DOCSLIB.ORG

BOOK of JOB Bible Commentary

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
BOOK of JOB Bible Commentary YOU CAN UNDERSTAND THE BIBLE BOOK OF JOB Commentary by BOB UTLEY PROFESSOR OF HERMENEUTICS (BIBLE INTERPRETATION) STUDY GUIDE COMMENTARY SERIES OLD TESTAMENT, VOL. 9A BIBLE LESSONS INTERNATIONAL MARSHALL, TEXAS 2014 www.BibleLessonsIntl.com www.freebiblecommentary.org 1 2 I would like to dedicate this commentary to my friend of 40 years Arlano Funderburk. He has encouraged me to write this volume. I pray it is a blessing to him as he has been to me and so many college students through all these years! 3 Copyright ©2014 by Bible Lessons International, Marshall, Texas All rights reserved. No part of this book may be reproduced in any way or by any means without the written permission of the publisher. Bible Lessons International P. O. Box 1289 Marshall, TX 75671-1289 1-800-785-1005 ISBN 978-1-892691-37-8 The primary biblical text used in this commentary is: New American Standard Bible (Update, 1995) Copyright ©1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation P. O. Box 2279 La Habra, CA 90632-2279 The paragraph divisions and summary captions as well as selected phrases are from: 1. The New King James Version, Copyright ©1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. 2. The New Revised Standard Version of the Bible, Copyright ©1989 by the Division of Christian Education of National Council of the Churches of Christ in the U. S. A. Used by permission. All rights reserved. 3. Today’s English Version is used by permission of the copyright owner, The American Bible Society, ©1966, 1971. Used by permission. All rights reserved. 4. The New Jerusalem Bible, copyright ©1990 by Darton, Longman & Todd, Ltd. and Doubleday, a division of Bantam Doubleday Dell Publishing Group, Inc. Used by permission. All rights reserved. www.freebiblecommentary.org 4 5 The New American Standard Bible Update — 1995 Easier to read: } Passages with Old English “thee’s” and “thou’s” etc. have been updated to modern English. } Words and phrases that could be misunderstood due to changes in their meaning during the past 20 years have been updated to current English. } Sentences beginning with “And” have often been retranslated for better English, in recognition of differences in style between the ancient languages and modern English. The original Greek and Hebrew did not have punctuation as is found in English, and in many cases modern English punctuation serves as a substitute for “and” in the original. In some other cases, “and” is translated by a different word such as “then” or “but” as called for by the context, when the word in the original language allows such translation. More accurate than ever: } Recent research on the oldest and best Greek manuscripts of the New Testament has been reviewed, and some passages have been updated for even greater fidelity to the original manuscripts. } Parallel passages have been compared and reviewed. } Verbs that have a wide range of meaning have been retranslated in some passages to better account for their use in the context. And still the NASB: } The NASB update is not a change-for-the-sake-of-change translation. The original NASB stands the test of time, and change has been kept to a minimum in recognition of the standard that has been set by the New American Standard Bible. } The NASB update continues the NASB’s tradition of literal translation of the original Greek and Hebrew without compromise. Changes in the text have been kept within the strict parameters set forth by the Lockman Foundation’s Fourfold Aim. } The translators and consultants who have contributed to the NASB update are conservative Bible scholars who have doctorates in Biblical languages, theology, or other advanced degrees. They represent a variety of denominational backgrounds. Continuing a tradition: The original NASB has earned the reputation of being the most accurate English Bible translation. Other translations in recent years have sometimes made a claim to both accuracy and ease of reading, but any reader with an eye for detail eventually discovers that these translations are consistently inconsistent. While sometimes literal, they frequently resort to paraphrase of the original, often gaining little in readability and sacrificing much in terms of fidelity. Paraphrasing is not by nature a bad thing; it can and should clarify the meaning of a passage as the translators understand and interpret. In the end, however, a paraphrase is as much a commentary on the Bible as it is a translation. The NASB update carries on the NASB tradition of being a true Bible translation, revealing what the original manuscripts actually say—not merely what the translator believes they mean. —The Lockman Foundation INTRODUCTION TO JOB I. NAME OF THE BOOK A. The book is named after its chief character. Job (BDB 33, KB 36) is a very common name in the ANE. Its meaning has been interpreted as 1. “where is Father” (northwestern Semitic name, W. F. Albright) 2. “an enemy” (Hebrew root, cf. Job 13:24; 33:10) 3. “one who repents” (Arabic root, cf. Job 42:6) B. This book is powerful, artistic, and theologically significant. 