is probably the original of Proverbs 3:12, which is itself quoted by the writer of the Epistle to the Hebrews (Job 12:5), while the spirit of it is expressed by St. James and St. John in the Revelation. (See the margin.) This is the only place in Job in which the word here used for happy—which is the very first word of the Psalms, and is used five-and-twenty times in them alone—is found.



Job 5:17 - Job 5:27

The close of the Book of Job shows that his friends’ speeches were defective, and in part erroneous. They all proceeded on the assumption that suffering was the fruit of sin-a principle which, though true in general, is not to be unconditionally applied to specific cases. They all forgot that good men might be exposed to it, not as punishment, nor even as correction, but as trial, to ‘know what was in their hearts.’

Eliphaz is the best of the three friends, and his speeches embody much permanent truth, and rise, as in this passage, to a high level of literary and artistic beauty. There are few lovelier passages in Scripture than this glowing description of the prosperity of the man who accepts God’s chastisements; and, on the whole, the picture is true. But the underlying belief in the uniform coincidence of inward goodness and outward good needs to be modified by the deeper teaching of the New Testament before it can be regarded as covering all the facts of life.

Eliphaz is gathering up, in our passage, the threads of his speech. He bases upon all that he has been saying the exhortation to Job to be thankful for his sorrows. With a grand paradox, he declares the man who is afflicted to be happy. And therein he strikes an eternally true note. It is good to be made to drink a cup of sorrow. Flesh calls pain evil, but spirit knows it to be good. The list of our blessings is not only written in bright inks, but many are inscribed in black. And the reason why the sad heart should be a happy heart is because, as Eliphaz believed, sadness is God’s fatherly correction, intended to better the subject of it. ‘Whom the Lord loveth He chasteneth,’ says the Epistle to the Hebrews, in full accord with Eliphaz.

But his well-meant and true words flew wide of their mark, for two reasons. They were chillingly didactic, and it is vinegar upon nitre to stand over an agonised soul and preach platitudes in an unsympathetic voice. And they assumed unusual sin in Job as the explanation of his unparalleled pains, while the prologue tells us that his sufferings were not fruits of his sin, but trials of his righteousness. He was horrified at Job’s words, which seemed to him full of rebellion and irreverence; and he made no allowance for the wild cries of an agonised heart when he solemnly warned the sufferer against ‘despising’ God’s chastening. A more sympathetic ear would have detected the accent of faith in the groans.

The collocation, in Job 5:18, of making sore and binding up, does not merely express sequence, but also purpose. The wounding is in order to healing. The wounds are merciful surgery; and their intention is health, like the cuts that lay open an ulcer, or the scratches for vaccination. The view of suffering in these two verses is not complete, but it goes far toward completeness in tracing it to God, in asserting its disciplinary intention, in pointing to the divine healing which is meant to follow, and in exhorting to submission. We may recall the beautiful expansion of that exhortation in Hebrews, where ‘faint not’ is added to ‘despise not,’ so including the two opposite and yet closely connected forms of misuse of sorrow, according as we stiffen our wills against it, and try to make light of it, or yield so utterly to it as to collapse. Either extreme equally misses the corrective purpose of the grief.

On this general statement follows a charming picture of the blessedness which attends the man who has taken his chastisement rightly. After the thunderstorm come sunshine and blue, and the song of birds. But, lovely as it is, and capable of application in many points to the life of every man who trustfully yields to God’s will, it must not be taken as a literally and absolutely true statement of God’s dealings with His children. If so regarded, it would hopelessly be shattered against facts; for the world is full of instances of saintly men and women who have not experienced in their outward lives such sunny calm and prosperity stretching to old age as are here promised. Eliphaz is not meant to be the interpreter of the mysteries of Providence, and his solution is decisively rejected at the close. But still there is much in this picture which finds fulfilment in all devout lives in a higher sense than his intended meaning.

The first point is that the devout soul is exempt from calamities which assail those around it. These are such as are ordinarily in Scripture recognised as God’s judgments upon a people. Famine and war devastate, but the devout soul abides in peace, and is satisfied. Now it is not true that faith and submission make a wall round a man, so that he escapes from such calamities. In the supernatural system of the Old Testament such exemptions were more usual than with us, though this very Book of Job and many a psalm show that devout hearts had even then to wrestle with the problem of the prosperity of the wicked and the indiscriminate fall of widespread calamities on the good and bad.

