problem, but only to register the joy of having made a definite start for the last reference

to "awake" competes the correspondence, where again "leviathan" appears:

The complete arrangement of the occurrences in Job of ur "to awake" or "to raise" are

here presented. It will be seen that the passage in 14: 12-14 demands its corresponding

member, which is none other than the disputed passage in Job 19::

A | 3: 8. Raise up leviathan.

B | 8: 6. Bildad's challenge.

C | 14: 12-14.

"So man lieth down, and riseth not, till the heavens be

no more they shall not awake, nor be raised out of their

sleep . . . . . all the days of my appointed time will I wait till

my change come."

D | 17: 8. The innocent raised up against the hypocrite.

C | 19: 26, 27.

"After I shall AWAKE, though this body be destroyed,

yet out of my flesh shall I see God."

B | 31: 29. Job's answer.

A | 41: 10. None dare raise him (leviathan) up.

Job's question "If a man die shall he live again?" is now vitally linked with the fact

that he, the great Kinsman-Redeemer liveth, and will stand upon the earth at the latter

day. Job advances no theories as to identity or persistence of being; he simply affirms

his belief in this Redeemer to be such, that he can say "Whom I shall see for myself".

And further, just as Job rejoiced to believe that God had a yearning desire toward the

work of His hands, so he links his own desire:

or as Moffatt renders these words:

or as Dr. Bullinger puts it in his metrical version:

We move on from this most blessed testimony to examine the message given to Job by

Elihu, which it may be remembered we before introduced, but now, in the light of

chapter 19: we approach with anticipation.

In chapter 33:, Elihu speaks to Job of one whose soul draweth near unto the

grave, and gives this heartening testimony: