for imprisonment.—1 Ki. 22:26, 27; 2 Chron. 18:25, 26.

7. Shortened form of Jehoash, king of Judah and son of Ahaziah. (2 Ki. 11:2, 3, 21) Joash as an alternate spelling for Jehoash occurs many times in the Masoretic Hebrew text, as pointed out in footnotes of the New World Translation, 1955 edition.—2 Ki. 12:19, 20; 1 Chron. 3:11; 2 Chron. 24:1, 2; see JEHOASH No. 1.

8. Shortened form of Jehoash, king of Israel, son of Jehoahaz and grandson of Jehu. (2 Ki. 14:1, 8, 9) This alternate spelling (Joash) often occurs in the Masoretic text.—2 Ki. 13:9, 12, 13; 2 Chron. 25:17, 18, 21; NW, 1955 ed., ftns.; Hos. 1:1; Amos 1:1; see JEHOASH No. 2.

JOB

Job [object of hostility].

A man living in the land of Uz, in what is now Arabia. (Job 1:1) God said concerning Job: “There is no one like him in the earth, a man blameless and upright, fearing God and turning aside from bad.” (Job 1:8) This would indicate that Job lived in Uz at about the time that his distant cousins, the twelve tribes of Israel, were in slavery down in the land of Egypt. By then Joseph the son of Jacob (Israel) had died after he had endured much unjust suffering, but had kept his blamelessness toward Jehovah God. Moses had not yet risen up as Jehovah’s prophet to lead the twelve tribes of Israel out of Egyptian slavery. Between Joseph’s death (1657 B.C.E.) and Moses’ birth (1593 B.C.E.) would be a period of sixty-four years. There is no record of anyone between Joseph and Moses with integrity like Job’s. It was likely during this period that the conversations involving Job took place between Jehovah and Satan.—Job 1:6-12; 2:1-7.

TIME OF JOB’S TRIAL

Moses is generally credited with writing the account of Job’s experiences. He could have known about Job when he spent forty years in Midian and may have heard of Job’s final outcome and death when Israel was near Uz toward the end of its wilderness journey. If Moses completed the book of Job about the time of Israel’s entry into the Promised Land in 1473 B.C.E. (probably not long after Job’s death), this would place the time of Job’s trial about 1613 B.C.E., for Job lived 140 years after his trial was over.—Job 42:16, 17.

A MAN OF WEALTH AND HONOR

Job was apparently a relative of Abraham through Uz, the son of Abraham’s brother Nahor. (Gen. 22:20, 21) Though not an Israelite, Job was a worshiper of Jehovah. He was “the greatest of all the Orientals,” possessing great wealth. His family consisted of his wife, seven sons and three daughters. (Job 1:1-3) He conscientiously performed duties as a priest for his family, offering sacrifices to God in their behalf.—Job 1:4, 5.

Job was a man of honor, having servants, being a figure of importance in the gate of the city, even aged men and princes giving him respect. (Job 29:5-11) He sat as an impartial judge, executing justice as a champion of the widow and was like a father to the fatherless boy, the afflicted and those who had no help. (29:12-17) He kept himself clean from immorality, greedy materialism and idolatry, and was generous to the poor and needy.—31:9-28.

JOB’S INTEGRITY

Then Jehovah, with confidence in Job’s integrity, which was challenged by Satan, and knowing His own ability to recover and reward Job, permitted Satan to test Job’s integrity to the limit, but not allowing Satan to kill Job. After Satan, through various means, took away first Job’s livestock and servants, then his children (Job 1:13-19), Job never charged God with folly or wrongdoing. Neither did he turn away from God, even when pressure was brought upon him by his own wife and by others. (1:20-22; 2:9, 10) He spoke the truth about God. (42:8) He accepted reproof for being too anxious to declare himself righteous and neglecting to vindicate God (32:2), and he acknowledged his sins to God.—42:1-6.

AN EXAMPLE FOR CHRISTIANS

Jehovah loved Job. At the end of his faithful course under test God constituted Job a priest for his three companions who had contended with him and God restored Job to his former status. He again had a fine family (evidently by the same wife) and double the wealth be had previously possessed. All his relatives and former associates returned to pay respect to him and to bring him gifts. (Job 42:7-15) He lived to see his sons and his grandsons to four generations.—Job 42:16.