But in its deepest sense {which, however, is not Eliphaz’s sense} the faithful man is saved from the evils which he, in common with his faithless neighbour, experiences. Two men are smitten down by the same disease, or lie dying on a battlefield, shattered by the same shell, and the one receives the fulfilment of the promise, ‘there shall no evil touch thee,’ and the other does not. For the evil in the evil is all sucked out of it, and the poison is wiped off the arrow which strikes him who is united to God by faith and submission. Two women are grinding at the same millstone, and the same blow kills them both; but the one is delivered, and the other is not. They who pass through an evil, and are not drawn away from God by it, but brought nearer to Him, are hid from its power. To die may be our deliverance from death.

Eliphaz’s promises rise still higher in Job 5:22 - Job 5:23, in which is set forth a truth that in its deepest meaning is of universal application. The wild beasts of the earth and the stones of the field will be in league with the man who submits to God’s will. Of course the beasts come into view as destructive, and the stones as injuring the fertility of the fields. There is, probably, allusion to the story of Paradise and the Fall. Man’s relation to nature was disturbed by sin; it will be rectified by his return to God. Such a doctrine of the effects of sin in perverting man’s relation to creatures runs all through Scripture, and is not to be put aside as mere symbolism.

But the large truth underlying the words here is that, if we are servants of God, we are masters of everything. ‘All things work together for good to them that love God.’ All things serve the soul that serves God; as, on the other hand, all are against him that does not, and ‘the stars in their courses fight against’ those who fight against Him. All things are ours, if we are Christ’ s. The many mediaeval legends of saints attended by animals, from St. Jerome and his lion downwards to St. Francis preaching to the birds, echo the thoughts here. A gentle, pure soul, living in amity with dumb creatures, has wonderful power to attract them. They who are at peace with God can scarcely be at war with any of God’s creatures. Gentleness is stronger than iron bands. ‘Cords of love’ draw most surely.

Peace and prosperity in home and possessions are the next blessings promised {Job 5:24}. ‘Thou shalt visit [look over] thy household, and shalt miss nothing.’ No cattle have strayed or been devoured by evil beasts, or stolen, as all Job’s had been. Alas! Eliphaz knew nothing about commercial crises, and the great system of credit by which one scoundrel’s fall may bring down hundreds of good men and patient widows, who look over their possessions and find nothing but worthless shares. Yet even for those who find all at once that the herd is cut off from the stall, their tabernacle may still be in peace, and though the fold be empty they may miss nothing, if in the empty place they find God. That is what Christians may make out of the words; but it is not what was originally meant by them.

In like manner the next blessing, that of a numerous posterity, does not depend on moral or religious condition, as Eliphaz would make out, and in modern days is not always regarded as a blessing. But note the singular heartlessness betrayed in telling Job, all whose flocks and herds had been carried off, and his children laid dead in their festival chamber, that abundant possessions and offspring were the token of God’s favour. The speaker seems serenely unconscious that he was saying anything that could drive a knife into the tortured man. He is so carried along on the waves of his own eloquence, and so absorbed in stringing together the elements of an artistic whole, that he forgets the very sorrows which he came to comfort. There are not a few pious exhorters of bleeding hearts who are chargeable with the same sin. The only hand that will bind up without hurting is a hand that is sympathetic to the finger-tips. No eloquence or poetic beauty or presentation of undeniable truths will do as substitutes for that.

The last blessing promised is that which the Old Testament places so high in the list of good things-long life. The lovely metaphor in which that promise is couched has become familiar to us all. The ripe corn gathered into a sheaf at harvest-time suggests festival rather than sadness. It speaks of growth accomplished, of fruit matured, of the ministries of sun and rain received and used, and of a joyful gathering into the great storehouse. There is no reference in the speech to the uses of the sheaf after it is harvested, but we can scarcely avoid following its history a little farther than the ‘grave’ which to Eliphaz seems the garner. Are all these matured powers to have no field for action? Were all these miracles of vegetation set in motion only in order to grow a crop which should be reaped, and there an end? What is to be done with the precious fruit which has taken so long time and so much cultivation to grow? Surely it is not the intention of the Lord of the harvest to let it rot when it has been gathered. Surely we are grown here and ripened and carried hence for something.

