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What is the Bible about?

Exodus 3:15:

God
אֱלֹהִ֜ים (’ĕ·lō·hîm)
Noun - masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

also
ע֨וֹד (‘ō·wḏ)
Adverb
Strong's 5750: Iteration, continuance, again, repeatedly, still, more

told
וַיֹּאמֶר֩ (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

Moses,
מֹשֶׁ֗ה (mō·šeh)
Noun - proper - masculine singular
Strong's 4872: Moses -- a great Israelite leader, prophet and lawgiver

“Say
תֹאמַר֮ (ṯō·mar)
Verb - Qal - Imperfect - second person masculine singular
Strong's 559: To utter, say

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the Israelites,
בְּנֵ֣י (bə·nê)
Noun - masculine plural construct
Strong's 1121: A son

‘The LORD,
יְהוָ֞ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

the God
אֱלֹהֵ֣י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of your fathers—
אֲבֹתֵיכֶ֗ם (’ă·ḇō·ṯê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 1: Father

the God
אֱלֹהֵ֨י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Abraham,
אַבְרָהָ֜ם (’aḇ·rā·hām)
Noun - proper - masculine singular
Strong's 85: Abraham -- 'exalted father', the father of the Jewish nation

the God
אֱלֹהֵ֥י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Isaac,
יִצְחָ֛ק (yiṣ·ḥāq)
Noun - proper - masculine singular
Strong's 3327: Isaac -- 'he laughs', son of Abraham and Sarah

and the God
וֵאלֹהֵ֥י (wê·lō·hê)
Conjunctive waw | Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Jacob—
יַעֲקֹ֖ב (ya·‘ă·qōḇ)
Noun - proper - masculine singular
Strong's 3290: Jacob -- a son of Isaac, also his desc

has sent
שְׁלָחַ֣נִי (šə·lā·ḥa·nî)
Verb - Qal - Perfect - third person masculine singular | first person common singular
Strong's 7971: To send away, for, out

me to you.’
אֲלֵיכֶ֑ם (’ă·lê·ḵem)
Preposition | second person masculine plural
Strong's 413: Near, with, among, to

This
זֶה־ (zeh-)
Pronoun - masculine singular
Strong's 2088: This, that

is My name
שְּׁמִ֣י (šə·mî)
Noun - masculine singular construct | first person common singular
Strong's 8034: A name

forever,
לְעֹלָ֔ם (lə·‘ō·lām)
Preposition-l | Noun - masculine singular
Strong's 5769: Concealed, eternity, frequentatively, always

and this
וְזֶ֥ה (wə·zeh)
Conjunctive waw | Pronoun - masculine singular
Strong's 2088: This, that

is how I am to be remembered
זִכְרִ֖י (ziḵ·rî)
Noun - masculine singular construct | first person common singular
Strong's 2143: A memento, recollection, commemoration

in every generation.
לְדֹ֥ר (lə·ḏōr)
Preposition-l | Noun - masculine singular
Strong's 1755: A revolution of time, an age, generation, a dwelling
 
Exodus 3:16:

Go,
לֵ֣ךְ (lêḵ)
Verb - Qal - Imperative - masculine singular
Strong's 1980: To go, come, walk

assemble
וְאָֽסַפְתָּ֞ (wə·’ā·sap̄·tā)
Conjunctive waw | Verb - Qal - Conjunctive perfect - second person masculine singular
Strong's 622: To gather for, any purpose, to receive, take away, remove

the elders
זִקְנֵ֣י (ziq·nê)
Adjective - masculine plural construct
Strong's 2205: Old

of Israel
יִשְׂרָאֵ֗ל (yiś·rā·’êl)
Noun - proper - masculine singular
Strong's 3478: Israel -- 'God strives', another name of Jacob and his desc

and say
וְאָמַרְתָּ֤ (wə·’ā·mar·tā)
Conjunctive waw | Verb - Qal - Conjunctive perfect - second person masculine singular
Strong's 559: To utter, say

to them,
אֲלֵהֶם֙ (’ă·lê·hem)
Preposition | third person masculine plural
Strong's 413: Near, with, among, to

