Myrbdl Myrpomh

Ha’Misparim La’Debarim
The Numbers of the Words
by Craig Peters

Psalm 19 and the Prophet Iyob/Job

a In this ongoing series of articles, we have seen a multitude of amazing number

connections which simply cannot be coincidental.1 Actually, much of what we have seen is quite far beyond the amazing: In the Scriptures studied thus far, we have witnessed the unsurpassed Design of a Sovereign, Powerful, and All-Knowing 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 song known in most of today’s English translations as Psalm 19. The misparim value 3 of Iyob’s name is 19, and this rather significant number is derived as follows:
← ← ←

19 = (2) b + (6) w + (10) y + (1) a = bwya = Iyob = Job
Some ten years ago, the Spirit revealed a most amazing and blessed truth: The numerical 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 between the subject matter of Psalm 19 and the subject matter in the Book of Iyob. At the time this 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 light on the matter. The present article will be a journey we spend pondering this substantial information. We will see there is extensive evidence the 19th Psalm especially 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 grave. It is not only instructive, but it is also 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, the immeasurable loss
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 prophet’s name is customarily translated as “Job,” but hereafter, we render his name “Iyob” to more accurately reflect the Hebrew pronunciation: ē-YŌB.
Misparim value = number value. As indicated in a previous article in this series, “misparim” is the Hebrew plural for “number” (mispar). Thus, “misparim” actually means “numbers.” Since each letter in Iyob’s name has its own number value, these combined numbers give what we have chosen to call the misparim of his name. While many would call this 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



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 Adversary. Yet this is merely the erroneous viewpoint of carnal people who do not know the loving character of hwhy: He does not willingly afflict anyone;5 He shares in our sorrows and painfully feels our afflictions6 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 calloused, detached manner. In the midst of his suffering, Iyob expressed the desire that his words would be recorded in a book: 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,7 but the Most High did “exceeding abundantly beyond” all that Iyob had asked or thought:8 The prophet’s words were not only preserved in the book that bears his name, the Book of Iyob, but hwhy further commemorated this man’s life and times in Tehillim, the Book of Psalms. 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. To fully prove this, we will compare Tehillah 19 with the Book of Iyob. And we will see far more than just an abundance of “parallels.” In numerous instances,9 we will see specific words 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 to be merely coincidental. While we do not suppose commemorating Iyob’s sufferings to be the exclusive intent of Psalm 19, the following evidence is offered to show it was certainly 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 pawns—callously acted upon by spiritual forces far more powerful than they. We say this because those with evil hearts of unbelief have historically alleged such foolish things. Like the wicked servant, they have accused the Sovereign Master (and their Creator) of being harsh and
Iyob 1:12-22, 2:7-10, 13. This would also include the additional 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 (i.e., nearly every word and nearly every subject in every verse of Psalm 19!)


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 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. 7 The Torah of hwhy is perfect, returning the soul: the testimony of hwhy is sure, making wise the simple. 8 The statutes of hwhy are right, rejoicing the heart: the commandment of hwhy is pure, enlightening the eyes. 9 The fear of hwhy is clean, enduring for ever: the judgments of hwhy are true and righteous together.11 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, declare me innocent. 13 Moreover, from proud ones12 keep back Your servant: let them not have dominion over me. Then shall I be upright, and innocent of great 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.
To the chief Musician.13

10 11

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 judgment. The judgments of hwhy are righteous together, meaning that we must weigh all of His judgments—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 on a scale of any considerable magnitude because we cannot see the end from the beginning. Ecclesiastes 3:11 12 “Zadim” ( Mydz ), plural. The KJV erroneously 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 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, and 4:1.


We will now compare each part of Tehillah 19—verse by verse—with the subject matter seen and recorded during Iyob’s time of trouble. The result will be blessings of spiritual edification: We will obtain a fuller understanding of the Book of Iyob and Psalm 19, and of even greater importance, we will possess more love, gratitude, and awe before hwhy, our Maker. Many find 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 of things which remain inexplicable. However, the Hebrew misparim (if 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, 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 which not only spans the eons of time, but a sovereignty of which we must be personally assured. We must know that His sovereignty will powerfully prevail, even through the worst of times and circumstances which many believers may yet face in the coming days, months, and years. All of His promises will be shown to be true and none of His words will ultimately fail. Do we imagine that the great promises14 in the Word of hwhy are only for this life? May it never be! Faithful believers who overcome in this life will see the ongoing fulfillment of their prayers and petitions in the Messianic Age and beyond! The spiritual blessings which are being realized in the lives of believers, in this present age, are only a shadow—an initial and partial fulfillment—of the many good things yet to be revealed in the resurrection of the just. We now proceed to the study of Psalm 19 and its great connection with the Book of Iyob. ♦ Tehillah 19:1 ♦ The heavens declare the splendor of El; and the expanse declares the work of His hands. Psalm 19:1

Many references are made in the Book of Iyob to the splendor of hwhy revealed in the heavens through that which He has created. Iyob testified the following of the 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

For an explanation regarding this subtitle to Psalm 19, see the Companion Bible notes in Appendix 64, on page 91 of the Appendices. 14 2Peter 1:4


Later, hwhy would appear to Iyob and speak to him directly. And near the very outset of 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 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 certainly not trying to learn the “Why?”17 Instead, we must realize and acknowledge that the omnipotence, omniscience, and sovereignty of hwhy are so very far beyond our limited, human capacity that no one has the ability to come anywhere close to comprehending His sovereign purposes in 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 Acknowledging we know so very little18 should especially temper our reaction to the difficulties and tragedies of life. So much will (must!) remain unexplained on this side of


The Signs of the Zodiac; while these signs have been perverted from their original meanings by those who do not know hwhy, many authors have shown them to be fully inspired. See Bullinger’s Companion Bible notes in Appendix 12 (page 15 of the appendices) as well as the books, “The Witness in the Stars” (E.W. Bullinger) and “The Gospel in the Stars” (Joseph Seiss) Note: Some have mistakenly worked to repudiate the work of Dr. Bullinger, erroneously accusing him of turning aside to astrology and the occult. But Satan’s astrology is the spurious imitation of the real astronomy as inspired by the Most High, the Creator of all. For instance, what 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 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. 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


the resurrection. While we are commanded to give thanks in all things,19 it is far more difficult to do so with faith on those many occasions when no good can be seen in a situation or an event. And this is especially the case in the worst of circumstances. But if one is acutely aware of his or 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 from knowing what we are before hwhy, and not from comparing ourselves to others.22 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, spiritual knowledge.24 hwhy judges a people and a nation when there is no longer any knowledge of Him in the land.25 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: 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 (eyqr, ra-kee-ah) was created on the Second Day: 6 And Elohim said, “Let there be an expanse (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 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

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 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)


heaven.”29 At that time, the apostle heard utterances which were/are not lawful for man to speak.30 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 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. Stand still, and consider the 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 observing either the starry heavens, or the expanse above the Earth, will never fail to be overwhelmed at some level. It is quite evident that Elihu was moved 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


of these great works of the Most High, great works in the expanse which he had so often beheld from afar with awestruck reverence.

Throughout the account of Iyob, numerous mentions are made of the work of the Creator’s hands. Early in the discussion with his 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, 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 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 forming the constellation Serpens, “the fleeing (or crooked) serpent.”31 The heavens and the expanse truly declare the great and awesome work of His hands, and David was mindful of these major highlights from the Book of Iyob when writing of this in the Nineteenth Psalm.32

Readers will note Psalm 19 opens by using one of many titles which refer to hwhy: that title is “El” ( la ), a short form of the Hebrew title, “Elohim” ( Myhla ): “The heavens declare the splendor of El” … This short form, “El,” indicates the power and 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 32

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 translated as “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.


El,36 Jo-El,37 Micha-El,38 Nathani-El,39 Sh’mu-El/Samu-El,40 … and many others. Not surprisingly, the title “El” is seen repeatedly in the Book of Iyob. And it is used more frequently in this segment of Scripture than anywhere else in the entire Torah and Prophets. Below are a few of the many texts 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 to the Most 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, the Rotherham Emphasized 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, 37:5,10,14, 38:41, 40:9,19. [Note: Without such reference works, readers will only have the witness of English translations, and nearly all of these texts erroneously ignore the inspired Hebrew by loosely interpreting the three different titles (El, Eloah, and Elohim) using 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

We see Psalm 19:2-4 speaks of the speech, knowledge, words, and voice of hwhy El Shaddai. Without saying anything, the creation teaches those who are wise enough to hear and to learn. So very great is this “speech” and knowledge, that it leaves everyone
36 37

“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.”


accountable before hwhy, the Creator.42 Throughout the Book of 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 His creation! Iyob said 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 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. And Iyob was quite 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 learn the lessons of creation?45 For we later see hwhy rebuking Iyob and directing him to be humbled by the unfathomable knowledge and power 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
42 43

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 at least failed to reverently remember!) many things due to the trauma of what he was suffering.


