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												  The Words of Job Are Spoken in the Midst of Chaos. Job Has Just Lost His Home, His Farm9 September 2018 Job 1:1; 2:1–10; 10:1-9; 38:1-7; 42:1-6 When the world is in chaos First Mennonite Church The words of Job are spoken in the midst of chaos. Job has just lost his home, his farm. All Job's children are dead. Now he has lost his health, his body disfigured with open sores. My days are without hope, he says (7:6). He wishes he were dead. Let the day perish wherein I was born (3:3). Job asks God, why? Why is light given to one in misery? (Job 3:20) I sat down this week and read through the book of Job to get a feel for it. I’ll be honest with you—it’s not an easy book to read, let alone preach on. Anytime anyone attempts to speak about God the Creator and human suffering, there's a good chance that we're going to sound like Job's friends—Eliphaz, Bildad, Zophar, and Elihu. They come, at first as friends to console and comfort Job as he goes through the valley of the shadows. But, in the face of Job's sores, his dead children, how do his "friends" comfort and console him? Here's a sampling: Eliphaz: Now Job, think who that was innocent ever perished (4:7). Are you perishing? Now, let's figure out what you’ve done wrong to deserve this. Bildad: Job, are you suggesting that God is unjust? If you were pure and upright, God would answer you with prosperity (8:3-6).
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												  Part 2: Three Cycles of Speeches Chapters 3-31JOB 70 Part 2: Three Cycles of Speeches Chapters 3-31 In the long second section of Job, we will look at a of his conception. Job wishes his mother’s womb had set of three speeches or conversations. become his tomb. • First cycle of speeches (Chapters 3-14) Verses 20-23. Commenting on these verses, Barbara • Second cycle of speeches (Chapters 15-21) Reid, O.P., writes: • Third cycle of speeches (Chapters 22-31) “Job continues his lament in 3:20-23 with vivid imagery. Having been robbed of all he previously FIRST CYCLE OF SPEECHES (Chapters 3-14) treasured, he speaks of wanting death so badly that this is now the hidden treasure for which he earnestly CHAPTER 3: Job curses the day he was born digs. In his dark despair he laments that it would “Perish the day on which I was born, the night when have been better never to have been given light. Job they said, ‘The child is a boy.’” (v 3) feels “fenced in,” trapped in desperation and darkness. At the beginning of Job’s story, Satan had In his introduction to chapter 3 and the first cycle of observed that God had “put a fence” of protection speeches, Peter Ellis, C.SS.R., writes: and blessing around Job and his house and all he had, blessing all that Job had and causing it to The first cycle of speeches in the unfolding increase (1:10). Job has lost sight of God’s psychological drama is begun by Job, who shocks his protection that still encircles him, even in his loss friends by cursing the day he was born.
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												  God Speaks – Hope, Help and Healing (Job 42:7-17)Pick up the Pieces & Start Over God Speaks – Hope, Help and Healing (Job 42:7-17) 1 1. God Vindicated Job •Job 42:7, ‘7 After the Lord had said these things to Job…’ •‘…he said to Eliphaz the Temanite, "I am angry with you and your two friends…’ •‘because you have not spoken of me what is right, as my servant Job has.’ 2 2. God Demanded Restitution • Job 42:8 (NIV) 8 So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken of me what is right, as my servant Job has.“ • Job 42:9 (NIV) 9 So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the Lord told them; and the Lord accepted Job's prayer. 3 3. God Required Grace •Job 42:8 (NIV) 8 … My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. •Matthew 5:44 (NKJV) 44 But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you’ 4 4. God Restored Job • Job 42:10-15 (NIV) 10 After Job had prayed for his friends, the Lord made him prosperous again and gave him twice as much as he had before.
