it because they became oppressors. God judges and acts as he pleases toward individuals or even nations. Job’s self-justification was without knowledge; his test must continue until issue is settled (34:1-37)

D. Job has said: “My righteousness is more than God’s.” He has felt that his righteous course did him no good before God. However, one does God no favor by serving him, nor does he affect God personally by sinning, though men may be affected. Much oppression is not alleviated by God because men do not call on him in truth. Job, God’s servant, should have trusted in and waited on God instead of speaking rashly (35:1-16)

E. Elihu assures of God’s good motive; he will judge afflicted, making them aware of wrong course. He will deliver obedient, but apostate will die. He will bless obedient one with expansion, prosperity. Such one should be careful not to let rage make him spiteful. Job has been too anxious to contend with God, as at law, over his afflicted condition. He should remember that God is exalted, the best Instructor. Job should not challenge His ways. Rather, Job should magnify His activity. Elihu describes God’s mightiness (36:1-33)

F. As a storm approaches, Elihu continues to extol God’s greatness: He uses natural forces, with which He can stop activities of men. He directs wind, cold, light, clouds. He brings storms that produce effects either for correction and chastisement or for loving-kindness. Man cannot fully understand or control elements or weather. None should be wise in own heart and censure God’s actions. He is exalted in power and will never act unjustly or unrighteously (37:1-24)

VII. Jehovah reproves Job and companions (38:1–42:6)

A. Jehovah speaks out of storm. He shows man was nonexistent when creation took place, therefore Job cannot answer basic questions about visible universe. He asks Job to give knowledge concerning earth, sea, light, death and grave, snow, hail, wind, rain, dew, hoarfrost, constellations, lightning and rain (38:1-38)

B. Jehovah turns to animal creation, demonstrating to Job how little Job knows about wonderful qualities God has put in them, so that man is not needed to care for them or for earth. Lion, raven, mountain goat, zebra, wild ass, wild bull, female ostrich, stork, horse, falcon and eagle, with their marvelous instincts, are named (38:39–39:30)

C. Jehovah then poses question: “Should there be any contending of a faultfinder with the Almighty?” Job contritely replies he has nothing to say. Jehovah points out Job was invalidating His justice in order to justify self. Then He calls attention to His ability to humble the wicked (40:1-14)

D. Jehovah points to strength and calm confidence of “Behemoth” (hippopotamus), which He created as one of largest animals, also to “Leviathan” (crocodile) and the danger of fighting it. Its hardness of heart, fearlessness, pride are noted (40:15–41:34)

E. Job repents, confesses he spoke without knowledge; ‘God’s ways are higher than man’s ways, and his thoughts than man’s thoughts.’ Admits he was rash in speaking about God’s actions when he did not have wisdom, discernment or ability to render such judgment. He retracts in dust and ashes (42:1-6)

VIII. Jehovah blesses Job, judges companions (42:7-17)

A. Jehovah expresses great displeasure at Job’s companions, for they spoke what was untruthful. He requires them to go to Job as His priest, with offerings, for Jehovah will accept only Job, His “servant,” and his prayers in their behalf. This they do (42:7-9)

B. Jehovah heals Job when he prays for his companions, gives him possessions in double amount, restores to him relatives, friends. He has seven sons, also three daughters, the most beautiful in the land (evidently his wife now restored as one with him). Job lives 140 years longer and sees four generations of descendants (42:10-17)

See the book “All Scripture Is Inspired of God and Beneficial’” pp. 95-100.

JOBAB

(Joʹbab) [perhaps, howler, one who calls shrilly].

1. A descendant of Shem through Joktan. (Gen. 10:21, 25, 29; 1 Chron. 1:23) The exact region settled by the offspring of Jobab is not known today. Some would associate his name with Juhaibab, a town in the vicinity of Mecca.

2. “Son of Zerah from Bozrah”; an Edomite monarch who reigned sometime before Saul ruled as Israel’s first king. Jobab succeeded “Bela the son of Beor” to the throne.—Gen. 36:31-34; 1 Chron. 1:43-45.

3. King of Madon, a city in northern Palestine. Jobab and other monarchs joined Jabin the king of Hazor in an offensive against the Israelites but suffered defeat at the waters of Merom.—Josh. 11:1-8; 12:19.

4. Son of Benjamite Shaharaim by his wife Hodesh.—1 Chron. 8:1, 8, 9.

5. A descendant of Benjamite Shaharaim through Elpaal.—1 Chron. 8:1, 8, 11, 18.

JOCHEBED

(Jochʹe·bed) [Jehovah is glory].

A daughter of Levi who married Amram of the same tribe and became the mother of Miriam, Aaron and Moses. (Ex. 6:20; Num. 26:59) Jochebed was a woman of faith and trust in her God Jehovah. In defiance of Pharaoh’s decree she refused to kill her baby later named Moses, and after three months, when he could no longer be concealed in the house, she placed him in an ark of papyrus and put it among the reeds along the bank of the Nile. Pharaoh’s daughter found the baby and claimed him for herself, but, as it worked out, Moses’ own mother was asked to nurse him. As the child grew, Jochebed, together with her husband, was very diligent to teach her children the principles of pure worship, as reflected in their later lives.—Ex. 2:1-10.

According to the Masoretic text, Jochebed was the sister of Amram’s father Kohath; that is to say, Amram married his aunt which was not unlawful at the time. (Ex. 6:18, 20) However, some scholars believe that Jochebed was Amram’s cousin rather than his aunt, for the Septuagint so reads, conveying the same idea as the Syriac Peshitta and Jewish traditions. For example, Exodus 6:20 reads in part: “Jochabed the daughter of his father’s brother.” (LXX, Bagster) “Amram took his uncle’s daughter Jokhaber.” (La) “When Amram married he took his cousin Jokabad.” (Fn) “Amram married a kinswoman of his called Jochabed.” (Kx) A footnote of Rotherham on the expression “his father’s sister” says: “Prob[ably] merely a female member of his father’s family.” Thomas Scott in his Commentary says: “According to the Septuagint and the Jewish traditions, Jochebed was cousin, not aunt to Amram.” “The best critics suppose that Jochebed was the cousin-german of Amram, and not his aunt.” (Clarke’s Commentary) When Numbers 26:59 says Jochebed was “Levi’s daughter,” it could mean “granddaughter,” as in so many other places in the Scriptures where “son” is used to denote a “grandson.” Fenton comments that the expression ‘born to Levi’ in this same verse, “in the Hebrew idiom of language, does not mean to Levi personally, but simply a descendant of