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 the Earth. His ways are so far beyond the ability of humans to discover,47 so who are we to proudly and irreverently question the 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. 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 that extensive rebuke.51 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 secrets. And the Spirit of hwhy evidently worked great humility in the shepherd’s heart in relation to the enormity and grandeur of those things which he beheld in the vast regions of the galaxy. For David would 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 the account of Iyob and who subsequently want to shake their fist52 at hwhy in the heavens, wrongly accusing Him of being so unfair in allowing His prophet to suffer such terrible loss and 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 of Iyob and Psalm 19, there is yet more significance to the speech, knowledge, words, and voice of hwhy which are revealed throughout the creation. In Iyob, we not only see the Almighty’s speech, knowledge, words, and voice sounded forth
46 47

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 Torah), the Book of Iyob, and the Book of Judges … seven books in all. 51 Iyob 38:1—41:34 52 (figuratively speaking, at least) 53 Iyob 1:22, 2:10


by the creation, but there is also a great emphasis placed on 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 intends to provide us with an important amd monumental lesson. [Note: Throughout the 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 a number of ways: as “speech,” as “words,” and as “sayings.” We will show many of its uses in the account of Iyob. At one point, Iyob said the following as he took comfort in not having 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, that He would let loose His hand and cut me off! 55 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 )! 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 words of ( yrma )60 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 ) 61 in your heart. Iyob 22:22

54 55

“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: 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.”


Iyob responded to this by saying he had 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: 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, if not all, of the other times rma is used in Iyob, see the Hebrew texts for the following citations: Iyob 22:28, 32:12,14, 33:3, and 34:37.

• Regarding “knowledge” (ted) 63 … As with rma (“speech/words/sayings”), the subject of knowledge is given great attention in the saga which unfolds surrounding the prophet Iyob. This Hebrew word is almost always translated as “know” or “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. 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) 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 obvious arrogance66 in his three friends: 1 Behold, my eye has seen all this, my ear has heard and understood it. 2 What you know (ted), the same do I know also: I am not inferior to you. Iyob 13:1-2 We do not believe Iyob said this in a boastful way. The context shows Iyob was answering fools according to their folly 67 because he saw their speech was arrogant and condescending. But Eliphaz soon accuses Iyob of uttering 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


Should a wise man answer with windy knowledge (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 accused him of being impoverished for his transgressions, the prophet spoke of 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 )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. In asking them 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 ), seeing He judges those that are high? Iyob 21:22 The last few times we see the word “knowledge” in Iyob, Elihu is directing his speech towards the prophet. Early in his discourse, and now speaking directly to Iyob, Elihu says this: My words shall be of the uprightness of my heart, and knowledge (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 uses not one, but three of the words73 being considered in this part of the study: 35 Iyob has spoken (rbd )74 without knowledge (ted ), and his words (rbd )75 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 68

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” (rbd and rma)] 74 Strong’s 1696. 75 Strong’s 1697.


and multiplies his words (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) 77 without knowledge (ted). Iyob 35:16 Now, if we compare some of the words of Iyob78 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 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 by the sword, and they will die without knowledge (ted). Iyob 36:11-12 Like Iyob,79 Elihu warned the three of the sword. And the sword need not always be a physical one: In disobedience, many have fallen by the most fearsome Sword—one that is spiritual: the Word of hwhy.80 However, our main thoughts are focused on Elihu and Iyob, especially the indication that the prophet was “multiplying words without knowledge.” Based on what was said by hwhy when He later appeared to Iyob, the Almighty agreed with Elihu regarding the suffering man’s error. And the knowledge which Iyob appears to have been 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) without knowledge (ted)? Iyob 38:2 hwhy then continues the discourse begun by Elihu, and we read His delineation of so many aspects of the knowledge and power behind His creation.81 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, the prophet says in agreement with hwhy (and Elihu):
76 77

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.


“Who is he that hides counsel without knowledge (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 they possess 82) is often on trial, while the knowledge of hwhy El Shaddai is ever set forth as infinitely 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 Name. This is a key message in the account of Iyob, and it is a spiritual lesson of the greatest importance.

• We now move forward to ponder the two unique Hebrew words which are typically translated as “speak,” “word,” or “words” (rbd 83 and hlm 84). We will begin with some of the texts which contain the former of the two Hebrew words:85 So they sat down with him upon the ground seven days and seven nights, and none spoke (rbd 86) a word (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 88) with you, would you become impatient? But who is able to withhold himself from speaking (hlm 89)? Iyob 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) 90 have been rash. Iyob 6:2-3, ISRV And thinking he was drawing close to the time of death,91 the prophet would later say:
82 83

Proverbs 30:2-3, 1Corinthians 8:2 Strong’s 1696 and 1697; “dabar” (rbd) is singular (meaning “word” or “matter”), while “debarim” (Myrbd) is 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


Therefore I will not restrain my mouth; I will speak (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 ) 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 later in the narrative, Iyob then 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 “I” as part of the entire word: hrbda . 93 From this point onward, we will generally 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.”


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 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 of Him the thing that was established: And it was so, that after hwhy had spoken (1696) these words (1697) to Iyob, hwhy 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 the following 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),” “word(s),” and speak(ing).” And the following is rather telling: Outside of the Book of Iyob, this word is used a mere four times in the entire body of Hebrew Scriptures! And one of those four places is found in Psalm 19 (verse 4)!97 Yet the word “hlm” (milleh, Strong’s 4405) is used 35 times in the manuscript of Iyob. It is a predominant Hebrew 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 of Iyob!


times more 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, so Iyob must respond. And part of Iyob’s reply indicates Eliphaz had been attempting to reprove the words of the prophet: 25 How 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 talk (1697), and with speeches (4405) which do no good? Iyob 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

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 And the words of hwhy confirm He agreed with Elihu’s assessment of Iyob’s error: Iyob 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 manuscript over the following 23 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 texts which contain the Hebrew word for “voice” (lwq, “kol”).99 Does the creation sound abroad the voice of the Almighty? A better question might be, “Where does the creation not send forth His voice?” This word, too, is used 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 voice of man 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 the ability to answer the Almighty. Iyob 42:1-3 99 Strong’s 6963.


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 a 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. In the words of this chosen man, we hear from a heart which 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, Elihu speaks of the voice of El no less than five times in close succession: 2 Hear attentively the noise of His voice (6963), and the sound that goes out of His mouth. 3 He directs it under the whole heaven,

Compare Isaiah 5:12.


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 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: 25 Who has divided a watercourse for the overflowing of waters, or a way for the lightning of 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 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. (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 how the voice of hwhy is so powerfully heard as He thunders in the expanse. And this is the very thing of which David wrote in the 19th 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.


See the Hebrew texts for “voice” (6963) in these 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)


For the other places where the Hebrew text uses “kol” (lwq/voice), see a lexicon or a Hebrew manuscript over the following eight 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 throughout the Book of Iyob, and these particular words are especially related to communication. Yet these very same words are also used in Psalm 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 and Tehillah 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: 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 19 and the Book of Iyob emphatically show us one of the most powerful sources 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 a very apparent and instructive contrast: While man’s speech is often loud, and/or false, and/or irreverent, rash, and even flippant, hwhy is often “silent.” However, even through the great silence, His speech, knowledge, words, and voice are heard so loudly 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 of Iyob: We are to be continually humbled by the gaping contrast between the meager speech, knowledge, words, and voice of man as compared to the overwhelming greatness of the speech, knowledge, words, and voice of our Creator. While science often prides itself in the relatively few things mankind has discovered, it should rather be noticeably humbled by the multitude of things it does not know, and never can know, apart from a revelation at the mouth of the Most High. Finally, there is yet another way in which hwhy has not remained silent; and this, too, is seen in the Nineteenth Psalm: As the creation so loudly proclaims His power, sovereignty, and greatness, even so, His immutable Word—commanded to 1000 generations103—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

Deuteronomy 7:9, 1Chronicles 16:15, Psalm 105:8


Man’s wisdom is clearly set forth in the Book of Iyob as so puny, pathetic, and pale before the Infinite Wisdom which radiates from the One who is from everlasting to everlasting.104 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 missed this point entirely and, in their critical, erroneous assessment of the Book of Iyob, a great many people have actually done the very thing that Iyob and his friends did: namely, either questioning the Almighty in an attitude of unbelief and/or exalting their own wisdom and understanding 105 above that which is Infinite and immeasurable. What an immense weight of evidence we have in the account of Iyob that the creation of all things is of such vital importance in the mind of hwhy! That hwhy would set apart the Shabbat—directing us to honor, memorialize, and remember His creation on the Seventh Day106—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, and He further warned that those who break even the least of the commandments, and so teach others, would be called least in the Kingdom.107 In still another location, the Messiah warns that those who break the commandments will not enter into life:108 They will lose their reward for not walking by the Spirit in a faith which upholds the precepts of the Torah.109 Because of Satan’s “mystery of lawlessness,”110 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 never changes,112 such lawless rebellion still grieves His Spirit today,113 and it will prevent violators of His Torah from inheriting the Kingdom of hwhy.114

Psalm 90:2 Contrast Proverbs 3:5. For other instances which speak against preferring our own wisdom above the Word of hwhy, see: Deuteronomy 12:8, Judges 17:6, 21:25 106 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 Resurrection (Luke 21:36)—what Sha’ul called the “out-resurrection” (see the Greek of Philippians 3:11). Only those will be accounted worthy who have been blessed and set apart because they walked in His set 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, 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 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.



♦ 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

Tehillah 19 mentions the pervasive heat of the Sun: it traverses from one end of the heavens to the other and nothing (on Earth) is hidden from its heat. The Sun is likewise mentioned in the Book of Iyob, and hwhy is speaking to Iyob as He indicates its use as an 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: Both Scriptures indicate the Sun’s influence reaches to the ends of the earth and that nothing is hidden 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 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 11 and Psalm 19 are set within the Genesis Book of Tehillim.117 Hence, we are not surprised these psalms contain recollections of the judgment on Sodom (from the heavens) as originally recorded in B’raysheet/Genesis 19:1-29. And just as nothing is
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 1, is composed of Psalms 1—41; the Exodus Book, or Book 2, is composed of Psalms 42—72; the Leviticus Book, or Book 3, is composed of Psalms 73—89; the Numbers Book, or Book 4, is composed of Psalms 90—106; and the Deuteronomy Book, or Book 5, is composed of Psalms 107—150. See page 720, “The Psalms,” in the Companion Bible.