1. Luther said it is “magnificent and sublime as no other book of Scripture.” 2. Tennyson said it is “the greatest poem whether ancient or modern.” 3. Carlyle said, “There is nothing written in the Bible or out of it of equal merit.” II. CANONIZATION A. It is in the Writings section of the Hebrew canon, which contains all Wisdom Literature (see Special Topic: The Hebrew Canon (Hebrew) and Special Topic: Wisdom Literature. B. It appears in some Hebrew MSS after the book of Deuteronomy because both Job and Abraham fit into the same historical period (i.e., the second millennium B.C.). C. The current placement of Job among the poetic books of the Bible began in the Vulgate and was fixed by the Council of Trent (i.e., the twenty-five sessions took place between A.D. 1545-1563). III. THE TEXT OF JOB A. Job has more textual issues than any other OT book. B. There are several issues. A, and B have ,א The MT, compared to the oldest Septuagint (the 4th century A.D. LXX, MSS .1 about the same number of verses), has about 400 fewer poetic lines (according to Origen and Jerome). The two Targums of Job found in the DSS are a combination of both the MT and LXX (but closer to the MT). 2. The apparent structure a. the threefold cycle between Job and his three friends breaks down in the last cycle (chapters 22-27) b. the contextual disjointedness of chapter 28 (which may be the author/editor/compiler’s addition) 3. The use of over 100 hapax legomena (i.e., words used only once in the OT) and far more rare words than any other OT book 4. The use of Aramaic words, especially in Elihu’s speeches (chapters 32-37) 5. The use of unusual Hebrew grammar which seems to reflect Ugarit usage (Ras Shamra Texts) 7 6. There are 18 places where the Talmud’s rabbinical authors purposefully change the MT (i.e., the Massora notes). 7. In this commentary I will try to deal with some of the textual and lexical issues. However, it must be remembered that the overall message is more significant than the poetic details or unusual grammatical features. In this book, like Ecclesiastes, one must not turn the details into doctrines! IV. GENRE A. Job is part of a literary genre very common in the Ancient Near East called “wisdom literature.” See the Special Topic: Wisdom Literature and Special Topic: Hebrew Poetry in II. A. above. B. Because the book is primarily poetry with a prose introduction (Job 1-2) and ending (Job 42:7-17), there has been much discussion among scholars about its genre. 1. historical narrative (see Special Topic: OT Historical Narrative) 2. a dramatic presentation of a philosophical/theological theme (see Intro. to Jonah online) 3. a parable (the Talmud and some rabbis) C. Job has some literary (but not theological) similarity to: 1. a Babylonian writing called “I Will Praise the Lord of Wisdom.” It is sometimes called the “Babylonian Job.” 2. a Babylonian writing called “Dialogue About Human Misery.” It is sometimes called a “Babylonian Theodicy.” 3. an Egyptian writing called “Protest of the Eloquent Peasant.” 4. an Egyptian writing called “Dispute with His Soul of One Who is Tired of Life.” It is also called “Dispute Over Suicide.” For a good brief discussion of the similarities and differences see John H. Walton, NIV Application Commentary, Job, pp. 31-38. D. The book contains several types of genres. It does not fit into any one category. V. Authorship A. The book is anonymous, like most OT books. B. Baba Bathra 14b (Talmud) asserts that Moses wrote the book. Some Hebrew manuscripts and the Peshitta place it after Deuteronomy. C. It is possible that a Jewish philosopher (Judean court sage) took the historical life of Job and modified it to teach a philosophical, theological truth (the same is true of Jonah). The prose sections use the covenant name (i.e., YHWH) for God, but Job and his friends, in their speeches, always use the general names for God (i.e., El and Eloah, see Special Topic: Names for Deity). This option is my best guess. D. Some scholars would assert that the poetic section, Job 3:1-42:6, was written by an ancient author, while the prose prologue (Job 1-2) and epilogue (Job 42:7-17) were added by a later editor. 8 However, it needs to be remembered that we, in our modern, western culture, do not fully understand the writing patterns and techniques of the ANE.
