Seventh-day Adventist Bible CommentaryJob 1

The Book of JOB INTRODUCTION 1. Title. The book bears as its title the name of its chief character—Job, Heb. ’Iyyob. 2. Authorship. Early Jewish tradition, though not unanimously, assigned the authorship of the book to Moses. The Babylonian Talmud claims, “Moses wrote his own book, and the passages about Balaam and Job” (Baba Bathra, 14b, 15a). This assertion is rejected by most modern scholars as well as by many of earlier date. Some of these suggest Elihu, Solomon, and Ezra as possible authors. Others believe the book to be the work of an unnamed author, perhaps of the time of Solomon, or of the time of David, or of the era of the Captivity. All of these claims that have been developed at length by various authors are conjectural, with insufficient evidence, either internal or external, for positive identification. There remains much to support the tradition that ascribes the book to Moses. Moses spent 40 years in Midian, which would give him ample background for the strong Arabic flavor that is evident throughout the book. Moses’ Egyptian background also explains the allusions to Egyptian life and practice that occur in the book. The picture of God as creator and sustainer fits well with the creation narrative preserved in another book written by Moses (see Ed 159). Some scholars object to Mosaic authorship on the grounds of dissimilarity of style between Job and other books attributed to Moses. The argument from style is a tenuous one. Naming Moses as author of the book of Job does not preclude the possibility that much of the material may have already been in written form—penned, perhaps, by the hand of Job himself. The subject matter of Job is altogether different from that of the other books of Moses, and would require different treatment. On the other hand, striking similarities of style can be demonstrated. For instance, certain words used in the book of Job appear also in the Pentateuch, but nowhere else in the Old Testament; many other words common to both Job and the Pentateuch are seldom used by other Bible writers. The title ’El–Shaddai, “the Almighty” (see Vol. I, p. 171), is used 31 times in the book of Job and 6 times in the book of Genesis, but occurs in this particular form nowhere else in the Bible. 3. Historical Setting. The book of Job is a poem of human experience, with a prophet of God as its author. The above comments reveal the approximate time of the writing of the book—during Moses’ sojourn in Midian. Job may have been a contemporary of Moses. This concept regarding the date of authorship reveals why the book makes no mention of the Exodus or of events following it. These events had not yet occurred. Scholars who seek to place Job in the time of Solomon or later must explain the absence of all such historical allusions in Job. The similarity between Job and the wisdom literature does not indicate that Job copied the style of Solomon or his contemporaries. It is as reasonable to assume that Solomon was influenced by such a masterpiece as Job as to assume the opposite. We need not take either position. The obvious setting of Job is that of Arabian Desert culture. Strangely enough, it is not an Israelitish setting. There were worshipers of God outside the confines of Abraham’s descendants. The setting is not political, military, or ecclesiastical. Rather, Job emerges from a domestic background, common to his age. He was a wealthy

landowner, honored and loved by his countrymen. He can be identified with no dynasty or ruling clan. He stands out, a lone, majestic figure in history, important because of his personal experience rather than because of his relationship to his time or to his contemporaries. 4. Theme. This is the story of a man finding his way back to normal life after a series of terrible, unexplainable reverses. The elements in the background that make the situation dramatic are (1) the contrast between Job’s prosperity and his degradation, (2) the suddenness of his calamity, (3) the problem posed by the philosophy of suffering common in his day, (4) the cruelty of his friends, (5) the depth of his discouragement, (6) the gradual ascent to trust in God, (7) the dramatic appearance of God, (8) the repentance of Job, (9) the humiliation of his friends, (10) the restoration of Job. No single statement is sufficient to cover the complex teaching of the book. Many minor themes fit into the larger theme, making the book as a whole resemble a symphony of ideas. One of the grandest contributions of the book is its picture of God. Never have the glory and profundity of God been more eloquently expressed, except in the person of Jesus Christ Himself. Satan tries to impugn God, circumstances tempt Job to doubt God’s love, friends misinterpret God; yet, in the end, God reveals Himself so magnificently that Job is led to exclaim, “Now mine eye seeth thee” (ch. 42:5). It is significant that, even in the depths of his sorrow, Job mourns more over what seems to him his loss of God than he does over the loss of property and family. God stands at the center of the book, sometimes hidden by clouds of misunderstanding, but finally vindicated as a just and loving Creator. The problem of suffering also looms large in the book. The reader of the narrative is acquainted from the outset with the reason for Job’s misfortunes. Job was not aware of Satan’s intrigues against him. On the contrary, Job and his friends were steeped in a tradition that claimed that suffering was always punishment for specific sin. Job was not aware of such sin, and was faced with the predicament of finding an explanation for his misfortune. Over the obstacles of misunderstanding and misrepresentation, placed in his path by the current tradition, Job had to make his way from despair to confidence. In his sickness Job was brought face to face with death. He was thus led to ponder the condition of man after death. Job considered death a sleep (ch. 14:12), with a resurrection beyond (vs. 14, 15). The presence of this statement has been a stumbling block to commentators who believe in the conscious state of the dead. Many fanciful interpretations have been made of Job’s references to the future life, though such references are in full harmony with the teaching of other scriptures. Another secondary theme is the personification of Wisdom. As Solomon did later, Job extolled wisdom as the greatest good. Both writers associate wisdom with “the fear of the Lord” (Job 28:28; Prov. 15:33). In interpreting the book of Job, distinction must be made between those ideas that express divine truth and the statements of personal feeling and opinion that are expressed by the various characters in the narrative. For example, the philosophy of suffering set forth by the friends of Job is not correct. It reflects the faulty thinking of the times. The bitter speeches are not in harmony with God’s will. Inspiration has recorded the mistaken notions of certain men, but that does not make these ideas correct. The reader of Job must always distinguish between the truths that God is teaching and the faulty ideas often