Through the prophet Ezekiel, God pointed to Job as an example of righteousness. (Ezek. 14:14, 20) His patient endurance of suffering is set before Christians as a pattern, and his happy outcome is pointed to as magnifying Jehovah’s affection and mercy. (Jas. 5:11) The account of his trialsome experience gives great comfort and strength to Christians, and many Bible principles are highlighted and illuminated by the book bearing his name.—See JOB, BOOK OF.

JOB, BOOK OF

Written by Moses, according to both Jewish and early Christian scholars. Its poetry, language and style indicate that it was originally written in Hebrew, and in its prose portions it has many similarities to the Pentateuch, which tend to point to Moses as the writer. During his forty-year stay in Midian Moses would have had access to the facts about Job’s trial and he could learn of the outcome of Job’s life when Israel came near Uz on the way to the Promised Land, in 1473 B.C.E.

ARRANGEMENT

The book of Job is unique in that it consists largely of a debate between a true servant of Jehovah God and three others claiming to serve God, but who erred in doctrine in their attempts to correct Job. Job, they mistakenly thought, was being punished by God for some grievous hidden sin. Thus, arguing on this basis, they actually became Job’s persecutors. (Job 19:1-5, 22) The debate consists of a series of three rounds of speeches, in which all four speakers participate, except that Zophar does not speak in the last round, having been silenced by Job’s argument. Thereafter all are corrected by Jehovah’s spokesman Elihu and finally by God himself.

It is clear, therefore, that one has to bear in mind when reading or quoting from the book that the arguments presented by Eliphaz, Bildad and Zophar are erroneous. At times these three companions of Job state true facts, but in a setting and with an application that is wrong. Satan used this tactic against Jesus Christ when he “took him along into the holy city, and he stationed him upon the battlement of the temple and said to him: ‘If you are a son of God, hurl yourself down; for it is written, “He will give his angels a charge concerning you, and they will carry you on their hands, that you may at no time strike your foot against a stone.”’ Jesus said to him: ‘Again it is written, “You must not put Jehovah your God to the test.”’”—Matt. 4:5-7.

The companions of Job said that God punishes the wicked. This is true. (2 Pet. 2:9) But they concluded that all suffering one undergoes is a result of sins on that one’s part—that God is thereby administering punishment to him. Suffering, they said, is an evidence that an individual has specially sinned. They spoke untruthfully concerning God. (Job 42:7) They slandered Him. As they presented God, he was lacking in mercy. Their claim was that God has no delight in the integrity-keeping man and that he has no trust in His servants, even in angels. This denies the many Scriptural statements revealing Jehovah’s love for his intelligent servants. An example of God’s confidence and trust in his faithful worshipers is seen in his conversation with Satan, in which he called attention to Job and expressed the greatest confidence in Job’s loyalty when he let the Devil test Job. Note, however, that he protected Job’s life. (Job 2:6) The Christian writer James expressly says of God’s dealings with Job, “that Jehovah is very tender in affection and merciful.”—Jas. 5:11.

IMPORTANCE

The book of Job is essential, in conjunction with Genesis 3:1-6 and other scriptures, in revealing the great issue of the righteousness of God in his exercise of sovereignty, and the manner in which the integrity of God’s earthly servants is involved in the issue. This issue Job did not understand, but he, nevertheless, preferred to endure suffering and death rather than turn away from God by violating his law. (Job 27:5) He did not understand why his calamity came upon him, seeing he was no practicer of sin. He was off balance on the matter of self-justification, no doubt being pushed farther in that direction by the constant charges of his three companions. He was also mistaken in insisting on receiving an answer from God as to why he was suffering, when he should have realized that no one can rightly say to Jehovah: “Why did you make me this way?” (Rom. 9:20) Nevertheless, Jehovah mercifully answered Job, both through his servant Elihu and by speaking to Job from the windstorm. The book therefore drives home strongly the wrongness of attempting to justify oneself before God.—Job 40:8.

AUTHENTICITY AND VALUE

Ezekiel refers to Job, and James makes mention of him. (Ezek. 14:14, 20; Jas. 5:11) Arguing powerfully for the book’s canonicity is the fact that the Jews accepted it as of equal authority with the other inspired books of the Hebrew Scriptures, even though Job was not an Israelite.

Perhaps the strongest evidence of the book’s genuineness exists in its harmony with the rest of the Bible. It also reveals much about the beliefs and customs of patriarchal society. More than that, it greatly helps the Bible student to get a better understanding of Jehovah’s purposes through a comparison with other Bible statements. There is a really remarkable number of points that are parallel in thought with other Bible passages, and some of these are listed on the accompanying chart.