Load more

Recommended publications
  • SHABBAT SHALOM, HEY! Written and Illustrated by Ann D
    READING A GIFT for JEWISH CHILDREN and their families. GUIDE SHABBAT SHALOM, HEY! Written and Illustrated by Ann D. Koffsky Sing along with the lion, monkey, and toucan as they get everything ready for Friday night dinner. Shabbat Shalom! JEWISH CONCEPTS USING THIS BOOK AT HOME The Jewish Sabbath, Shabbat, is a joyous holiday that arrives Preparing for Shabbat is a time of pleasurable anticipation. every Friday night at sundown and continues until Saturday Depending on their ages and skill levels, children can be evening, when three stars appear in the night sky. The active participants in much of it. Very young children can biblical injunction to “remember the Sabbath day and keep it learn the names of the ritual objects used during Shabbat, holy” (Exodus 20:8) has taken shape in practices held by and can enjoy the sensory pleasures of looking at candlelight, Jews all over the world. The objects that appear in this book sipping grape juice, and eating tasty challah. As they grow, – candles, a cup of grape juice (or wine), and challah (a encourage your children to help set the table, fold napkins, traditional braided bread) – are used on Friday evening with make place cards for guests, get dressed up in nice clothing, blessings that usher in this special day. Another beloved pour grape juice, and learn to recite the blessings. Involving Shabbat prayer is Birkat Hayeladim, the blessing of children, children helps create excitement for the day. It also helps which gives parents the opportunity to take a few moments strengthen the habit of observing Shabbat, which encourages each week to express love and gratitude for the precious families to pause from the pressures of the week and focus young members of their family.
    [Show full text]
  • Jacob Benmosche Lieberman
    Shabbat Shalom. Our Torah portion for this week is Parashat Vayishlach, in which we read about the journeys of our patriarch Jacob and his family after Jacob completes his service for Laban, his father-in-law. G-d commands Jacob to return to the home from which he fled many years before just after stealing his older brother Esau’s birthright as the first-born son of Isaac and Rebecca. Jacob and his family’s return will necessitate at the very least a meeting between Jacob and Esau, if not also a confrontation, since the two brothers had not seen each other since Jacob’s deception of their father robbed Esau of many privileges including the top spot in the family. Understandably, Jacob is afraid to face Esau and his anger. Jacob sends ahead a messenger to Esau to let him know of his return and learns that Esau is coming to meet him, along with 400 men. This exacerbates Jacob’s fear. He divides his family into two camps, with the hope that one will survive should Esau and the men attack. Bravely, Jacob plans to stand in front of his camp to lead them forward, but he doesn’t want to take it on the chin unless he absolutely has to. Before the brothers will meet, Jacob arranges for several messengers to greet Esau and appease him with many generous gifts. Jacob’s planning done for the big reunion ahead, he settles down to sleep for the night. In that sleep, what dreams may come. All night and near into the dawn, Jacob wrestles with a man who may just be an angel.