‘The LORD,
יְהוָ֞ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

the God
אֱלֹהֵ֤י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of your fathers,
אֲבֹֽתֵיכֶם֙ (’ă·ḇō·ṯê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 1: Father

the God
אֱלֹהֵ֧י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Abraham,
אַבְרָהָ֛ם (’aḇ·rā·hām)
Noun - proper - masculine singular
Strong's 85: Abraham -- 'exalted father', the father of the Jewish nation

Isaac,
יִצְחָ֥ק (yiṣ·ḥāq)
Noun - proper - masculine singular
Strong's 3327: Isaac -- 'he laughs', son of Abraham and Sarah

and Jacob,
וְיַעֲקֹ֖ב (wə·ya·‘ă·qōḇ)
Conjunctive waw | Noun - proper - masculine singular
Strong's 3290: Jacob -- a son of Isaac, also his desc

has appeared
נִרְאָ֣ה (nir·’āh)
Verb - Nifal - Perfect - third person masculine singular
Strong's 7200: To see

to me
אֵלַ֔י (’ê·lay)
Preposition | first person common singular
Strong's 413: Near, with, among, to

and said:
לֵאמֹ֑ר (lê·mōr)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 559: To utter, say

I have surely
פָּקֹ֤ד (pā·qōḏ)
Verb - Qal - Infinitive absolute
Strong's 6485: To visit, to oversee, muster, charge, care for, miss, deposit

attended
פָּקַ֙דְתִּי֙ (pā·qaḏ·tî)
Verb - Qal - Perfect - first person common singular
Strong's 6485: To visit, to oversee, muster, charge, care for, miss, deposit

to you
וְאֶת־ (wə·’eṯ-)
Conjunctive waw | Direct object marker
Strong's 853: Untranslatable mark of the accusative case

and [have seen] what has been done
הֶעָשׂ֥וּי (he·‘ā·śui)
Article | Verb - Qal - QalPassParticiple - masculine singular
Strong's 6213: To do, make

to you
לָכֶ֖ם (lā·ḵem)
Preposition | second person masculine plural
Strong's 0: 0

in Egypt.
בְּמִצְרָֽיִם׃ (bə·miṣ·rā·yim)
Preposition-b | Noun - proper - feminine singular
Strong's 4714: Egypt -- a son of Ham, also his descendants and their country in Northwest Africa
 
  • When we read the commentaries in Biblehub about God's name, it is so ridiculous, so away from what it is!
  • That's the result of man's corruption!
  • If you don't understand that, you can't understand what the Bible is all about!
 
Ellicott's Commentary for English Readers


(14) I AM THAT I AM.--It is generally assumed that this is given to Moses as the full name of God. But perhaps it is rather a deep and mysterious statement of His nature. "I am that which I am." My nature, i.e., cannot be declared in words, cannot be conceived of by human thought. I exist in such sort that my whole inscrutable nature is implied in my existence. I exist, as nothing else does--necessarily, eternally, really. If I am to give myself a name expressive of my nature, so far as language can be, let me be called "I AM."

Tell them I AM hath sent me unto you.--I AM, assumed as a name, implies (1) an existence different from all other existence. "I am, and there is none beside me" (Isaiah 45:6); (2) an existence out of time, with which time has nothing to do (John 8:58); (3), an existence that is real, all other being shadowy; (4) an independent and unconditioned existence, from which all other is derived, and on which it is dependent.​


Pulpit Commentary


Verse 14. - I AM THAT I AM. No better translation can be given of the Hebrew words. "I will be that I will be (Geddes) is more literal, but less idiomatic, since the Hebrew was the simplest possible form of the verb substantive. "I am because I am" (Boothroyd) is wrong, since the word asher is certainly the relative. The Septuagint, Αγώ εἰμι ὁ ὤν, explains rather than translates, but is otherwise unobjectionable. The Vulgate, sum qui sum, has absolute exactness. The idea expressed by the name is, as already explained, that of real, perfect, unconditioned, independent existence. I AM hath sent me to you. "I am" is an abbreviated form of "I am that I am," and is intended to express the same idea.





