Exegesis on Job 42:1-17

In the passage of crease 421-6 there appears to be an interpretation of a churchman talkion to be supported by subcontracts solvent. There also occurs to be a conclusion about Jobs debate with divinity fudge as Job acts humbly in acknowledging his presumption about god. god, however, acts displeased by Job and his friends because of Jobs friends presumptions about God as they didnt speak about God in the right way. When Job gets confronted by God, he surrenders, yet acts without sorrow. One may question the response that Job had towards God in verses 1-6 as he acted in a peculiar unexpected vogue.In most reactions towards God there comes a reaction of fear however Job seemed calm with his reactions towards God. Job doesnt check a proper response to God in verse 4 he submits that I will question you, and you will declare me. In the work on criticism of the text the verses 1-6 are being presented as a form of prayer to the Lord. Job never says that he was wrong to quest ion Gods justice. Job feigns ledger entry and accepts that he will never get a straight answer from God.Source criticism is being used as the verses in three and quaternion, Job quotes the Lords words which were also used previously in Job 382-3 and uses them to make his surrender appear to be in defence to Gods power. Jobs true emplacement however is demoteed in verse six therefore I despise myself, and repent in dust and ashes. In the NRSV translation of this verse reflects the handed-down involve that Job is confessing to his sin in ch every(prenominal)enging Gods justice. In most Bible translations and commentators there is a twist in verse 6 to make Jobs speech an acknowledgement of sin in challenging God.There is textual criticism being presented in comparison to the original Hebrew text, though, the Hebrew text allows for a variety of translations most of which render Jobs words as anything but a confession. The verb I despise myself (Hebrew emas) is not a reflexive fo rm. Its other occurrences are all rendered as a simple verb I hate/ regret. The second Hebrew verb, nikhamti, has been translated as repent but other uses of the verb argue for a pith of rue/regret, usually the word is not associated with sin, but with a change of mind or with finding easiness.Thus, a more accurate get of the verse might read I reject and regret dust and ashes. Or in alternative, clearer translations which bring been suggested, such as Therefore I pull and change my mind, being but dust and ashes, or I yield, and am comforted, being but dust and ashes. Job is therefore not sorry for confronting God. rather he seems to be accepting that God will never give him what he wants an apology. however, how could anyone expect an apology from a supreme power as divine as God?Job has had a life-transforming visitation with God (Job 425) the god whom Job worshipped, based on what he had heard of him, has now do himself known through a face-to-face encounter. Job had e arlier expressed his belief that he would see God at the future resurrection (1925-27) that expectation was brought onwards in an unexpected way. One female genital organ thus imagine the scene as Job having presented his case for why he should not be affirming, God then responds to Job by asking, What exactly is it that you think you know? (381-4134), and Job then expresses his satisfaction with the humble knowledge that his sufferings were all part of the purposes of God until now if he could not understand those purposes with his finite mind.It is simply incredible to realise that Job was proved correct in his function and assessment of the billet (427-8) thus, he offers no admission of wrongdoing, despite the more traditional exegesis of this passage. Instead, God challenges the bad theology and counsel of Jobs friends and requires their confession to and submission before Job.Jobs prayer for them brings free pardon from God (9). This is a complete reversal of our expecta tions for this story of suffering. In verse seven, God admits that Job was correct in accusations against the deity. The Lord tells Eliphaz that he and the other 2 friends have incurred Gods anger and that they were wrong in what they said about God to Job. One 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 admirable they came to console and comfort (211) Job. Unfortunately they let their fears, instead of compassion guide their actions. The friends first response was their silence. some(prenominal) their sin to avoid divine punishment they must make an offering and have Job pray on their behalf. Only Job can have 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 recuperative?As God sort to punish the friends of Job, he gave them a chance to repent and feel self-reproach for their actions. God was teaching them a lesson that God must be obeyed and respected. However if God sort 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 reason 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 characteristic God is being both restorative and punitive for each sin doesnt go unpunished.The men were asked to present seven bulls and seven rams in this concept the good turn seven is being used a significant amount of times in the bible. There is the rhetorical feature of the passage that what is the significance of the mo seven? And what would happen if any other number was being used? These questions arise the implications of the bible and also the narrative criticism of the type of character God was, the constan t use of the number seven could reveal that perhaps seven is Gods lucky number. On one hand, the phrase, good things happen to good people and bad things happen to bad people, is completely disproved and disqualified. On the other hand, Job is not blasted for questioning God he is corrected for his presumption and arrogance in asking such questions. Our suffering does indeed authorize us to question our situation, but the story of Job promotes composure in suffering as in celebration. Job is blessed after praying for his friends forgiveness, not after his own surrender. This could simply be a matter of timing or it could be a consequence.There is rhetorical criticism shown as to whether Job would have been blessed to the same degree if he had not prayed for the forgiveness of his friends? While we cannot answer this question, it does suggest a standard set by this passage for the dish out provided by Christians to pray for each other with consideration in faith. There is blessing in serving the spiritual needs of others. Jobs fortunes and position are restored. He is first restored to his spiritual authority (Job 10a). Then, his prosperity is restored doubly (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 increased beyond his start fortune (Job 12). In a response to narrative criticism there is a response to cultural aspects of the text, in taking the passage to a tangible sense, as the regard and provision for his daughters is beyond expectation interesting for the comparative value of girls to boys (Job 13-15). In this peculiar event of Jobs daughters receiving inheritance, it reflects a cultural break through in the historical patriarchal context of the bible.This total scenario provides a wonderful closure to Jobs story, reflecting cultural norms rather than spiritual norms. There is a question that can we expect the same kind of material blessing i f 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 happy termination 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 described as bringing him gifts of money and jewellery. mayhap this is how Job achieved the status of wealth again as a end of compassion and charity. Whatever the source, 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 fount of the story more attention was given to the sons, here the daughters receive the most attention. Their name calling 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, which was an eye cosmetic.They are declared to be of incomparable beauty. Job gives his daughters an inheritance liken 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, especially women. The harmony of Jobs life has been resorted, and he lives another 140 years, long enough to se e four new generations of his family.The end of Jobs life is described succinctly he died old 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. Even though Job was allowed to suffer at the hands of Gods enemies, God cared for Job and helped him to appreciate better the condition of the gentleman in which Job lived. Perhaps here is the source of Jobs prosperity, that he had a wise understanding of his position in the world and a healthy postponement for the difficulties that could befall him at any time.Job maintained his composure in the face of his suffering and maintained his trust in the God who is far 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 order 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 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 holy 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 e nding to the story as Job died old and full of days suggesting that he was happy 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.