CINXE.COM

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Job 42 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/job/42.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/job/42-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > Job 42</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../job/41.htm" title="Job 41">◄</a> Job 42 <a href="../psalms/1.htm" title="Psalm 1">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/job/42-1.htm">Job 42:1</a></div><div class="verse">Then Job answered the LORD, and said,</div><div class="comm"><span class="cmt_sub_title">Verses 1-17.</span> - This concluding chapter divides into two parts. In the first part (vers. 1-6) Job makes his final submission, humbling himself in the dust before God. In the second (vers. 7-17) the historical framework, in which the general dialogue is set, is resumed and brought to a close. God's approval of Job is declared, and his anger denounced against the three friends, who are required to expiate their guilt by a sacrifice, and only promised forgiveness if Job will intercede on their behalf (ver. 8). The sacrifice takes place (ver. 9); and then a brief account is appended of Job's after life - his prosperity, his reconciliation with his family and friends, his wealth, his sons and daughters, and his death in a good old age, when he was "full of days" (vers. 10-17.). The poetic structure, begun in <a href="/job/3-3.htm">Job 3:3</a>, is continued to the end of ver. 6, when the style changes into prose of the same character as that employed in ch.. 1. 2, and in <a href="/job/32-1.htm">Job 32:1-5</a>. <span class="cmt_sub_title">Verses 1, 2.</span> - <span class="cmt_word">Then Job answered the Lord, and said, I know that thou caner do every thing</span>; <span class="accented">i.e.</span> I know and acknowledge thy omnipotence, which thou hast set forth so magnificently before me in ch. 38-41. It is brought home to me by the grand review of thy works which thou hast made, and the details into which thou hast condescended to enter. <span class="cmt_word">I know also and acknowledge that no thought can be with-holden from thee</span>; <span class="accented">i.e.</span> I confess also thy omniscience - that thou knowest even the thoughts of all created beings (comp. <a href="/psalms/44-21.htm">Psalm 44:21</a>; <a href="/psalms/139-2.htm">Psalm 139:2</a>; <a href="/hebrews/4-13.htm">Hebrews 4:13</a>, etc.). </div> <div class="versenum"><a href="/job/42-2.htm">Job 42:2</a></div><div class="verse">I know that thou canst do every <i>thing</i>, and <i>that</i> no thought can be withholden from thee.</div><div class="comm"></div> <div class="versenum"><a href="/job/42-3.htm">Job 42:3</a></div><div class="verse">Who <i>is</i> he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">Who is he that hideth counsel without knowledge?</span> As these are nearly the words of God in <a href="/job/38-2.htm">Job 38:2</a>, some suppose that they must be his words again here, and imagine a short dialogue in this place between Job and the Almighty, assigning to Job ver. 2, the latter half of ver. 8, and the whole of vers. 5 and 6, while they assign to God ver. 4 and the first clause of ver. 8. But it is far more natural to regard Job as bringing up the words which God had spoken to him, to ponder on them and answer them, or at any rate to hang his reply upon them, than to imagine God twice interrupting Job in the humble confession that he was anxious to make. We must understand, then, after the word "knowledge," an ellipse of "thou sayest." <span class="cmt_word">Therefore have I uttered that I understood not</span>. <span class="accented">Therefore</span>, because of that reproof of thine, I perceive that, in what I said to my friends, I "darkened counsel," <span class="accented">-</span> I "uttered that I understood not," words which did not clear the matter in controversy, but obscured it. <span class="cmt_word">I dealt, in fact, with things too wonderful for me</span> - beyond my compre-hension - <span class="cmt_word">which I knew not</span>, of which I had no real knowledge, but only a semblance of knowledge, and on which, therefore, I had better have been silent. </div> <div class="versenum"><a href="/job/42-4.htm">Job 42:4</a></div><div class="verse">Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou unto me</span>, Job refers to God's words in <a href="/job/38-3.htm">Job 38:3</a> and <a href="/job/40-7.htm">Job 40:7</a>, and realizes the humbling effect which they had had on him. They made him feel how little he knew on the subject of God's works and ways, and how little competent he was to judge them. Hence he bursts into the confession- </div> <div class="versenum"><a href="/job/42-5.htm">Job 42:5</a></div><div class="verse">I have heard of thee by the hearing of the ear: but now mine eye seeth thee.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">I have heard of thee by the hearing of the ear</span>. Hitherto, <span class="accented">i.e.