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 Gomorrah, now increasingly rampant worldwide, will once more receive the punishment of Sodom and Gomorrah. hwhy El Shaddai does not change,118 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 “Global warming”119 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 in the Courts of Heaven. In fearsome fiery wrath,122 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 transgressed the laws, violated the statutes, broken the everlasting covenant.123 6 Therefore has the curse devoured the earth, and they that dwell therein are found guilty. Therefore, the inhabitants of the earth are burned, and few men left. Isaiah 24:3-6

Malachi 3:6, 4:1-3 See the study and the tract on global warming at: 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 prophesied! We further note that the 1000th generation may extend quite far beyond 100,000 years if man’s longevity is restored to the duration seen before the Flood. The point is: the Torah will still remain in effect for a very, very long time!



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 His End Time wrath upon the unrepentant. In these Last Days, the coming Heavenly Judgment will be an outpouring of the fiercest burning wrath124 from hwhy El Shaddai upon all those who refuse to repent of lawlessness and to turn Him with the whole heart.125 ♦ Tehillah 19:7-9 ♦ 7 The Torah of hwhy is perfect, returning the soul: the testimony of hwhy is sure, making wise the simple. 8 The statutes of hwhy are right, rejoicing the heart: the commandment of hwhy is pure, enlightening the eyes. 9 The fear of hwhy is clean, enduring for ever: the judgments of hwhy are true and righteous altogether. Psalm 19:7-9

In Tehillah 19, we now see David writing six different statements pertaining to the various aspects of the Torah and mankind’s obedience to hwhy: 1. The Torah is of hwhy is Perfect … 2. The Testimony of hwhy is Sure … 3. The Statutes of hwhy are Right … 4. The Commandment of hwhy is Pure … 5. The Fear of hwhy is Clean … 6. The Judgments of hwhy are True … 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, it will be noted each of these three is the first statement in its respective group: I. II. III. The Torah is of hwhy is Perfect … The Testimony of hwhy is Sure … The Statutes of hwhy are Right … The Commandment of hwhy is Pure … The Fear of hwhy is Clean … The Judgments of hwhy are True …

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 of Utz: Iyob was his name. And the man, this very one,127 came to be perfect, and upright, and one that feared Elohim and turned from evil. Iyob 1:1

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 of Iyob, see the Companion Bible notes on page 666. 127 The Hebrew grammar pinpoints Iyob as being a very real and historical figure.


Notice how the three attributes ascribed to Iyob precisely align themselves with the very things seen in Psalm 19 regarding the Torah (and 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 II. … and upright/straight ( rsy, ya-shar ) … Iyob 1:1 The statutes of hwhy are upright/straight ( Myrsy, yi-sha-rim, lit. “upright ones” ) … Psalm 19:8 III. … and one that feared ( ary , yi-ray ) 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, and one that 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, 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 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 Iyob’s life was guided by the upright statutes of the Torah.

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 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

In this text, Iyob says that, even in death, he would rejoice in having not denied the words of the Qadosh (Set Apart) One! So we will look at some major evidence that Iyob did walk according to the Word of hwhy in the Torah. • We have evidence that Iyob knew the commandment against removing the ancient 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 Iyob? He, too, spoke against the evil of changing 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 Him not see His days?128 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 of another person or family, and the prophet equates such cowardly,129 lawless actions with the wickedness of those who abuse and steal from the weak and defenseless: the fatherless and the widow. • We also have evidence that Iyob knew and kept the commandment regarding the Jubilee—a commanded, fifty-year cycle which had a remarkable ecomonic boost for any family which had lost its land through 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
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


38 If 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 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 land,” and yet he also spoke of causing its owners to lose their lives. What is this seemingly contradictory statement? How could Iyob call it his land and then speak of causing its owners to lose their lives? Was it really his land, or not? The answer lies in the Jubilee, the 50th Year: According to the Torah, land could be purchased from a neighbor, but this purchase was more akin to what we would now call a “lease.” The land was bought to be used for an extended period of time, but this time period would lapse in the Jubilee (in the 50th year) when the land was returned either to its owner, or to his family/descendants, if he had already passed away. While Iyob spoke of not causing the owners of his land to lose their lives, we are provided with a sad contrast in King Ahab and his wife, 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 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 of Naboth through treachery and murder. So we have a tragic story of covetousness, murder, and stealing set in stark contrast to the prophet Iyob’s refusal to do anything to harm the owners of the land which he held in custody until its release in the 50th Year. And we note that Iyob had long since been blessed with much wealth and prosperity for his ongoing integrity in this regard.134 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.

Do we have evidence the Torah, or Teaching, of hwhy restored the being of His prophet Iyob? Did the Teaching of hwhy cause the heart of Iyob to be returned and restored? Iyob had 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


Did the Teaching/Torah of hwhy bring about this restoration and give Iyob the desire of his heart? It certainly did. As we compare the word translated “turned” in Iyob 42:7, it is from the same root word as the one translated “returning/restoring” in Psalm 19:7:
← ← ←

Iyob (of)

specifically the captivity



(the) soul


(is) perfect

YHWH (of)

The Torah

Both words are from Strong 7725, bwv (shuwb), and this word is translated “return/ed” 391 times, “turn” 123 times, and “restore/d/ing” 39 times. Just as the 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! 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 of hwhy, he could also impart that to others.137 All in all, though, it was the teaching/torah138 of hwhy which made these things possible by restoring/returning the soul of Iyob! In the Presence of hwhy,139 he had been transformed by a renewed mind.140

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 the wisdom of fellow men. More importantly, though, are the instances in which hwhy questioned man’s wisdom:
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 through prayer: John 17:24, 2Corinthians 3:17-18, Hebrews 4:14-16, 10:19-22 140 Romans 12:2
136 135


1. He first questions the wisdom/knowledge of Iyob. Iyob 38:1 - 41:34 2. And then, with wrath 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 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. “The 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: they are merely titles. And none of those three 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! The Messiah teaches 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 wisdom of the Most High. We do not have to fully understand spiritual principles for them to work. For instance, we are commanded to forgive others, even when we do not necessarily feel like doing so.144 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 an honor. And on many fronts, we discover there is great spiritual power, yes, even joy, as we obey hwhy in this matter. Can anyone claim to fully understand everything involved in the act of forgiveness? Can anyone claim to fully understand all that goes on (physically, emotionally, and spiritually) inside a person when they actively forgive others and when they authentically pray for true blessings to be
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


given to such offenders?145 Of course not! But those who have walked in the reality of these things for an extended period of time also know146—having proven147 to themselves based on experiential obedience: Forgiveness works! It is no different with honoring the Name of hwhy: People will come up with 1001 excuses not to speak,148 praise,149 honor,150 and give thanks to the Name of hwhy.151 But they are all excuses, and they all originate in the pride of man’s 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 the Messiah, who sternly warns His followers that not even parts of letters within the Torah or Prophets will pass away until all things are fulfilled.152 According to the 115th Psalm, those who will not honor His Name are somehow taking honor to themselves: Not to us, not to us, hwhy, 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 hwhy. However, the converse is also true: Those who seek honor for themselves153 (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
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 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, Ezra 1:1-3, 1Kings 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 that Great Name? The man-made, Jewish tradition which nullifies the Word of hwhy in this regard is a commandment-nullifying tradition (and the Messiah rebuked all such traditions, Mark 7:713) and it wrongly 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! Jeremiah 44:26 However, the prophet 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 Name was also the deciding factor 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 established (i.e., His Name)! The three men never uttered the Qadosh Name of hwhy. And all the while hwhy was rebuking 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 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 things will not be fulfilled until the 1000 generations prophesied in the Torah have all come to pass. (See Deuteronomy 7:9, 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
146 145


(taken out of context), to justify their position. Yet it is still pride to completely ignore and/or to set aside something which hwhy so emphatically states will be His Memorial to all one thousand generations prophesied in the Torah!154 These are the words of hwhy to 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 for those who 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 of the Most High who walk in reverent awe before His great Name.155 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. 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

While the statutes of hwhy will surely rejoice the heart of those who delight in them,157 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 widow’s heart to sing for joy. Iyob 29:12-13 And are there statutes of hwhy which would cause the widow’s heart to sing for joy? Absolutely! The Feasts of hwhy are perpetual statutes,159 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



will be cared for160 through His social security program as widows and orphans receive care and sustenance at His harvest Festivals!161 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 not appear before hwhy empty: 17 Every man shall 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 as food sustenance during the Feasts (and which was subsequently kept in storehouses because it was food 162)—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. Other Scriptures may also be found which set forth statutes to assure that the widow and fatherless have their necessary food.164 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
James 1:27 In Vayyikra/Leviticus 23:1-2 (and 4), hwhy says, “These are My 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
161 160



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 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 eyes were enlightened. 1Samuel 14:27 Physical food enlightens the eyes; the pure commandments of hwhy do likewise. The spiritual sustenance of the Word of hwhy is, in many ways, beyond that which one can get from physical food.166 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,
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 on many 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
166 165