​
 
Benson Commentary


Exodus 3:14. God said — Two names God would be known by: 1st, A name that speaks what he is in himself, I AM THAT I AM. The Septuagint renders the words ειμι ο ων, I AM the existing Being, or HE WHO IS; and the Chaldee, I AM HE WHO IS, and WHO WILL BE. That is, I am He that enjoys an essential, independent, immutable, and necessary existence, He that IS, and WAS, and IS TO COME. It explains his name Jehovah, and signifies, 1st, That he is self- existent: he has his being of himself, and has no dependance on any other. And being self-existent, he cannot but be self-sufficient, and therefore all-sufficient, and the inexhaustible fountain of being and blessedness. 2d, That he is eternal and unchangeable: the same yesterday, to-day, and for ever. For the words are with equal propriety rendered, I WILL BE WHAT I AM, or, I AM WHAT I WILL BE, or, I WILL BE WHAT I WILL BE. Other beings are, and have been, and shall be; but because what they have been might have been otherwise, and what they are might possibly not have been at all, and what they shall be may be very different from what now is therefore their changeable, dependant, and precarious essence, which to-day may be one thing, to- morrow another thing, and the next day possibly nothing at all, scarce deserves the name of being. There is another consideration which makes this name peculiarly applicable to God, namely that he is the fountain of all being and perfection, and that from him all things have derived their existence; so that it is he alone that has life in himself: and no creature, of whatever rank or order, has so much as an existence of its own: For in him we live, and move, and have our being. And though divers of God’s attributes are, through his goodness, participated by his creatures, yet because they possess them in a way so inferior to that transcendent, peculiar, and divine manner in which they belong to God, the Scriptures seem absolutely to exclude created beings from any title to those attributes.
Thus our Saviour says, There is none good but one, that is God. Thus St. Paul terms God the only Potentate, though the earth be shared by several potentates; and the only wise God, though many men and the holy angels are wise. And thus he describes him as one who only hath immortality, although angels and human souls are also immortal. In so incommunicable a manner does the superiority of God’s nature make him possess those very excellences which the diffusiveness of his goodness has induced him to communicate. 3d, That he is faithful and true to all his promises, unchangeable in his word, as well as in his nature; and not a man that he should lie. Let Israel know this; I AM hath sent me unto you.​
 
Matthew Henry's Concise Commentary


3:11-15 Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies, 1. That he is self-existent: he has his being of himself. 2. That he is eternal and unchangeable, and always the same, yesterday, to-day, and for ever. 3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God. 4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me. All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.


Barnes' Notes on the Bible


I am that I am - That is, "I am what I am." The words express absolute, and therefore unchanging and eternal Being. The name, which Moses was thus commissioned to use, was at once new and old; old in its connection with previous revelations; new in its full interpretation, and in its bearing upon the covenant of which Moses was the destined mediator.


Jamieson-Fausset-Brown Bible Commentary


10-22. Come now therefore, and I will send thee—Considering the patriotic views that had formerly animated the breast of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed in the national emancipation of Israel. But he evinced great reluctance to it and stated a variety of objections [Ex 3:11, 13; 4:1, 10] all of which were successfully met and removed—and the happy issue of his labors was minutely described.


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Matthew Poole's Commentary


I am that I am; a most comprehensive and significant name, and most proper for the present occasion, It notes,​

  2. The reality of his being; whereas idols are nothings, 1 Corinthians 8:4, all their divinity is only in the fancies and opinions of men.

