We continue on with the mentions of heaven in the Old Testament. They are still all the same Hebrew root, shameh, which refers to all the space above us, the atmosphere and outer space. This same word is also referred to as god's dwelling place.
In 1 Kings chapter 8, Solomon prays to Yahweh in heaven above. He has built yahweh a temple and it is being dedicated. Solomon acknowledges that god won't really dwell on earth because even the highest heaven cannot contain him. Nevertheless, Solomon asks yahweh to hear the prayers of the people from his dwelling place in heaven. He wants Yahweh to watch over them from heaven. This is the same heaven that Solomon says is shut up when there is no rain. For Solomon, yahweh is in the same place that the rains come from.
In 1 Kings 22:19, we can read a passage about the "hosts of heaven." The prophet Micaiah is telling Ahab the king of Israel that "I saw the lord sitting on his throne with all the hosts of heaven standing around him on his right and on his left." Then Yahweh speaks to the hosts and asks them which one of them will entice Ahab into a war where he will be killed. One of the spirits comes forward and volunteers for the job of being a lying spirit in the mouths of the king's prophets. This conversation supposedly happened in the same heaven that is the space above the earth. Apparently there is a throne and a bunch of spirits up there, besides yahweh. Just how crowded is heaven?
In 2 Kings, fire comes down from heaven, Elijah goes up to heaven in a whirlwind, and the stars of heaven were worshipped by Ahab. It was all the same heaven. The same heaven is in 1st and 2nd Chronicles, and Ezra. In Nehemiah, 9:6, the multitudes of heaven worship Yahweh. In Esther, heaven is conspicuously absent.
In Job 11:8, the mysteries of god are higher than the heavens. In 16:19, Job says he has a witness in heaven. In 22:12, god is said to be in the heights of heaven. In 26:11, the pillars of heaven tremble at gods rebuke. Just to show you that the bible translators know the word heaven is the same as the sky, look at verse 35:11 which talks about "the birds of the air." That word translated as air is the same word, shameh. In the KJV, that very verse says "the fowls of heaven" instead.
Now we move on to Psalms 11:4, which says Yahweh is on his heavenly throne. In 14:2, Yahweh looks down from heaven on the sons of men. In 20:6, he answers his anointed from his holy heaven. In 78:23-26, "he gave a command to the skies above and opened the doors of the heavens. He rained down manna for the people to eat, he gave them the grain of heaven. Men ate the bread of angels; he sent them all the food they could eat. He let loose the east wind from the heavens...he rained down meat on them like dust..." Angels have bread! In 89:5-7, we read "the heavens praise your wonders o lord, your faithfulness too, in the assembly of the holy ones. (Yahweh is not the only one up there.) For who in the skies above can compare with the lord? Who is like the lord among the heavenLy beings? In the council of the holy ones, god is greatly feared; he is more awesome than all who surround him." Fascinating stuff.
Psalm 113 places yahweh even higher than the sky. It says "...his glory is above the heavens. Who is like the lord our god, the one who sits enthroned on high, who stoops down to look on the heavens and the earth." That's really high!
Showing posts with label Job. Show all posts
Showing posts with label Job. Show all posts
Thursday, October 18, 2018
Wednesday, January 17, 2018
The Abyss or "bottomless pit"
Now let us look at the abyss in which Revelation 20 told us Satan was emprisoned for a thousand years. Upon further examination, I find the word abyss does not occur in the KJV. It uses the phrase "bottomless pit" in all the relevant Revelation passages. The greek word is abussos. Is a bottomless pit a real thing? Is that anything like a black hole?
In Revelation, the abyss is first found in chapter nine. There it is described in graphic detail. Let us bypass talk of angels, trumpets, and falling stars with keys. In this passage, the abyss is a locked shaft. When it is opened, so much smoke rises out of it that the sun and sky are darkened. (Sounds like a volcanic explosion) Out of the smoke comes stinging locusts. (Burning ash?) These locust's job is to torture those who do not have the name of god written on their foreheads, for five months. The torture will be so intense that people will wish they were dead.
These locusts are described as having human faces, women's hair, and teeth like lions. (I'm assuming women's hair means long hair, because hair is hair.) They have armor and sound like the thundering of horses and chariots in battle. Their tails have stings like scorpions. They have a king who is the angel of the abyss. His Hebrew name is Abaddon and his Greek name is Apollyon. As far as I can tell, the name Apollyon is not mentioned in Greeek literature and may be made up by the author of Revelation. He is definitely not the equivalent of Satan. Remember, Satan was imprisoned in the abyss in chapter 20. Now, who do you suppose created the abyss, Abaddon, and the torturing locusts? Ding, ding. Our friendly neighborhood deity, of course! If not him, who else? Which day of creation was that? Or did god need a torture chamber even before he produced human beings?
Revelation 11:7 talks about a beast (not Satan) coming up out of the abyss to wage war with some prophets and kill them. Rev. 17:8 also mentions this beast coming out of the abyss and going to his destruction. The word destruction in that verse is from the greek root apoleia. This word is found often in the New Testament and is translated in various versions as the words destruction, perdition, and damnation. These are all words that are used by Christians as synonymous with hell. Destruction (root apoleia) is where the wide path leads in Matthew 7:13.
Notice that the root word for destruction has a similar structure to the word Apollyon who is the king of the abyss. The author of Revelation tells us Apollyon is the Greek word for the Hebrew name Abaddon. If you have been reading the bible along with me, you might remember that we have encountered abaddon before, in the book of Job. The KJV and NIV translate abaddon in these passages as "destruction." You can find it in Job 26:6, 28:22, and 31:12. In Job, abaddon is also associated with sheol (translated as death). They are both underground. However, Sheol and Abaddon are not the same thing. Therefore, Hades and Abaddon are not the same thing either. Abaddon is never translated as hell. Clear as mud?
More to come.
In Revelation, the abyss is first found in chapter nine. There it is described in graphic detail. Let us bypass talk of angels, trumpets, and falling stars with keys. In this passage, the abyss is a locked shaft. When it is opened, so much smoke rises out of it that the sun and sky are darkened. (Sounds like a volcanic explosion) Out of the smoke comes stinging locusts. (Burning ash?) These locust's job is to torture those who do not have the name of god written on their foreheads, for five months. The torture will be so intense that people will wish they were dead.
These locusts are described as having human faces, women's hair, and teeth like lions. (I'm assuming women's hair means long hair, because hair is hair.) They have armor and sound like the thundering of horses and chariots in battle. Their tails have stings like scorpions. They have a king who is the angel of the abyss. His Hebrew name is Abaddon and his Greek name is Apollyon. As far as I can tell, the name Apollyon is not mentioned in Greeek literature and may be made up by the author of Revelation. He is definitely not the equivalent of Satan. Remember, Satan was imprisoned in the abyss in chapter 20. Now, who do you suppose created the abyss, Abaddon, and the torturing locusts? Ding, ding. Our friendly neighborhood deity, of course! If not him, who else? Which day of creation was that? Or did god need a torture chamber even before he produced human beings?
Revelation 11:7 talks about a beast (not Satan) coming up out of the abyss to wage war with some prophets and kill them. Rev. 17:8 also mentions this beast coming out of the abyss and going to his destruction. The word destruction in that verse is from the greek root apoleia. This word is found often in the New Testament and is translated in various versions as the words destruction, perdition, and damnation. These are all words that are used by Christians as synonymous with hell. Destruction (root apoleia) is where the wide path leads in Matthew 7:13.