Book of Job Point of comparison Other Bible references

10:4 God does not judge from man’s viewpoint 1 Sam. 16:7

10:8, 9, 11, 12 God’s great care in forming man Ps. 139:13-16

14:13-15 Resurrection of the dead 1 Cor. 15:21-23

32:22 Bestowing unscriptural titles is wrong Matt. 23:8-12

34:19 Jehovah is not partial Acts 10:34

42:2 With God all things are possible Matt. 19:26

42:3 God is unsearchable in wisdom Isa. 55:9; Rom. 11:33

Other noteworthy comparisons are: Job 7:17 and Psalm 8:4; Job 9:24 and 1 John 5:19; Job 10:8 and Psalm 119:73; Job 26:8 and Proverbs 30:4; Job 28:12, 13, 15-19 and Proverbs 3:13-15; Job 39:30 and Matthew 24:28.

OUTLINE OF CONTENTS

I. The issue (1:1–2:10)

A. Job, his household and riches (1:1-3)

B. He acts as priest for family (1:4, 5)

C. Satan challenges Jehovah on subject of Job’s integrity and God’s dealings with Job (1:6-12; 2:1-5)

1. Satan permitted to destroy Job’s property and children (1:13-19)

2. Job maintains integrity (1:20-22)

3. Satan permitted to strike Job with disease, but not take life (2:6-10)

a. Wife ridicules Job’s “integrity”

b. He reproves her, remains faithful

II. Debate with companions, first round (2:11–14:22)

A. Eliphaz, Bildad, Zophar meet by appointment, mourn over Job; observe his intense suffering seven days (2:11-13)

B. Job’s complaint: He calls down evil on his day, wishes he had not been born, or were out of existence; wonders why God permits him to go on living (3:1-26)

C. Eliphaz charges sin to Job (4:1–5:27)

1. He ridicules Job’s “integrity”; tells of “spirit” message saying God has no faith in angelic messengers, so not interested in man’s integrity (4:1-21)

2. He indirectly charges Job’s trouble is result of sin; Job should confess to God, accept discipline; then God will redeem, prosper, protect him; this, he says, we have found by investigation (5:1-27)

D. Job does not understand issue (6:1–7:21)

1. Job replies he is justified in crying out, as any creature would; wishes for death; his companions have proved treacherous, disappointing, worthless to him; he is not asking them to rescue him, but is willing to take instruction if they give true reproof; can they show he speaks unrighteousness? (6:1-30)

2. Job has suffered long waiting for the death, nonexistence ahead; wonders why God is so concerned, constantly testing him as target; he is not dangerous; even if he has sinned, he cannot accomplish anything against God; it is an issue Job does not understand (7:1-21)

E. Bildad says Job’s calamity the result of sin; he argues God would not be punishing Job if he had not sinned; says Job’s sons killed for sins; tells Job to look to tradition of former generations for answer; implies Job is apostate, trusting in false hope; if he continues, is doomed to a bad end (8:1-22)

F. God does as he wills with his creation (9:1–10:22)

1. Job knows God not unjust; God not accountable to man; Job knows he cannot contend successfully with God, with all His might and wisdom. Jehovah permits wicked to rule and judges to judge unjustly; if He does not, then who does? Job knows he cannot argue on a level with God; would meet sure defeat; needs someone to come between—a mediator (9:1-35)

2. Job asks God why He contends with him; God does not view him from man’s viewpoint; has higher reason. But Job asserts he is not in the wrong; asks God to remember that He shaped Job with great care; therefore Job cannot understand why God now seems to pursue him with suffering; asks for relief from God’s gaze, so that he may brighten up a little before he dies (10:1-22)

G. Zophar accuses Job of empty talk; Job claims to be clean, but he should realize he deserves more than he is getting; says that Job cannot find out deep things of God; in effect likens Job to zebra’s colt as to not having good motive; tells Job to put away unrighteousness; then will have security, brightness, peace, friends; warns Job of dire consequences otherwise (11:1-20)

H. Jehovah’s mightiness and man’s feebleness (12:1–14:22)

1. Job sarcastically says his companions are the men with all wisdom; then he asserts that he has a good motive and is not inferior to them, but has become a laughingstock; says even animals feel effect of Jehovah’s allowing things to be as they are, that wicked do not suffer for their wickedness. Wisdom of even aged men is subject to being weighed and tested, but Jehovah is repository of all wisdom and mightiness; he can make human kings and judges go astray, become foolish; lets nations grow great (and lets them appear great against him), that he may bring them down in destruction (12:1-25)

