Exegesis on Job 42:1-17

In the rush of project 421-6 thither appears to be an explanation of a divine speech to be supported by plays reception. in that respect excessively occurs to be a conclusion virtu whollyy line of bu criminalityesss debate with paragon as cable acts humbly in acknowledging his presumptuousness around(predicate) deity. immortal, that, acts displeased by line of descent and his friends because of arts friends presumptions al more or less graven image as they didnt speak about divinity in the right way. When chore gets confronted by god, he sur constitutes, yet acts without sorrow. single whitethorn interrogation the response that trading had towards immortal in composes 1-6 as he acted in a peculiar unhoped-for manner.In virtu ally reactions towards idol there comes a reaction of fear however calling keep an spunk onmed calm with his reactions towards idol. profession doesnt permit a proper response to God in verse 4 he says that I go out question you, and you leave behind decl atomic number 18 me. In the form reflection of the textual matter the verses 1-6 are organism presented as a form of request to the Lord. crinkle never says that he was wrong to question Gods justice. conjecture feigns submission and accepts that he ordain never get a tasteful solving from God.Source reprehension is being use as the verses in integrity-third and four, production line quotes the Lords words which were also employ previously in business line 382-3 and uses them to mark his sur save appear to be in defence to Gods power. Jobs t deplore stead however is revealed in verse cardinal therefore I despise myself, and wo in dust and ashes. In the NRSV supplanting of this verse reflects the traditional view that Job is confessing to his sin in ch exclusivelyenging Gods justice. In most Bible translations and com handstators there is a twist in verse 6 to make Jobs speech an acknowledge ment of sin in challenging God. in tha t location is textual criticism being presented in compare to the original Hebrew text, though, the Hebrew text allows for a variety of translations most of which render Jobs words as boththing save a confession. The verb I despise myself (Hebrew emas) is not a reflexive form. Its former(a) occurrences are all rendered as a simple verb I hate/ regret. The second Hebrew verb, nikhamti, has been translated as repent but other(prenominal) uses of the verb argue for a meaning of rue/regret, usually the word is not associated with sin, but with a change of sound judgement or with finding encourage.Thus, a more accurate rendering of the verse top executive read I reject and regret dust and ashes. Or in alternative, clearer translations which hurt been nominateed, much(prenominal)(prenominal) as therefore I retract and change my genius, being but dust and ashes, or I yield, and am comforted, being but dust and ashes. Job is therefore not sorry for confronting God. kind of he recognisems to be accepting that God will never give him what he wants an apology. However, how could any one pay an apology from a despotic power as divine as God?Job has had a demeanor-transforming stroke with God (Job 425) the god whom Job worshipped, based on what he had perceive of him, has now do himself known done a face-to-face encounter. Job had primitively expressed his belief that he would teach God at the future resurrection (1925-27) that prospect was brought forward in an unexpected way. ane flowerpot thus imagine the stage setting as Job having presented his case for wherefore he should not be surviveing, God consequently responds to Job by asking, What on the button is it that you think you know? (381-4134), and Job then(prenominal) expresses his satisfaction with the humble knowledge that his carryings were all part of the purposes of God even if he could not understand those purposes with his finite mind.It is just now incredible to realise that Job was proved correct in his accountability and assessment of the situation (427-8) thus, he offers no admission of wrongdoing, despite the more traditional exegesis of this passage. Instead, God challenges the bad theology and counselor of Jobs friends and requires their confession to and submission out front Job.Jobs imploreer for them brings for disposedess from God (9). This is a come reversal of our expectations for this fabrication of miserable. In verse septette, God admits that Job was correct in accusations over against the deity. The Lord tells Eliphaz that he and the other devil friends have incurred Gods anger and that they were wrong in what they said about God to Job. unrivaled wonders if Gods anger derives not from the friends statements about God but, rather, from their failure to minister to Job in his time of need.There original intentions were estimable they came to console and comfort (211) Job. Unfortunately they allow their fears, instead of pathos guide their actions. The friends premiere response was their silence. Whatever their sin to annul divine punishment they must(prenominal) make an offering and have Job pray on their behalf. Only Job buns save them now. Towards Gods response to his human accusers (Jobs friends), God acts in an offended manner as he wasnt being spoken to in the right way. There comes the question Is Gods response intended to be punitive or soda water?As God manner to punish the friends of Job, he gave them a take chances to repent and feel remorse for their actions. God was teaching them a lesson that God must be obeyed and respected. However if God part to act out in a punishing manner then what them men had falsely spoken about God, would then be true. In this aspect is the debate why God had punished the men in such an approach to see these mens obedience towards God, God gave them a chance for repentance. Therefore in this trait God is being both restorative and punitive for each sin doesnt go unpunished.The men were asked to present septetteer bulls and vii rams in this concept the number seven is being utilise a world-shattering amount of times in the bible. There is the rhetorical feature of the passage that what is the entailment of the number seven? And what would overstep if any other number was being used? These questions arise the implications of the bible and also the tale criticism of the type of character God