Notice that the root word for destruction has a similar structure to the word Apollyon who is the king of the abyss. The author of Revelation tells us Apollyon is the Greek word for the Hebrew name Abaddon. If you have been reading the bible along with me, you might remember that we have encountered abaddon before, in the book of Job. The KJV and NIV translate abaddon in these passages as "destruction." You can find it in Job 26:6, 28:22, and 31:12. In Job, abaddon is also associated with sheol (translated as death). They are both underground. However, Sheol and Abaddon are not the same thing. Therefore, Hades and Abaddon are not the same thing either. Abaddon is never translated as hell. Clear as mud?
More to come.
Tuesday, June 27, 2017
On Jerome's preface to the book of Job and other thoughts
I have occasionally been reading 18th and 19th century authors who have written their objections to religion, the Bible and Christianity. Recently, I started Diegesis by Robert Taylor and The Testament of Jean Messlier.
I find Diegesis to be a jumbled collection of the author's thoughts and opinions of the origins of Christianity based on his interpretation and understanding of ancient myths, legends, and writings. It is arrogant in tone and often sarcastic. There is also a strong thread of anti semitism. Many of his point are obscure and don't seem especially valid. However, he does make some interesting references to scripture and the writings of early christians.
Testament is written by a Catholic priest who was disgusted with his religion. It was not distributed till after his death. I've only started reading it today, but I noticed that the author also referred to the writings of early christians and their references to the Bible. So, I decided to look at Jerome, who translated the bible into Latin and created what is known as the Vulgate.
From there I went to Christian Classics Ethereal Library and found translations of some of the writings of Jerome. I read his preface to the book of Job here. Apparently, even in the 4th century, there were abundant problems with various translations of scripture. Passages were often altered, added, or left out. Jerome mentions a few instances. I find this fascinating. Also, he decided to translate the old testament into Latin from the Hebrew instead of the Greek Septuagint. This was an unpopular decision because many Christians believed the Septuagint to be divinely inspired. (And the Hebrew wasn't?) This reminds me of the modern arguments regarding the King James version of the Bible.
I may spend more time exploring the writings of prominent figures in the early church.
Edited for an error in the language of the Septuagint.
I find Diegesis to be a jumbled collection of the author's thoughts and opinions of the origins of Christianity based on his interpretation and understanding of ancient myths, legends, and writings. It is arrogant in tone and often sarcastic. There is also a strong thread of anti semitism. Many of his point are obscure and don't seem especially valid. However, he does make some interesting references to scripture and the writings of early christians.
Testament is written by a Catholic priest who was disgusted with his religion. It was not distributed till after his death. I've only started reading it today, but I noticed that the author also referred to the writings of early christians and their references to the Bible. So, I decided to look at Jerome, who translated the bible into Latin and created what is known as the Vulgate.
From there I went to Christian Classics Ethereal Library and found translations of some of the writings of Jerome. I read his preface to the book of Job here. Apparently, even in the 4th century, there were abundant problems with various translations of scripture. Passages were often altered, added, or left out. Jerome mentions a few instances. I find this fascinating. Also, he decided to translate the old testament into Latin from the Hebrew instead of the Greek Septuagint. This was an unpopular decision because many Christians believed the Septuagint to be divinely inspired. (And the Hebrew wasn't?) This reminds me of the modern arguments regarding the King James version of the Bible.
I may spend more time exploring the writings of prominent figures in the early church.
Edited for an error in the language of the Septuagint.
Saturday, October 8, 2016
Job wrap up
*Job is written by an unknown author, probably more than one because it appears to have been added to in a couple of places, based on a few variations in style and format. The book makes no claims about its divine inspiration or authorship. The date of the original writing is unknown. It may not have started out as hebrew literature, but as canaanite. Evidence of this is seen in the use of el, the name of the canaanite chief God in the poetic sections. The prose sections speak of Yahweh. The poetic main body is quite beautiful in spots, and often highly metaphorical. The end pieces are prose, written in a more concrete style. There is no evidence or reason to believe this story actually happened in real time. It reads like an extended parable.
*Yahweh/El is described in conflicting ways by the various speakers. Job's friends insist he is just, meting out discipline to the wicked and favoring the obedient. Job insists that there is evidence that this God is disinterested in the goodness or badness of people because the punishments and rewards appear random to him. Plus, everyone goes to the same place when they die, death and the grave. They all agree that this God is the creator, mighty and fearsome. At the end of the book, Yahweh/El appears very similar to an ancient storm God that was common in many cultures.
*In the first part of the book we encounter "sons of God" which are either Angels or demigods. Satan happens to be one and his job is to be a kind of prosecutor for the state, bringing charges against humans to the attention of Yahweh. We never see him again after his initial discussion of Job with Yahweh. Heaven is somewhere in the sky. There is no hell, unless you count the underground world of sheol. There is no eternal life or eternal damnation. In parts of the book, Sheol appears to have an addition called Abaddon, which is either a pit for the especially bad people or an angel of destruction in some leading capacity in the land of the dead.
*There is no hint of a savior or messiah or judgement day, no miracles, and no demons or bad spirits. There are very few religious rituals. Sacrifice and prayer are all that I remember. There are no priests, no ark of the covenant, no tabernacle. Job's sacrifices are made on a personal altar, which was forbidden after the exodus. The story takes place in a vague location east of the Jordan River and seems to be unconnected to the story arc of Genesis through Judges. As in the story of Ruth, there is a conspicuous lack of violence and prejudice against other people groups. Job could represent any ancient man who was fervent about serving his God.
*The main lesson depends on where you think the story ends. If it ends when the poetry is done, then it is clear that Job has learned that he is puny and inconsequential and shouldn't question the almighty God. If the prose section ends the book, then the lesson is about perserverence so that your God will one day reward you for sticking to your guns.
Next up: First Samuel.
*Yahweh/El is described in conflicting ways by the various speakers. Job's friends insist he is just, meting out discipline to the wicked and favoring the obedient. Job insists that there is evidence that this God is disinterested in the goodness or badness of people because the punishments and rewards appear random to him. Plus, everyone goes to the same place when they die, death and the grave. They all agree that this God is the creator, mighty and fearsome. At the end of the book, Yahweh/El appears very similar to an ancient storm God that was common in many cultures.
*In the first part of the book we encounter "sons of God" which are either Angels or demigods. Satan happens to be one and his job is to be a kind of prosecutor for the state, bringing charges against humans to the attention of Yahweh. We never see him again after his initial discussion of Job with Yahweh. Heaven is somewhere in the sky. There is no hell, unless you count the underground world of sheol. There is no eternal life or eternal damnation. In parts of the book, Sheol appears to have an addition called Abaddon, which is either a pit for the especially bad people or an angel of destruction in some leading capacity in the land of the dead.
*There is no hint of a savior or messiah or judgement day, no miracles, and no demons or bad spirits. There are very few religious rituals. Sacrifice and prayer are all that I remember. There are no priests, no ark of the covenant, no tabernacle. Job's sacrifices are made on a personal altar, which was forbidden after the exodus. The story takes place in a vague location east of the Jordan River and seems to be unconnected to the story arc of Genesis through Judges. As in the story of Ruth, there is a conspicuous lack of violence and prejudice against other people groups. Job could represent any ancient man who was fervent about serving his God.
*The main lesson depends on where you think the story ends. If it ends when the poetry is done, then it is clear that Job has learned that he is puny and inconsequential and shouldn't question the almighty God. If the prose section ends the book, then the lesson is about perserverence so that your God will one day reward you for sticking to your guns.
Next up: First Samuel.
Job 41 and 42
After reading chapter 41:
*Yahweh is still poetically boasting to Job. This whole chapter is about his magnificent creature creation, the leviathan. This leviathan sounds exactly like a big ol' crocodile. If Job can't hope to subdue a leviathan, how does he have any claim against Yahweh? Everything under heaven belongs to him.