</span>, I have had nothing but hearsay knowledge of thee; I have not known thee in any true sense; but now - now that thou hast revealed thy-self - mine eye seeth thee; my spiritual eye is opened, and I begin to see thee in thy true might, thy true greatness, thy true inscrutableness. Now I recognize the distance which separates us, and feel how unreasonable it is that I should contend with thee, argue with thee, assume myself to be competent to pass judgment on thy doings. "Wherefore I abhor myself," etc. </div> <div class="versenum"><a href="/job/42-6.htm">Job 42:6</a></div><div class="verse">Wherefore I abhor <i>myself</i>, and repent in dust and ashes.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">Wherefore I abhor myself</span>; or, <span class="accented">I</span> <span class="accented">loathe my</span> <span class="accented">words</span> (see the Revised Version). And repent in dust and ashes. Job was still sitting on the ash-heap on which he had thrown himself when his disease first smote him (<a href="/job/2-8.htm">Job 2:8</a>). He had thrown himself on it in grief and de, pair; he will remain seated on it in compunction and penitence. His self-humiliation is now complete. He does not retract what he has said concerning his essential integrity, but he admits that his words have been overbold, and his attitude towards God one unbefitting a creature. God accepts his submission, and proceeds to vindicate him to his "friends," and to visit them with condemnation. </div> <div class="versenum"><a href="/job/42-7.htm">Job 42:7</a></div><div class="verse">And it was <i>so</i>, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me <i>the thing that is</i> right, as my servant Job <i>hath</i>.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">And it was so, that after the Lord had spoken these words unto Job</span>. The "words" intended seem to be those of ch. 38-41, not any words in the earlier portion of this chapter. God heard Job's confession in silence, and, without further speech to him, addressed Eliphaz and his "friends." <span class="cmt_word">The Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends.</span> The superior position of Eliphaz is here very strongly recognized - he alone is mentioned by name, he alone addressed directly. The precedence thus given to him accords with that which he holds, both in the earlier historical narrative (<a href="/job/2-11.htm">Job 2:11</a>) and in the dialogue (<a href="/job/4-1.htm">Job 4:1</a>; <a href="/job/15-1.htm">Job 15:1</a>; <a href="/job/22-1.htm">Job 22:1</a>). For ye have not spoken of me the thing that is right, as my servant Job hath. Job had, on the whole, spoken what was right and true of God, and is acknowledged by God as his true servant. The "comforters," consciously or unconsciously, had spoken what was false. Even if they said what they believed, they ought to have known better. </div> <div class="versenum"><a href="/job/42-8.htm">Job 42:8</a></div><div class="verse">Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you <i>after your</i> folly, in that ye have not spoken of me <i>the thing which is</i> right, like my servant Job.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">Therefore take unto you now seven bullocks and seven rams</span>. (On the early and widespread prevalence of the rite of sacrifice,-see the comment upon <a href="/job/1-5.htm">Job 1:5</a>.) (On the preference, for sacrificial purposes, of the number seven, see <a href="/leviticus/23-18.htm">Leviticus 23:18</a>; <a href="/numbers/23-1.htm">Numbers 23:1, 14, 29</a>; <a href="/numbers/28-11.htm">Numbers 28:11, 19, 27</a>; <a href="/numbers/29-2.htm">Numbers 29:2, 8, 36</a>; <a href="/1_chronicles/15-26.htm">1 Chronicles 15:26</a> . <a href="/2_chronicles/29-21.htm">2 Chronicles 29:21</a>; <a href="/ezra/8-35.htm">Ezra 8:35</a>; <a href="/ezekiel/45-23.htm">Ezekiel 45:23</a>, etc.) It is noticeable that "seven bullocks and seven rams" was <span class="accented">exactly</span> the offering of the Moabite king Balak, and his prophet Balaam, contemporary with Moses. <span class="cmt_word">And go to my servant Job</span>. Humble yourselves before the man whom you have striven to abase and bring low. <span class="accented">Go to him</span> - make application to him, that he will be pleased to come to your aid, joining and assisting in the offering which I require at your hands. <span class="cmt_word">And offer up for yourselves a burnt offering</span>. Do as Job had done for his sins (<a href="/job/1-5.htm">Job 1:5</a>), "offer a burnt offering;" <span class="cmt_word">and then my servant Job shall pray for you</span>. Present at your sacrifice, and sharing in it, he shall assume the highest priestly function, and intercede on your behalf. <span class="cmt_word">For him will I accept</span>; literally, <span class="accented">his face</span>, or <span class="accented">his person</span>, <span class="accented">will</span> I <span class="accented">accept.</span> It is implied that, apart from Job, the three "comforters" would not have been listened to, much less have obtained pardon. Lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job (see the comment on the preceding verse). </div> <div class="versenum"><a href="/job/42-9.htm">Job 42:9</a></div><div class="verse">So Eliphaz the Temanite and Bildad the Shuhite <i>and</i> Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the Lord commanded them</span>; <span class="accented">i.e.