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 is above. Iyob 31:26-28 When David wrote, “The commandment of hwhy is pure, enlightening the eyes,”172 he 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! 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 tares174 which promote darkness, and the only way for a believer to see through all the deception is by the light of His commandments. Through Daniel, it was prophesied that the spirit of the anti-Messiah would “think to change the times and the laws.”175 And this is precisely what we now have in Satan’s “mystery of lawlessness”176—the demonic scheme177 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 keeping the commandments of the Torah until His return.179 The King of Yisrael asserted that the Law of hwhy would outlast even the heavens and the earth!180 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 which can shine light on this darkness and, thereby, make us wiser than the Archenemy of His Kingdom.181
5. THE FEAR OF hwhy IS CLEAN, ENDURING FOREVER, PSALM 19:9 The fear of 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:
172 173

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 13:11-17. These, however, were not the first 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 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. 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


8 Then let me sow, and let another eat; yes, let the produce of my field be rooted out. Iyob 31:7-8 Walking in the light of hwhy, Iyob was generally clean, but the question is, “Was there nothing left to be 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 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! If we are to be consistent, the pattern 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 … Yet the Scriptures do not say Iyob was clean because he was still in the process of being cleansed; he was certainly clean, in a general sense; yet anyone who knows the Word of hwhy would concur that Iyob was still 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 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 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 purge and 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:

9 And he said, “Go your way, Daniel. For the words are closed up and sealed till the time of the end. 10 Many shall be purified, and made white, and 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 many tribulations we must enter into the Kingdom of Elohim. Acts 14:21-22 So we do not believe it was any different with Iyob: the prophet belonged to the Most High and the Sovereign Creator would see to it that Iyob was 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 Scripture, and they gladly (and ignorantly) misinterpret it for 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 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


regarding murder/hate and adultery.189 Again, a false interpretation of the text in question introduces an avalanche of erroneous and glaring contradictions! For the apostle Sha’ul was personally instructed by the Messiah,190 and he directed husbands to love their wives,191 even if those wives were unbelievers!192 Nor can this Scripture can be taken to mean that fathers could hate their children. For eSwhy had directed children should never be hindered in coming to Him!193 And Sha’ul wrote that parents were to exhibit the love of hwhy in raising their children!194 Further, believing fathers who intentionally fail to provide for their families are said by Sha’ul to be worse than infidels!195 So what is eSwhy really saying in Luke 14:26? The Messiah’s words cannot be taken in a literal sense, but must be interpreted in a relative sense: Compared to our love for hwhy and His Messiah, the love we have for our family will be far less and, at times, it may appear to the outside onlooker as hatred. But even this “lesser love,” if you 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 in Luke 14:26 must be interpreted in a relative sense, and His meaning here is surely one of detachment: Believers must have 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 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


love the world or the things in the world in a way that breeds lust, pride, and 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 the world have rejected its idolatrous, carnal lusts. The context shows that all of this simply means we are not to love anything in a lustful, idolatrous fashion by placing it above the Most High. And so, Yochanan (John) appropriately and contextually ended this entire letter 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 world. Yet even that is still relative! The apostle Sha’ul certainly hated his life in this present world, rather preferring to depart and be with the Messiah.196 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 outlook on life and because of their upright 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 in this present world. And many Scriptures attest to the truth of this interpretation. Through his pain and loss, Iyob was brought to the same place: he had lost all attachment to the things of this world. And we understand this to be the ultimate meaning behind why he cursed the day he was born:
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 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


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 it, nor let light shine upon it. 5 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 darkness seize it. Let it not 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 him to hate his life in this present 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 detachment from absolutely anything this present world had to offer.202

It is easy for unlearned and/or unconverted people to view only a single judgment of hwhy and to then become sinfully critical of an infinitely loving and 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 children.203 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 had still not reached “critical mass.” Consequently, hwhy would not have been just in driving them out and dispossessing them of the land. So what was the nature of their iniquity when it had finally reached to its fullest and most lawless state? Those who object to these Canaanites having been put to death at the mouth of the sword have not read, or understood, the clear Word of hwhy in Vayyikra/Leviticus. Throughout chapter 18, hwhy repeatedly warns His people against sexual immorality:
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 the earth before the Flood, and after the Flood, they had a part in corrupting the inhabitants of Canaan.
203 202


• hwhy warns His people against various forms of incest: Leviticus 18:6-18. • hwhy warns His people against having sexual relations during a woman’s monthly uncleanness: Leviticus 18:19.204 • 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, irresponsibility, and murder behind abortion205): 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 18, hear now the summary of all these 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 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 slaughter of the 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, society devastating sexual immorality. Not only was homosexuality rampant, but lust was so unchecked that men and women were venting their desires with animals! They had sunken to such depths of iniquity that the Heavenly Judgment which decreed their execution was the most just, merciful, and loving thing which could be done to remedy the situation at that time. The point is: To gather the truth over any judgment of hwhy, it may be necessary to compile facts which are oftentimes unattainable. However, in our human limitations, this is seldom possible over most 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 contradiction,

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 or utter desertion/abandonment exemplify what it means to literally hate one’s children.



or due to some seeming unfairness (either in the Scriptures or in one’s personal life), are not wise.206 By way of introduction, we provide the above discussion to underscore 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 will also find ourselves to be at 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 allowed!208 When combined across the ages, the sum total of the judgments of hwhy will be seen to be completely righteous! While anyone in Iyob’s position would be tempted to think the judgments of El Shaddai are not righteous and true, the faithful believer knows better. A number of Scriptures in Iyob address this very issue. And, of 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 perverted judgment. But the prophet Elihu had 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


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. And we know Iyob failed in this regard because hwhy rebuked the prophet for annulling 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 So why did Iyob annul the judgment of the Most High? Because he failed to believe “the judgments of hwhy are true and righteous together.” And this is surely one of the 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 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 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 fine gold: sweeter also than honey and the honeycomb. Psalm 19:10

In the text which opens this section of Psalm 19, the Hebrew word for “gold” is “zahav” (bhz , Strong’s 2091), while the word for “fine gold” is “paz” (zp , Strong’s 6337). Many times throughout the account of Iyob’s suffering, the mention is made of
(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


gold and fine gold. As in nearly all other times and places, gold was an especially powerful economic booster in Iyob’s day. Yet this is what Iyob said about trusting in gold over trusting in the sovereignty of the Most High: 24 If I have put my trust in gold (bhz),213 or called fine gold (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 19:10 is not dealing with refusing to trust in gold, although that is certainly quite related to valuing the Word of hwhy above all other earthly possessions. The text of Psalm 19:10 is asserting the wisdom of hwhy 216 is more to be desired than gold, or even a great amount of fine gold! And given that he 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 (bhz)217which 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 (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 (rwgo)219, neither shall silver be weighed for the price thereof. 16 It cannot be valued with the gold (Mtk)220 of Ophir, with the precious onyx, or the sapphire. 17 Gold (bhz)221 and glass cannot equal it, neither shall it be exchanged for jewels of fine gold

“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): the same word as “gold” in Psalm 19:10. 218 “Zahav” (Strong’s 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” in Psalm 19:10.



(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). 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,223 that is wisdom; and to depart from evil is understanding. Iyob 28:1-28 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 yes, than much fine gold (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 across their earthly sojourn will also fulfill the righteousness of the Torah:228 they will meet the requirement for being set apart and will receive full salvation—the reward only available in the First Resurrection: Only the believers who overcome will inherit the Kingdom, and they will rule therein with splendor, reward, and honor.229 But those who teach the Torah to have
“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 practice of removing even parts of letters from the Torah and the Prophets is completely unacceptable. Matthew 5:17-20 It is simply another aspect of lawlessness (translated “iniquity” in Matthew 7) for which He will cast out those who have willingly disobeyed. Matthew 7:21-23 Thus, the removal of entire words is an extremely flagrant and unacceptable violation of the Messiah’s words. Anyone whose life and teachings affect to relax the authority and 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 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 Above 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 now work to make the Torah dishonorable. But these misled souls, we must warn, will lose their reward should 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
223 222


been abolished will fail to have a righteousness that exceeds that of the scribes and Pharisees,230 and they will be cast out by the Messiah.231 There are still other references/analogies related to gold 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). 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 (bhz). Iyob 42:11 But Iyob not only came forth as gold 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 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 precious than gold that perishes, though it is proved by fire—may be found to praise, and splendor, and honor at the revelation of eSwhy the Messiah. 1Peter 1:6-7 ♦ Tehillah 19:11 ♦ Moreover, by them is Your servant warned: and in keeping of them there is great reward. Psalm 19:11

Some of my first experiences regarding the Book of Iyob were as a youngster: At those various times throughout my childhood, the “burning questions” were: 1. Was Iyob an actual 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


2. Why was Iyob allowed to suffer so terribly? 3. And even later, as a high school senior, I still remember having some amount of indignation when fellow classmates attacked the inspiration of the Book of Iyob as well as that of the Bible. At that remote time and place, however, the 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 So the words of a man who believed in and walked close to the Messiah show us Iyob was an actual 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—Noah, Daniel, and 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 in and honored 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 pain and sorrow. And difficult as it may be, these are the amongst the most important times to honor the Most High by memorializing His Name.