    [Show full text]
  • Early Records of the Holt Family of Andover
    ,- I i OF' THE EOJ..JT I<'AL:ILY OF AHDOVER ~---,. The HOLT FAMILY of ANDOVER. Nicholas (1) Holt and his wife, Elizabeth ( Short), with their daughter Hannah, came from London or Southampton in the ship"James", aaili~g in April, 1635. After a voyage lasting 58 days~ they landed in Boston in June. Nicholas is recorded as a "tanner" from Romney. England. His other occupations in the colonies were those of mas- ter cooper, dish turner,yeoman and husbandman. ( Ralph Farnum came over in the same boat.) He first settled in Newbury where he remained 10 years. There he joined the church; ran a ferry at the bridge near Holt's Rocks and ovmed land on Little River. A patch of 30 acres, still called Holb's Neck, between the highway and Little River was owned by a Little,1n In 1637, Nicholas, with nine others. walked from Newbury to Cambridge, a distance of 40 miles, to register,in order to help Winthrop in his fight with H. 6th on the Proprietors' List In l6~ he came to he members of the First Church, under the Rev. John W(Dodbridge. Here he had. a 15 acre house lot, 160 acres of meadow, 360 acres on Stony Plain and much more was given to him later. It is thought that he never built on his lot in North Parish Venter. IUs homestead WEtS on liolt t s(I'respect) Hill.A stockade was acrosa the fields to the South. ' In 1652, with Capt. Edward Johnson of Woburn and Thomas Dan- forth of Cambridge, Nicholas helped to layout the Andover boundar­ ies.The same year , with Lieut.Marshall of Reading,-~robably a -' settler on the border line near Gould's,- and with settler Sprague of ftaverhill, now lethuen, he helped layout roads.
    [Show full text]
  • Haggadah for Peysakh
    HAGGADAH FOR PEYSAKH Boston Workmen’s Circle Arbeter Ring 2018 1 Haggadah for Peysakh 1. Welcome to our Passover seder. Together we celebrate the festival of liberation of the Jewish people, who are linked throughout history with all peoples in the passion for justice and human liberty. Throughout our history, the shofar has been our call to action. Today, it calls us to [all are invited to recite together] RISE UP! [shofar blast] SING OUT! [shofar blasts] FIGHT BACK! [shofar blast] As we retell this ancient story, the quintessential immigration story, let us remind ourselves of those people around the world who are living this story today, as they leave slavery behind and venture into the unknown in search of freedom seeking their own promised land. Let us celebrate our freedom and strengthen ourselves to join the fight against injustice wherever it exists. For as long as one person is oppressed, none of us are free. For it is said: Every person, in every generation, must regard themselves as having been personally freed from bondage in Mitzrayim, the Hebrew name of ancient Egypt and a metaphor for a time of enslavement. 2. In Hebrew, “Mitzrayim” means “the narrow place” — the place that squeezes the life out of a human soul and body. During our seder together, let us reflect on some of the “tight places” we find ourselves in today as Jews, as Americans, and as human beings. We must make wide the place in our hearts and our politics for those who most need justice. Let us sing, and believe, that we are all one family.
    [Show full text]
  • Who Were the Kenites? OTE 24/2 (2011): 414-430
    414 Mondriaan: Who were the Kenites? OTE 24/2 (2011): 414-430 Who were the Kenites? MARLENE E. MONDRIAAN (U NIVERSITY OF PRETORIA ) ABSTRACT This article examines the Kenite tribe, particularly considering their importance as suggested by the Kenite hypothesis. According to this hypothesis, the Kenites, and the Midianites, were the peoples who introduced Moses to the cult of Yahwism, before he was confronted by Yahweh from the burning bush. Scholars have identified the Cain narrative of Gen 4 as the possible aetiological legend of the Kenites, and Cain as the eponymous ancestor of these people. The purpose of this research is to ascertain whether there is any substantiation for this allegation connecting the Kenites to Cain, as well as con- templating the Kenites’ possible importance for the Yahwistic faith. Information in the Hebrew Bible concerning the Kenites is sparse. Traits associated with the Kenites, and their lifestyle, could be linked to descendants of Cain. The three sons of Lamech represent particular occupational groups, which are also connected to the Kenites. The nomadic Kenites seemingly roamed the regions south of Palestine. According to particular texts in the Hebrew Bible, Yahweh emanated from regions south of Palestine. It is, therefore, plausible that the Kenites were familiar with a form of Yahwism, a cult that could have been introduced by them to Moses, as suggested by the Kenite hypothesis. Their particular trade as metalworkers afforded them the opportunity to also introduce their faith in the northern regions of Palestine. This article analyses the etymology of the word “Kenite,” the ancestry of the Kenites, their lifestyle, and their religion.