After reading chapter 42:
*Verses 1-6 are the last of the poetry. Job replies to Yahweh. He seems humbled, saying he knows Yahweh can do all things. He spoke of things he did not understand. Before, he had heard of Yahweh, now his eyes have seen him. Wait. What?! I thought nobody had seen him. Job is joining a long list of nobodies who have seen the God of the bible. As a result, Job now despises himself and repents in dust and ashes. Yep that's pretty much what it feels like to be a true believer.
*Verses 7 through the rest of the chapter revert to prose, just like the first section of the book, leading me to think it may be another possible addition to the original saga, maybe by the same person that wrote the first bit of prose. If the book had ended at verse 6, Job's friends would have been justified and Job thoroughly humiliated. But the story continues. Yahweh tells Job's friends he is angry with them. They didn't speak what was right about Yahweh, Job did. Huh? Now they have to go get seven bulls and sacrifice them as a burnt offering (Barbeque!) for themselves and Job will pray for them, so they will not be punished.
*Job prayed for his friends. Then Yahweh gave him twice as much stuff as he had before. His relatives associated with him again and gave him gifts. They comforted and consoled him over all the trouble Yahweh had brought upon him. Where had they been when he was in trouble? Job ended his life as a very rich man. He now had exactly twice as many sheep, camels, oxen, and donkeys as he had started. Plus, he again had seven sons (the perfect number)and three daughters, to replace the previous seven sons and three daughters that Yahweh had caused to be killed. That must have made everything okay. (Sarcasm, in case you didn't guess.) I wonder if he had the same wife?
*For some unknown reason we are told the names of Job's three daughters. Plus, we are informed that they were extraordinarily beautiful and that they recieved an inheritance from Job, along with his sons. Also, Satan, the accuser, is not mentioned again.
*I wonder how old Job was. The first set of 10 children would have taken at least 20 years to produce. At the beginning of the story, the children were all grown. That would have taken another 15 years at least. We are not told how long his trials took. Then another 20 years would be needed to produce another 10 children, making Job at least 75 when the last child would have been born. How old was his wife? In verse 16 we are told Job lived to 140 years and saw his children and their descendants to the fourth generation! That might just barely work if there was a new generation every twenty years. A true patriarch.
The End (Yay!)
*Yahweh is still poetically boasting to Job. This whole chapter is about his magnificent creature creation, the leviathan. This leviathan sounds exactly like a big ol' crocodile. If Job can't hope to subdue a leviathan, how does he have any claim against Yahweh? Everything under heaven belongs to him.
After reading chapter 42:
*Verses 1-6 are the last of the poetry. Job replies to Yahweh. He seems humbled, saying he knows Yahweh can do all things. He spoke of things he did not understand. Before, he had heard of Yahweh, now his eyes have seen him. Wait. What?! I thought nobody had seen him. Job is joining a long list of nobodies who have seen the God of the bible. As a result, Job now despises himself and repents in dust and ashes. Yep that's pretty much what it feels like to be a true believer.
*Verses 7 through the rest of the chapter revert to prose, just like the first section of the book, leading me to think it may be another possible addition to the original saga, maybe by the same person that wrote the first bit of prose. If the book had ended at verse 6, Job's friends would have been justified and Job thoroughly humiliated. But the story continues. Yahweh tells Job's friends he is angry with them. They didn't speak what was right about Yahweh, Job did. Huh? Now they have to go get seven bulls and sacrifice them as a burnt offering (Barbeque!) for themselves and Job will pray for them, so they will not be punished.
*Job prayed for his friends. Then Yahweh gave him twice as much stuff as he had before. His relatives associated with him again and gave him gifts. They comforted and consoled him over all the trouble Yahweh had brought upon him. Where had they been when he was in trouble? Job ended his life as a very rich man. He now had exactly twice as many sheep, camels, oxen, and donkeys as he had started. Plus, he again had seven sons (the perfect number)and three daughters, to replace the previous seven sons and three daughters that Yahweh had caused to be killed. That must have made everything okay. (Sarcasm, in case you didn't guess.) I wonder if he had the same wife?
*For some unknown reason we are told the names of Job's three daughters. Plus, we are informed that they were extraordinarily beautiful and that they recieved an inheritance from Job, along with his sons. Also, Satan, the accuser, is not mentioned again.
*I wonder how old Job was. The first set of 10 children would have taken at least 20 years to produce. At the beginning of the story, the children were all grown. That would have taken another 15 years at least. We are not told how long his trials took. Then another 20 years would be needed to produce another 10 children, making Job at least 75 when the last child would have been born. How old was his wife? In verse 16 we are told Job lived to 140 years and saw his children and their descendants to the fourth generation! That might just barely work if there was a new generation every twenty years. A true patriarch.
The End (Yay!)
Friday, October 7, 2016
Job 40
After reading chapter 40:
*Yahweh pauses in his speaking to call out Job. Job answers by saying he is unworthy to reply. Some translations say he is vile. Job is not going to say anything else. So, Yahweh continues speaking to Job "out of the storm." Again, Yahweh tells Job to brace himself like a man, because he's going to ask Job some more highly rhetorical questions that will prove just how mighty he is. Plus, he will do it in a very poetic way. Yahweh asks Job four questions in quick succession. Would Job discredit Yahweh's Justice? (Yes) Would Job condemn yahweh, to justify himself? (Yes)Does Job have an arm like a god's? (Gods have arms?) Can Job 's voice thunder like a god's? (Obviously not.)
Then Job should act like a god and do things like crush wicked people into the dust. Then, and only then, Yahweh would admit that Job can save himself.
*Verses 15-24 are a poetic praise of a peculiar animal called a behemoth. Assuming it is a real animal, it is likely to be an elephant, hippopotamus, or water buffalo. Young earth creationists would have us believe it is a dinosaur, proof that dinosaurs coexisted with people . This claim is very easily proven to be false.
*Yahweh pauses in his speaking to call out Job. Job answers by saying he is unworthy to reply. Some translations say he is vile. Job is not going to say anything else. So, Yahweh continues speaking to Job "out of the storm." Again, Yahweh tells Job to brace himself like a man, because he's going to ask Job some more highly rhetorical questions that will prove just how mighty he is. Plus, he will do it in a very poetic way. Yahweh asks Job four questions in quick succession. Would Job discredit Yahweh's Justice? (Yes) Would Job condemn yahweh, to justify himself? (Yes)Does Job have an arm like a god's? (Gods have arms?) Can Job 's voice thunder like a god's? (Obviously not.)
Then Job should act like a god and do things like crush wicked people into the dust. Then, and only then, Yahweh would admit that Job can save himself.
*Verses 15-24 are a poetic praise of a peculiar animal called a behemoth. Assuming it is a real animal, it is likely to be an elephant, hippopotamus, or water buffalo. Young earth creationists would have us believe it is a dinosaur, proof that dinosaurs coexisted with people . This claim is very easily proven to be false.
Thursday, October 6, 2016
Job 38 and 39
After reading chapter 38:
*The last chapter ended with a kind of hymn of praise to God (el) the almighty (el shaddai). This chapter suddenly switches gears. The lord (Yahweh) suddenly speaks to Job out of the storm. To me, it looks like this portion is tacked on and trying to appear to have continuity with the previous chapter. Yahweh is clearly blustering, asking Job who he thinks he is. He's the one who is going to ask the questions. Job better take it like a man. Then Yahweh proceeds to go into a poetic, boastful rant about all his magnificent accomplishments, daring Job to compare his own knowledge and accomplishments. Yahweh is clearly sarcastic as he questions Job. "Have you journeyed to the springs of the deep?" "Have you entered the storehouses of snow?" "Do you send the lightening bolts?" Again, most of the things yahweh boasts about are phenomena of nature, especially weather related. The implication is that Job is puny and impotent compared to Yahweh's strength and abilities.