But that is not in our passage. This, however, may be drawn from it-that maturity does not depend on length of days; and, however Eliphaz meant to promise long life, the reality is that the devout soul may reckon on complete life, whether it be long or short. God will not call His children home till their schooling is done; and, however green and young the corn may seem to our eyes, He knows which heads in the great harvest-field are ready for removal, and gathers only these. The child whose little coffin may be carried under a boy’s arm may be ripe for harvesting. Not length of days, but likeness to God, makes maturity; and if we die according to the will of God, it cannot but be that we shall come to our grave in a full age, whatever be the number of years carved on our tombstones.

The speech ends with a somewhat self-complacent exhortation to the poor, tortured man: ‘We have searched it, so it is.’ We wise men pledge our wisdom and our reputation that this is true. Great is authority. An ounce of sympathy would have done more to commend the doctrine than a ton of dogmatic self-confidence. ‘Hear it, and know thou it for thyself.’ Take it into thy mind. Take it into thy mind and heart, and take it for thy good. It was a frosty ending, exasperating in its air of patronage, of superior wisdom, and in its lack of any note of feeling. So, of course, it set Job’s impatience alight, and his next speech is more desperate than his former. When will well-meaning comforters learn not to rub salt into wounds while they seem to be dressing them?

Job 5:17. Behold — Consider, for what I am saying, though most true and important, will not be believed, without serious consideration. Eliphaz concludes his discourse with giving Job a comfortable hope of deliverance from his troubles, and of restoration to his former, or even a greater state of prosperity, if he humbled himself before God. Happy is the man — Hebrews blessednesses, various kinds and degrees of happiness belong to that man whom God rebukes. The reason is plain, because afflictions are pledges of God’s love, which no man can buy too dear; and are necessary to purge out sin, and thereby to prevent infinite and eternal miseries. Without respect to this, the proposition could not be true. And therefore it plainly shows, that good men in those ancient times had the belief and hope of everlasting blessedness. Despise not — Do not abhor it as a thing pernicious, refuse it as a thing useless, or slight it as an unnecessary thing: but more is designed than is expressed. Reverence the chastening of the Lord: have an humble, awful regard to his correcting hand, and study to answer the design of it. The Almighty — Who is able to support and comfort thee in thy troubles, and deliver thee out of them; and also to add more calamities to them, if thou art obstinate and incorrigible.

5:17-27 Eliphaz gives to Job a word of caution and exhortation: Despise not thou the chastening of the Almighty. Call it a chastening, which comes from the Father's love, and is for the child's good; and notice it as a messenger from Heaven. Eliphaz also encourages Job to submit to his condition. A good man is happy though he be afflicted, for he has not lost his enjoyment of God, nor his title to heaven; nay, he is happy because he is afflicted. Correction mortifies his corruptions, weans his heart from the world, draws him nearer to God, brings him to his Bible, brings him to his knees. Though God wounds, yet he supports his people under afflictions, and in due time delivers them. Making a wound is sometimes part of a cure. Eliphaz gives Job precious promises of what God would do for him, if he humbled himself. Whatever troubles good men may be in, they shall do them no real harm. Being kept from sin, they are kept from the evil of trouble. And if the servants of Christ are not delivered from outward troubles, they are delivered by them, and while overcome by one trouble, they conquer all. Whatever is maliciously said against them shall not hurt them. They shall have wisdom and grace to manage their concerns. The greatest blessing, both in our employments and in our enjoyments, is to be kept from sin. They shall finish their course with joy and honour. That man lives long enough who has done his work, and is fit for another world. It is a mercy to die seasonably, as the corn is cut and housed when fully ripe; not till then, but then not suffered to stand any longer. Our times are in God's hands; it is well they are so. Believers are not to expect great wealth, long life, or to be free from trials. But all will be ordered for the best. And remark from Job's history, that steadiness of mind and heart under trial, is one of the highest attainments of faith. There is little exercise for faith when all things go well. But if God raises a storm, permits the enemy to send wave after wave, and seemingly stands aloof from our prayers, then, still to hang on and trust God, when we cannot trace him, this is the patience of the saints. Blessed Saviour! how sweet it is to look unto thee, the Author and Finisher of faith, in such moments!Behold, happy is the man whom God correcteth - This verse commences a new argument, designed to show that afflictions are followed by so important advantages as to make it proper that we should submit to them without a complaint. The sentiment in this verse, if not expressly quoted, is probably alluded to by the apostle Paul in Hebrews 12:5. The same thought frequently occurs in the Bible: see James 1:12; Proverbs 3:11-12. The sense is plain, that God confers a favor on us when he recalls us from our sins by the corrections of his paternal hand - as a father confers a favor on a child whom he restrains from sin by suitable correction. The way in which this is done, Eliphaz proceeds to state at length. He does it in most beautiful language, and in a manner entirely in accordance with the sentiments which occur elsewhere in the Bible. The word rendered "correcteth" (יכח yâkach) means to argue, convince, reprove, punish, and to judge.