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 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:

perfect the he the man And came (was) to be his name Iyob (of) Utz in the land

Mt awhh syah hyhw wms bwya Uwe-Urab hyh sya
came (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! 2. As goes the second question (“Why was Iyob allowed to suffer so deeply?”), we never really get a direct answer to that concern. Yet 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 more overwhelmed and far more impressed by the number of times hwhy referred to Iyob as “My servant”! In Tehillah 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 the life of the prophet Iyob. There are numerous times—six instances to be exact—that we hear/read of hwhy referring to Iyob as “My servant:”


Iyob 38:1 - 41:34


1:8 And hwhy said unto 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. 2:3 And hwhy said unto 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 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, 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 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) “rubbing it in” 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 Iyob stood officially approved as one of His servants, He was also contrasting Iyob with the three. And the clear implication was that they were 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 servant. We realize the truth of a proverb which may be gleaned from all this: Far better to be a servant of hwhy in the House of Righteousness, even if one must suffer, than to be the king in a palace of 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. Whatever we face in this life, being a servant 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 under his care.234 And this is a spiritual privilege into which all believers in the Messiah

Iyob 1:4-5


must willingly enter.235 Upon further study, the misparim of the phrase “My servant” gives us even more insight into some very important spiritual characteristics common to those who truly serve Him.236 The phrase “My servant” is just one word in the Hebrew language:
← ← ←

86 = (10) y + (4) d + (2) b + (70) e = ydbe = abdi = My servant Other studies have shown how profound 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 the Memorial Name of hwhy.238 Those who serve hwhy know His immense, creative power (the power reflected in the title “Elohim”239) 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, 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 of hwhy proclaiming “Hallelu-Yah” to praise the power of Elohim in the heavens! The 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
Ephesians 6:18, 1Peter 2:9 Malachi 3:16-18. We note from the context of this Scripture how honoring the Name of hwhy is so important for numbering among those who authentically serve hwhy. And those who do not honor His Name fail to serve Him as He desires to be served. Mathew 6:9 237 See the study in this series, “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 in the common transliteration “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, being a plural word, shows the plural of majesty, the overwhelming fullness of the Most High’s great, creative power.
236 235


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. The Messiah even declares 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. And as we memorialize 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 of Iyob), we feel the present article makes a considerable contribution towards proving just how phenomenally inspired is the Word of hwhy. And the Spirit warns: those who reject His Torah240 will not truly and ultimately believe, even if One should rise from the dead.241 Many simply will not 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.242 We always do well to mark the lives of those hwhy calls His servants and to emulate their 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 servant. Iyob was a man over whom hwhy exulted in the very courts of Heaven.243 The servants of hwhy know His power—the power embodied in the title “Elohim”—and like the prophet, Iyob, these servants speak in His Name, and praise His Name, even as revealed in the exclamation of praise and worship: “Hallelu-Yah!”

hwhy works in many ways to warn those who are not doing His will. David wrote about how the Author of the Torah warns those who know hwhy: “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 and iniquity. If a person will not heed the warnings, hear His Word, and walk in His fear,

240 241 242 243

Amos 8:11-12, 2Timothy 4:3-4 Luke 16:31 John 20:29 Iyob 1:8, 2:3


then hwhy will send forth increasingly greater judgments upon the individual. We see this process spoken of a number of times by the prophet Elihu: 14 For El 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 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,245 even world rulers will often be subjected to increasingly greater judgments from the Throne of Heaven:246 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 transgressions, that they have behaved themselves proudly. 10 He opens also their ear to instruction, and commands that they return from iniquity. 11 If they hearken and serve Him,247 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 shall die without knowledge. Iyob 36:7-12 This great text shows that hwhy can and does speak, even to kings and rulers!248 Perhaps it is through cords of affliction/sickness, perhaps it is through dreams and visions in the night. If they hearken to His warnings and obey His Word, there will be personal and national blessings to be reaped; but if not, the ultimate judgment will fall249 and they will die by the sword. This sword of Heavenly judgment may be literal,250 or it may be figurative (as in death by some other cause).251
244 245

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, and they and their 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


In another part of his discourse, Elihu shows, yet again, 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 iniquity and towards 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 with their ears, and should understand with their heart, and should 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 will eventually perish.253 While there are warnings sent forth for any who oppose the ways of the Most High, for those who seek Him with the whole heart and who keep His testimonies,254 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.

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. We are not saying 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 However, it is often the case that people die for their iniquities. Yet we say once more for 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




David openly wrote of a Great Reward for those who keep the Torah, Testimonies, Statutes, Commandments, Precepts, Fear, and Judgments of hwhy. Yet Iyob was one of the very first prophets to mention some of the particulars of this “great reward”255— namely, the resurrection of the body as one stands before his or her Redeemer blameless with great joy. And these particular lines of 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 the body and standing before the Sovereign Redeemer 256 “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 wrote likewise: Great things, beyond description, have been prepared—not for everyone, but for those who love Him, for those who keep His commandments!258 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 worthy263 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 so early in the Torah and the Prophets. The first such 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 inheritance,264 of those who overcome! They will be blessed/enriched by His very

While Iyob’s mention of the great reward does not use these precise words, the Great 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


Presence;265 they will be like Him and will shine forth like the Sun with His splendor.266 And they will have continual access to His many riches in splendor.267 The second mention of the Great Reward was, like that of Iyob’s, an allusion to the “out-resurrection,” 268 and this reference was made by the prophet Mosheh—who spoke of being blotted out of the Book of hwhy, and 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 attaining to life in the Messianic 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 Attaining to the Great Reward is the utmost privilege and honor which can be bestowed upon any believer, and the New Covenant writings openly show there will be different levels of reward for believers in the resurrection.269 Followers of the Messiah are to be rewarded in accordance with 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 the Great Reward—of which David wrote in Psalm 19, and of which Iyob spoke in Iyob 19. There are many clear Scriptures which indicate disobedient believers have been, or will be, disqualified because of their lawlessness:271
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 be called “the least.” And we believe it is safe to say there will also be many who are somewhere in 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” = 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 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 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,
266 265


Opposition to the Law of hwhy, the immutable, age-abiding Torah, is not of the Spirit,272 and the Torah is the Standard of Righteousness which will determine whether or not a believer is truly set apart 273 and truly qualified for the “out-resurrection.”274 While we are taught, “Blessed and qadosh 275 is he that has part in the first resurrection,”276 through Psalm One, hwhy tells us the 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 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 as upholding the immutable Torah281—these believers will have had the Law of hwhy written onto their hearts and minds by His Spirit,282 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) This explains why only doers of the Torah will be justified so as to partake in the first resurrection: 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 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 (John) also wrote of the obedience of faith as he taught his audience: Truly walking by faith entails loving hwhy and keeping His 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 (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 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 119:21) Anti-Torah lawlessness exposes the Enemy and his spirit. Psalm 119:98 284 Revelation 3:21


♦ Tehillah 19:12 ♦ Who can understand errors? From secret ones, declare me innocent. Psalm 19:12

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 Eliphaz, Bildad, and Zophar. At one point, Iyob 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 must have been emotionally searing beyond description. It is apparent that his mental trauma and unspeakable loss naturally made him ever cognizant of the seeming need to understand the “Why?” It is evident that Iyob was seeking to understand his errors. “Where did I go wrong?” he must have wondered. The above citation is far from the only one which conveys this heart-searching question. To his friends, 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 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 to have had a noteworthy and commendable start,285 Iyob’s friends ultimately failed 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


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 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.

One of Iyob’s greatest desires was to be declared innocent of any secret sin. In his 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 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 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 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 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 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: 24 If I have put my trust in gold, or called fine gold my refuge; 25 if I have rejoiced 288 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)


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 And Iyob finishes by saying he had not concealed transgressions289 in his heart: 33 If I covered my transgressions as Adam, by hiding my iniquity in my bosom, 34 because I feared the great multitude, and the contempt of families terrified me, 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

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. We see Iyob’s 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 at this extremely 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 all true believers. 1Corinthians 2:15, 11:27-31, 2Corinthians 13:5 Hebrews 12:3-11


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 has the exact letters as those in the name of the prophet! However, since hwhy did not agree with Iyob’s assessment,292 further study of the Hebrew letters shows there is a hidden meaning behind Iyob’s statement: The difference in the two words (seen above) is rather amazing: by simply switching the position of the middle two letters, either word becomes the other:

middle letters

b >> wy << a = Iyob = Job 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 such short forms used to represent the Name of hwhy in the Hebrew Scriptures. They are: 1. Yah (hy ), as in the word “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 person is rendered in the Hebrew language. It is usually the case that when a person’s name 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 names with this three-letter-short-form (why) the “fuller form” of the particular person’s name. For instance, we 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.


1. Joseph:

Powhy <<<<< Powy = Yoseph (Joseph)294
Yahu-seph Strong’s 3084 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 (b, meaning “in”). Consequently, it is translated, “in Yahoseph:” Powhyb. Since the patriarch’s name is a combination of the Name of hwhy and the word Poy,295 the literal meaning of Yoseph’s name (in either of the above forms) would be “hwhy increases,” or “hwhy is adding.” For Yoseph, the fuller form of his name is only seen in Psalm 81:4. 2. Joel:
← Yo-el Strong’s 3100 ← ←

lawy = Yoel (Joel)
The prophet Joel’s name is likewise a compound word comprised of the yod-vav (wy) short form of hwhy296 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 given by hwhy through Yoel, we will more fully see the significance of this prophet’s 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:
← Yo-chebed Strong’s 3115 ← ←

dbkwy = Yochebed (Jochebed)
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 form. Remember that this evidence equates two short forms of the Qadosh 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:

Note: There is no “j” in the Hebrew language! This is one of the reasons that the spurious name “Jehovah” is not the Name of the Most High which He declared to all generations (Exodus 3:14-15). But the Name of hwhy is 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? John 17:6,25-26 Simply put: 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.



