He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place?
It belongs to Bildad's second speech, which describes the final doom of the wicked. It stands within the extended dispute between Job and his friends over the cause of human suffering, as one of the friends' declarations about God and Job. The friends' statements about suffering were generally true but misapplied to Job, so they should not be treated as a reliable explanation of his case.
Because God said the friends had not spoken truthfully, their claims are not automatically reliable and must be compared with other inspired Scripture, accepted only where that Scripture supports them. The word translated himself is the Hebrew nephesh, corresponding to his soul in the Hebrew margin, showing that soul can mean the person, self, or physical being. The tearing in anger is the person's own action, not the act of a separate immortal soul.
This self-tearing in anger counts among the texts showing that the soul is liable to death.
It belongs to Bildad's second speech, which describes the final doom of the wicked. It stands within the extended dispute between Job and his friends over the cause of human suffering, as one of the friends' declarations about God and Job. The friends' statements about suffering were generally true but misapplied to Job, so they should not be treated as a reliable explanation of his case.
Because God said the friends had not spoken truthfully, their claims are not automatically reliable and must be compared with other inspired Scripture, accepted only where that Scripture supports them. The word translated himself is the Hebrew nephesh, corresponding to his soul in the Hebrew margin, showing that soul can mean the person, self, or physical being. The tearing in anger is the person's own action, not the act of a separate immortal soul.
This self-tearing in anger counts among the texts showing that the soul is liable to death.