After reading chapter 39:
*Yahweh continues his poetic boast, all the while questioning if Job is capable of doing or knowing any of a number of things for which Yahweh is presumably responsible and knowledgeable. This chapter focuses on animals, their natural habits and habitats. Again the implication is that, compared to Yahweh, Job is ignorant and powerless. I think these chapters are trying to negate Job's previous implications that we can't really tell if the guy in charge is paying attention, because good fortune and bad seem so randomly distributed. Plus, everyone dies and goes to the same place anyway, so what's the point. Here, the point is that Yahweh's in charge of it all. Humans don't get a say in how things are done. They are too ignorant.
*The last chapter ended with a kind of hymn of praise to God (el) the almighty (el shaddai). This chapter suddenly switches gears. The lord (Yahweh) suddenly speaks to Job out of the storm. To me, it looks like this portion is tacked on and trying to appear to have continuity with the previous chapter. Yahweh is clearly blustering, asking Job who he thinks he is. He's the one who is going to ask the questions. Job better take it like a man. Then Yahweh proceeds to go into a poetic, boastful rant about all his magnificent accomplishments, daring Job to compare his own knowledge and accomplishments. Yahweh is clearly sarcastic as he questions Job. "Have you journeyed to the springs of the deep?" "Have you entered the storehouses of snow?" "Do you send the lightening bolts?" Again, most of the things yahweh boasts about are phenomena of nature, especially weather related. The implication is that Job is puny and impotent compared to Yahweh's strength and abilities.
After reading chapter 39:
*Yahweh continues his poetic boast, all the while questioning if Job is capable of doing or knowing any of a number of things for which Yahweh is presumably responsible and knowledgeable. This chapter focuses on animals, their natural habits and habitats. Again the implication is that, compared to Yahweh, Job is ignorant and powerless. I think these chapters are trying to negate Job's previous implications that we can't really tell if the guy in charge is paying attention, because good fortune and bad seem so randomly distributed. Plus, everyone dies and goes to the same place anyway, so what's the point. Here, the point is that Yahweh's in charge of it all. Humans don't get a say in how things are done. They are too ignorant.
Wednesday, October 5, 2016
Job 37
After reading chapter 37:
*Elihu is still speaking. This chapter is a continuation of the poetic description of God (el)as a weather God. His voice is the thunder. He sends the lightening. He tells the snow and the rain what to do. His breath produces ice. He directs the swirling of the clouds and uses them to punish men or show his love by watering the earth. Elihu then asks Job if he knows how God does all these things. Job would not have known, but today we do know how and why weather phenomena occur. Plus, we have satellites that are far above the weather looking down at earth. They can show us the weather as it is happening. They've never shown us any gods messing with the clouds.
*The last few verses compare or equate God to the sun. He comes in golden splendor and awesome majesty, beyond our reach, exalted in power, just and righteous. He does not oppress, therefore men revere him. This God seems very much like other ancient gods. Natural events are ascribed to him. Reasons for those events are assumed to exist in the nature of the God, who is assumed to be just. What we have is a picture of ancient man trying to make some sense out of what was clearly confusing, because he was ignorant of the mechanisms of nature. I feel sorry for those people who believed, and those who still believe, they were being punished when there were droughts or floods.
It would seem to be impossible to keep a weather God happy.
*As hurricane Matthew approaches the eastern seaboard of the United States, how many people do you suppose will be praying to the God of the Bible to protect them from its power? How many people will thank God after it passes them, for sparing them (not necessarily their neighbors) a worse fate than what they recieved? How many will add bread, water, and flash light batteries to their prayers, trusting God to provide them if they need them? How many will evacuate from their homes because "God", not fear of natural consequences or the authorities, is prompting them? I wonder who they will say their God has punished with this hurricane.
*Elihu is still speaking. This chapter is a continuation of the poetic description of God (el)as a weather God. His voice is the thunder. He sends the lightening. He tells the snow and the rain what to do. His breath produces ice. He directs the swirling of the clouds and uses them to punish men or show his love by watering the earth. Elihu then asks Job if he knows how God does all these things. Job would not have known, but today we do know how and why weather phenomena occur. Plus, we have satellites that are far above the weather looking down at earth. They can show us the weather as it is happening. They've never shown us any gods messing with the clouds.
*The last few verses compare or equate God to the sun. He comes in golden splendor and awesome majesty, beyond our reach, exalted in power, just and righteous. He does not oppress, therefore men revere him. This God seems very much like other ancient gods. Natural events are ascribed to him. Reasons for those events are assumed to exist in the nature of the God, who is assumed to be just. What we have is a picture of ancient man trying to make some sense out of what was clearly confusing, because he was ignorant of the mechanisms of nature. I feel sorry for those people who believed, and those who still believe, they were being punished when there were droughts or floods.
It would seem to be impossible to keep a weather God happy.
*As hurricane Matthew approaches the eastern seaboard of the United States, how many people do you suppose will be praying to the God of the Bible to protect them from its power? How many people will thank God after it passes them, for sparing them (not necessarily their neighbors) a worse fate than what they recieved? How many will add bread, water, and flash light batteries to their prayers, trusting God to provide them if they need them? How many will evacuate from their homes because "God", not fear of natural consequences or the authorities, is prompting them? I wonder who they will say their God has punished with this hurricane.
Tuesday, October 4, 2016
Job 36
After reading chapter 36:
*Elihu is still speaking. He asks Job to bear with him a little longer, he's going to speak in god's behalf (because God isn't speaking on his own behalf). Every word Elihu speaks is true; he says so.
God knows what he is doing. He takes good care of the afflicted and the righteous. When people experience afflictions, he tells them why he is correcting them. They can then obey and live in prosperity, or ignore him and perish by the sword and die without knowledge.
*Verses 13-14 are about atheists, "the godless in heart." (Me) Apparently we harbor resentment in our hearts and when God chains us, we do not cry for help. So, we are supposed to ask for help from the being who is causing us to suffer? God needs a psychiatrist. Not only that, we will die in our youth, among male prostitutes at temple shrines. This must have been the author's idea of the worst possible death. However, I don't think the author ever considered that a woman might someday be reading these words. I'm pretty sure most of the books of the Bible weren't written for women.
*God speaks to those in their affliction~ which he caused~ to woo them from the jaws of distress to a place of freedom and comfort. In case you didn't get the imagery, he's the master, we are the slaves. Slaves do not talk back, they do not question the way things are, they obey if they want to be fed well and get priveledges. Job is not sufficiently slave-like. He's not grovelling and agreeing with the master, whose every judgement is just, because he's the master. Job assumes some sort of autonomy and complains about his afflictions. How wicked can you get?
*Verses 22-33 are a description of god's awesome power. No one tells him what to do. God is so great that people don't understand him. He's been around so long no one even knows how old he is. He is a God of the weather, bringing rain clouds, thunder, and lightening. He throws the lightening bolts himself. This is how he governs the nations. Rain means food. No rain no food. We all know what happens when there is no food.
*Elihu is still speaking. He asks Job to bear with him a little longer, he's going to speak in god's behalf (because God isn't speaking on his own behalf). Every word Elihu speaks is true; he says so.
God knows what he is doing. He takes good care of the afflicted and the righteous. When people experience afflictions, he tells them why he is correcting them. They can then obey and live in prosperity, or ignore him and perish by the sword and die without knowledge.
*Verses 13-14 are about atheists, "the godless in heart." (Me) Apparently we harbor resentment in our hearts and when God chains us, we do not cry for help. So, we are supposed to ask for help from the being who is causing us to suffer? God needs a psychiatrist. Not only that, we will die in our youth, among male prostitutes at temple shrines. This must have been the author's idea of the worst possible death. However, I don't think the author ever considered that a woman might someday be reading these words. I'm pretty sure most of the books of the Bible weren't written for women.