expressed by the finite speakers. To use a statement from Bildad, for example, to establish a doctrine is to follow a questionable principle of interpretation. In the comment on the book alternate interpretations are given certain passages. The principal reason for this is the obscurity of the Hebrew text. Often Hebrew words have several meanings. These meanings are frequently quite dissimilar—even opposite. In some cases a statement may be interpreted in several ways. In such instances variant possible interpretations are given. At times the Hebrew is so obscure that conjecture is involved. These problems, however, do not materially affect the over-all meaning of the text. The amazing feature of Job is the literary skill with which the theme is developed. Prof. George Foot Moore of Harvard University speaks of the composition as the greatest work of Hebrew literature that has come down to us, and one of the greatest poetical works of the world’s literature. Another eulogist calls it “The Matterhorn of the Old Testament.” The book of Job cannot be well understood without attention to its design. The book is obviously a poem. The basis of Hebrew poetry is parallelism. This is a poetic form in which an idea is expressed in two short sentences. Sometimes the two sentences are almost identical, as in ch. 3:25. Sometimes the second expression is an amplification of the first and adds an additional thought (see ch. 5:12). For a discussion of Hebrew parallelisms see pp. 24–27. The book has three divisions: prologue, poem, epilogue. The poem is divided into three parts: the dialogues between Job and his friends, Elihu’s speech, God’s intervention. In Job’s arguments with his friends there are three cycles, each of which contains three speeches by Job and one each by the friends (except for the absence of Zophar’s speech in the third cycle). In Job’s final address there are three speeches. God is introduced as making three addresses. The epilogue is divided into three parts. This design may be carried even into the construction of some of the individual speeches in the book. Such an arrangement is in no way surprising; it is in perfect accord with the genius of Hebrew poetry. (See on ch. 27:13 for the view that Zophar made a third address.) A word is in order regarding repetition in the book of Job. The average reader is impressed—and sometimes discouraged—by the many instances of repetition of the same idea. It must be remembered that all the speeches of Job’s friends were intended to prove one idea—that misfortune should be construed as punishment. Elihu also developed one main theme—that misfortune should be construed as discipline. Job, on the other hand, was aiming at one objective—the vindication of his challenged integrity. In each instance every resource is exploited toward the proving of the case. This leads to the expression of the same thought in many different settings—for example, each of the friends covers the same ground, emphasizes the same ideas, and frequently employs the same expressions. It should be observed that the prevalence of repetition ceases when God begins to speak. The speeches of the friends have been compared to so many wheels revolving on the same axle. Their sameness makes this comparison apt. Elihu’s speech represents the pent-up emotion of a young man enthusiastic over what he considers a great idea. God’s speeches are different. They are in a class by themselves. All the way through the divine utterances there is progress. Every phrase is full of meaning. God’s speeches are a clear revelation of the divine One, who is using the objects of creation as a medium of

