Job chapter 17

After reading chapter 17:

*Job is still talking. We get more "woe is me" stuff. He is surrounded by mockers, people spit in his face, and he is overcome by grief. Where is his hope? Will they (him and his hope) die together?

*One interesting thing: Verse 13 says, " If the only home I hope for is the grave..." Grave here is translated from the hebrew word sheol. Verse 16 says, "will it go down to the gates of death?" Death here is also translated from the word sheol. The KJV calls sheol " the pit" in verse 16. This same Sheol will be translated into "hell" in later books of the KJV.

Job chapter 16

After reading chapter 16:

*Job replies to Eliphaz. He says his friends make miserable comforters. When will their long winded speeches end? What is the matter with them anyway that they insist on continuing to argue? If Job was in their position, he could make speeches against them, but he would try to be encouraging instead. His own talking is not giving him any relief from his pain.

* Next Job uses uses lots poetic imagery to say God (el) is acting like his enemy. He has made Job his target for abuse. Job is mourning  with sack cloth and tears, even though he has not committed any violence and his prayer is pure. He says that an intercessor between him and God is his true friend, in contrast to the ones calling themselves his friends. If we recall, Job was constantly interceding with God on behalf of his own children. Job is hinting at what he wants from his friends. Will they listen now? There are only a few years until he goes on a journey of no return, obviously death.

At least that's what I get from the NIV. The KJV, interlinear, and Jewish bibles are so different  that it  can be confusing. Will the real words of Job please stand up.

One example is the first part of verse 8:
NIV-  You have bound me and it has become a witness
Interlinear- You have filled me with wrath which is a witness
KJV- Thou hast filled me with wrinkles which is a witness against me
JPS-You have shriveled me, my gauntness serves as a witness.

So which is the correct translation,  and how is the average english speaker supposed to know? Not to mention, there are hundreds of similar confusions between translations like this. What if someone's salvation depended on being correct? (Thank goodness it doesn't)

Job chapter 15

After reading chapter 15:

*It's Eliphaz's turn to speak. He slams Job with insults from verse 1-13, insinuating that he is unwise, argumentative, a liar, crafty, conceited, ungrateful for god's consolations, and full of rage. He says that the old wise people are on the side of Job's "friends." They know just as much, if not more, than Job.

*Verses 14-16 are are basically a repetition of what Eliphaz said back in 4:17-19. Then he says,"let me 'splain." All his explaining in the rest of the chapter adds up to "everyone knows bad things happen to bad people." Thereby implying that maybe Job deserves his current predicament.

Job chapter 14

After reading chapter 14:

*Job is still talking. The first few verses are well known."Man born of woman is of few days and full of trouble." Job is saying people have short little lives, why does a god need to focus his attention on them. Just leave them alone, so they can put in their time. Trees that are cut down can sprout again from the roots, but when people die, that's it for them. "So man lies down and does not rise; till the heavens are no more, men will not awake or be roused from their sleep." So... No resurrection, reincarnation, or afterlife.

*In verse 13, Job seems to wish that some kind of resurrection would take place in a time when the God would not keep track of his sins. However, he says this God destroys man's hope in verse 19. Man is overpowered and sent away for good. He never gets a chance to know how his children's lives turn out.

*My study bible says this passage doesn't really mean Job is actually pessimistic about resurrection, he's just focusing on his present predicament. I don't see it. It seems quite clear that the author has no idea of any  possibility of an afterlife.

Job chapter 13

After reading chapter 13:

*Job is still talking. He says he knows everything his friends know. He is not inferior to them. However, he wants to argue his case with God (el). His friends smear him with lies. If they would shut up, that would be wisdom. Are they going to speak deceitfully for God? Would they be able to take god's cross examination of their lives? Wouldn't they be afraid that all their fancy words wouldn't matter?

