Before I address Job chapter 3, I need to recap the seemingly quirky nature of Job 1 and 2 as a ‘necessary evil’. Both chapters were ‘set up’ to distill key elemental players into their proper places within the story or narration of Job.

Two Greek adjectives, both often rendered “eternal, ” actually differ sharply: aïdios means strictly endless or timeless; aiônios—from aiôn, “age” or “epoch” —means pertaining to an age, long-lasting, or belonging to the world to come. Scripture and most early Fathers reserve aïdios for divine life and bliss, never for punishment or fire. That lexical choice is deliberate and carries massive theological weight.

In the earliest cases for “beginnings” of gods, demons, etc. one demon god comes to mind simply because of his primacy, simpleness and relatableness to many ‘next generation’ shamanistic and quasi religious practices that sprung from the primal ‘dung heap’ as him.

In this that I present to you, I ‘sutured’ the “extra Christian/ pure heathen” Theology that Tolkien understood through his immense studies to a Biblical-exegetical platform. In this paper, I will sometimes use Biblical and Tolkenian terms interchangeably to show the ‘trueness’ of Tolkien’s philological exercise within his writings.