It here refers to any of the modes by which God calls people from their sins, and leads them to walk in the paths of virtue. The word "happy" here, means that the condition of such an one is blessed (אשׁרי 'ēshrēy); Greek μακάριος makarios - not that there is happiness in the suffering. The sense is, that it is a favor when God recalls his friends from their wanderings, and from the error of their ways, rather than to suffer them to go on to ruin. He does me a kindness who shows me a precipice down which I am in danger of falling; he lays me under obligation to him who even with violence saves me from flames which would devour me. Eliphaz undoubtedly means to be understood as implying that Job had been guilty of transgression, and that God had taken this method to recall him from the error of his ways. That he had sinned, and that these calamities had come as a consequence, he seems never once to doubt; yet he supposes that the affliction was meant in kindness, and proceeds to state that if Job would receive it in a proper manner, it might be attended still with important benefits.

Therefore despise not thou the chastening of the Almighty - "Do not regret (תמאס tı̂m'ās). Septuagint, μή ἀπανάινου mē apanainou - the means which God is using to admonish you." There is direct allusion here undoubtedly to the feelings which Job had manifested Job 3; and the object of Eliphaz is, to show him that there were important benefits to be derived from affliction which should make him willing to bear it without complaining. Job had exhibited, as Eliphaz thought, a disposition to reject the lessons which afflictions were designed to teach him, and to spurn the admonitions of the Almighty. From that state of mind he would recall him, and would impress on him the truth that there were such advantages to be derived from those afflictions as should make him willing to endure all that was laid upon him without a complaint.

17. happy—not that the actual suffering is joyous; but the consideration of the righteousness of Him who sends it, and the end for which it is sent, make it a cause for thankfulness, not for complaints, such as Job had uttered (Heb 12:11). Eliphaz implies that the end in this case is to call back Job from the particular sin of which he takes for granted that Job is guilty. Paul seems to allude to this passage in Heb 12:5; so Jas 1:12; Pr 3:12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (Job 32:1-37:24) who fully dwells upon the truth, that affliction is mercy and justice in disguise, for the good of the sufferer. Behold; for what I am saying, though most true, will not be believed without serious consideration.

Happy is the man whom God correcteth, Heb. blessednesses (i.e. various and great happiness, as the plural number implies) belong to that man whom God rebukes, to wit, with strokes, Job 33:16,19. Those afflictions are so far from making thee miserable, as thou complainest, that they are, and will be, if thou dost thy duty, the means of thy happiness: which, though a paradox to the world, is frequently affirmed in Holy Scripture; and the reason of it is plain, because they are pledges of God’s love, which no man can buy too dear; and though bitter, yet necessary physic to purge out that sin which is deeply fixed in all men’s natures, and thereby to prevent far greater, even infinite and eternal, miseries; without respect to which this proposition could not be true or tolerable. And therefore it plainly shows that good men in those ancient times of the Old Testament had the prospect, and belief, and hope of everlasting blessedness in heaven after this life.

Despise not thou, i.e. do not abhor it as a thing pernicious and intolerable, nor refuse it as a thing useless and unprofitable, nor slight it as a mean and unnecessary thing; but, on the contrary, prize it highly, as a favour and vouchsafement of God; for such negative expressions oft imply the contrary, as 1 Thessalonians 5:20 1 Timothy 4:12. See Proverbs 10:2 17:21.

Of the Almighty; or, of the all-sufficient God, who is able to support and comfort thee in thy troubles, and to deliver thee out of them, and to add more calamities to them, if thou art obstinate and incorrigible.