4. Jonathan:
Yahu-natan Strong’s 3083 Yo-natan Strong’s 3129

Ntnwhy <<<<< Ntnwy = Yonatan (Jonathan)
Meaning: “hwhy (3068) has given” (5414, Ntn)

5. Johanan:
Yahu-chanan Strong’s 3076

← Yo-chanan Strong’s 3110

Nnxwhy <<<<< Nnxwy = Yochanan
Meaning: “hwhy (3068) has favored” (2603, Nnx)



6. Jehoshaphat:
Yahu-shaphat Strong’s 3092 Yo-shaphat Strong’s 3146

tpswhy <<<<< tpswy = Yoshaphat (Jehoshaphat)
Meaning: “hwhy (3068) judges” (8199, tps)

7. Joash:
Yahu-ash Strong’s 3060

← Yo-ash Strong’s 3101

Sawhy <<<<< Sawy = Yoash (Joash)
Meaning: “hwhy (3068) is fire” (784, sa)

8. Joram:
Yahu-ram Strong’s 3088

← Yo-ram Strong’s 3141

Mrwhy <<<<< Mrwy = Yoram (Joram)
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:
Yahu-cal Strong’s 3081 ← Yo-cal Strong’s 3116 ← ←

lkwhy <<<<< lkwy = Yocal (Jucal)
Meaning (according to 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.
This is the same Hebrew name as Yochanan the Immerser (translated “John the Baptist”) and the apostle Yochanan/John!


← ←

← ←

← ←

66 = (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)
The one form of Yucal has a misparim of 66 while the second form has a misparim of 71. Yet both Psalm 66 and 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 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 praise, and with Your honor 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 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 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 things under His feet, and gave Him to be the head over all things to the assembly, 23 which is His body, the fullness of Him that fills all in all. Ephesians 1:19-23

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 we have gotten sidetracked. The above study was deemed necessary for showing the prophet Iyob has the 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, the name of Iyob means “hated” (Strong’s 347) and we have no 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 to”). This Hebrew word is seen only once in all of 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 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 persecution for the Name 302 will also understand how this would spawn further hatred from Iyob’s Archenemy, the Devil. We are warned by the Messiah that authentic, New Covenant believers will be hated 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


refusal to honor the very Name which He has commanded to all generations!304 Many Scriptures speak of those who take honor to themselves,305 thereby refusing to honor the 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 or not—are taking honor to themselves. And this brings us to what was likely the major spiritual error in Iyob’s three friends … 5. While Iyob spoke in the Name of hwhy, none of his three friends ever did so! This was not unlike the Adversary in the Garden of Eden: When tempting Eve, the serpent never uttered the Name!306 Nor was this unlike the Devil when tempting the Messiah in the wilderness: Once more, the Tempter never uttered the Qadosh, Covenant Name of hwhy!307 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 Some have wrongly used this Scripture to claim everything Iyob said was right and everything his friends said was wrong. But hwhy never said any such thing! All four men said things which were correct as well as things which were incorrect. And hwhy did most certainly rebuke Iyob for some of the prophet’s words! However, hwhy burned in His anger at the three men for not honoring His Name! We assert the above translation (42:7) is incorrect: the word translated as “right” has a much 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
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: 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)? While many 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 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.
305 304


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 holy” to be pronounced/uttered: His Name has stood, and will stand, established. hwhy is His Memorial Name—the Name which will span the eons of time across every generation 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 flesh309—manifested the Name of hwhy more fully.310 And on a number of occasions eSwhy fulfilled the prophecy of Isaiah 52:6 as He calmed His followers’ fears with the words, “It is I.”311 We see His fulfillment of this prophecy as another of so many proofs that He was/is the Messiah of Yisrael. Yet this is our main point: Not truly honoring the Name of hwhy, and not possessing the humility which that honor both shows and cultivates, this was the greatest error of Iyob’s three friends. And this, combined with the pride of their false witness against Iyob, was the error that kindled the wrath of hwhy against them.312 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 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, 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


judgment of hwhy about to be poured out in these Last 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. Because the righteous (who call upon His Name) are scarcely saved from the wrath of 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 enemy because He has commanded His Name to be His Memorial to all generations. It is man’s punishable pride which refuses to honor the 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, 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: 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 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

Isaiah 66:15-17


comes. 32 And it will come to pass, that whosoever shall call on the Name of hwhy will be delivered … Yoel/Joel 2:28-32 316 This great promise indicates those who call upon the Name of hwhy will be saved (at least spiritually) and delivered safely 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 warning to all peoples: If a 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 man Elihu is an enigmatic figure: he was the only person in the account of Iyob who did not receive any rebuke from the Most High. Misguided Jewish commentators have claimed that Elihu was simply another Balaam.320 Others, failing to perceive Elihu’s true credentials, have wrongly accused him of being young and arrogant. Given that Elihu acted as somewhat of a mediator on behalf of Iyob,321 this writer had believed for many years that he was a prophetic type of the Messiah. Elihu’s actions were not only authentic, but his words and deeds made him a symbolic representation of what the King of Yisrael would be. So what does this 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,” 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 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
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


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:
← ← ←

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 this remarkable truth: “Psalm 53, Psalm 118, and the Stone of Yisrael.” That study clearly shows eSwhy the Messiah to be the Stone (53) of 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):


son (of)

lakrb - Nb


The Messianic significance of the above Hebrew phrase is simply stunning:323
← ← ←

= lakrb-Nb awhyla 53 = (1) a + (6) w + (5) h + (10) y + (30) l + (1) a = awhyla = Elihu 52 = (50) N + (2) b = Nb = beyn = son + 253 = (30) l + (1) a + (20) k + (200) r + (2) b = lakrb = Barachel

Total =


So the total misparim for “Elihu son (of) 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 all New Covenant believers: He is my El (who is) Son of El Blesses.324
322 323

1Timothy 3:16 Note: The author was first blessed to see this particular occurrence of misparim in the book, “The Aleph-Beit,” by Rabbi Yitschak Ginsburgh. See our website for a book review of Mr. Ginsburgh’s book.


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 << 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 type of the Messiah.329 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 Elihu said in response to the prophet’s request:330
“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 sinless Messiah, the Unblemished Lamb of Elohim. John 1:29,36, 2Corinthians 5:21, 1Peter 2:21-22 330 Iyob 9:32-33


See, I am like you before El, I too have been formed out of clay. Iyob 33:6, ISRV As a mediator for the suffering prophet, Elihu sought to justify Iyob. Even so, he still had things to teach Iyob: 31 Pay attention, Iyob, listen to me, 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 We see the very same thing at work with 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, one among a thousand, to declare to man His uprightness; 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:

His to man uprightness to declare a thousand among one an (a) messenger interpreter upon him

there is


wrsy Mdal dyghl Pla - ynm dxa Uylm Kalm wyle sy - Ma
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 = 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 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, if one advocates upholding the Torah by faith, then he or she is not walking by the Spirit. Yet Sha’ul and our Messiah taught just the opposite: it is the mind of the flesh which 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 believers are clearly warned that they will lose their inheritance in the Kingdom of Elohim. Matthew 5:17-20, 1Corinthinas 6:9-10, Galatians 5:19-21 Such believers will be saved, but only by passing through the fire: their reward/inheritance will be lost. 1Corinthians 3:14-16 < > Matthew 5:29-30, Hebrews 6:7-8 332 John 1:18, 10:32


← ←

← ← ← ← ←

← ←

170 = (90)U + (10)y + (30)l + (40)m = Uylm = interpreter 224 = Pla - ynm dxa

= one among a thousand
← ← ← ← ← ←

13 = (4)d + (8)x + (1)a = dxa = one 100 = (10)y + (50)n + (40)m = ynm = among

111 = (80)P + (30)l + (1)a = Pla = thousand

Total = 224 And this is where things really become even more amazing! What was the prophesied purpose of this Messenger, 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 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

But what is the misparim value of the Blessed and Qadosh Name of the Most High? It is ← ← ← twenty-six! 26 = (5)h + (6)w + (5)h + (10)y = hwhy So the “Messenger of the Covenant” would more greatly and fully reveal the uprightness of Elohim as He came in the Name of hwhy 333 to further declare to His people nothing less than the very Name of hwhy! And we see the Messiah spoke of 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 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 So the Messiah was, indeed, this “Messenger of the Covenant.”335 Further, He also served as an Interpreter in explaining difficult and hidden things to His followers.336 And being the Chosen One, the Messiah, He was also that “One Among a Thousand.”337 And as he prayed for his three friends, Iyob himself would later be like his Messiah: in interceding for these men, he fulfilled the role of a mediator on behalf of Eliphaz, Bildad, and Zophar.338 Both Elihu and eSwhy the Messiah taught us to seek first His Kingdom and righteousness. Yet they further taught that the greatest, 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 is not just seeking: it is seeking and finding. And for the believer, honoring the Name of hwhy is essential for truly seeking and finding Elohim. In some of his most 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


Amazingly, the answer to the question, “Where is Eloah?” is found in the question itself! In Hebrew, it is two words:
← ← ←


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
where (is)

The Qadosh Memorial Name >>


Ultimately, it is only those who seek the Name of hwhy who also seek and find the Most High339 and the power of His Spirit inherent in that Name. The answer to the 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 … Micah 6:9 Those who are seeking hwhy with the intent 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 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 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


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 of the Name in seeking and finding hwhy. Seeking first His Kingdom and His righteousness is not possible apart from honoring the Memorial 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 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 Kingdom. Zechariah said likewise: And hwhy shall come to be for a King over all the earth. In that very day, hwhy 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 all!) and His Name will be first (above all!). We say this based not only on the context, but also based on other clear Scriptures: When the Kingdom of hwhy is established on a worldwide basis, the names of all false gods will be removed from the earth,341 and just as Isaiah said:


Exodus 23:13, Deuteronomy 12:3, Joshua 23:7, Psalm 16:4, Jeremiah 10:11, Hosea 2:17, Zechariah 13:2


And hwhy alone will be exalted in that day! Isaiah 2:11,17 And we compare hwhy and His Name being first, being above all in the coming 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 the Kingdom of Elohim, and His righteousness, and all these shall be added to you. Matthew 6:9-10, 33 The conclusion is inescapable: Only if hwhy and reverence for His Name are first in our lives, only then can we be true ambassadors of His Kingdom; and only then can we be authentic partakers in bringing that Kingdom into the 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 a “key” which opens to us the riches of wisdom and knowledge hidden in the storehouses of heaven.342 But such teachers do so to their own detriment, since they are setting themselves in proud opposition to these clear words of the Savior. He stated there was such a key! However, when speaking of this key of knowledge, eSwhy was teaching nothing less than the Torah and the Prophets: for King Shelemo (Solomon) also indicated the reverence of hwhy 343 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. And like his son (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
Romans 9:23, Ephesians 1:18, 3:16, 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


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 And how does all this fit into the parable of the ten virgins (or maidens)?347 Honoring the Name of hwhy is also essential if one expects to be an overcomer, to manifest the power of His Name/Spirit through a life of uprightness. We have heard many things about the parable of the ten virgins: Five were wise and five were 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 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 as they might be, will not do us benefit if we fail to understand the nature of this oil. So what additional understanding might we gain from the Scriptures surrounding 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 others that the oil represents the 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 to David 349 from that day forward. So Shemuel rose up, and went to Ramah. 1Samuel 16:13 The recipient of such a blessing became the anointed one of Yisrael. Many will already know that this is where we derive our term “Messiah:” in Hebrew “mashiach” (xysm) means “anointed.” And when speaking of His anointing, the Messiah equated it 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 … Isaiah 61:1350
345 346

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 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


But the kings of Yisrael were not just anointed, they were anointed in the Name of hwhy.351 No title such as “Adonai,” “LORD,” or “God” was ever used, because the Spirit of hwhy is only imparted in/by His Name.352 And we can know and teach this with all authority based on the words of Shelemo/Solomon in Shir ha’Shirim, the Song of Songs: 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 out,353 therefore the virgins love Him. There is far more than coincidence between these prophetic words of King Solomon and those of the Messiah: Both texts speak of oil and both texts speak of virgins! Yet there is still more. Let us view the above text in the Hebrew language:

love you (the) virgins upon thus (is)your name poured out Oil (are)good your oils

For fragrance

Kwbha twmle Nk-le Kms qrwt Nms Mybwj Kynms xyrl
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 above Scripture. In Hebrew, the word for “name” is “shem:”
← ← ←

ms = shem = name
This is the very same Hebrew word used for the name of the patriarch, Shem.354 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 for “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 to be quite 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).

350 351

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


And this oil was poured forth from a horn, the horn 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 < ms
horn in

While we do not claim the literal meaning of “oil” is “Name in horn,” that is certainly the picture we see when viewing the word: We see His 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; they will be those who are continually filled with His Spirit357 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 and spiritual: just like the prophet 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 all there is around us. Just as the 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 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 be saved. Romans 10:12-13
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 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
357 356


Apart from His Name, there is no 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 being placed upon the victorious virgins who love that Name,362 we read the prophetic words of eSwhy given to us in 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 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 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. 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 undefiled 363 because, like the unblemished Lamb they followed, they walked in the power of His 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: Each individual is 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, Elihu sees Shaddai approaching from the north. And as the
362 363

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 Name. Micah 4:5 But regardless of the name of the demon-inspired deity, the Name of hwhy is above them all. Ephesians 1:19-21 The Aramaic of Philippians 2:9-11 indicates that it was the very Name of hwhy which was bestowed upon the 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


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 Him. He does not regard any who are wise of heart.” Iyob 37:21-24, ISRV All evidence indicates that, as Elihu was ending his words, the great splendor of hwhy came churning forth from the north:369 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 had left off. And we note a number of striking similarities between this appearance of hwhy and the vision given to Ezekiel,371 a revelation which would occur many centuries later by the river Chebar. For when hwhy appeared to the prophet Ezekiel, He not only came forth from the north,372 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
Ezekiel 1:4 We note hwhy was answering Iyob: He was not rebuking Elihu as 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, 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, which I knew not.” Iyob 42:3 371 And this is not the only connection between the prophets Ezekiel and Iyob! Recall how hwhy would later speak to Ezekiel regarding the righteousness of the prophet Iyob! Ezekiel 14:12-20 372 Iyob 37:22



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. Yet Elihu was still only a forerunner, a prophetic shadow of the Greatest Prophet to ever introduce hwhy El Elyon373 and to teach us more of His nature and character. That Prophet was, and is, eSwhy the 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 Messiah has yet to reveal to His people regarding the Age-Enduring Name of hwhy.374 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 (Mydz ), keep back Your servant: let them not have dominion over me. Then shall I be upright, and innocent from great transgression. Psalm 19:13

Readers will note we have translated the plural Hebrew word, “zadim” (Mydz), as “proud ones.” The KJV 377 erroneously renders this word as “presumptuous sins.” However, the word “sins” is not even a part of the original manuscript. We assert the word “presumptuous” is an 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 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.


first of all, recounting those proud men (zadim) who sought to have dominion over the prophet Iyob.379 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 on falsehood. So we hear Iyob quite belittles the supposed “correction” of these proud and errant 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, 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:

Of course, David was offering this prayer in regard to 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).



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 him. After Eliphaz utters a scathing false witness against Iyob,380 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 Iyob’s wickedness382—Iyob speaks the following words, showing that these three men had become proud in the face of all his suffering. And in these words, 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 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

380 381

See Iyob 15:1-35 Iyob 18:15 382 Iyob 18:5, 19-21. This shows us one of the glaring errors of the three men: hwhy never puts the children to death for the sins of the father! Ezekiel 18:1-20 (especially verse 20), Deuteronomy 24:16, 2Kings 14:6, Jeremiah 31:29-30


Because their persecution/false witness agasint Iyob was so off-base and so severe, it was evidently akin to murder. Consequently, Iyob actually 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. 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 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 highminded, and consequently, they were of no value in their false accusations 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 men dominion! And as he continued in this vein, Iyob uttered words which would later be alluded to, and even nearly quoted, by the Messiah Himself!


And these men did later face such wrath—from hwhy Himself. Iyob 42:7-8


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, when Eloah takes away his soul? 384 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: 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 judgment will ultimately be condemned.389 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.

Unless we see the prophet Iyob was allowed to partake in the sufferings of the Messiah,390 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, the Council of Heaven indicates otherwise: the words of the Sovereign hwhy show us the Adversary attempted to move Elohim to destroy Iyob without 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


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 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 fulfilled the 22nd Psalm: 14 I am poured out like water, and 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 and my feet.396 17 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
Psalm 34:19 Psalm 41:9 > John 13:18-19, 24-27. Judas betrayed Him, but even the Messiah’s other followers forsook/denied Him. Matthew 26:31-35, 56, 58-75. The apostle Sha’ul suffered in the same way. 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 Those who insist that eSwhy was stoned to death have overlooked 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
393 392


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 all these things took place. When was Iyob mocked by the lawless and smitten upon the cheek by the wicked? When did he suffer their mocking and abuse as he became a byword amongst the unrighteous? While not being dogmatic, we suspect most, or all of these things took place after his initial afflictions398 and before his friends arrived.399 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 Iyob. However, the 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 upon him (along with the verbal abuse). Knowing this, we have a better glimpse 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 Messiah400 as they disbelieved401 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; 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


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 Being without sin,402 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, 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 of His favor410—coming forth from the fire as gold and entering into His Kingdom with great joy and victory.411

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



What was required of Iyob (or David) if he was to remain innocent from “great transgression?” Since we are still pondering 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 A number of texts show that Iyob desired to be free from any transgression.412 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 transgression; and they were subsequently scattered across the earth for rejecting His Torah in favor of pagan customs.417 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 over us! We see 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
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 the ways of hwhy. Rejecting His Appointed Times, His Feasts, they have been led into numerous lawless customs/holidays (Galatians 4:8) traceable to the demonic paganism and 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
413 412


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 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 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 hwhy 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 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. Yet Iyob, too, was kept back from the proud. In his case, first Elihu, and then hwhy Himself kept back Iyob from the three proud men who especially afflicted him. Elihu rebukes them first, and hwhy later strikes terror in their hearts as He severely warns them His wrath has been kindled because of their words and actions. It is a great blessing, indeed, to see that hwhy ultimately refused to give the proud (zadim) dominion over His servant Iyob.

♦ Tehillah 19:14 ♦ Let 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

Throughout the Book of Iyob, the account repeatedly brings forth the importance of the prophet’s words: Iyob’s words were on trial! The words of his mouth were visited and revisited. The words of his mouth were a subject of continual debate and 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 initially befall his 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. hwhy gave, and hwhy has taken away; blessed be the Name of hwhy.”418 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 with terrible plague boils. His poor wife (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 to His face.419 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


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 the words of his mouth were 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 and noted. The words of his mouth continued to be an issue. Bildad, the Shuhite, attacked Iyob’s words quite early in the account: 2 How long will you speak these things? And how long will 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,

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 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. 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 man hearkening unto me: — 35 “Iyob, without knowledge, does speak, and his words are not with discretion. 36 Would that Iyob might be tested to the uttermost, for replying with the men of iniquity: 37 For he adds unto his sin, rebellion: in our midst, he claps his hands, and 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. And as the psalmist referred back to the prophet’s time of trouble, we can now better understand why he wrote and prayed: Let 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


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 who are ever mindful of food and eating. Thoughts of food are among their foremost thoughts. In a similar way, Iyob was always mindful of the Word of hwhy. Yet all those who walk by faith are ever dominated by the Spirit which abides and surrounds His living words.421 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 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 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 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 recompense accordingly.422

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

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


what men 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.

In the Hebrew of Psalm 19:14, the words translated “my Redeemer” are not words at all! In Hebrew, it is only one word: go-ali ( ylag )! (The word actually contains the vav conjunction ( w ), 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 Yisrael.423 However, apart from Psalm 19, there is only one other place in all of the Torah, the Prophets, and the Writings where hwhy is addressed by an individual as “my Redeemer” (ylag )! That person was the prophet Iyob, and that Scripture is seen in the 19th chapter of the book which bears his name: “And as for me, I know that my Redeemer ( 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,” 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


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 So it was a most fitting way to end Tehillah 19: the last Hebrew word of the psalm being “my Redeemer” (ylag),426 David was commemorating the prophet Iyob and his utterance of unrelenting faith in the power of hwhy to raise him from the dead.427 Iyob knew hwhy would redeem him from the power of the grave, and the prophet’s expression of faith in that power shows it was the overriding thought—an anchor to his soul428—even in the midst of his overwhelming tragedy. Few people could endure the immense loss and pain which Iyob suffered: it was a time of mental and physical affliction far beyond what most people will ever suffer in this lifetime. But Iyob did overcome because His faith was set on the coming Redeemer 429— 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 Messianic Millennium, and to the one thousandth generation which will extend many eons beyond.
t s r q u p e o n m l k y j x z w h d g b a

Summary At numerous junctures, our study diverged into extensive, yet necessary discussions which interrupted the general flow. Because of this, we provide (without any major diversions) the following, verse-by-verse overview of the many striking similarities between Psalm 19 and the Book of Iyob. And it is this weight of evidence which shows us Psalm 19 is a remembrance of the events which transpired surrounding 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, and the expanse declares the work of His hands. Many references have been cited 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 of Iyob.431 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


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 used more in 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 the splendor of hwhy, when the Almighty asked Iyob to explain the ordinances of the heavens, the prophet was speechless! If the speech, knowledge, words, and voice of hwhy (which are so loudly heard by the starry heavens and the Earth’s expanse 433) 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 of Iyob and Tehillah 19 so strongly contrast the great words and overwhelming knowledge of hwhy with the comparatively pathetic and minute 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 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. 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


Yet this text from Psalm 19 is seen to have even further and greater prophetic significance as we realize another amazing fact: When the Messiah is preparing to come forth as a Bridegroom from His Chamber,439 this is also the very period of time when the Sun will have been empowered to scorch men with heat! So say the prophecies of the Book of Revelation. So say the prophecies of 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 tongue as a devouring fire … Isaiah 30:26-27 At His coming, the Messiah will slay the Lawless One441 with the breath of His mouth,442 and the world will be filled unprecedented abundance443 as His righteousness, peace, and joy444 fill the earth with 1000 years of the great, abiding splendor of hwhy.445 • Psalm 19:7-9 • 7 The Torah of hwhy is perfect, returning the soul: the testimony of hwhy is sure, making wise the simple. 8 The statutes of hwhy are right, rejoicing the heart: the commandment of hwhy is pure, enlightening the eyes. 9 The fear of hwhy is clean, enduring for ever: the judgments of hwhy are true and righteous together.446 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
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 judgment. The judgments of hwhy are righteous together, meaning that we must weigh all of His judgments—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 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. Comparing this Scripture with Matthew 5:17-20 is 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 aspects without abolishing the less weighty (Matthew 23:23, Luke 11:42). And the Messiah fully expects His followers to do
440 439


evidence that Iyob walked according to the immutable precepts of the Torah,449 even honoring the Jubilee by restoring the land to its rightful owners.450 • 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. In his great discourse on wisdom, Iyob mentions both gold and fine gold.451 The Word of hwhy is the only source of true wisdom,452 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.”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, especially in the presence of His enemies:459 When addressing Satan, hwhy called Iyob “My servant” twice,460 and when speaking to Eliphaz and the two others, hwhy referred to 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, Fear, and Judgments of hwhy. And Iyob was likely the first prophet to be recorded while speaking of this Great Reward—of seeing hwhy in his resurrected body: flesh and all! 463 The Messiah also indicated the Great Reward464
likewise. If they do not, 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


was the resurrection of the body465—a reward which would only be bestowed on those who kept and taught the commandments of hwhy.466 No New Covenant believer is a “shoo-in” for inheriting the Great Reward.467 To obtain the Great Reward, hwhy must be sought and found 468 across a lifetime,469 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 clearly tells us this greatness in the Kingdom472 is based on our level of Spirit-led obedience to the Torah of hwhy.473 Many would like to believe the word “fulfilled” in the text of Matthew 5:17-20 lets them off the hook. They reason “fulfilled” means “done away with.” But this makes absolutely no 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 of the Torah— including the Shabbat and the Feast Days—and they even instructed Gentile converts to walk in the light of the immutable Torah.474 The lawless will not inherit the Great Reward475—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. 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 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


• Psalm 19:13 • 13 Moreover from proud ones480 keep back Your servant: let them not have dominion over me. Then shall I be upright, and innocent of great transgression. The pride of his three friends was obvious to Iyob. While we may or may not glean it from the text, the prophet’s responses indicate these men evidently flaunted their selfproclaimed “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 El Shaddai arose, He spoke to them in His wrath;484 and as He rebuked their proud errors, hwhy called Iyob “My servant” no less than four times! It is apparent that setting forth Iyob before these men as His servant was a major part of the rebuke. And we 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 arrogance.485 As far as his efforts to be upright,486 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 words of my mouth, and the meditation of my heart, be acceptable in Your sight, hwhy, my Rock, and my Redeemer. 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. The KJV erroneously reads, “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 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 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



established (i.e., His Name),493 He still, nevertheless, disapproved of at least some of Iyob’s words.494 The meditation of Iyob’s heart was also of great concern, especially to him.495 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 prophet had nothing to say in his own defense.497 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 hwhy, then, was far more difficult than being subjected to the judgment of man. This is likely one reason that Sha’ul could 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 cited. It is far more important for us to seek and find that which is pleasing in His sight 498 than to be concerned over what any short-sighted man can see. [Iyob spoke nothing of hwhy being his Rock 499 since it is most likely he did not partake of the exodus, and since (as Dr. Bullinger indicated) he most likely lived before the deliverance from Mitsrayim/Egypt.] 500 And then we have David’s reference to hwhy as “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 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

Iyob 1:20-21 (Iyob spoke the Name three times … and once more in 28:28), 42:7-8, James 5:10-11, Revelation Iyob 38:1-3, 40:1-4. No Scripture text can be 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 of Iyob. Daniel 12:2, Iyob 7:21 John 1:1-4,14, 1Timothy 3:16

494 495 496 497 498 499 500 501 502


Redeemer” in the midst of such 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 fitting that Ruach ha’Qodesh would inspire the phrase “and my Redeemer,” to be the last word of King David in Psalm 19.503 Iyob’s faith in his Redeemer was his ultimate hope for redemption, and this gave the prophet an enduring love for hwhy.504 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 to Himself.505
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In closing, we magnify hwhy El Shaddai and His awe-inspiring Word. His great plans and purposes are simply past finding out.506 hwhy can take a commemorative psalm, such Tehillah 19, and teach people down through the ages of the awesome power displayed by the work of His hands. His great, 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 value of His Word is either not recognized, or else it is outright rejected 507 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 heavens He created!508 As Dr. Bullinger has pointed out in the Companion Bible, the terms employed in this song by the Spirit are most interesting: The terms used to describe the heavens are 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 See the Companion Bible margin notes on Psalm 19, page 737.


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 with the words of the Messiah: Since the Torah would remain in effect as long as heaven and earth were in existence, hwhy could call upon nothing more permanent to stand as a witness to His Word!510 As long as heaven and earth remain, even so, the immutable Torah will remain as the 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 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 strange thing?513 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 that Iyob had asked or thought:515 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 and beyond. And we give thanks to His Name for the continuing revelations which provide His people with instruction and understanding. These great blessings enable us to lead more fruitful lives in our sojourn 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!


The magnificence of hwhy is far beyond man’s ability comprehend. The power of our Creator is so immeasurably 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
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Copyright 1999 - 2010, by Craig Wm. Peters

This document may be freely copied and distributed (in hardcopy or electronic pdf format) if left unaltered and in its entirety. It must also be given away without cost to 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 to this series on the IAH website:
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An Excellent Translation of the Scriptures “ISRV” is an abbreviation which readers will have seen at various locations in the study. “ISRV” is an acronym which means: “INSTITUTE FOR SCRIPTURE RESEARCH VERSION.” Thus, ISRV, is our abbreviation for the Institute’s translation of the Scriptures. The INSTITUTE FOR SCRIPTURE RESEARCH is an organization of Messianic believers based in South Africa. They have published an excellent version of the Word of hwhy which is titled, “The Scriptures.” This outstanding translation (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:
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