    [Show full text]
  • Shalom Aleichem
    Rosh Hashonah ראש־השנה 2013 / 5774 This High Holiday program was created by Boston Workmen’s Circle/Arbeter Ring 1762 Beacon Street Brookline, MA 02445-2124 617-566-6281 http://www.circleboston.org We gratefully thank countless sources and the many individuals who provided inspiring and thoughtful text, poems, art and music, contributing to this richly moving annual community event. 1 Sholom Aleykhem (Instrumental, followed by singing) Leshone Toyve. Welcome to the New Year, 5774. For thousands of years the Jewish people have celebrated the New Year with joy, hope, and thoughtful reflection. Today we are here to continue that tradition. The holidays of Rosh Hashonah and Yom Kippur provide time and space for self-examination and personal reflection. We are here to reflect on the year that has passed and open our hearts to the possibilities of the year to come. Today is a day of introspection and growth, of assessment and healing, of receptiveness and renewal. We evaluate and measure ourselves and our choices. We strive to take responsibility and to write our own destiny for the New Year. We ask: What has transpired this past year and what adjustments can we make to the next year individually, in our communities, and in the world? What do Rosh Hashonah and Yom Kippur mean to our community and to our families and ourselves? Today, we will consider these questions together, as a community. At this time, please turn and introduce yourself to someone sitting near you. If you are comfortable, join hands as we sing. Hiney Ma Tov (How Good and Pleasant It Is for People to Live Together in Unity) Hiney ma tov umanayim Shevet akhim gam yakhad Hiney ma tov umanayim Shevet akhim gam yakhad Hiney ma tov Shevet akhim gam yakhad Hiney ma tov Shevet akhim gam yakhad Oy vi gut un vi voyl es is Brider un shvester tsuzamen Oy vi gut un vi voyl es is Brider un shvester tsuzamen Oy vi voyl es iz Brider un shvester tsuzamen Oy vi voyl es iz Brider un shvester tsuzamen 2 The Names of the Holiday There are different names for the holiday we are celebrating today.
    [Show full text]
  • The Sons of Keturah – Islam in Prophecy
    mark h lane www.biblenumbersforlife.com THE SONS OF KETURAH – ISLAM IN PROPHECY Is the Prophet Mohammed in Scripture? Yes he is. He is called the 'Blessed Guide'. But he is no blessing. The Biblical account of Keturah will explain this. There was a marriage problem between Abraham and Sarah. We don't know if due to her age Sarah lost interest or rebuffed Abraham for other reasons, but we know they stopped sleeping together. To meet his physical and emotional needs, Abraham took a concubine named Keturah and fathered children by her. Some translations of Genesis 25 verse 1 say “Abraham took another wife, whose name was Keturah”. This is a mistranslation. The Hebrew word in this verse is ‘ishshah’ which means ‘woman’. It can mean ‘wife’ in some contexts but not in this context. We know Keturah was not the wife of Abraham because it is written in verse 5 and verse 6: “Abraham left everything to Isaac. But while he was still living, he gave gifts to the sons of his concubines and sent them away from his son Isaac to the land of the East”. The Hebrew word is ‘piylegesh’ and it has the unmistakable meaning of ‘concubine’ or ‘paramour’. The image above is of a belly-dancer, a harlot of Arabia. You will notice the harlot has her face covered by a veil. According to the Bible, wearing a full-face veil is the mark of a harlot. Concerning another harlot, Tamar, the Bible says: “she took off her widow’s clothes, covered herself with a veil to disguise herself, and then sat down at the entrance to Enaim…” (Genesis 38:13).