2. Job glad to present his case to God, but companions have spoken falsely and been of no help; they would be wise to keep silent; they view God as they would a man; they show partiality by pretending to take up cause of God against Job, whom they cannot convict of being flagrant sinner; Job begins to express more confidence before God and in God’s judgment as to his innocence; he asks God to show him what his sins are and not regard him as enemy (13:1-28)

3. Mankind [since Adam’s sin] is short-lived, and all have been unclean because of uncleanness of fathers; tree cut down will sprout again, but when man dies he returns to dust in “sleep.” Job asks, however, to go to grave only until God’s time to act in loving-kindness toward him to cause him to live again; describes how mortal man wears away so that he knows not anything, good or bad (14:1-22)

III. Debate, second round (15:1–21:34)

A. Eliphaz ridicules Job’s claim of integrity (15:1-35)

1. Charges Job with answering with windy knowledge; accuses him of lacking fear of God, speaking error; says Job’s companions know as much as he; in fact, Eliphaz appeals to wisdom of aged men, tradition, as greater than Job’s; he says, “Are the consolations of God [as presented by Eliphaz and friends] not enough for you . . . ?” Asserts that Job turns against God, as shown by his words. Wrongly charging God with having no faith in his holy ones and viewing the heavens as unclean, he ridicules Job’s claim of integrity, implies he is detestable and corrupt (15:1-16)

2. Contends that one who suffers is wicked and indirectly says Job tries to show self superior to God; describes bad end that will come to such one and posterity; concludes by insinuating Job is apostate, briber, hurtful, deceitful (15:17-35)

B. Job says no one gives help, comfort (16:1–17:16)

1. Says he could speak uncomfortingly if they were in his situation, but he would not do so; rather, would strengthen them; describes God as turning him over to adversaries. Even boys mistreat him. God makes him His target. However, he counts on God as witness to his innocence (16:1-22)

2. None come to Job’s support; upright people are amazed at his condition, but righteous are not shaken from their way by it; it even makes such stronger. Job’s companions have no wisdom; they put night for day, for hope they offer is false; Job sees his descent to final resting-place near (17:1-16)

C. Bildad accuses Job of tearing himself to pieces in anger; this is futile, for permanent things will not be changed by this. God will still bring his judgment on wicked; he describes loss of posterity, worst of diseases and death, blotting out of name and survivor for wicked one, and lasting example that will be made of him, implying this is what Job faces (18:1-21)

D. Job reproves companions; if he has made mistake there is no need for them to add to affliction; Job gets no answer to cries; his brothers, acquaintances, servants have forsaken him, even wife, brothers count him loathsome; boys taunt him; he is skin and bones. Job’s companions try to take place of God in persecuting him. Nevertheless, he is certain God is his repurchaser and he will receive God’s favorable judgment, even while he is still alive. His opponents should be careful lest they meet God’s judgment (19:1-29)

E. Zophar is greatly disquieted by Job’s words and warning; feels insulted. He indirectly attributes Job’s sufferings to God; describes the apostate as extremely proud; but such will lose his possessions, will burn up like dung cakes; if he savors and likes wrongdoing, will have no escape, even by means of wealth (20:1-29)

F. Job asks, if what opponents say is true, “Why is it that the wicked themselves keep living, . . . become superior in wealth?” They continue in enjoyment, have no regard for God. How often do we see wicked and his posterity snuffed out? Poor man dies same as he does; but rich one is buried with honor. Job’s comforters have been vain (21:1-34)

IV. Debate, third round (22:1–25:6)

A. Eliphaz again ridicules Job’s claim that God is interested in his integrity. He now begins slanderous speech on grounds that Job’s suffering indicates he is guilty of extortion, greed, injustice, irreverence, lack of fear of God. Then he sanctimoniously counsels Job to acquaint himself with God, to pray to Him, forsake unrighteousness and be blessed; but humiliation will result from arrogance (22:1-30)

B. Job wonders if God concerned with affliction of righteous and actions of wicked (23:1–24:25)

1. Job cannot do what companions mistakenly counsel. He wishes he could lay his legal case before God; if so, God would hear him; but God does not reveal himself; nonetheless, God knows Job’s right way of walking; he knows Job has followed his commandments; yet at present God is carrying out something that Job does not understand; Job is terrified (23:1-17)