</span> "went" to Job, and asked his aid and interposition, and obtained it. The Lord also accepted Job; <span class="accented">i.e.</span> looked favourably on Job's intercession, and for his sake pardoned those for whom he made his prayer. Job is thus a type of Christ, not merely in his sufferings, but also in his mediatorial character. </div> <div class="versenum"><a href="/job/42-10.htm">Job 42:10</a></div><div class="verse">And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.</div><div class="comm"><span class="cmt_sub_title">Verse 10</span> - <span class="cmt_word">And the Lord turned the captivity of Job</span>. The literal use of this phrase is common, the metaphorical use of it uncommon, in Scripture. Still, it is so simple a metaphor, and captivity so common a thing among ancient peoples, that it may well have been in general use among the nations of Western Asia from very primitive times. It signifies, as Professor Lee remarks, "a restoration to former happy circumstances." When he prayed for his friends. Perhaps his complete forgiveness by God was contingent on his own complete forgiveness of his "friends" (<a href="/matthew/6-12.htm">Matthew 6:12, 14, 15</a>; <a href="/matthew/18-32.htm">Matthew 18:32-35</a>); at any rate, his restoration immediately followed his intercession. Also the Lord gave Job twice as much as he had before; literally, added to <span class="accented">all</span> <span class="accented">that had been Job's to the double</span> (comp. ver. 12). </div> <div class="versenum"><a href="/job/42-11.htm">Job 42:11</a></div><div class="verse">Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">Then came there unto him all his brethren</span>. Job's "brethren," and his desertion by them in his misfortunes, had been mentioned in <a href="/job/19-13.htm">Job 19:13</a>. Now these fair-weather friends flocked to him again, and professed affection and interest, ignoring probably, or excusing, their long absence and neglect. <span class="cmt_word">And all his sisters</span>. One sex had behaved no better to him than the other. His nearest female relatives had failed to show themselves the "ministering angels" that they are commonly accounted, even when "pain and anguish" most "wrung his brow<span class="cmt_word">." And all they that had been of his acquaintance before</span>. Job, like other wealthy and prosperous men had during the time of his prosperity had "troops of friends" (see <a href="/job/29-8.htm">Job 29:8-10, 21-25</a>). When adversity swooped down they fell away. Now they had the effrontery to claim his acquaintance once more, and to come and be his guests; they did eat bread with him in his house. Nay, more, they bemoaned him, and comforted him over all the evil that the Lord had brought upon him, whereof the worst part was their own coldness and desertion (<a href="/job/19-13.htm">Job 19:13, 14, 19</a>). Finally, to establish the renewed friendship, every man also gave him a piece of money, and every one an ear-ring of gold. The money given is said to have been a <span class="accented">kesitah</span> which means probably a certain weight of silver, though whether a shekel or not is uncertain. The word belongs to the earlier Hebrew, being found only in <a href="/genesis/33-19.htm">Genesis 33:19</a>; <a href="/joshua/24-32.htm">Joshua 24:32</a>, and in the present passage. Ear-rings were commonly worn in the East by men as well as women, as appears from the Egyptian, Assyrian, and Persian sculptures. </div> <div class="versenum"><a href="/job/42-12.htm">Job 42:12</a></div><div class="verse">So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">So the Lord blessed the latter end of Job more than his beginning</span> (comp. above, ver. 10). The restoration of prosperity, prophesied by Eliphaz (<a href="/job/5-18.htm">Job 5:18</a> 26), Bildad (<a href="/job/8-20.htm">Job 8:20, 21</a>), and Zophar (<a href="/job/11-13.htm">Job 11:13-19</a>), but not expected by Job, came, not in consequence of any universal law, but by the will of God, and his pure grace and favour. It in no way pledged God to compensate worldly adversity by worldly prosperity in the case of any other sufferer; and certainly the general law seems to be that such earthly compensation is withheld. But, in combination with the instinct which demands that retributive justice shall prevail universally, it may be taken as an earnest of God's ultimate dealings with men, and a sure indication that, if not on earth, at least in the future state; each man shall receive "the deeds done in the body," according to that he hath done, whether it be good or evil. <span class="cmt_word">For he had</span> (rather, <span class="accented">and he had</span>) <span class="accented"><span class="cmt_word"></span>fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses</span>. In every case the exact <span class="accented">double</span> of his original possessions (see <a href="/job/1-3.htm">Job 1:3</a>; and comp. above, ver. 12). We need not suppose, however, that either the round numbers, or the exact duplicity, are historical. </div> <div class="versenum"><a href="/job/42-13.htm">Job 42:13</a></div><div class="verse">He had also seven sons and three daughters.