expression. These facts must be recognized by the student of Job in order that the outline of the book may be correctly interpreted. 5. Outline. I. Prose Prelude, 1:1 to 2:13. A. Job and his family, 1:1–5. B. Satan obtains permission to afflict Job, 1:6–12. C. Satan afflicts Job, 1:13–19. D. Job’s resignation, 1:20–22. E. Satan afflicts Job with disease, 2:1–10. F. The arrival of the three friends, 2:11–13. II. The Dialogues Between Job and His Friends, 3:1 to 31:40. A. The first cycle, 3:1 to 11:20. 1. Job’s first speech: his deep discouragement, 3:1–26. 2. Eliphaz’ speech: Job reproved, 4:1 to 5:27. 3. Job’s second speech: the seriousness of his affliction, 6:1 to 7:21. 4. Bildad’s speech: Job accused of being a sinner, 8:1–22. 5. Job’s third speech: complaint regarding God’s dealings with him, 9:1 to 10:22. 6. Zophar’s speech: an appeal for repentance, 11:1–20. B. The second cycle, 12:1 to 20:29. 1. Job’s first speech: he maintains his integrity, 12:1 to 14:22. 2. Eliphaz’ speech: he reproves Job for impiety, 15:1–35. 3. Job’s second speech: he accuses his friends of being unmerciful, 16:1 to 17:16. 4. Bildad’s speech: he insists that calamity overtakes the wicked, 18:1–21. 5. Job’s third speech: he expresses his belief in the resurrection, 19:1–29. 6. Zophar’s speech: he describes the present and future punishment of the wicked, 20:1–29. C. The third cycle, 21:1 to 31:40. 1. Job’s first speech: he maintains that the wicked sometimes prosper, 21:1–34. 2. Eliphaz’ speech: he urges Job to repent, 22:1–30. 3. Job’s second speech: he expresses his longing for an opportunity to appear before God, 23:1 to 24:25. 4. Bildad’s speech: he asserts that man cannot be justified before God, 25:1–6. 5. Job’s third and longest speech: he reviews his experience and maintains his innocence, 26:1 to 31:40. III. The Speeches of Elihu, 32:1 to 37:24. A. Introduction and first speech: he presents a new philosophy of suffering, 32:1 to 33:33. B. Second speech: he endeavors to vindicate God, 34:1–37. C. Third speech: he reasons God has not heeded Job, 35:1–16. D. Fourth speech: he presents the God of the thunderstorm, 36:1 to 37:24. IV. God’s Answer, 38:1 to 41:34. A. First address: the physical universe reveals God, 38:1–41. B. Second address: animal life reveals God, 39:1–30. C. Third address: behemoth and leviathan reveal God, 40:1 to 41:34. V. Prose Postlude, 42:1–17. A. Job’s acknowledgment of God, 42:1–6. B. Job prays for his friends, 42:7–9. C. Job’s restoration, 42:10–17.