*God speaks to those in their affliction~ which he caused~ to woo them from the jaws of distress to a place of freedom and comfort. In case you didn't get the imagery, he's the master, we are the slaves. Slaves do not talk back, they do not question the way things are, they obey if they want to be fed well and get priveledges. Job is not sufficiently slave-like. He's not grovelling and agreeing with the master, whose every judgement is just, because he's the master. Job assumes some sort of autonomy and complains about his afflictions. How wicked can you get?
*Verses 22-33 are a description of god's awesome power. No one tells him what to do. God is so great that people don't understand him. He's been around so long no one even knows how old he is. He is a God of the weather, bringing rain clouds, thunder, and lightening. He throws the lightening bolts himself. This is how he governs the nations. Rain means food. No rain no food. We all know what happens when there is no food.
Friday, September 30, 2016
Job 34 And 35
After reading chapter 34:
*Elihu is speaking. He's going to set everyone straight. Job says he's innocent, but he's really in league with the wicked because he claims that there is no profit from trying to please God. It is unthinkable that God would do anything wrong or pervert Justice. He's the head guy, the one who is in charge of everything. He brought the earth into existence, he can take it out. God is the Just and Mighty One. He shows no partiality to the rich and powerful over the poor. He will snuff out any one of them in an instant. He can see everything everyone is doing(Mass surveillance). No one can hide from him. He's quite capable of punishing the wicked and the oppressors. On the other hand, if he wants to stay silent or hide his face, who can condemn him? It's his prerogative as ruler over man and nation. God's government is totalitarian.
*Elihu goes on: Suppose someone says, "Okay, I must have messed up. Tell me what I did wrong and I won't do it again." Is that real repentance? Should Job get a prize for saying that? A few people who are pretty smart told Elihu that Job's speech was ignorant and shallow. Job needs to be tested even more for talking like a wicked man, and for the sin of rebellion against God by being scornful to his friends, who were only trying to get him to see the truth.
After reading chapter 35:
*Elihu continues. He accuses Job of saying he will be cleared by God and at the same time asking what he will gain by not sinning. Elihu asks Job to gaze way up into the sky, presumably where God is. How does Job's righteousness or sinfulness affect God? What does God get out of it? According to Elihu, the only ones it has a direct effect on are humans. No one says,"Where is God, my maker?" (Except Job). God doesn't answer when men cry out because of the arrogance of the wicked. He doesn't pay attention to their empty pleas. Of course he's not going to listen to Job when he says he cannot see God, and that he's waiting for an answer to his case, and that God doesn't punish the wicked, but ignores them. That's just foolish talk.
*Elihu is speaking. He's going to set everyone straight. Job says he's innocent, but he's really in league with the wicked because he claims that there is no profit from trying to please God. It is unthinkable that God would do anything wrong or pervert Justice. He's the head guy, the one who is in charge of everything. He brought the earth into existence, he can take it out. God is the Just and Mighty One. He shows no partiality to the rich and powerful over the poor. He will snuff out any one of them in an instant. He can see everything everyone is doing(Mass surveillance). No one can hide from him. He's quite capable of punishing the wicked and the oppressors. On the other hand, if he wants to stay silent or hide his face, who can condemn him? It's his prerogative as ruler over man and nation. God's government is totalitarian.
*Elihu goes on: Suppose someone says, "Okay, I must have messed up. Tell me what I did wrong and I won't do it again." Is that real repentance? Should Job get a prize for saying that? A few people who are pretty smart told Elihu that Job's speech was ignorant and shallow. Job needs to be tested even more for talking like a wicked man, and for the sin of rebellion against God by being scornful to his friends, who were only trying to get him to see the truth.
After reading chapter 35:
*Elihu continues. He accuses Job of saying he will be cleared by God and at the same time asking what he will gain by not sinning. Elihu asks Job to gaze way up into the sky, presumably where God is. How does Job's righteousness or sinfulness affect God? What does God get out of it? According to Elihu, the only ones it has a direct effect on are humans. No one says,"Where is God, my maker?" (Except Job). God doesn't answer when men cry out because of the arrogance of the wicked. He doesn't pay attention to their empty pleas. Of course he's not going to listen to Job when he says he cannot see God, and that he's waiting for an answer to his case, and that God doesn't punish the wicked, but ignores them. That's just foolish talk.
Wednesday, September 28, 2016
Job 33
After reading Job 33:
*Elihu is speaking. In verses 1-7 he prepares us for his awesome words. They are on the tip of his tongue. Get ready, because he is about to lay it on the line. First, Elihu heard Job say that he was without sin, yet God (El) has found fault with him. That's just not right. Who is Job to complain that God doesn't answer men's words? God is greater than men. Besides, God does speak in various ways, people just might not recognize it when it happens. He can speak in dreams, visions, little whispers of conscience, even pain and near death experiences. Here you go folks, the classic "god works in mysterious ways" apologetic argument.
*If a man ...women seem to be mostly absent from social consideration in the book of Job...if a man who is being chastised by God is lucky, he gets an angel to mediate for him. Then he will be spared and restored. After that, he goes to other men and tells them that he was a sinner after all, and thankfully he didn't get what he deserved, presumably death. He gets to live a little longer. And by the way, this kind of thing might happen to a man two or three times in his life. That's to "turn back his soul from the pit that the light of life might shine upon him." My study bible seems to think this is a reference to resurrection and eternal life. I think that is a stretch.
*In the last three verses, Elihu tells Job to be quiet and listen, or speak up if he has anything to say, or listen and be silent. Elihu is there to teach Job wisdom.
*Elihu is speaking. In verses 1-7 he prepares us for his awesome words. They are on the tip of his tongue. Get ready, because he is about to lay it on the line. First, Elihu heard Job say that he was without sin, yet God (El) has found fault with him. That's just not right. Who is Job to complain that God doesn't answer men's words? God is greater than men. Besides, God does speak in various ways, people just might not recognize it when it happens. He can speak in dreams, visions, little whispers of conscience, even pain and near death experiences. Here you go folks, the classic "god works in mysterious ways" apologetic argument.
*If a man ...women seem to be mostly absent from social consideration in the book of Job...if a man who is being chastised by God is lucky, he gets an angel to mediate for him. Then he will be spared and restored. After that, he goes to other men and tells them that he was a sinner after all, and thankfully he didn't get what he deserved, presumably death. He gets to live a little longer. And by the way, this kind of thing might happen to a man two or three times in his life. That's to "turn back his soul from the pit that the light of life might shine upon him." My study bible seems to think this is a reference to resurrection and eternal life. I think that is a stretch.
*In the last three verses, Elihu tells Job to be quiet and listen, or speak up if he has anything to say, or listen and be silent. Elihu is there to teach Job wisdom.
Tuesday, September 27, 2016
Job 31 and 32
After reading chapter 31:
*Job is still speaking. This chapter recounts all the wicked things Job has Not done, with poetic embellishments. He hasn't looked lustfully at a girl. He hasn't been decietful, or been enticed by a woman, or denied Justice to his servants, or denied the desires of the poor, or put his trust in gold, or been unfaithful to God, or rejoiced at his enemies' misfortune, or concealed secret sin, or misused his land. If he has done these things, he calls down particular curses upon his head for each offence. Now he signs his defense. Let his accuser put his indictment in writing. "The words of Job are ended." He's done talking. He lets his case rest. If only we were done with the book of Job.
After reading chapter 32:
*Now Job's "friends" are angry because Job justified himself, not God. Job is angry with his friends for continuing to condemn him, despite being unable to refute him. Elihu, the youngest of the men, angrily spoke up. He told how he had waited till everyone else was done talking, out of respect for their age. However, says he, not only the old are wise and understanding. Therefore, it is his turn to give them an earful. He has listened and has seen that no one was able to refute Job. Well he's got something to say and cannot be contained. He's going to speak without partiality or flattery. So there.