2. Job again argues that wicked (in this system) go on without any time of punishment coming on them; they perform all kinds of injustices. He describes plight of those afflicted by wicked: naked, cold, hungry, they toil, cry for help and die. God, to all appearances, is not concerned. There are those who love darkness rather than light; under its cover they feel free to commit murder, burglary, adultery; morning light is shadow of death to them. Wicked pass by quickly; they become high up, then are no more, like anyone else; so they really are not paid with suffering for their sins (24:1-25)

C. Bildad repeats that mortal man, born of woman, cannot maintain a standing in the right before God, who (Bildad says) looks upon moon and stars as unclean. He denies idea of God’s interest in man’s integrity (25:1-6)

V. Job’s final dissertation; he silences, instructs opponents (26:1–31:40)

A. He sarcastically extols “wisdom” and ‘helpfulness’ of companions; asks if they are like God, before whom all things are exposed. God hangs the earth in space, suspends water in clouds, shakes mountains, stirs up sea. These things are but fringes of his ways, mere whisper of his greatness (26:1-14)

B. Job expresses determination to hold to integrity till death; will not justify companions by following their false reasoning and calling himself an evildoer. Because of Job’s righteousness, his enemy is a wicked man. If Job were really apostate as companions have charged, then he would not delight in calling on God, as Job does, nor would he be heard by God. Job’s opponents have been silenced; now Job will instruct them. They have seen “visions,” they say; if so, why have they been vain comforters? It is true that the really wicked one brings a sword and want on his descendants; the wealth he amasses is for righteous to get after his death; he may die rich, but he loses everything (27:1-23)

C. Job now reviews man’s findings and industrial activities: going into depths of earth, revealing concealed things; man has gone deep into the sea; has exploited earth’s warehouse of riches. But with all this knowledge gained through study of ‘book of divine creation,’ man has not found true wisdom, understanding; only God has them; only way for man to get them is to fear Jehovah and turn away from bad (28:1-28)

D. Job now reflects on days before trial; then he walked in God’s light; his attendants were many; when he appeared in city gate he received utmost respect from young and old, even leaders. He was known for his justice, gifts of mercy, righteousness; he was defender of oppressed and punisher of oppressor; everyone heeded his counsel. He was as a king among his troops (29:1-25)

E. Now Job’s situation is reversed; he is laughed at by worthless ones. These offscouring of humankind, whom people scourge out of the land, are now his tormentors, spitting on him, tripping him. Job’s companions have not helped him in his terrible suffering, but have been cruel. He is mournful, reduced to skeleton (30:1-31)

F. Job does not engage in wrongdoing. He asks to be weighed by God, is willing to suffer penalty if he has done wrong: enumerates adultery, injustice, lack of mercy, oppression, materialism, idolatry, vengefulness, lack of hospitality, hypocrisy, concealing of transgressions to ‘save face.’ After saying he is willing to take his legal case before God, face the charges against him in document by his opponent, he names another wrong of which he is innocent, covetousness, cultivating and eating fruitage of field he did not pay for, or which he gained illegally from its owners (31:1-40)

VI. Elihu corrects Job and companions (32:1–37:24)

A. Elihu has listened to argument. Anger blazes against Job for justifying self rather than God, and worse, toward Job’s companions, for pronouncing God guilty. Elihu had held back in deference to age; but Jehovah’s spirit is what gives understanding; it impels him to speak. He tells Job’s three companions they failed to answer Job; Elihu will not speak as they did. He will show no partiality and bestow no flattering title (32:1-22)

B. Elihu claims no superiority in self; he reproves Job for being too concerned about his own justification and for contending with God because God did not answer. He describes God’s way of exhorting or correcting man to turn him away from sin, (1) by a night vision, (2) by letting him come into calamity. In order to be delivered man needs a mediator, to tell him what is upright. By this mediator a ransom (covering) is provided to restore him; then God restores His righteousness to the man and he will sing praise to God. God is patient and undeservedly kind in doing this (33:1-33)

C. Elihu calls on hearers to test his words. Job had said in effect that God had turned aside his judgment; but God does not fail to reward unselfish service to Him. Who put upon God the responsibility to rule, care for earth? If He desires, can remove life from everyone. One cannot tell a king or ruler he is wrong or worthless. God judges all without partiality; he quickly overthrows rulers, sets others in their place, so that all can see that they deserved it because they became oppressors. God judges and acts as he pleases toward individuals or even nations. Job’s self-justification was without knowledge; his test must continue until issue is settled (34:1-37)

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

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

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

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

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

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

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

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

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

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

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

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

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

JOBAB

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

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

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

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

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

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

JOCHEBED

(Jochʹe·bed) [Jehovah is glory].

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

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