    2. The necessariness, eternity, and unchangeableness of his being; whereas all other beings once were not, and, if he please, they shall be no more; and all their being was derived from him, and wholly depends upon him; and he only is by and from’ himself.​
  1. The constancy and certainty of his nature, and will, and word. The sense is, I am the same that ever I was; the same who made the promises to Abraham, &c., and am now come to perform them; who, as I can do what I please, so I will do what I have said. Heb. I shall be what I shall be. He useth the future tense; either,​
  2. Because that tense in the use of the Hebrew tongue comprehends all times, past, present, and to come, to signify that all times are alike to God, and all are present to him; and therefore what is here, I shall be, is rendered, I am, by Christ, John 8:58. See Psalm 90:4 2 Peter 3:8. Or,

    2. To intimate, though darkly, according to that state and age of the church, the mystery of Christ’s incarnation. I shall be what I shall be, i.e. God-man; and I who now come in an invisible, though glorious, manner to deliver you from this temporal bondage, shall in due time come visibly, and by incarnation, to save you and all my people from a far worse slavery and misery, even from your sins, and from wrath to come. Of this name of God, see Revelation 1:4,8 16:5.​

​
 
Gill's Exposition of the Entire Bible


And God said unto Moses, I am that I am,.... This signifies the real being of God, his self-existence, and that he is the Being of beings; as also it denotes his eternity and immutability, and his constancy and faithfulness in fulfilling his promises, for it includes all time, past, present, and to come; and the sense is, not only I am what I am at present, but I am what I have been, and I am what I shall be, and shall be what I am. The Platonists and Pythagoreans seem to have borrowed their from hence, which expresses with them the eternal and invariable Being; and so the Septuagint version here is : it is said (z), that the temple of Minerva at Sais, a city of Egypt, had this inscription on it,"I am all that exists, is, and shall be.''And on the temple of Apollo at Delphos was written the contraction of "I am" (a). Our Lord seems to refer to this name, John 8:58, and indeed is the person that now appeared; and the words may be rendered, "I shall be what I shall be" (b) the incarnate God, God manifest in the flesh:


thus shalt thou say unto the children of Israel, I AM hath sent me unto you; or as the Targum of Jonathan has it,"I am he that is, and that shall be.''This is the name Ehjeh, or Jehovah, Moses is empowered to make use of, and to declare, as the name of the Great God by whom he was sent; and which might serve both to encourage him, and strengthen the faith of the Israelites, that they should be delivered by him.


(z) Phutarch. de Iside & Osir. (a) Plato in Timaeo. (b) "ero qui ero", Pagninus, Montanus, Fagius, Vatablus.










​
 
Geneva Study Bible

And God said unto Moses, I {n} AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

(n) The God who has always been, am, and shall be: the God almighty, by whom all things have their being, and the God of mercy, mindful of my promise.

Cambridge Bible for Schools and Colleges

14. I will be that I will be (3rd marg.)] The words are evidently intended as an interpretation of the name Yahweh, the name,—which in form is the third pers. imperf. of a verb (just like Isaac, Jacob, Jephthah), meaning He is wont to be or He will be,—being interpreted, as Jehovah is Himself the speaker, in the first person. The rendering given appears to the present writer, as it appeared to W. R. Smith, and A. B. Davidson, to give the true meaning of the Heb. ’Ehyeh ’ăsher ’ehyeh: Jehovah promises that He will be, to Moses and His people, what He will be,—something which is undefined, but which, as His full nature is more and more completely unfolded by the lessons of history and the teaching of the prophets, will prove to be more than words can express. The explanation is thus of a character to reassure Moses. See further the separate note, p. 40.