Stay tuned.
*Job is still speaking. This chapter recounts all the wicked things Job has Not done, with poetic embellishments. He hasn't looked lustfully at a girl. He hasn't been decietful, or been enticed by a woman, or denied Justice to his servants, or denied the desires of the poor, or put his trust in gold, or been unfaithful to God, or rejoiced at his enemies' misfortune, or concealed secret sin, or misused his land. If he has done these things, he calls down particular curses upon his head for each offence. Now he signs his defense. Let his accuser put his indictment in writing. "The words of Job are ended." He's done talking. He lets his case rest. If only we were done with the book of Job.
After reading chapter 32:
*Now Job's "friends" are angry because Job justified himself, not God. Job is angry with his friends for continuing to condemn him, despite being unable to refute him. Elihu, the youngest of the men, angrily spoke up. He told how he had waited till everyone else was done talking, out of respect for their age. However, says he, not only the old are wise and understanding. Therefore, it is his turn to give them an earful. He has listened and has seen that no one was able to refute Job. Well he's got something to say and cannot be contained. He's going to speak without partiality or flattery. So there.
Stay tuned.
Thursday, September 22, 2016
Job 29 and 30
After reading chapter 29:
*Job is still talking. He is poetically remembering the good old days when his "path was drenched with cream." He was god's friend then. He was well respected by other people. He performed many acts of benevolence for the needy. He fought against the wicked. He was sooo good. People were awed by his wisdom. He believed his life would continue along this vein until he died of old age peacefully in his own home. He was kind of like a king.
After reading chapter 30:
*Job continues. Now he talks of the present and the changes in his life. He says young men from worthless, indigent fathers are disrespectful to him. They mock him, spit in his face, they lay siege against him. Now Job lives in fear and pain. He has no more dignity or safety. He says God has used his great power to take hold of Job, throw him in the mud, then ruthlessly attack him. God will take him down to death, the place appointed for all the living. (See, everyone goes to the same place.)
*Verses 24-31 are a poetic list of Job's current ailments and emotional state. They emphasize his bodily suffering, despair, and isolation. In verse 24 he says,"Surely no one lays a hand on a broken man when he cries for help in his distress."
*As usual, a close parallel comparison of different versions gives you different interpretations of these chapters. Some are more confusing than others. Two things I found interesting: In verse 27 of chapter 30, the KJV says Job's bowels were boiling, which is a more vivid alliterative description than what the NIV calls churning insides. Plus, in verse 29, Job is either a brother of jackals or dragons, and a companion of ostriches or owls, depending upon which version you prefer.
Edited for mistakes which I should have caught before I hit the publish button.
*Job is still talking. He is poetically remembering the good old days when his "path was drenched with cream." He was god's friend then. He was well respected by other people. He performed many acts of benevolence for the needy. He fought against the wicked. He was sooo good. People were awed by his wisdom. He believed his life would continue along this vein until he died of old age peacefully in his own home. He was kind of like a king.
After reading chapter 30:
*Job continues. Now he talks of the present and the changes in his life. He says young men from worthless, indigent fathers are disrespectful to him. They mock him, spit in his face, they lay siege against him. Now Job lives in fear and pain. He has no more dignity or safety. He says God has used his great power to take hold of Job, throw him in the mud, then ruthlessly attack him. God will take him down to death, the place appointed for all the living. (See, everyone goes to the same place.)
*Verses 24-31 are a poetic list of Job's current ailments and emotional state. They emphasize his bodily suffering, despair, and isolation. In verse 24 he says,"Surely no one lays a hand on a broken man when he cries for help in his distress."
*As usual, a close parallel comparison of different versions gives you different interpretations of these chapters. Some are more confusing than others. Two things I found interesting: In verse 27 of chapter 30, the KJV says Job's bowels were boiling, which is a more vivid alliterative description than what the NIV calls churning insides. Plus, in verse 29, Job is either a brother of jackals or dragons, and a companion of ostriches or owls, depending upon which version you prefer.
Edited for mistakes which I should have caught before I hit the publish button.
Tuesday, September 20, 2016
Job 27 and 28
After reading chapter 27:
*Job continues talking to his friends. He continues to deny any wrong doing and insists he has a clear conscience. Then he goes on a rant about the fate of his enemies, may it be like the fate of the wicked. Verses 13-23 are a poetic description of the horrid things that will happen to the wicked and their descendents. It makes no sense to me, because in previous chapters Job has made a point that bad things don't always happen to the wicked. In fact they often prosper. Now he seems to be saying the same kinds of things his friends have said, the things they used as evidence against him.
After reading 28:
*Supposedly Job is still talking. However, this next passage has a very different feel to it. It's like something you might find in the book of Proverbs or Ecclesiastes, and seems to haven nothing to do with Job's current situation. The theme starts with the hidden qualities of wisdom, using the extended metaphor of a mine. We are told of the toil of men who tunnel through rock and lay bare the roots of mountains to uncover the hidden treasures that cannot be seen from above. Silver, gold, copper, iron, and sapphires are brought to light, but where can wisdom be found?
*The next theme is the worth of wisdom and man's inability to understand its value because it is so rare. It can't be found in the land or the sea. Its price cannot be compared to gold, silver, onyx, sapphires, crystal, coral, jasper, rubies, and topaz.
* Verse 21 repeats verse 12 like a refrain, giving this passage a more poetic quality. Verse 22 repeats a sentiment from verse 7. They introduce another stanza. Now we are told even "Destruction (abaddon) and Death" have only heard rumors of wisdom. God, however, is the only one who knows where to find it, because he sees everything. He looked at wisdom and tested it, then he said, "the fear of The lord (Adonai) is wisdom. To shun evil is understanding."
*This is one of the times lord is translated from the word Adonai, not Yahweh. Now I am officially confused. Apparently When Yahweh is translated LORD it is in all capital letters, when Adonai is translated Lord, just the first letter is capitalized. Adonai is not an official name of God it is a regal title that is applied to him. It is another plural used as a singular and originally meant "my lords." You can read more about it and the other supposed names of God here. I learned something new today.
*The unusual way this passage seems to digress from the surrounding text, leads me to wonder if it was a later insertion. I personally think it has beautiful imagery and is a nice change from all the moaning and whining, even if it isn't true. Wisdom comes from acquiring a wide base of knowledge and experience and applying it to become your best self and a teacher of others.
*Job continues talking to his friends. He continues to deny any wrong doing and insists he has a clear conscience. Then he goes on a rant about the fate of his enemies, may it be like the fate of the wicked. Verses 13-23 are a poetic description of the horrid things that will happen to the wicked and their descendents. It makes no sense to me, because in previous chapters Job has made a point that bad things don't always happen to the wicked. In fact they often prosper. Now he seems to be saying the same kinds of things his friends have said, the things they used as evidence against him.
After reading 28:
*Supposedly Job is still talking. However, this next passage has a very different feel to it. It's like something you might find in the book of Proverbs or Ecclesiastes, and seems to haven nothing to do with Job's current situation. The theme starts with the hidden qualities of wisdom, using the extended metaphor of a mine. We are told of the toil of men who tunnel through rock and lay bare the roots of mountains to uncover the hidden treasures that cannot be seen from above. Silver, gold, copper, iron, and sapphires are brought to light, but where can wisdom be found?
*The next theme is the worth of wisdom and man's inability to understand its value because it is so rare. It can't be found in the land or the sea. Its price cannot be compared to gold, silver, onyx, sapphires, crystal, coral, jasper, rubies, and topaz.