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												  GORDON R. CONNING Submitted to the Faculty of Theology of TheTHE PLACE OF PROPHETIC INTERCESSION IN OLD TESTAMENT RELIGION GORDON R. CONNING Submitted to the Faculty of Theology of the University of Edinburgh in partial fulfilment of the requirements for the degree of Doctor of Philosophy 1934 ;0 PREFACE The Place of Prophetic Intercession in Old Testament Religion was a subject which from the first promised the pleasure of a chal lenging investigation, but has since far exceeded this promise; for it has led me by an exceedingly interesting study into a new appreci ation and, I venture to say, understanding of Old Testament prophecy* The method followed was to examine the cases of prophetic intercession themselves and, without preconceptions as far as possible, to base con clusions upon these* The thesis has grown gradually along the lines of this method of case investigation, and its present form was deter mined upon only after all the studies had been made* This form is, in brief, to present in an introductory chapter, on the one hand, a brief survey of extra-biblical intercession and, on the other, the Old Testa ment background of prophetic intercession; to follow this with an in vestigation of the teaching on this subject in Israel prior to the ad vent of literary prophecy in the eighth century; then to treat thorough ly in three chapters the three canonical prophets - Amos, Jeremiah and Ezekiel whose writings furnish the most important and stimulating materi al for this subject; to follow this again with a chapter on the remain ing material on prophetic intercession, and one on the
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												  The Chapters of the Bible a Guide to the Systematic Study of the BibleScholars Crossing An Alliterated Outline for the Chapters of the Bible A Guide to the Systematic Study of the Bible 5-2018 The Chapters of Job Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/outline_chapters_bible Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "The Chapters of Job" (2018). An Alliterated Outline for the Chapters of the Bible. 33. https://digitalcommons.liberty.edu/outline_chapters_bible/33 This Article is brought to you for free and open access by the A Guide to the Systematic Study of the Bible at Scholars Crossing. It has been accepted for inclusion in An Alliterated Outline for the Chapters of the Bible by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Job SECTION OUTLINE ONE (JOB 1-2) Job is introduced. God allows Satan to test Job's faithfulness by taking all that he has. Job responds with great sorrow, but he worships God. Satan accuses Job again and strikes him with boils. Job's wife tells him to curse God and die, but Job remains faithful. Three of Job's friends come and mourn with him. I. JOB'S PRESTIGE (1:1-5) A. His faith (1:1): "There was a man named Job who lived in the land of Uz. He was blameless, a man of complete integrity. He feared God and stayed away from evil." B. His fortune (1:3): "He owned 7,000 sheep, and 3,000 camels, 500 teams of oxen, and 500 female donkeys, and he employed many servants.
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												  Beach Reads: WHY? Restored Preaching: Randy Spleth, Senior Minister Scripture: Job 42:1-6 Text: Job 42:7-10 E-Mail: Randy SplethCopyright August 3 & 4, 2019. All Rights Reserved. Geist Christian Church Title: Beach Reads: WHY? Restored Preaching: Randy Spleth, Senior Minister Scripture: Job 42:1-6 Text: Job 42:7-10 E-mail: Randy Spleth The worst that can happen is behind the best person known. That’s where we are in this year’s Bible beach. In the Old Testament, the best person known is Job and over the last three weeks, we've looked at his story. It is a divinely inspired folk story, told for thousands of years around campfires to ask the question, why? If God is all-good and all- powerful, why do terrible things happen? It was likely acted out as an ancient play. It has four acts and two stages. That’s an important thing to remember. There is an upper stage in heaven and a lower stage on earth. You have the privilege of seeing both. The writer intends for us to have this unique perspective. But it’s crucial to understand that Job only knows what has happened on his stage.1 Let’s have a quick review. Scene one of Act 1 begins on the lower stage where we are introduced to the best person, Job. Job is incredibly rich, a Jeff Bezos rich in the ancient world with 7,000 sheep, 3,000 camels, 500 pair of oxen, 500 donkeys, and many servants. He also has a large family, seven sons and three daughters. He was incredibly blessed and extraordinarily devoted to God, offering sacrifices not just for himself but also for his children, just in case they sinned.
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												  Sermon Title: Reconciliation and Restoration Speaker: Richard Villodas, Lead Pastor Scripture: Job 42Sermon Title: Reconciliation and Restoration Speaker: Richard Villodas, Lead Pastor Scripture: Job 42 Then Job replied to the LORD: “I know that you can do all things; no purpose of yours can be thwarted. You asked, ‘Who is this that obscures my plans without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. “You said, ‘Listen now, and I will speak; I will question you, and you shall answer me.’ My ears had heard of you but now my eyes have seen you. Therefore I despise myself and repent in dust and ashes.” After the LORD had said these things to Job, he said to Eliphaz the Temanite, “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant Job has.” So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the LORD told them; and the LORD accepted Job’s prayer. After Job had prayed for his friends, the LORD restored his fortunes and gave him twice as much as he had before. All his brothers and sisters and everyone who had known him before came and ate with him in his house.
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												  The Book of Job the Book of JobTHE BOOK OF JOB THE BOOK OF JOB BY NORMAN H. SNAITH, M.A. Tutor in Old Testament Languages and Literature, Wesley College, Headingley, Leeds THE EPWORTH PRESS (EDGAR C. BARTON) 25-35 City Road, London, E.C.r All rights rmrved First published in r945 Mark in Great Britain I THE ANALYSIS OF THE BOOK 1. The Prologue, i, ii J oB is a wealthy Edomite sheikh of long ago, the greatest and most prosperous of them all, a man of blameless piety, scrupulous, even ultra-scrupulous in every slightest duty, perfect, upright and devout. ·Jehovah Himself testifies to his unswerving integrity, unique among the sons of men, but the Satan chal lenges this statement in the midst of the heavenly court. Job is but a time-server. Strip him of his wealth, kill his children, and he will renounce God with the rest. And so the Satan is permitted to deprive Job of everything, possessions, servants, chil dren, but not to touch Job himself. Bedawi raids begin, and lightnings and storm-winds complete the destitution, but Job in his poverty is as devout as Job with his wealth. The heavenly court gathers again, with God still sure of Job's integrity and the Satan still unbelieving. Now the Satan is permitted to smite Job with a loath some 'leprosy' (probably ecthyma), in which the sufferer is covered from head to foot with raw and itching ulcers. Job's wife breaks under the strain, but Job remains steadfastly devout. The last three verses of ii tell of the visit of Job's three friends, who hear of his misfortunes and come to comfort him.