Additional Note on Exodus 3:14

The following are the reasons which lead the present writer to agree with W. R. Smith1[109] and A. B. Davidson2[110] in adopting the rend. I will be that I will be for ’Ehyeh ’ăsher ’ehyeh. In the first place the verb hâyâh expresses not to be essentially, but to be phaenomenally; it corresponds to γίγνομαι not εἶναι; it denotes, in Delitzsch’s words, not the idea of inactive, abstract existence, but the active manifestation of existence. Secondly the imperfect tense used expresses not a fixed, present state (‘I am’), but action, either reiterated (habitual) or future, i.e. either I am wont to be or I will be. Whichever rend. be adopted, it is implied (1) that Jehovah’s nature can be defined only in terms of itself (‘I am wont to be that I am wont to be,’ or ‘I will be that I will be’), and (2) that, while He is, as opposed to non-existent heathen deities, He exists, not simply in an abstract sense (‘I am that I Amos 3[111]’; LXX. ἐγώ εἰμι ὁ ὤν), but actively: He either is wont to be what He is wont to be, i.e. is ever in history manifesting Himself anew to mankind, and especially to Israel4[112]; or He will be what He will be, i.e. He will,—not, of course, once only, but habitually,—approve Himself to His people as ‘what He will be’; as what is not further defined, or defined only in terms of Himself, but, it is understood, as what He has promised, and they look for, as their helper, strengthener, deliverer, &c.5[113] The two renderings do not yield a substantially different sense: for what is wont to be does not appreciably differ from what at any moment will be. I will be is however the preferable rendering. As both W. R. Smith and Davidson point out, the important thing to bear in mind is that ’ehyeh expresses not the abstract, metaphysical idea of being, but the being of Yahweh as revealed and known to Israel. ‘The expression I will be is a historical formula; it refers, not to what God will be in Himself: it is no predication regarding His essential nature, but one regarding what He will approve Himself to others, regarding what He will shew Himself to be to those in convenant with Him,’ as by His providential guidance of His people, and the teaching of His prophets, His character and attributes were more and more fully unfolded to them1[114].
[109] In an interesting article in the Brit. and Foreign Evang. Rev. 1876, p. 163.

[110] The Theology of the OT. (1904), pp. 46, 54–58; more briefly in DB. ii. 199b.

[111] A translation, as Davidson remarks (p. 55), ‘doubly false: the tense is wrong, being present [i.e. a real ‘present,’ not the ‘present,’ as often in English, expressive of habit], and the idea is wrong, because am is used in the sense of essential being.’

[112] So Delitzsch, Genesis, ed. 4 (1872), p. 26; in the New Commentary of 1887 (translated) towards the end of the note on Exodus 2:4 : Oehler, OT. Theol. § 39. Comp. the present writer in Studia Biblica, i (1885), pp. 15–18.

[113] So W. R. Smith and A. B. Davidson, ll.cc.

[114] The rend. will be is not new: it is at least as old as the Jewish Commentator Rashi (a.d. 1040–1105), who paraphrases, ‘I will be with them in this affliction what I will be with them in the subjection of their future captivities.’ And Ewald, in his last work, Die Lehre der Bibel von Gott, 1873, ii. p. 337 f., explains, ‘I will be it,’ viz. the performer of My promises; in v. 12 God says ‘I will be with thee’; v. 14 explains how: ‘I will be it! I (viz.) who will be it,’ will be viz. what I have promised and said. This, however, as W. R. Smith remarks, is a clumsy version: v. 14 is rendered far more naturally as is done above: I will be what I will be.

I am] better, as before, I will be.​
 
Keil and Delitzsch Biblical Commentary on the Old Testament

When Moses had been thus emboldened by the assurance of divine assistance to undertake the mission, he inquired what he was to say, in case the people asked him for the name of the God of their fathers. The supposition that the people might ask the name of their fathers' God is not to be attributed to the fact, that as the Egyptians had separate names for their numerous deities, the Israelites also would want to know the name of their own God. For, apart from the circumstance that the name by which God had revealed Himself to the fathers cannot have vanished entirely from the memory of the people, and more especially of Moses, the mere knowledge of the name would not have been of much use to them. The question, "What is His name?" presupposed that the name expressed the nature and operations of God, and that God would manifest in deeds the nature expressed in His name. God therefore told him His name, or, to speak more correctly, He explained the name יהוה, by which He had made Himself known to Abraham at the making of the covenant (Genesis 15:7), in this way, אהיה אשׁר אהיה, "I am that I am," and designated Himself by this name as the absolute God of the fathers, acting with unfettered liberty and self-dependence. This name precluded any comparison between the God of the Israelites and the deities of the Egyptians and other nations, and furnished Moses and his people with strong consolation in their affliction, and a powerful support to their confidence in the realization of His purposes of salvation as made known to the fathers. To establish them in this confidence, God added still further: "This is My name for ever, and My memorial unto all generations;" that is to say, God would even manifest Himself in the nature expressed by the name Jehovah, and by this He would have all generations both know and revere Him. שׁם, the name, expresses the objective manifestation of the divine nature; זבר, memorial, the subjective recognition of that nature on the part of men. דּר דּר, as in Exodus 17:16 and Proverbs 27:24. The repetition of the same word suggests the idea of uninterrupted continuance and boundless duration (Ewald, 313a). The more usual expression is ודר ידר, Deuteronomy 32:7; Psalm 10:6; Psalm 33:11; or דּרים דּר, Psalm 72:5; Psalm 102:25; Isaiah 51:8.​
 