* Verse 21 repeats verse 12 like a refrain, giving this passage a more poetic quality. Verse 22 repeats a sentiment from verse 7. They introduce another stanza. Now we are told even "Destruction (abaddon) and Death" have only heard rumors of wisdom. God, however, is the only one who knows where to find it, because he sees everything. He looked at wisdom and tested it, then he said, "the fear of The lord (Adonai) is wisdom. To shun evil is understanding."
*This is one of the times lord is translated from the word Adonai, not Yahweh. Now I am officially confused. Apparently When Yahweh is translated LORD it is in all capital letters, when Adonai is translated Lord, just the first letter is capitalized. Adonai is not an official name of God it is a regal title that is applied to him. It is another plural used as a singular and originally meant "my lords." You can read more about it and the other supposed names of God here. I learned something new today.
*The unusual way this passage seems to digress from the surrounding text, leads me to wonder if it was a later insertion. I personally think it has beautiful imagery and is a nice change from all the moaning and whining, even if it isn't true. Wisdom comes from acquiring a wide base of knowledge and experience and applying it to become your best self and a teacher of others.
Saturday, September 17, 2016
Job 26
After reading chapter 26:
*Job replies to Bildad. The first few verses are very sarcastic. Job declares Bildad to be so helpful and wise (not). The dead are still dead.
*Starting in verse 6, things get interesting. First we see "death is naked before God." Death here is the hebrew sheol. Then we see "destruction lies uncovered." Destruction here is abaddon. This is the first time we have encountered Abaddon. Sheol and Abaddon are somehow connected. According to references, Abaddon is a deep pit in or near sheol, or the name of the angel in charge of the pit of destruction. What is Abaddon's purpose? Who knows. What is worse than being dead, being really, really dead? Is this passage figurative or literal? Does Abaddon actually exist?
*The passage goes on to tell how God is responsible for the sky, the suspension of the earth over nothing, the clouds, the horizon, earthquakes, tsunamis, and fair weather. It is the epitome of the "look at the trees" argument, but more poetic. I've heard these verses used as proof that religion and science are compatible because these things are true: the earth does appear to be suspended over nothing, water is stored in clouds. It's science!
*There is a huge difference between what a scientist would say about these natural phenomena and what Job says. He says,"God does it." He says God "spreads" the sky. God "suspends" the earth. He "wraps up" water in clouds. He "covers" the face of the moon by "spreading" clouds over it. He "marks out" the horizon. He "churns up" the sea. His rebuke shakes the earth. (How many times have we heard that earthquakes are punishment from God?) His breath makes the skies fair. This is not science. It is poetry. Science never takes invisible, unquantifiable beings into account when making statements about how nature works.
*Lets look at verse 12:
NIV- he churned up the sea
KJV- he divideth the sea
NAS-he quieted the sea
JPS- he stilled the sea
Those are all quite different, aren't they? Not to mention that the sea in this verse is yam, which happens to be the name of the canaanite sea God. In this same verse god also cuts Rahab to pieces. Apparently this word Rahab is a Jewish mythological sea monster that also symbolically represents Egypt. So it would make sense if the author was referring to the exodus, parting the sea and killing Egyptians. Verse 13 says god's hand pierced the gliding serpent. Is this serpent referring to Rahab the sea monster?
*Last, Bildad is told these things are just whispers and fringes of god's works. Who can understand the full extent of his power?
*Job replies to Bildad. The first few verses are very sarcastic. Job declares Bildad to be so helpful and wise (not). The dead are still dead.
*Starting in verse 6, things get interesting. First we see "death is naked before God." Death here is the hebrew sheol. Then we see "destruction lies uncovered." Destruction here is abaddon. This is the first time we have encountered Abaddon. Sheol and Abaddon are somehow connected. According to references, Abaddon is a deep pit in or near sheol, or the name of the angel in charge of the pit of destruction. What is Abaddon's purpose? Who knows. What is worse than being dead, being really, really dead? Is this passage figurative or literal? Does Abaddon actually exist?
*The passage goes on to tell how God is responsible for the sky, the suspension of the earth over nothing, the clouds, the horizon, earthquakes, tsunamis, and fair weather. It is the epitome of the "look at the trees" argument, but more poetic. I've heard these verses used as proof that religion and science are compatible because these things are true: the earth does appear to be suspended over nothing, water is stored in clouds. It's science!
*There is a huge difference between what a scientist would say about these natural phenomena and what Job says. He says,"God does it." He says God "spreads" the sky. God "suspends" the earth. He "wraps up" water in clouds. He "covers" the face of the moon by "spreading" clouds over it. He "marks out" the horizon. He "churns up" the sea. His rebuke shakes the earth. (How many times have we heard that earthquakes are punishment from God?) His breath makes the skies fair. This is not science. It is poetry. Science never takes invisible, unquantifiable beings into account when making statements about how nature works.
*Lets look at verse 12:
NIV- he churned up the sea
KJV- he divideth the sea
NAS-he quieted the sea
JPS- he stilled the sea
Those are all quite different, aren't they? Not to mention that the sea in this verse is yam, which happens to be the name of the canaanite sea God. In this same verse god also cuts Rahab to pieces. Apparently this word Rahab is a Jewish mythological sea monster that also symbolically represents Egypt. So it would make sense if the author was referring to the exodus, parting the sea and killing Egyptians. Verse 13 says god's hand pierced the gliding serpent. Is this serpent referring to Rahab the sea monster?
*Last, Bildad is told these things are just whispers and fringes of god's works. Who can understand the full extent of his power?
Wednesday, September 14, 2016
Job 24 And 25
After reading chapter 24:
*Job is still speaking.He talks of the wicked who don't recieve their just deserts. They steal and oppress the poor and needy in various ways. In spite of that God doesn't set a day of judgement for them nor charges them with wrongdoing. (No judgement day???) Job talks about people who take advantage of the cover of darkness to do wicked or shameful things. He calls them friends of darkness, rebels against the light, figuratively and literally. In the end, the sinners will die too. No one will remember them. They may feel secure and attain reknown while alive, but they will be brought low and gathered in by the grim reaper, just like all the rest. Who can prove Job is wrong? Not I.
*After reading chapter 25:
Bildad replies. He says no person can be righteous or pure before God. Even the moon and stars don't measure up. We are just worms and maggots. Speak for yourself, Bildad!
It's a good thing I am not feeling depressed right now. I once bought into the worm theory of human existence. It did wonders for my self esteem.
Edited for spelling
*Job is still speaking.He talks of the wicked who don't recieve their just deserts. They steal and oppress the poor and needy in various ways. In spite of that God doesn't set a day of judgement for them nor charges them with wrongdoing. (No judgement day???) Job talks about people who take advantage of the cover of darkness to do wicked or shameful things. He calls them friends of darkness, rebels against the light, figuratively and literally. In the end, the sinners will die too. No one will remember them. They may feel secure and attain reknown while alive, but they will be brought low and gathered in by the grim reaper, just like all the rest. Who can prove Job is wrong? Not I.
*After reading chapter 25:
Bildad replies. He says no person can be righteous or pure before God. Even the moon and stars don't measure up. We are just worms and maggots. Speak for yourself, Bildad!
It's a good thing I am not feeling depressed right now. I once bought into the worm theory of human existence. It did wonders for my self esteem.
Edited for spelling
Saturday, September 10, 2016
Job chapter 22 and 23
After reading chapter 22:
*Eliphaz speaks. He asks what benefit is a man to God, even a wise man. (Good question.) Is Job being rebuked for his piety? Or maybe it's because he was wicked, selfish, unsympathetic and ruthless. That's why terrible things are happening to him. Isn't God looking down from the vaulted heavens? Does Job think god's view is obscured by the clouds? Then Eliphaz tells Job to submit to God so he will have peace and prosperity. Then surely God will hear his prayers and Job will be so tight with God that even the guilty will be delivered when Job asks for it.