Behold, happy is the man whom God correcteth,.... Reproves, rebukes, convinces by his word, which is profitable for correction of men's minds and manners; and by his messengers, the prophets and ministers, who are sent as reprovers of the people, and to rebuke them sharply, that they may be sound in their principles, and sober in their conversation; and by his Spirit, which makes the correction of the word and ministers effectual, and who reproves and convinces of sin, righteousness, and judgment; and sometimes this is done by afflictive providences, by blows as well as words, which are the rod of correction God makes use of with his children; for this is not the correction of a judge reproving, condemning, and chastising malefactors and criminals, but of a father correcting his children, in love, in judgment, and in measure, for faults committed; Proverbs 3:12; so God's corrections are for sin, to bring his people to a sense of it, to humiliation and repentance for it, and to an acknowledgment of it; and often for remissness in duty, private or public, and when they set too high a value on the creature, and creature enjoyments, trust in them, and glory of them, to the neglect of the best things: now such persons are happy who are corrected by God in this manner; for these corrections are fruits and evidences of the love of God to them, and of their relation to God as children; he grants them his presence in them, he sympathizes with them, supplies and supports them under them, and delivers out of them; he makes them work for their good, spiritual and eternal; by these he prevents and purges sin, tries and brightens their graces; makes them more partakers of his holiness; weans them from this world, and fits them for another: and this account is introduced with a "behold", as a note of attention, exciting it in Job and others; thereby suggesting that it was worthy of notice and regard, and a matter of moment and importance; and as a note of admiration, it being a wonderful thing, a mere paradox with natural men especially, and contrary to all their notions and things, that an afflicted man should be a happy man, who generally reckon good men to be unhappy men, because of their afflictions, reproaches, and persecutions; and as a note of asseveration, affirming the truth and certainty of the assertion, and which is confirmed by after testimonies, and by the experience of the saints, Psalm 94:19; the Targum restrains this to Abraham; but it is true of every good man whom God afflicts in a fatherly way:

therefore despise not thou the chastening of the Almighty; who is able to save and to destroy to take off his hand, or lay it heavier it not regarded, to bear up his people under all their afflictions, or to deliver them out of them; or of Shaddai (z), God all sufficient, who has a sufficiency in himself, and needs not anything from his creatures; whose grace is sufficient for his people, to supply them in all their straits and difficulties; or of him who is all nourishing, who has breasts of consolation to draw out to his people in distress, the word (a) used coming from one that signifies a pap, or breast, as some think; hence mention is made of the blessings of the breast, when he is spoken of under this character, Genesis 49:25; now this chastising of his is not to be understood of chastisement in a way of vindictive wrath and justice, and as a proper punishment for sin, for this is laid on Christ, the surety of his people, Isaiah 53:5; and to inflict this on them would be a depreciating the satisfaction of Christ, be contrary to the justice of God, and to his everlasting and unchangeable love; but this is the chastening of a father, and in love, and for the good of his people, in when he deals with them as with children: the word signifies "instruction" (b); affliction is a school of instruction, in which the saints learn much of the mind and will of God, and more of his love, grace, and kindness to them; and are enriched with a larger experience of divine and spiritual things: and therefore such chastening should not be "despised" or rejected as nauseous and loathsome, as the word signifies: indeed no affliction is joyous; the bread of affliction, and water of adversity, are not palatable or grateful to flesh and blood; yea, are even a bitter and disagreeable potion, as the cup of sorrow was to the human nature of Christ; but yet should not be rejected, but drank, for the same reason he gives, it being the cup given by his heavenly Father, ; nor should it be despised as useless and unprofitable, as the word is used in Psalm 118:22; seeing afflictions are of great use for humiliation for sin, for the increase of grace and holiness; the chastening of the Father of spirits is for profit now, and works a far more exceeding and eternal weight of glory, Hebrews 12:10; this passage seems to be referred to by Solomon, Proverbs 3:11; and is quoted by the apostle, in Hebrews 12:5; where he uses a word (c) by which he translates this, which signifies to "make little of"; and as on the one hand afflictions should not be magnified too much, as if there were none, nor ever had been any but them; so, on the other hand, they should not be slighted and overlooked, and no notice taken of them, as if they were trifling and insignificant, and answered no end or purpose; the hand of God should be observed in them, and acknowledged; and men should humble themselves under his mighty hand, and quietly and patiently bear it; and, instead of despising, should bless him for it, it being for their good, and many salutary ends being answered by it.