*Job tells them again to be quiet and let him speak. No matter what, he is going to defend himself. If anyone can bring a real charge against him, then he will be silent and die. Then he asks God to leave him alone and stop terrorizing him. Why is god treating him like an enemy? Is he holding him accountable for sins committed when he was young? God has fastened his feet in shackles - made him a slave.

This is getting very repetitious and tiresome.

Job chapter 12

After reading chapter 12:

* Job replies sarcastically to Zophar, telling him "doubtless you are the people and wisdom will die with you." In other words, you think you know it all. Ouch. He goes on to say that his mind still works as good as anyone else's and he knows whether or not he has called on God, and whether or not he is blameless. People who have an easy life often have contempt for those that experience misfortune. So true. But, there are those who provoke God, like robbers, yet they are secure in their belongings.

*Verses 7-10 tell us that the animal kingdom can teach us a lesson about the control Yahweh has over every living thing. This is the only place in these dialogs that Yahweh is mentioned. Next Job states that wisdom should come with age, possibly a dig at his friends who think they are wise.

*The rest of the chapter poetically outlines many negative aspects of god's power, especially over those who once had places of social prominence. When this chapter is read from the Jewish study bible (JPS), I get the idea that it could be referring to the history of the Israelites.

*Since the KJV turned out to be quite different in translation from the NIV, while reading Job, today I decided to check out the JPS. After all, we are reading a Jewish text, wouldn't a Jewish translation be helpful. It is also worded differently in many instances and seems very close to the KJV.

More about the JPS here. We are reminded that all the English versions of the bible are interpretations by individuals with their own biases. The Jewish translators were obviously worried about christological  interpretations of Jewish texts. Those kinds of interpretations are clearly present in the NIV. There also appears to be a new JPS which is significantly different. You can find the searchable text here. I will also put a link in my link sidebar.

Job 11

After reading chapter 11:

*The next speaker is Zophar the Naamathite. He blasts Job's "idle talk" and implies that Job needs rebuking. He also implies that Job thinks too highly of himself. Zophar wishes that God (elowah) would speak up against Job and teach him a lesson. In more poetic terms, Zophar asks Job if he thinks he knows more or can do more than God.

*Then Zophar assures Job that God knows when people are deceitful or wise. No one's heart is hidden. If Job would put away his own sin, all his troubles would vanish and a bright new day would dawn. Then Job would be safe and secure. But... Escape will elude the wicked, and their hope will become a dying gasp. (He's talking about you, Job.)

Gee, thanks for the kind words Zophar.

Job chapter 10

After reading chapter 10:

*More of Job's laments. He hates his life and is going to complain all he wants. Also, he wants an explanation from God (elowah). What has he got against Job? Is he having fun playing with people's lives? Does God have physical eyes to see people? Good question. Is finding fault with Job a good use of god's time? Didn't God make Job and give him the life that he had once enjoyed? Even if Job is innocent, he is ashamed and overwhelmed by god's power against him. God keeps  bringing new witnesses against him and god's forces come against Job, wave upon wave. This sounds like gaslighting to me.

*Job wishes he had never existed. He wants God to leave him alone so he can have a moment's joy before he goes to the place of no return, "the land of deepest night" or death. No heaven or hell here.

Job chapter 9

After reading chapter 9:

*Now we have Job's reply to Bildad. He acknowledges the truth of Bildad's statements then says how could any human be considered righteous before god (El). No one can argue with such wisdom and power, even if they wanted to. This God can move mountains, cause earthquakes, put out the light of the sun and stars. Only he spreads out the heavens and walks on water. He makes all the constellations and many other miracles and wonders that cannot be understood.

*This God is invisible to Job. (Then how does he know he exists?) He is also unstoppable and answers to no one. God (elowah) does not hold back his anger, even the cohorts of Rahab cowered at his feet. Who is Rahab? In this passage, it possibly represents Egypt and is not the same root as Rahab in The book of Joshua. How could Job argue with this God who could crush him and make him worse off than he is. Who can even beg him for mercy or justice?

