NEWS: Netanyahu and Likud/Beiteinu are beginning to run scared as they continue to fall in the polls.
THIRD TITHE: I have received some questions on the poor tithe or so called third tithe, Deu 26; and I have begun a study on this issue. Because of its impact and import I intend to take my time and do this study thoroughly before posting it, hopefully in the near term.
I can say the following: The HWA teaching was that a tithe should be sent in to them for the poor every third year.
In fact they deceived the brethren and a large portion of this tithe was spent on other things. This behaviour meant that they lied to the brethren; they stole from the brethren, they stole from the poor, and they stole from God.
This introduction takes facts from a wide variety of sources.
The name Job (pron.: /ˈdʒoʊb/; Hebrew: אִיוֹב ʾ iyobh), commonly referred to in English as Job. The English is from ‘Iyowb, or ē·yōve’ and in Arabic Ayyub, and is more properly pronounced in English as ee-yob, the letter “J” being a relatively modern invention should not properly be applied to this ancient word.
Job means “hated”
Job is stated as coming from the land of UZ which is mentioned ten times in the bible and is a reference to an area in the south east of Israel where Edom dwelled.
Gen 10:23 And the children 1121 of Aram 758; Uz5780, and Hul 2343, and Gether 1666, and Mash 4851.
Gen 22:21 Huz 5780 his firstborn 1060, and Buz 938 his brother 251, and Kemuel 7055 the father 1 of Aram 758,
Gen 36:28 The children 1121 of Dishan 1789 [are] these; Uz5780, and Aran 765.
1Ch 1:17 The sons 1121 of Shem 8035; Elam 5867, and Asshur 804, and Arphaxad 775, and Lud 3865, and Aram 758, and Uz5780, and Hul 2343, and Gether 1666, and Meshech 4902.
1Ch 1:42 The sons 1121 of Ezer 687; Bilhan 1092, and Zavan 2190, [and] Jakan 3292. The sons 1121 of Dishan 1789; Uz5780, and Aran 765.
Job 1:1 There was a man 376 in the land 776 of Uz5780, whose name 8034 [was] Job 347; and that man 376 was perfect 8535 and upright 3477, and one that feared 3373 God 430, and eschewed 5493 evil 7451.
Jer 25:20 And all the mingled 6153 people, and all the kings 4428 of the land 776 of Uz5780, and all the kings 4428 of the land 776 of the Philistines 6430, and Ashkelon 831, and Azzah 5804, and Ekron 6138, and the remnant 7611 of Ashdod 795,
Lam 4:21 Rejoice 7797 and be glad 8055 , O daughter 1323 of Edom 123, that dwellest 3427 in the land 776 of Uz5780; the cup 3563 also shall pass 5674 through unto thee: thou shalt be drunken 7937 , and shalt make thyself naked 6168 .
Uz was a part of Edom inhabited by the descendants of Uz of Seir [Edom, south of the Dead Sea, who later migrated through Asia to modern Turkey].
It is clear that UZ was a part of Edom, and we know that Edom migrated to the area now known as the Stan countries of Central Asia. From there the main tribes of the Edomites, the Omani and Seljuks, migrated into what became Ottoman Turkey. See Islamic History of Turkey. This is their own claims about their own history.
I expect that we will not know for certain the years when Job lived [which would appear ancient because of his length of life], until Christ reveals it when he comes to teach us. Job is thought to have lived probably circa 2,000 BC.
The date of the inspired writer who composed the book could be anytime from the reign of Solomon to the exile. Although the writer was an Israelite, he mentions nothing of Israelite history.
The author frequently uses the name for God (YHVH) given to Moses. Which would date the writing as no earlier than Moses.
In the prologue (chapters 1-2) divine discourses (chapter 38:142:6) and the epilogue (chapter 42:7-17) the word “YHVH” occurs a total of 25 times while in the rest of the book (chapters 3-37) it appears only once (Job 12:9).
The later tradition preserved in the Greek Testament of Job (chap. 21-25; 39) names Job’s first wife (cf. Job 2:9) as Sitidos (Sitis) and his later wife (expanded from Job 42:13 in T. Job 1:6) as Dinah.
The style of Job is very close to other “wisdom literature” (Psalms, Proverbs and especially Ecclesiastes both books of Instruction about God and godliness.).
Like most other Old Testament books, Job was originally written in Hebrew. And like the Psalms, Proverbs, the Song of Solomon, Ecclesiastes, and large portions of the prophetic books, Job is poetry.
Most people today think of poetry in terms of rhythm and rhyme.
Hebrew verse, however, consists of a balance of thoughts more than of words and sounds. Such balance is called parallelism. This means that one line in Hebrew poetry parallels the next. The second part of a verse echoes the idea of the first, contrasts with it, or expands on it. The following are some illustrations of parallelism in Job.