(z) Symmachus; Saddai, Montanus, Drusius; "omnisufficientis", Cocceius. (a) "Alii a mamma deducunt quae" Ebraeis, "q. mammosum dieas, quod omnia alat", Drusius. (b) Sept. "eruditionem", Cocceius. (c)

Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
17. The idea of this verse occurs often in Scripture, cf. Psalm 94:12, Proverbs 3:11, Hebrews 12:5.

17–27. The imagination of Eliphaz himself kindles as he contemplates the universal goodness of God. And Job seems to him happy in being made the object even of God’s afflictions, for He afflicts only with the purpose of more abundantly blessing.

Verse 17. - Behold, happy is the man whom God correcteth! This "opens," as Professor Lee observes, "a new view of the subject." Hitherto Eliphaz has regarded afflictions as simply punitive. Now it occurs to him that they are sometimes chastisements. The difference is that punishment has regard only to the past, to the breach of the moral law committed, and the retribution which has to follow it. Chastisement looks to the future. It aims at producing an effect in the mind of the person chastised, at benefiting him, and raising him in the scale of moral being. In this point of view afflictions are blessings (see Hebrews 12:5-11). Recognizing this, Eliphaz suddenly bursts out with the acknowledgment, "Happy is the man [or, 'blessings on the man'] whom God correcteth!" (Comp. Proverbs 3:11, 12; Psalm 94:12; 1 Corinthians 11:32). He suggests to Job the idea that his sufferings are not punishments, but chastisements - that they may be but for a time. Let him receive them in a proper spirit; let him humble himself under them, and they may work altogether for his good, his latter end may surpass his early promise. Therefore despise not thou the chastening of the Almighty. Words quoted by the authors of Proverbs (Proverb s3:11), and of the Epistle to the Hebrews (Hebrews 12:5), and well deserving to be laid up in the recollection of all faithful souls. They remind us that God's chastenings are blessings or the contrary, as we make them. Accepted humbly, they improve men, exalt the moral character, purge it of its dross, and bring it nearer to the perfection at which God would have us aim (Matthew 5:48). Rejected, chafed against, received with discontent and murmurings, they injure us, cause our characters to deteriorate, sink us instead of raising us in the moral scale. Job was now undergoing the ordeal - with what result remained to be determined. Job 5:1717 Behold, happy is the man whom Eloah correcteth;

So despise not the chastening of the Almighty!

18 For He woundeth, and He also bindeth up;

He bruiseth, and His hands make whole.

19 In six troubles He will rescue thee,

And in seven no evil shall touch thee.

20 In famine He will redeem thee from death,

And in war from the stroke of the sword.

21 When the tongue scourgeth, thou shalt be hidden;

And thou shalt not fear destruction when it cometh.

The speech of Eliphaz now becomes persuasive as it turns towards the conclusion. Since God humbles him who exalts himself, and since He humbles in order to exalt, it is a happy thing when He corrects (הוכיח) us by afflictive dispensations; and His chastisement (מוּסר) is to be received not with a turbulent spirit, but resignedly, yea joyously: the same thought as Proverbs 3:11-13; Psalm 94:12, in both passages borrowed from this; whereas Job 5:18 here, like Hosea 6:1; Lamentations 3:31., refers to Deuteronomy 32:39. רפא, to heal, is here conjugated like a הל verb (Ges. 75, rem. 21). Job 5:19 is formed after the manner of the so-called number-proverbs (Proverbs 6:16; Proverbs 30:15, Proverbs 30:18), as also the roll of the judgment of the nations in Amos 1-2: in six troubles, yea in still more than six. רע is the extremity that is perhaps to be feared. In Job 5:20, the praet. is a kind of prophetic praet. The scourge of the tongue recalls the similar promise, Psalm 31:21, where, instead of scourge, it is: the disputes of the tongue. שׁוד, from שׁדד violence, disaster, is allied in sound with שׁוט. Isaiah has this passage of the book of Job in his memory when he writes Job 28:15. The promises of Eliphaz now continue to rise higher, and sound more delightful and more glorious.

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