*Job goes on to say that even though he is blameless, he doesn't care to go on living. That is why he says this God destroys both the blameless and the wicked with various  impartial acts of detriment to humanity. If God is not doing it, who is? Interesting. Do you suppose the first two Yahweh chapters were added to answer that question, thereby letting God off the hook?

*Job says time is passing very swiftly without any joy. Even if he tries to smile he still dreads his sufferings because he knows he will not be held innocent. If He's been judged guilty already, why should he put up a fight? Even if he metaphorically cleanses himself, he would be plunged into a slime pit. If only there was a mediator between him and this God, someone who could stop this disciplinary action so that he wouldn't be afraid to speak up for himself. But right now he can't.

Again, if you want to see a different, and sometimes more literal translation of this passage, read it in the KJ version as well. ( I never thought I would say that.)

Right now it seems that Job is saying all the good stuff and all the bad stuff of life is wrought by the same entity who dishes it out impersonally, without regard for innocence and guilt. Humans have no way to appeal.

Job chapter 8

After reading chapter 8:

*Next, we hear from Bildad the Shuhite. He basically asks Job how long he's going to talk nonsense. Then he rhetorically asks, "Does God (ha-el, possibly 'the God') pervert Justice?" He also outright blames the fate of Job's children on their sins. If Job looks to God (El) and pleads with him, and if Job is pure and upright, he will restore Job to his former prosperity. Then Bildad tells Job to look into the accumulated knowledge of their forefathers. They will instruct Job.

*Verses 10-19 are full of poetic imagery and metaphor that boils down to say that those who forget God (El) have a fragile, tenuous existence, without hope. This is the same religious propaganda being touted today about nonbelievers. It's wierd because, at least today, christians claim to believe in a wonderful afterlife. There has been no sign of that kind of belief in the Old Testament so far. What other kind of hope is there that is different than the normal hopes of humans everywhere, nonbelievers included? Is this like a prosperity doctrine? Believe, and you get stuff.

*Bildad ends by saying surely God (El) does not reject a blameless man, or strengthen the hands of evil doers. He's hinting that if something bad is happening to you, it must be the result of something you did wrong. Bildad then promises Job that God will make him happy again and destroy Job's enemies. Even though it hasn't been mentioned that Job has any enemies.

Job chapter 7

After reading chapter 7:

*Job is still speaking. This chapter is kind of an existential rant punctuated by laments about his current condition. Mortals are like slaves or hired hands, doing hard labor their whole lives. They look forward to the end of the day, when they can rest and be paid. But Job can't sleep and he's covered with sores. Life is over quickly, like a weaver's shuttle, like a breath, like a vanishing cloud. His days come to an end without hope. Those "who go down to the grave" are gone forever. They will never return. So much for resurrection or life in heaven.

*So, Job refuses to be quiet. He will moan and complain if he wants. Is he the sea or the monster of the deep that he needs to be put under guard? This doesn't seem to make much sense until you look at the hebrew root word for sea, which is yam. It is very interesting to note that yam is also refers to an ancient sea God. It is a vestige of pantheism/polytheism where nature itself is controlled and/or made up of capricious gods. Also the "monster of the deep" is from the Hebrew word tannin, which also has its roots in the same ancient mythology. These beings were symbols of chaos and destruction.

*Job continues on saying he thought he would get some comfort from being in bed but then he is terrified  by dreams and visions, presumably from God but maybe he is talking about Eliphaz's vision. He goes on to say he would prefer strangling to death than life. He has no desire to live forever either. He asks why people are given so much attention and testing, they are not let alone even for the time it takes to swallow their spit, according to the Hebrew. The NIV says "even for an instant."

*Job wants to be told what he has done wrong. Why is he a target? Why can't his offenses be pardoned. He's going to die soon anyway, then he won't be able to be found because he will no longer exist. So, even a god can not find people who are dead?

*This passage doesn't use any of the words assumed to mean God. As far as I can tell, Job could be speaking facetiously to Eliphaz. The KJV would support that, but the NIV intends for us to think Job is talking to God.