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">He had also seven sons and three daughters</span>. The same number as previously (<a href="/job/1-2.htm">Job 1:2</a>), neither more nor fewer. </div> <div class="versenum"><a href="/job/42-14.htm">Job 42:14</a></div><div class="verse">And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">And he called the name of the first, Jemima</span>. The name "Jemima" is probably derived from <span class="accented">yom</span> (<span class="hebrew">יום</span>), "day," and means "Fair as the day." <span class="cmt_word">And the name of the second, Kesia</span>. "Kezia" (rather, "Keziah") was the Hebrew name of the spice which the Greeks and Romans called "cassia," a spice closely allied to cinnamon, and much esteemed in the East (see Herod., 3:110). <span class="cmt_word">And the name of the third, Keren-happuch</span>; literally, <span class="accented">horn</span> <span class="accented">of stibium - stibium</span> being the dye (antimony) with which Oriental women have from a remote antiquity been in the habit of anointing the upper and lower eyelids in order to give lustre to the eye (compare the 'Pulpit Commentary' on the 'Second Book of Kings,' p. 194). The three names, according to Oriental notions, implied either sweetness or beauty. </div> <div class="versenum"><a href="/job/42-15.htm">Job 42:15</a></div><div class="verse">And in all the land were no women found <i>so</i> fair as the daughters of Job: and their father gave them inheritance among their brethren.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="cmt_word">And in all the land were no women found so fair as the daughters of Job</span>. Beauty has always been highly valued in the East; and Job would feel himself highly favoured in having three beautiful daughters. It may have been on account of their great beauty that their father gave them inheritance among their brethren, which was certainly an unusual practice in the East. </div> <div class="versenum"><a href="/job/42-16.htm">Job 42:16</a></div><div class="verse">After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, <i>even</i> four generations.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - <span class="cmt_word">After this lived Job an hundred and forty years</span>. It has been concluded from this statement, combined with that at the close of ver. 10, that Job was exactly seventy years of age when his calamities fell upon him ('Dict. of the Bible,' vol. 1. p. 1087, note); but this is really only a conjecture, since the statement that "God added to all that had been Job's to the double," does not naturally apply to anything but his property. We may, however, fairly allow that (as Professor Lee says) he "could scarcely have been less than seventy" when his afflictions came, having then a family of ten children, who were all grown up (<a href="/job/1-4.htm">Job 1:4</a>). In this case, the whole duration of his life would have been 210 years, or a little more, which cannot be regarded as incredible by those who accept the ages of the patriarchs, from Peleg to Jacob, as respectively 239, 230, 148, 205, 175, 180, and 147 years. <span class="cmt_word">And saw his sons, and his sons' sons</span>; <span class="accented">i.e.</span> his descendants - grandchildren, and great-grandchildren. Even four gone-rations. According to the Hebrew inclusive practice of reckoning, we may regard his own generation as included. </div> <div class="versenum"><a href="/job/42-17.htm">Job 42:17</a></div><div class="verse">So Job died, <i>being</i> old and full of days.</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> - <span class="cmt_word">So Job died, being old and full of days</span>. The lowest estimate places the occurrence of the afflictions of Job at the time when he was a little more than fifty ("Supponitur quinquagenario hand multo majorem fuisse Nostrum, quum conflictari coepit," Schultens). Thus his age at his death would be at least a hundred and ninety, <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. Copyright © 2001, 2003, 2005, 2006, 2010 by <a href="//biblesoft.com">BibleSoft, inc.</a>, Used by permission<span class="p"><br /><br /></span><a href="/">Bible Hub</a></div></div></div></div></td></tr></table></div><div id="left"><a href="../job/41.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Job 41"><img src="/left.png" name="lft" border="0" alt="Job 41" /></a></div><div id="right"><a href="../psalms/1.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Psalm 1"><img src="/right.png" name="rght" border="0" alt="Psalm 1" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div></td></tr></table></div><div id="rightbox"><div class="padright"><div id="pic"><iframe width="100%" height="860" scrolling="no" src="//biblescan.com/mpc/job/42-1.htm" frameborder="0"></iframe></div></div></div><div id="rightbox4"><div class="padright2"><div id="spons1"><table width="100%" border="0" cellspacing="0" cellpadding="0"><tr><td class="sp1"><br /><br /></td></tr></table></div></div></div> <div id="bot"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> <br /><br /> </div><iframe width="100%" height="1500" scrolling="no" src="/botmenubhpar.htm" frameborder="0"></iframe></div></body></html>