- Is it possible to understand faithfulness to God without feeling the book of Job?

- I don't think so when I remember so many commentaries about the book of Job!

- They often forget it is a fight between God and the devil, not between the devil and Job!

- Job has no idea of the devil!

- He thinks God is against him and he doesn't know why!

- The devil makes it clear that what happens to Job is abnormal!

- And he organizes waves of enemies against him!

- He doesn't permit anyone to help him!
 
- Why is the book of Daniel essential to understand the Bible?

- It is possible to cite different points!

- I would cite one!

- When Daniel pray God for the restoration of Jerusalem, God answers him restoration followed by destruction!

- If you miss this answer from God, how do you want to understand the Bible?

- No way!
 
- Why is the book of Samuel essential to understand the Bible?

- Well, Israel rejected God buy asking for a human king!

- They have been into trouble since then!

- But moreover, it shows that no human king or government has something to do with God!

- The only government coming from God will be God's kingdom that Jesus will lead after he comes as a warrior to clean the earth!
 
- Is is possible to understand the Bible without feeling the book of Isaiah?

- I don't think so because in this book God speaks about his deep feeling about Judah!

- Like the books of Job and Daniel and Samuel, we get precious information about God!

- When you listen to many people, it is evident they don't have this kind of information otherwise they would speak differently!
 
- When you think that many people will spend their lives without such information, they will completely misunderstand the Bible!

- Remember that the Bible has two parts which are interconnected!

- You miss one, you miss the whole!
 
Someone puts paragraphs about Job among other pages about what is the Bible about!

Three false friends came to Job. In a series of speeches that fill many pages of the book of Job, the men wrongly tried to convince Job that God was punishing him for hidden sins. They even claimed that God neither finds pleasure in his servants nor puts trust in them. Job rejected their faulty reasoning. With confidence, Job declared that he would maintain his integrity down to death!

But Job made the mistake of becoming overly concerned with justifying himself. A younger man named Elihu, who had been listening to the entire debate, spoke up. Elihu reproved Job for failing to appreciate that the vindication of YHWH God's sovereignty is far more important than the vindication of any human. Elihu also strongly rebuked Job’s false friends.

YHWH God then spoke to Job, correcting his thinking. Pointing to many marvels of creation, YHWH God gave Job a lesson in man’s littleness compared to God’s greatness. Job humbly accepted the correction from God. YHWH God, being “very tender in affection and merciful,” restored Job’s health, gave him double his previous wealth, and blessed him with ten children. (James 5:11) By keeping integrity to YHWH God while under severe trial, Job successfully answered Satan’s challenge that humans would not remain faithful to God if put to the test.
 

  • Here is my answer:

    - That's good: the three men are false friends not real friends!

    - The question is : is Elihu better than the three others?

    - If we look at Luke 10:25-37, we are told about the good Samaritan!

    -Luke 10:34

    He went to [him]

    προσελθὼν (proselthōn)

    Verb - Aorist Participle Active - Nominative Masculine Singular

    Strong's 4334: From pros and erchomai; to approach, i.e. come near, visit, or worship, assent to.

