After reading chapter 5:
*Eliphaz is still talking, blathering in my opinion. He goes on about how man is born to trouble, while subtlely implying that Job is resentful and foolish. He asks Job which one of the "holy ones" will he turn to? Who will answer if he calls. (We already know nobody will.)
*Eliphaz goes on to say if he were Job, he would appeal to God. This makes sense if we look at it as Eliphaz giving Job advice as to which "Holy one" he should call on. The literal translation of verse 8 is "For I would seek unto God (el) and unto God (elohim) would I commit my cause." Isn't this interesting? There are two words that are both translated God in this sentence, but they are not the same word! The first, el, is the name of the Canaanite high God. The second, elohim, could mean "the gods", it is a collective singular noun. We could read Eliphaz's statement as a suggestion that Job appeal to El and the council of all the gods. Job is not told to call on the lord (yahweh).
*Next, in the English NIV, from verses 9-15, we read about boundless number of wonderful things that "he" does. Who or what is he? El or the collective group of the gods? He makes things right by correcting injustices. He brings down the wicked and lifts up the poor and needy. Since when? Seems to me there has never been a time that supernatural justice could be counted upon.
*In verse 17 Eliphaz tells job, "blessed is the man that God (elowah ) corrects. So do not despise the discipline of the almighty." He seems to imply that Job probably deserves what he is getting in some way. Then Eliphaz says this almighty wounds and injures but also binds up and heals. (Sounds abusive)Then he goes on to talk about the wonderful ways this almighty saves people from calamities and protects them and their belongings. Eliphaz knows it is true because he has examined it. (Sigh) So, Job needs to hear these words and apply them to himself. Just how is he supposed to do that?
*I sighed because someone in my life right now sounds like this. That person just "knows" the truth because of their personal experience. Forget the outside evidence that it is not true. Forget the reality of life for the rest of the world.
Showing posts with label Eliphaz. Show all posts
Showing posts with label Eliphaz. Show all posts
Friday, July 29, 2016
Thursday, July 28, 2016
Job chapter 4
After reading chapter 4:
*Eliphaz the Temanite, Job's friend, talks next. He says Job has been strong for other people when they were weak, but now he is in trouble and discouraged. Shouldn't Job be confident and hopeful if he is pious and blameless. "Who being innocent has ever perished?" What kind of question is that? Lots of innocent people have perished. "Where were the upright ever destroyed?" Um, pretty much everywhere.
* Eliphaz says he has observed that you reap what you sow, evil for evil, trouble for trouble. "At the breath of God they are destroyed." Really, are wicked people always destroyed? Do none of them ever prosper? I need to note that "God" here (and in more of Job than I realized ) is Elowah, not Elohim. It is the singular version of Elohim, probably "a god." Then he uses a metaphor of a lion, re presenting the wicked, coming to a sad end.
*Now Eliphaz says he had a dream and heard voices. He was trembling all over and felt a spirit glide past his face. He saw an unknown apparition which whispered," can a mortal be more righteous than god? Can a man be more pure than his maker?" (I will say this again: Are dreams and visions reliable sources? ) Then there are more metaphors about those who live in houses of clay, easily crushed, obviously meant to be humans. This is probably a dig at Job's " blamelessness." Surely Job couldn't be better than a god. He's only human, destined to perish.
*Verse 21 has something about tent cords being pulled up. The literal hebrew has nothing about tents or tent cords, it just has a sense of departure or going away. I guess that's when you pull up the stakes of your tent, but it seems to me that the translators took a few liberties with the text. No tents in the King James either. Also, Interpreters aren't sure where the spirit stops speaking and Eliphaz resumes. Some think it is at verse 17.
*Eliphaz the Temanite, Job's friend, talks next. He says Job has been strong for other people when they were weak, but now he is in trouble and discouraged. Shouldn't Job be confident and hopeful if he is pious and blameless. "Who being innocent has ever perished?" What kind of question is that? Lots of innocent people have perished. "Where were the upright ever destroyed?" Um, pretty much everywhere.
* Eliphaz says he has observed that you reap what you sow, evil for evil, trouble for trouble. "At the breath of God they are destroyed." Really, are wicked people always destroyed? Do none of them ever prosper? I need to note that "God" here (and in more of Job than I realized ) is Elowah, not Elohim. It is the singular version of Elohim, probably "a god." Then he uses a metaphor of a lion, re presenting the wicked, coming to a sad end.
*Now Eliphaz says he had a dream and heard voices. He was trembling all over and felt a spirit glide past his face. He saw an unknown apparition which whispered," can a mortal be more righteous than god? Can a man be more pure than his maker?" (I will say this again: Are dreams and visions reliable sources? ) Then there are more metaphors about those who live in houses of clay, easily crushed, obviously meant to be humans. This is probably a dig at Job's " blamelessness." Surely Job couldn't be better than a god. He's only human, destined to perish.
*Verse 21 has something about tent cords being pulled up. The literal hebrew has nothing about tents or tent cords, it just has a sense of departure or going away. I guess that's when you pull up the stakes of your tent, but it seems to me that the translators took a few liberties with the text. No tents in the King James either. Also, Interpreters aren't sure where the spirit stops speaking and Eliphaz resumes. Some think it is at verse 17.
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