An Alphabetical Analysis
Volume 8 - Prophetic Truth - Page 290 of 304
death.  Kezia means 'fragrant as cassia' (Psa. 45:8) and Keren -happuch 'horn
for paint', indicating rare beauty.  The comment is added:
'And in all the land were no women found so fair as the daughters of
Job' (Job 42:15).
The name of Job's third daughter is prophetic, for the Hebrew word puk,
meaning 'paint', is found in Isaiah 54:11, where we read 'I will lay thy
stones with fair colours'.  The same word is used in 1 Chronicles 29:2, for
the 'glistering' stones there described, anticipating as it does the
splendour of the New Jerusalem, even as the 'painted' face of Jezebel
anticipates the evil parody described in Revelation 17:1 -6.
Moreover Job is said to have lived 'after this' another hundred and
forty years.  If his age was doubled, as the number of his cattle had been,
then Job's total age would have been 280 years.  If, on the other hand, his
age was repeated as the number of his children had been, then he would have
been 70 at the time of his affliction and 70 + 140, namely 210, at the time
of his death.
At the time of Job's experiences, Israel had not come into being, but
the God of Job was also the God of Israel and of the ages.  It is therefore
entirely in harmony with the teaching of Scripture that the experiences of
Job should be echoed by those of Israel.  Thus we notice in the first chapter
of Isaiah that Israel, like Job, is seen covered with incurable sores, and
that in Isaiah 61, in the acceptable year of the Lord, we find this promise:
'For your shame ye shall have double'
'In their land they shall possess the double' (Isa. 61:7).
For the import of these words, see the article on Isaiah (p. 328).
In Job 42:10 we read the words 'the Lord turned the captivity of Job',
and the reader will recognize in this phrase a recurring promise made to
Israel through Moses and the later prophets.  Over and over again we read the
words 'bring into captivity', 'turn again, turn away or turn back captivity',
all of which go back to Job's experience as their original.  If it is true,
that Moses is the one into whose hands the story of Job came, it is
impossible to believe that he could write of Israel's future 'The Lord thy
God will turn thy captivity' (Deut. 30:3) without associating Israel's age -
time experiences with those of Job.  This 'turning again of the captivity' of
Israel is the burden of the Psalmist, 'Oh that the salvation of Israel were
come out of Zion!  When the Lord bringeth back the captivity of His people,
Jacob shall rejoice, and Israel shall be glad' (Psa. 14:7; cf. 53:6; 85:1 and
126:4).  Jeremiah uses the phrase twelve times over, a number suggestive of
Israel.  Hosea 6:11, Joel 3:1 and Zephaniah 3:20 also should be read.  In the
strictly literal sense of the term Job was never in 'captivity', and in the
prophetic references to the captivity of Israel, much more than physical
bondage or exile is intended.
Did Balaam know the story of Job?  We cannot tell, but he could easily
have been acquainted with the life of this great man of the East, and might
even have had him in mind when he said, 'Let me die the death of the
righteous, and let my last end be like his' (Num. 23:10), for it is the same
word that is translated 'latter end' in Job 42:12.  Prophecy concerning
Israel has much to say concerning 'the last days', 'the latter days' and 'the
latter end'.  Deuteronomy 8 opens with a reference to trials and chastenings,