    [and] bandaged

    κατέδησεν (katedēsen)

    Verb - Aorist Indicative Active - 3rd Person Singular

    Strong's 2611: To bind up, bandage. From kata and deo; to tie down, i.e. Bandage.

    his

    αὐτοῦ (autou)

    Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular

    Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

    wounds,

    τραύματα (traumata)

    Noun - Accusative Neuter Plural

    Strong's 5134: A wound. From the base of titrosko; a wound.

    pouring on

    ἐπιχέων (epicheōn)

    Verb - Present Participle Active - Nominative Masculine Singular

    Strong's 2022: To pour upon. From epi and cheo.

    oil

    ἔλαιον (elaion)

    Noun - Accusative Neuter Singular

    Strong's 1637: Olive oil, oil. Neuter of the same as elaia; olive oil.

    and

    καὶ (kai)

    Conjunction

    Strong's 2532: And, even, also, namely.

    wine.

    οἶνον (oinon)

    Noun - Accusative Masculine Singular

    Strong's 3631: Wine. A primary word (yayin); 'wine'.

    Then

    δὲ (de)

    Conjunction

    Strong's 1161: A primary particle; but, and, etc.

    he put

    ἐπιβιβάσας (epibibasas)

    Verb - Aorist Participle Active - Nominative Masculine Singular

    Strong's 1913: To place upon (a horse, mule). From epi and a reduplicated derivative of the base of basis; to cause to mount.

    him

    αὐτὸν (auton)

    Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular

    Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

    on

    ἐπὶ (epi)

    Preposition

    Strong's 1909: On, to, against, on the basis of, at.

    his own

    ἴδιον (idion)

    Adjective - Accusative Neuter Singular

    Strong's 2398: Pertaining to self, i.e. One's own; by implication, private or separate.

    animal,
    κτῆνος (ktēnos)

    Noun - Accusative Neuter Singular

    Strong's 2934: From ktaomai; property, i.e. a domestic animal.

    brought

    ἤγαγεν (ēgagen)

    Verb - Aorist Indicative Active - 3rd Person Singular

    Strong's 71: A primary verb; properly, to lead; by implication, to bring, drive, go, pass, or induce.

    him

    αὐτὸν (auton)

    Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular

    Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

    to

    εἰς (eis)

    Preposition

    Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

    an inn,

    πανδοχεῖον (pandocheion)

    Noun - Accusative Neuter Singular

    Strong's 3829: Neuter of a presumed compound of pas and a derivative of dechomai; all-receptive, i.e. A public lodging-place.

    and

    καὶ (kai)

    Conjunction

    Strong's 2532: And, even, also, namely.

    took care


    ἐπεμελήθη (epemelēthē)


    Verb - Aorist Indicative Passive - 3rd Person Singular


    Strong's 1959: To take care of, attend to. Middle voice from epi and the same as melo; to care for.


    of him.


    αὐτοῦ (autou)


    Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular


    Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


    - In the book of Job, we have nothing like that!

    - Then we can remember what God says about Job:

    - There is no one like him on earth!

    - Meaning he is the best example of faithfulness!

    - We must also remember it is a fight between the devil and God!

    - Job is just a toy for the devil!

    - Job has no idea of the devil!

    - His only reference is God!

    - Job has an extremely strong relationship to God!

    - The devil can do everything except killing Job!

    - God can't do anything!

    - He must stay impartial!

    - Thus Job is completely left alone!

    - Everything and everybody is against him!

    - The devil uses waves of weapons against him!

    - He doesn't let anyone interfere in his game!

    - He is controlling everything and everybody!

    - The four men are against Job!How is it that Elihu is not better?

    - He is as ignorant as the others!
 