    [Show full text]
  • Shalom: Peace, Not Just Peace of Mind Parashat Ki Tetze Rabbi Daniel Cotzin Burg, Beth Am 9.6.14 ~ 11 Elul 5774
    Shalom: Peace, Not Just Peace of Mind Parashat Ki Tetze Rabbi Daniel Cotzin Burg, Beth Am 9.6.14 ~ 11 Elul 5774 This week I spent a day in Washington with thought-leaders, rabbis and policy analysts. We were speaking about Israel, America’s relationship with the Jewish state and the current deeply troubling state of affairs in the Middle East. The most surprising and powerful presentation of the day was that of Mosab Hassan Yousef, son of Sheikh Hassan Yousef, a founder and spiritual leader of Hamas. Given the events of this summer, it was particularly poignant to hear the heartfelt and courageous words of this young author and former Israeli asset (as he sat on the dais across from his Shin Bet handler). To even begin to conceive of such heroism, we almost have to transport ourselves into a different time – say Germany of the 1940s, when precious few righteous individuals resisted and acted against the scourge of Nazism. We might visit Rwanda or Cambodia, Darfur or America’s antebellum south. There are far too many examples in human history of pervasive, systematic violence and too few stories of those who made the hardest choices to turn against their fathers, brothers and their communities and attempt to salvage their dignity and humanity. Or perhaps we should roll the Torah back from its current location near the end, to a story near the very beginning whose hero, a simple man named Noah, is tzadik tamim haya b’dorotav, “a righteous man, blameless in his generation” (Gen. 6:9). I would argue it’s virtually impossible for us, most or all of us in this room, to know what it is like to live among the truly malevolent and depraved – a society so bad God sees no recourse but to erase it and start over.
    [Show full text]
  • WHERE IS GOD WHEN LIFE IS SO MESSED UP? the Story of Job
    WHERE IS GOD WHEN LIFE IS SO MESSED UP? the story of Job This booklet was originally created by City Bible Forum ©2020 WHERE IS GOD WHEN LIFE IS SO MESSED UP? the story of Job W H A T ' S I N S I D E The experience of suffering in our lives and in our world can make us ask: Where is God? What is God doing? The Bible's story of Job tells us what God is doing in the midst of suffering. We do not know who wrote the book of Job, or when. Having said that, a copy of Job was found at the Qumran Caves amongst the Dead Sea Scrolls. This makes it likely that the first copy of Job was written before 300 BC. We also don’t know if Job was a real person or not. There are no historical markers in the book to anchor the story, Without these details it has a sense of “once upon a time”. The book of Job is located in the “Wisdom Literature” section of the Old Testament. Quite possibly the book was written to teach principles about the nature of suffering, the relationship between wrongdoing and suffering, and the role of God in this. Session 1 Winners and Losers Session 2 Advice to losers Session 3 Not-so-blind faith Session 4 Resolution Each study has the passage of the bible to be studied, discussion questions and some explanatory notes. Page 1 S E S S I O N 1 : W I N N E R S A N D L O S E R S W H A T C A N Y O U E X P E C T T O L E A R N ? The book of Job was written to teach principles about the nature of suffering, the relationship between wrongdoing and suffering, and the role of God in this.