After reading chapter 23:
*Job replies, of course. He's complaining bitterly. If he could find God, he would plead his case. However, Job hasn't found God in the east, west, north or south. But he believes God still knows about Job and how Job has kept God's commands. Even so, God does whatever he pleases and has plans, which is why Job is terrified. The darkness is not going to silence Job though.
*Eliphaz speaks. He asks what benefit is a man to God, even a wise man. (Good question.) Is Job being rebuked for his piety? Or maybe it's because he was wicked, selfish, unsympathetic and ruthless. That's why terrible things are happening to him. Isn't God looking down from the vaulted heavens? Does Job think god's view is obscured by the clouds? Then Eliphaz tells Job to submit to God so he will have peace and prosperity. Then surely God will hear his prayers and Job will be so tight with God that even the guilty will be delivered when Job asks for it.
After reading chapter 23:
*Job replies, of course. He's complaining bitterly. If he could find God, he would plead his case. However, Job hasn't found God in the east, west, north or south. But he believes God still knows about Job and how Job has kept God's commands. Even so, God does whatever he pleases and has plans, which is why Job is terrified. The darkness is not going to silence Job though.
Saturday, September 3, 2016
Job chapter 20 and 21
After reading chapter 20:
*Now Zophar speaks. He is greatly disturbed by hearing a rebuke that dishonors him. His understanding causes him to reply. His reply is another poetic tirade of all the bad things that will happen to the wicked. That man's guilt will be exposed by the fate that God allots to the wicked.
After reading chapter 21:
*Job replies. He asks his " friends" to listen to his words, at least that would be some consolation. His complaint is not directed to men, presumably to God. In poetic language he asks why the wicked prosper, in his experience, even if they ignore God. This is in contrast to his friends' assertions that the wicked recieve what they deserve in this life. How often do they actually reap god's anger that has been said to be their fate?
*Then Job reminds them of a saying,"God stores up a man's punishment for his sons." Why doesn't he punish the man himself? God has the knowledge and the power to judge, but one man dies in ease, another dies in bitterness. They both end up the same place, in the grave.
*Next Job says he knows what they are thinking and they are wrong. They want to know where these wicked men who prosper live. He tells them to ask the people who travel through. Travellers will tell stories of evil men who are spared divine retribution and have numerous followers. So Job's friends' words are nonsense and falsehoods.
*Now Zophar speaks. He is greatly disturbed by hearing a rebuke that dishonors him. His understanding causes him to reply. His reply is another poetic tirade of all the bad things that will happen to the wicked. That man's guilt will be exposed by the fate that God allots to the wicked.
After reading chapter 21:
*Job replies. He asks his " friends" to listen to his words, at least that would be some consolation. His complaint is not directed to men, presumably to God. In poetic language he asks why the wicked prosper, in his experience, even if they ignore God. This is in contrast to his friends' assertions that the wicked recieve what they deserve in this life. How often do they actually reap god's anger that has been said to be their fate?
*Then Job reminds them of a saying,"God stores up a man's punishment for his sons." Why doesn't he punish the man himself? God has the knowledge and the power to judge, but one man dies in ease, another dies in bitterness. They both end up the same place, in the grave.
*Next Job says he knows what they are thinking and they are wrong. They want to know where these wicked men who prosper live. He tells them to ask the people who travel through. Travellers will tell stories of evil men who are spared divine retribution and have numerous followers. So Job's friends' words are nonsense and falsehoods.
Friday, September 2, 2016
Job chapter 18 and 19
After reading chapter 18:
*Bildad is talking. He berates Job for his speech making and for insinuating his friends are stupid. Is Job a special snowflake? Then in verses he goes on to poetically describe horrible things that happen to a wicked person. He gets what he deserves. Presumably, he is referring to Job as well.
After reading chapter 19
*Job replies. He says he is being tormented and attacked by words. Then he notes that if he has gone astray, that's his business, not anyone else's. Before they keep thinking they are so high and mighty, he wants to say that God has mistreated him. Even though he cries out to God that he has been wronged, he gets no answer. He feels god's anger through the things that are happening to him, but he is powerless to do anything about it.
*Next Job talks about how he has been deserted and detested by the people closest to him, his relatives, guests, servants, wife and friends. He asks for nothing but pity. Why should they pursue him the way God currently is?
*Verses 23-27 have a different feel than the surrounding passages. I'm no expert but they seem to be inserted into the text. I say this because verse 28 naturally appears to continue where 22 left off, with the the idea of Job's friend pursuing him. (In some translations it is persecute not pursue.) then Job ends with a warning that they may get divine payback themselves.
*I can tell you it is a relief to know that no invisible person has any responsibility for any of the bad things that happen in my life. It's either consequences of living in nature, my own actions, or the actions of others acting in nature. Sometimes stuff just happens and there is nothing anyone can do about it. It is human to want to assign blame somewhere. We rarely look at catastrophic and life changing events as morally neutral, but very often they are. Natural disasters and disease don't care how good a person is.
*Now let us look at those odd verses that appear to be added to the text. They say, "Oh that my words were recorded." Looky there, Job's wish came true! We are supposedly reading his recorded words right now. Next, Job says, "I know that my redeemer lives." This is a statement that has been coopted by christians and used to refer to Jesus. A redeemer would be someone who might pay another's debt to release that person from bondage, usually a relative. However, this passage sounds suspiciously like the concept of a spiritual redeemer, which we have not encountered before in the Old Testament writings. Then Job supposedly goes on to talk hopefully of being restored to his body and seeing God with his own eyes! This is definitely not a concept that has occurred in our previous readings. In fact Job has been quite pessimistic about his own death and eternal sleep in the grave.
*Bildad is talking. He berates Job for his speech making and for insinuating his friends are stupid. Is Job a special snowflake? Then in verses he goes on to poetically describe horrible things that happen to a wicked person. He gets what he deserves. Presumably, he is referring to Job as well.
After reading chapter 19
*Job replies. He says he is being tormented and attacked by words. Then he notes that if he has gone astray, that's his business, not anyone else's. Before they keep thinking they are so high and mighty, he wants to say that God has mistreated him. Even though he cries out to God that he has been wronged, he gets no answer. He feels god's anger through the things that are happening to him, but he is powerless to do anything about it.
*Next Job talks about how he has been deserted and detested by the people closest to him, his relatives, guests, servants, wife and friends. He asks for nothing but pity. Why should they pursue him the way God currently is?
*Verses 23-27 have a different feel than the surrounding passages. I'm no expert but they seem to be inserted into the text. I say this because verse 28 naturally appears to continue where 22 left off, with the the idea of Job's friend pursuing him. (In some translations it is persecute not pursue.) then Job ends with a warning that they may get divine payback themselves.
*I can tell you it is a relief to know that no invisible person has any responsibility for any of the bad things that happen in my life. It's either consequences of living in nature, my own actions, or the actions of others acting in nature. Sometimes stuff just happens and there is nothing anyone can do about it. It is human to want to assign blame somewhere. We rarely look at catastrophic and life changing events as morally neutral, but very often they are. Natural disasters and disease don't care how good a person is.
*Now let us look at those odd verses that appear to be added to the text. They say, "Oh that my words were recorded." Looky there, Job's wish came true! We are supposedly reading his recorded words right now. Next, Job says, "I know that my redeemer lives." This is a statement that has been coopted by christians and used to refer to Jesus. A redeemer would be someone who might pay another's debt to release that person from bondage, usually a relative. However, this passage sounds suspiciously like the concept of a spiritual redeemer, which we have not encountered before in the Old Testament writings. Then Job supposedly goes on to talk hopefully of being restored to his body and seeing God with his own eyes! This is definitely not a concept that has occurred in our previous readings. In fact Job has been quite pessimistic about his own death and eternal sleep in the grave.
Sunday, August 28, 2016
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 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.
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