Job 33:33
But if
אִם־ (’im-)
Conjunction
Strong's 518: Lo!, whether?, if, although, Oh that!, when, not

not,
אַ֭יִן (’a·yin)
Adverb
Strong's 369: A non-entity, a negative particle

then listen
שְֽׁמַֽע־ (šə·ma‘-)
Verb - Qal - Imperative - masculine singular
Strong's 8085: To hear intelligently

to me;
לִ֑י (lî)
Preposition | first person common singular
Strong's Hebrew

be quiet,
הַ֝חֲרֵ֗שׁ (ha·ḥă·rêš)
Verb - Hifil - Imperative - masculine singular
Strong's 2790: To cut in, engrave, plow, devise

and I will teach
וַאֲאַלֶּפְךָ֥ (wa·’ă·’al·lep̄·ḵā)
Conjunctive waw | Verb - Piel - Conjunctive imperfect Cohortative if contextual - first person common singular | second person masculine singular
Strong's 502: To learn

you wisdom.”
חָכְמָֽה׃ (ḥāḵ·māh)
Noun - feminine singular
Strong's 2451: Wisdom

- As the others he thinks he knows more!
 
Job 36:4
For
כִּֽי־ (kî-)
Conjunction
Strong's 3588: A relative conjunction

truly
אָ֭מְנָם (’ā·mə·nām)
Conjunction
Strong's 551: Verily, truly

my arguments
מִלָּ֑י (mil·lāy)
Noun - feminine plural construct | first person common singular
Strong's 4405: A word, a discourse, a topic

are free of
לֹא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no

falsehood;
שֶׁ֣קֶר (še·qer)
Noun - masculine singular
Strong's 8267: Deception, disappointment, falsehood

one perfect
תְּמִ֖ים (tə·mîm)
Adjective - masculine singular construct
Strong's 8549: Entire, integrity, truth

in knowledge
דֵּע֣וֹת (dê·‘ō·wṯ)
Noun - feminine plural
Strong's 1844: Knowledge

is with you.
עִמָּֽךְ׃ (‘im·māḵ)
Preposition | second person feminine singular
Strong's 5973: With, equally with

- Once again, he thinks he knows more!
 
Job 34:7
What
מִי־ (mî-)
Interrogative
Strong's 4310: Who?, whoever, in oblique construction with prefix, suffix

man
גֶ֥בֶר (ḡe·ḇer)
Noun - masculine singular
Strong's 1397: A valiant man, warrior, a person simply

is like Job,
כְּאִיּ֑וֹב (kə·’î·yō·wḇ)
Preposition-k | Noun - proper - masculine singular
Strong's 347: Job -- a patriarch

[who] drinks up
יִֽשְׁתֶּה־ (yiš·teh-)
Verb - Qal - Imperfect - third person masculine singular
Strong's 8354: To imbibe

derision
לַּ֥עַג (la·‘aḡ)
Noun - masculine singular
Strong's 3933: A mocking, derision

like water?
כַּמָּֽיִם׃ (kam·mā·yim)
Preposition-k, Article | Noun - masculine plural
Strong's 4325: Water, juice, urine, semen

- Job 34:8




He keeps
וְאָרַ֣ח (wə·’ā·raḥ)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person masculine singular
Strong's 732: To wander, journey, go

company
לְ֭חֶבְרָה (lə·ḥeḇ·rāh)
Preposition-l | Noun - feminine singular
Strong's 2274: Association, company

with
עִם־ (‘im-)
Preposition
Strong's 5973: With, equally with

evildoers
פֹּ֣עֲלֵי (pō·‘ă·lê)
Verb - Qal - Participle - masculine plural construct
Strong's 6466: To do, make, to practise

and walks
וְ֝לָלֶ֗כֶת (wə·lā·le·ḵeṯ)
Conjunctive waw, Preposition-l | Verb - Qal - Infinitive construct
Strong's 1980: To go, come, walk

with
עִם־ (‘im-)
Preposition
Strong's 5973: With, equally with

wicked
רֶֽשַׁע׃ (re·ša‘)
Noun - masculine singular
Strong's 7562: Wickedness

men.
אַנְשֵׁי־ (’an·šê-)
Noun - masculine plural construct
Strong's 376: A man as an individual, a male person


  • According to Elihu, Job is guilty!

 
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