    [Show full text]
  • The Unforgiven Ones
    The Unforgiven Ones 1 God These are the generations of Esau (that is, Edom). 2 Esau took his wives from the Canaanites: Adah the daughter of Elon the Hittite, Oholibamah the daughter of Anah the daughter of Zibeon the Hivite, 3 and Basemath, Ishmael's daughter, the sister of Nebaioth. 4 And Adah bore to Esau, Eliphaz; Basemath bore Reuel; 5 and Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau who were born to him in the land of Canaan. 6 Then Esau took his wives, his sons, his daughters, and all the members of his household, his livestock, all his beasts, and all his property that he had acquired in the land of Canaan. He went into a land away from his brother Jacob. 7 For their possessions were too great for them to dwell together. The land of their sojournings could not support them because of their livestock. 8 So Esau settled in the hill country of Seir. (Esau is Edom.) 9 These are the generations of Esau the father of the Edomites in the hill country of Seir. 10 These are the names of Esau's sons: Eliphaz the son of Adah the wife of Esau, Reuel the son of Basemath the wife of Esau. 11 The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. 12 (Timna was a concubine of Eliphaz, Esau's son; she bore Amalek to Eliphaz.) These are the sons of Adah, Esau's wife. 13 These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.
    [Show full text]
  • A Commentary on the Book of Ezekiel by Pastor Galen L
    A Commentary on the Book of Ezekiel By Pastor Galen L. Doughty Southside Christian Church December 2014 INTRODUCTION: This commentary is based upon my personal devotional notes and reflections on the Book of Ezekiel. It is intended to help you better understand some of the background and issues in Ezekiel’s prophecy. It is not a technical commentary designed for academic projects. This material is intended for use by members and friends of Southside Christian Church, especially our Life Group leaders to help you lead your group in a verse by verse study of Ezekiel. However, I do not include discussion questions in the commentary. That I leave up to you as a group leader. In the commentary there are occasional references to the original Hebrew words Ezekiel used in a particular passage. Those Hebrew words are always quoted in italics and are transliterated into English from the Hebrew. I go chapter by chapter in the commentary and sometimes individual verses are commented upon, sometimes it is several sentences and sometimes a whole paragraph. This commentary is based on the New International Version and all Scripture quotations are taken from that version of the Bible. Books of the Bible, Scripture references and quotes are also italicized. KEY HISTORICAL DATES IN THE TIMELINE OF EZEKIEL: King Jehoiachim of Judah becomes a Babylonian vassal, 605. Jehoiachim rebels against Nebuchadnezzar; he sends troops to raid and punish Jehoiachim, 602. Nebuchadnezzar deports some Jews to Babylon from Jerusalem including a young man named Daniel, 602. Jehoiachim dies and is replaced by his son Jehoiachin; he reigns three months, 598.
    [Show full text]
  • Lesson 13 – Wisdom Literature Text: Job; Psalms; Proverbs
    Lesson 13 – Wisdom Literature Text: Job; Psalms; Proverbs; Ecclesiastes; Song of Solomon Job: The book of Job describes a man, Job, who deals with the aftermath of great calamity in his life. Job was a righteous man, and Satan challenged the reason for his righteousness to God, arguing that Job only was faithful because of the blessings God provided him. God allowed Satan to afflict Job in various ways, taking away his wealth, children, and good health. Job’s friends came to comfort him, but eventually they and Job began to argue about the reason that Job was afflicted in the first place (they believed that he was being punished for sin). The ultimate lesson is that one’s relationship with God must constant, not affected by the trials of life. Job and his friends learned this lesson, amongst many others. At the end of the book, God restored Job’s possessions and family (and even more). Psalms: The book of Psalms is simply a collection of Jewish songs which cover a variety of topics, including praise to the Lord, historical events, prayers for help, thanksgiving, and even prophecy. Many of the psalms were written by David, who wrote psalms to during many events of his life such as his sin with Bathsheba (51), his deliverance from Saul (18), and others. Other authors include the sons of Korah (the Levite who rebelled in Numbers 16), Asaph (a director of singers in the temple), Solomon, and even Moses. Perhaps the most important psalms are those that prophecy about Jesus’s coming, death, resurrection, and the establishment of His church (for good examples, see Psalms 2 and 22).
    [Show full text]