Uz. This geographical location has not been positively identified. According to Lam. 4:21 “the land of Uz” in Jeremiah’s day was either equated with Edom, or else the “daughter of Edom” was dwelling away from home in a land that perhaps had been conquered by Edom. The latter is probably correct, for “the land of Uz” and Edom are separately listed in a long catalogue of nations that were to suffer divine vengeance (Jer. 25:20, 21). However, the scant Scriptural data regarding the residence of Job’s companions, Eliphaz, Bildad, and Zophar (Job 2:11), seem to indicate that they came from somewhere in the vicinity of Edom. For example, Eliphaz was a Temanite. Edom and Teman are listed in a way that closely connects the two (see Jer. 49:7, 20; Eze. 25:13; Amos 1:11, 2; Obadiah 8, 9). Bildad’s tribe, comprising the Shuhites, probably sprang from Keturah, Abraham’s concubine (Gen. 25:2). Buz, the home of Job’s fourth companion, Elihu (Job 32:2), is also connected with Tema, Eliphaz’ home town (see Jer. 25:23). Despite these evidences that point toward the Edomite area as the location of Uz, other factors have led some to different conclusions. The LXX for Uz has Ausites, said to be an area in the northern part of the Arabian Desert between Palestine and the Euphrates River. Gesenius defends this locality as the Uz of Job 1:1. Its proximity to Chaldea, whence the marauding bands came that carried away Job’s camels (v. 17), tends to give credence to this theory. On the other hand, the testimony of the LXX cannot always be relied on, as, for example, the statement in the appendix to the LXX of Job which claims that Job was one of the kings of Edom. Other traditions, preserved by the Arabs, place Uz in the vicinity of Damascus. In fact, a location 40 mi. southwest of Damascus still bears the name Deir Eiyub, perpetuating the name of Job. This location and the north Arabian location have been defended inasmuch as Job is spoken of as the greatest of the “men of the east” (v. 3). It is assumed that this term applies to territory east of Palestine. The vicinity of Edom thus would not qualify geographically. On the other hand, if we take the position that Moses is the author of the book (see Introduction, p. 493), his geographical orientation may have been that of Egypt or Midian rather than Palestine. There is little further in the book itself to aid in identifying Uz. Job’s sons and daughters lived in an area where a “great wind from the wilderness” struck them (v. 19). They lived in a cultivated area where “oxen were plowing, and the asses feeding beside them” (v. 14). The home of Job was in or near a city (ch. 29:7). The picture, fragmentary as it is, seems to be that of a marginal area of farms and cities on the edge of a desert. Such a situation would not be uncommon in many parts of the East. Job. Heb. ’Iyyob, which some regard as from the root ’ayab, meaning “to be hostile,” “to treat as an enemy.” Hence “Job” may mean “the assailed one.” Gesenius suggests that the primary idea of ’ayab may be that of breathing, blowing, or puffing upon anyone, as expressive of anger or hatred. However, it cannot be established that the name “Job” comes from this root. Nevertheless, it is not uncommon in the Scriptures for a man’s name to describe his major characteristic. These names were bestowed, doubtless, in later

life, as was the name “Israel” (Gen. 32:28). The name “Job” is unknown elsewhere in Hebrew literature, but occurs in the Amarna Letters of the 14th century B.C., under the form Ayyâb. The name is also attested in cuneiform documents from Mari, where it is written Ayyâbum. The “Job” of Gen. 46:13 is not from the Heb. ’Iyyob but from Yob. In Rock Creek Cemetery in Washington, D.C., is the famous statue of grief by Augustus Saint-Gaudens. It is intended to be an embodiment of all human grief. Regarding it a French critic said, “I know of no work so profound in sentiment, so exalted in its art, and executed by methods so simple and broad.” The Bible has its “embodiment of grief” in the person of Job. Paraphrasing the art critic, there is nothing more profound in sentiment or more exalted in its art than this book. Perfect. Heb. tam. This word does not necessarily imply absolute sinlessness. It signifies, rather, completeness, integrity, sincerity, but in a relative sense. The man who is “perfect” in the sight of God is the man who has reached the degree of development that Heaven expects of him at any given time. The Hebrew term tam is equivalent to the Greek teleios, which is often translated “perfect” in the NT but which is better translated “full grown” or “mature” (see 1 Cor. 14:20, where teleioi is translated “men” in contrast with “children”). It is difficult to find one word that is adequate as a translation of tam. Some translators, following the LXX, have used the word “blameless.” This does not seem sufficient to imply the positive connotation of wholeness and entirety present in tam. Upright. Heb. yashar, “straight,” “level,” “just,” “right.” Feared God. A common Biblical expression denoting loyalty and devotion to God. Here a contrast is intended between Job, who was true to God, and those who were worshipers of other deities. Eschewed. Literally, “turned aside.” The idea is that of avoiding evil, turning away from it as from the presence of danger. The four ideas included in this verse are not mere repetitions to impress upon the reader that Job was a good man. Rather, they complement one another in forming a total picture of an outstanding character.

Ellen G. White

Substance. Heb. miqneh, “cattle,” from the root qanah, “to acquire property.” The wealth of the East was largely counted in terms of cattle. Sheep. Heb. so’n, a word referring to both sheep and goats. These animals provided food and clothing. Camels. These made commerce possible with remote areas. Asses. The usual domestic beasts of burden. Great household. The many servants who performed the labor.

Feasted. Literally, “made a banquet.” The Hebrew word for “banquet” comes from a root meaning “to drink,” thus indicating an occasion for drinking. His day. Many have conjectured that this expression might refer to birthdays, drawing the inference from ch. 3:1, where Job is said to have “cursed his day.” Others have imagined that these sons and daughters feasted every day and that this description is symbolic of their wealth. Still others have thought that the customary feast days are alluded to. The matter cannot be decided with finality.