Here Job wishes he had never been born:
Part One: May the day of my birth perish, Part Two echoes back: and the night it was said, “A boy is born!” (Job 3:3)
Another example: Part One: Is not your wickedness great? Part Two: Are not your sins endless? (Job 22:5)
Job most likely lived in Edom (UZ) [immediately south of the Dead Sea] about 2000 BC .
The book was most likely written by Solomon,as a directly inspired message from God, about the issue of “Why do the innocent suffer”, while also carrying messages about humility before God, the transitory nature of physical things, as well as the Greatness and Glory of God. Which was also a main point of inquiry by Solomon in the Book of Ecclesiastes.
The point of Ecclesiates and Job is that God is far greater than man, and he works according to his own purposes and not man’s, for the purpose of the ultimate good of his creation. And that sometimes even good men must suffer for the greater good, as they and others are molded into the beings that God has ordained for each one.
Paul enters into this discussion in:
Romans 9:10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
12 It was said unto her, The elder shall serve the younger.
13 As it is written, Jacob have I loved, but Esau have I hated.
14 What shall we say then? Is there unrighteousness with God? God forbid.
15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
Below: Wiki with additions and alterations by Admin.
The book of Job has a fairly simple structure. Job 1 and 2 are the prologue, written in prose. Job 3:1-42:6 is poetry that consists of a cycle of speeches between Job, Eliphaz, Bildad, Zophar and later Elihu, and then the dialogue between Yahweh and Job. Job 42:7-14 is the epilogue, which is written in prose.[
The dialogues of chapters 3-31 are, in general, a cycle of speeches between Job, Eliphaz, Bildad, and Zophar that are structured as follows:
Job Chapters 3
Job Chapters 12-14
Job Chapters 21
Job 26; 27-28; 29-31
The third cycle, it should be noted, does not follow the pattern of the first two cycles. Zophar does not give a speech and Bildad's speech is significantly shorter than his previous speeches.
Speeches of Eliphaz, Bildad, and Zophar
Job's friends do not waver from their belief that Job must have sinned to incite God's punishment. As the speeches progress, Job's friends increasingly berate him for refusing to confess his sins, although they themselves are at a loss as to which sin he has committed. They also assume, in their view of theology, that God always rewards good and punishes evil, with no apparent exceptions allowed. There seems to be no room in their understanding of God for divine discretion and mystery in allowing and arranging suffering for purposes other than retribution.
Speeches of Job
Job, confident of his own innocence, maintains that his suffering is unjustified as he has not sinned, and that there is no reason for God to punish him thus. However, he does not curse God's name or accuse God of injustice but rather seeks an explanation or an account of what he did wrong.
Speech of Elihu
Elihu takes a mediator's path—he attempts to maintain the sovereignty and righteousness and gracious mercy of God. Elihu's speech comes after the final words of Job in the third speech cycle (31:40) and goes from chapters 32-37. Elihu strongly condemns the approach taken by the three friends, and argues that Job is misrepresenting God's righteousness and discrediting his loving character. Elihu says he spoke last because he is much younger than the other three friends, but says that age makes no difference when it comes to insights and wisdom.
In his speech, Elihu argues for God's power, redemptive salvation, and absolute rightness in all his conduct. God is mighty, yet just, and quick to warn and to forgive. Elihu's speeches act as a narrative bridge which joins Job's summary of his case with the subsequent appearance of God.
His speech maintains that Job, while righteous, is not perfect. Job does not disagree with this and God does not rebuke Elihu as he does Bildad, Zophar, and Eliphaz.
After Elihu's speech ends with the last verse of Chapter 37, God appears and in the second verse of Chapter 38, God says, speaking of Job: “Who is this that darkeneth counsel by words without knowledge?"
After several rounds of debate between Job and his friends, in a divine voice, described as coming from a "cloud" or "whirlwind", God describes, in evocative and lyrical language, what the experience of being the creator of the world is like, and asks if Job has the wisdom, knowledge, power, authority and understanding of God.
God's speech also emphasizes his sovereignty, wisdom and might in creating and maintaining the world.
The point of these speeches is to proclaim the absolute authority of God over His creation. God is not in need of the approval of his creation.
It is only the reader of the book who learns of God's conversations with Satan; Job himself remains unaware of the reason or source of his sufferings.
In the epilogue, God condemns Job's friends for their ignorance and lack of understanding while commending Job for his righteous words. God commands Job's freinds to prepare burnt offerings and reassures them that Job will pray for their forgiveness.
Job is restored to health, gaining double the riches he possessed before and having new children, 7 sons and 3 daughters.
His new daughters are named metaphorically as; Jemima [dove, warmly affectionate: God is love] , Keziah [Cassia spice: Wisdom of God] and Keren-Happuch [eye salve, eye ointment: God has opened my eyes] were the most beautiful in the land, and were given inheritance along with their brothers. Job is blessed once again and lives on another 140 years after the ordeal, living to see his children to the fourth generation and dying peacefully of old age.