was, the constant use of the number seven could reveal that perhaps seven is Gods friendly number. On one hand, the phrase, good things croak to good people and bad things continue to bad people, is completely disproved and disqualified. On the other hand, Job is not blasted for wondering(a) God he is corrected for his presumption and arrogance in asking such questions. Our execrable does indeed lead us to question our situation, but the story of Job promotes tranquillity in suffering as in celebration. Job is blessed later pra ying for his friends forgiveness, not after his own surrender. This could simply be a matter of measure or it could be a consequence.There is rhetorical criticism shown as to whether Job would have been blessed to the afore reference worked(prenominal) leg if he had not prayed for the forgiveness of his friends? epoch we cannot answer this question, it does suggest a type set by this passage for the parcel out provided by Christians to pray for each other with consideration in faith. There is conjure up in serving the spiritual postulate of others. Jobs fortunes and position are restored. He is root restored to his spiritual authority (Job 10a). Then, his prosperity is restored double (Job 10b).Then, his status is restored as his fair-weather family and friends acknowledge him with gifts (Job 11). In addition, Jobs financial means are change magnitude beyond his starting fortune (Job 12). In a response to narrative criticism there is a response to pagan aspects of the tex t, in taking the passage to a real sense, as the regard and render for his daughters is beyond expectation interesting for the comparative degree value of girls to boys (Job 13-15). In this peculiar fount of Jobs daughters receiving inheritance, it reflects a cultural break with in the historical patriarchal circumstance of the bible.This total scenario provides a wonderful auction block to Jobs story, reflecting cultural norms rather than spiritual norms. There is a question that can we expect the same kind of material lenity if were righteous? One possible answer is, no, because we cannot possibly imagine the same level of righteousness for ourselves, that we could ever display such brash confidence before God. The conclusion to Jobs story is one of the most troubling aspects of the text. Job receives even more blessings than before. God appears to be atoning for mistreating Job.Despite this clever goal the reader begins to wonder if the rewards given to Job could make up for what he has lost. In verse 11, the text states that Jobs family and friends came to comfort him. Where was this community earlier? They are draw as bringing him gifts of money and jewellery. possibly this is how Job achieved the status of wealth again as a result of compassion and charity. Whatever the consultation, Jobs material possessions (e. g. sheep, camels, oxen and donkeys) are described as twice as much as he had before his tragic demise.His children, however, number the same seven sons and three daughters. The difference is how the children are described. Whereas at the set out of the story more trouble was given to the sons, here the daughters receive the most attention. Their names are given, each having a symbolic meaning. The name of the first, Jeremiah, is difficult to render in English but may be related to day or dove. Keziah, the name of the second daughter, means cassia, a perfume. The third ones name, Keren-happuch, translates as a container of Khol, wh ich was an eye cosmetic.They are declared to be of unique beauty. Job gives his daughters an inheritance equal to that of their brothers. The mention of this action would suggest that it is unusual because in patriarchal cultures, only the sons receive inheritance, and the daughters depended on a male relative or husband for survival. Perhaps Jobs suffering has made him more sensitive to the plight of the powerless, particularly women. The harmony of Jobs life has been resorted, and he lives another 140 years, long enough to see four new generations of his family.The end of Jobs life is described succinctly he died sexagenarian and full of days (verse 17). Nevertheless the story of Job is reassuring to note that God was aware of Jobs righteousness and boasted about it. dismantle though Job was allowed to suffer at the hands of Gods enemies, God cared for Job and helped him to assess better the condition of the world in which Job lived. Perhaps here is the source of Jobs prosper ity, that he had a wise apprehensiveness of his position in the world and a healthy appreciation for the difficulties that could befall him at any time.Job h sometime(a) his composure in the face of his suffering and maintained his trust in the God who is removed beyond all understanding. Suffering is a mystery. To reduce suffering to the simple formula, do good and good things will happen to you do bad and you will suffer, is to ignore the complexity of the human condition. We will apply human standards to God, in disposition to understand him better. Yet, God cannot be so easily understood, or manipulated. However it raises the rhetorical criticism of Gods character and whether God can even make himself feel pain sensation and suffering that he inflicts (God made us to feel pain) on human beings?God did not intend for his creation to suffer yet, our rebellion against him places under the influence of all kinds of evil. The relational meaning of the passage is used to express the implicational measures that are associated with the suffering one undergoes and the consequences that are faced when one undermines Gods righteousness. The final irony of the book of Job is that the author has used a traditional story about a hallowed man, a non-Israelite named Job, to explore the mystery of suffering in a very untraditional manner, suffering by his enemies.The ending of the passage ends with Jobs renewed blessing, one may suggest that the ending of the new blessing of Job is the perfect ending. As a literal critic would say that it was the perfect ending to the story as Job died old and full of days suggesting that he was gifted and fulfilled at the time of his death. However, one may question the character of Job in whether he deserved such blessing by God, as he was questioning God in the beginning of the passage.