Were gone about. Or, “had made the round,” or “completed the circle.” The picture is that of a cycle of days, following each other in rotation. Sanctified them. As the patriarchal priest of the household, he “consecrated” his children. It seems that Job summoned his children to appear at his house, where some form of religious ceremony was conducted. My sons have sinned. The sons apparently were living lives of carefree luxury. Job, in his spiritual sensitivity, recognized their dangers, and implored divine forgiveness in their behalf. The sin that Job feared in his sons, strangely enough, was the same sin that he himself was later tempted to commit. They were tempted by ease; he was tempted by hardship. Cursed. Heb. barak, more than 200 times translated “to bless.” But here and in Job 1:11; 2:5, 9; 1 Kings 21:10, 13, the required meaning seems to be the exact opposite. Rather than to assign directly to barak opposite meanings, many scholars prefer to regard the use here as a euphemism. Others translate barak by its usual meaning “to bless” and translate ’Elohim “gods” instead of “God,” thus implying that the sons blessed false deities. It appears, however, that “curse” is intended and that ’Elohim means the true God. Words with exactly opposite meanings are found also in other ancient languages such as Egyptian. Continually. Literally, “all the days.” Though a man of wealth and influence, Job did not permit his responsibilities to diminish his concern for his children, whom he continually held before his God.

Ellen G. White

There was a day. Jewish tradition suggests that this “day” was the Jewish religious New Year. Some Christian interpreters see in this phrase the yearly day of judgment. There is no need to have this day synchronize with any human festivity. It seems unnecessary that God’s appointments with His celestial beings should fit into earthly calculations. The phrase obviously implies that the meeting was held at God’s appointed time (see ch. 2:1). Sons of God. The LXX translates the phrase, “angels of God.” Evidently angels are meant (see DA 834; GC 518; 6T 456). Angels, like men, are created beings (Col. 1:16), and in this sense sons of God. Before the Lord. The place is not specified and hence cannot be known. It does not appear reasonable that the scene took place in heaven itself, for Satan was excluded from its precincts (Rev. 12:7–9; SR 26, 27). He did have a degree of access to other worlds (see EW 290). Satan. Heb. haśśatan, literally, “the adversary.” From this comes the verb ́satan, “to be an adversary” or “to act as an adversary.” Verb and noun occur together in Zech. 3:1, which reads literally, “the adversary standing at his right hand to oppose him.” The English word “Satan” comes directly from the Hebrew. Satan is not one of the “sons of God.” He came among them, but he was not one of them (see GC 518).

Going to and fro. Heb. shut, “to go about” or “to rove about.” For example, the word is used to describe the search for manna (Num. 11:8), the taking of a census (2 Sam. 24:2), and the search for a good man (Jer. 5:1). Walking up and down. Compare the expression, “Your adversary the devil … walketh about, seeking whom he may devour” (1 Peter 5:8).

For nought. Heb. chinnam, “gratis,” “for nothing,” “unreservedly,” “in vain.” The same word is used in ch. 2:3, where the Lord said to Satan, “thou movedst me against him, to destroy him without cause”; and again in ch. 9:17, where Job complains that God multiplied his wounds “without cause.” Satan insinuated that Job served God from selfish motives—for the material gain that God permitted to accrue as an inducement and a reward for his service. He attempted to deny that true religion springs from love and an intelligent appreciation of God’s character, that true worshipers love religion for its own sake—not for reward; that they serve God because such service is right in itself, and not merely because heaven is full of glory; and that they love God because He is worthy of their affections and confidence, and not merely because He blesses them.

About his house. Satan mentions three items that are protectively hedged in: Job himself, his house, and his possessions. Misfortune struck, first his possessions (vs. 15– 17), then his house (vs. 18, 19), and finally Job himself (ch. 2:7, 8). Substance. Heb. miqneh. See on v. 3. Increased. Heb. paraṣ, “to break through,” “to burst out.” Paraṣ is used in the expression “thy presses shall burst out with new wine” (Prov. 3:10). Job’s prosperity was phenomenal.

But. Heb. ’ulam. A strong adversative to emphasize the contrast between Job’s present felicity and his predicted attitude under adversity. The Hebrew may be translated emphatically, “surely he will curse thee.” See on v. 5 regarding “curse” as a translation of barak.

In thy power. God accepted the challenge. He lifted His protection from Job’s possessions, permitting Job to demonstrate that he was equal to the test. The Lord desired to show that men will serve Him from pure love. It was necessary to prove Satan’s sneer unjust. Yet through it all God would overrule for purposes of mercy (see DA 471).

There was a day. See on v. 6; cf. ch. 2:1. These three passages, introduced by the same time clause, present the setting for three successive scenes. The first and third of these scenes took place at an unknown site, perhaps in the celestial realm (see on v. 6), the one now under consideration, on earth. The scene opens with one of the customary feasts of Job’s children, this time at the home of the oldest brother. The lives of the children are carefree and happy, the life of Job, tranquil.

Were plowing. This indicates that the day was not a general holiday.

The Sabeans. Perhaps descendants of Cush (Gen. 10:7), or of Abraham by Keturah (Gen. 25:3). The Sabeans have been identified as living in various sections of Arabia. Hence the location of the land of Uz (see on v. 1) cannot be determined by locating the Sabeans.

The fire of God. The LXX omits “of God.” This fire is considered by many commentators to be lightning, but such an assumption is not necessary. Whatever the destructive agent was, the ancients would regard it as coming from God. The facts of the great controversy, so strikingly demonstrated in the present experience, were not understood, and men attributed to God that which was often the work of the adversary. Even with the mischievous devices of Satan revealed, acts that God permits are often attributed to God.

The Chaldeans. Heb. Kaśdim. The LXX reads “the horsemen,” but this is probably interpretative to indicate that the translators thought the roving bands of Kaśdim used cavalry. Fell upon. Or, “made a raid upon.” Such raids have always been common in Arabia and other parts of the Near East.

From the wilderness. Literally, “from beyond the wilderness.” The expression seems to describe a wind sweeping across the desert and coming with full force upon the inhabited area. The first and third tragedies were perpetrated by rapacious men—the Sabeans and the Chaldeans. The second and fourth tragedies resulted from fire and wind—agencies beyond human control. Young men. Heb. ne‘arim, literally, “boys,” “youth.” Ages from infancy (Ex. 2:6) to young manhood may be comprehended. Ne‘arim is translated “servants” In Job 1:15, 16, 17. In v. 19 it includes the sons and daughters (v. 18) and the servants who attended them. Job was given no opportunity to recover his equilibrium between blows. The poignancy of the tragedies were accentuated by the ruthless timing of the events. In a few short minutes his world collapsed.

Rent his mantle. The customary gestures of grief (see Gen. 37:29, 34; 44:13; 1 Kings 21:27; Isa. 15:2; Jer. 47:5). Worshipped. Heb. shachah, “to bow down,” “to prostrate oneself.” Job might have cursed the Sabeans and the Chaldeans. He might have cursed the fire and the wind. He might have cursed the God who allowed such catastrophes. Instead, he “worshipped.” Compare the experience of David, who, after the death of his child, “came into the house of the Lord, and worshipped” (2 Sam. 12:20).

Return thither. The language here must not be forced. It is poetry, not prose. It is simply a poetic way of saying that man leaves this world as naked and helpless as he entered it. Job was not here speaking in the technical language of theology or metaphysics or physiology. The Lord gave. This statement has become the classic expression of Christian resignation. Ever since the Fall, Satan has maligned God’s character. Worse still, he has sought to make it appear that the evil deeds he has done should be charged against God (see GC 534). Blessed. Job’s conduct was a dramatic denial of Satan’s insinuation (v. 11). To the question, “Does Job fear God without regard for selfish gain?” Job gave the answer “Yes.” Satan was perplexed. He had seen many who would have cursed God under similar circumstances—but Job’s attitude was inexplicable. Fire raged over the parish of a German pastor, laying in ruins his home and the homes of his people. Then death claimed his wife and children. Disease laid him prostrate; then blindness overtook him. Under this avalanche of trouble, he dictated these words: “My Jesus, as Thou wilt; O may Thy will be mine! Into Thy hand of love I would my all resign.”

Nor charged God foolishly. The expression in Hebrew is idiomatic. Literally, “did not ascribe to God tiphlah.” Tiphlah seems to refer to that which is out of harmony with the character of God. In his reaction to the initial tragedy, Job said nothing he need later regret; he did not stoop to self-pity or melodramatic mourning; he kept his head when lesser men would have disintegrated under the staggering blows.