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												  Download HandoutsOLD TESTAMENT BIBLICAL LITERACY Lesson 33 JOB I. Background Who wrote Job? When? We really have no answers to these questions. Compared to many of the Old Testament books, this book was most likely written early. Many scholars date the authorship between the time of King Solomon (950 B.C.) to 250 B.C. – many date it even earlier. A good argument for early dating references the language used in the original Hebrew (for example, the monetary unit referenced in Job 42:11 occurs only in Gen. 33:19 and Joshua 24:32) and references to other cultural items like the Sabeans and Chaldeans as “nomadic raiders” (1:17). The time period written of is arguably even older. We have a time period written of where there is no reference to organized religion as was set out on Mt. Sinai with Moses. We have more of a patriarchic age where the Patriarch figure offered up the sacrifices and there is no priesthood. The text itself bears a fairly close relationship to certain Babylonian literature dated around 1200 – 800 B.C. The “Babylonian Job” was such a piece of pagan literature. In that book (actually it was four tablets!) a pious, wealthy and influential man gets deprived of his position in life and contracts some unknown terrible disease. Divine intervention is sought but not received. So, the suffering fellow figures that divine justice is not as fair as human justice. Ultimately (in tablet three), the Babylonian god, Marduk, restores the fellow to health. (This account can be read in Ancient Near Eastern Texts, by Pritchard.) An even earlier similar story was found in partial form in a tablet placed in the Louvre in 1906.
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												  Edith Cowan University Copyright WarningEdith Cowan University Copyright Warning You may print or download ONE copy of this document for the purpose of your own research or study. The University does not authorize you to copy, communicate or otherwise make available electronically to any other person any copyright material contained on this site. You are reminded of the following: Copyright owners are entitled to take legal action against persons who infringe their copyright. A reproduction of material that is protected by copyright may be a copyright infringement. A court may impose penalties and award damages in relation to offences and infringements relating to copyright material. Higher penalties may apply, and higher damages may be awarded, for offences and infringements involving the conversion of material into digital or electronic form. DOROTHY HEWETT talks to Lynne Hunt Internationally famous novelist, poet and playwright, Dorothy Coade Hewett, was born on 27 May 7923, the daughter of Doris Irene (nee Coade) and Arthur Thomas Hewett. With her sister, Lesley, she lived for twelve years on the family farm near Wickepin, Western Australia, before moving to Perth. She has been writer-in-residence at eight Australian universities and was awarded eight fellowships by the Literature Board of the Australia Council and now has a lifetime Emeritus Fellowship. She had an Honorary Doctor of Letters conferred by the University of Western Australia and is a Member in the Order of Australia. She was expelled from Claremont Teachers' College. I had correspondence classes until ! was about twelve years of age and then we moved to South Perth. I went to the South Perth Primary School until the end of that year.
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												  Empires of the BibleTHE EMPIRES OF THE BIBLE FROM THE CONFUSION OF TONGUES TO THE BABYLONIAN CAPTIVITY " To the intent that the living may know that the Most High ruleth in the kingdom amen." ALONZO TREVIER JONES REVIEW AND HERALD PUBLISHING ASSN. WASHINGTON, D. C. 1904 Entered according to Act of Congress, in the year 1897, by ALONZO TREVIER JONES, In the office of the Librarian of Congress, at Washington. Also entered at Stationers' Hall, London. SHINAR CHALDEA ELAM KARRAK ACCAD BABEL ASSYRIA (Early) EGYPT ISRAEL ASSYRIA (Later) INTRODUCTION " THE God of nature has written His existence in all His works, and His law in the heart of man." Also He has written His char- acter in the Bible, and His providence among the nations. He " hath made of one blood all nation's of men for to dwell ou all the face of the earth, and hath determined the times before ap- pointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after Him and find Him, though He be not far from every one of us: for in Him we live and move and have our being." 1 " God hath spoken once ; twice have I heard this ; that power belongeth unto God." 2 " There is no power but of God : the powers that be are ordained of God." s" The Most High ruleth in the kingdom of men, and giveth it to whomsoever He will." 4 " He removeth kings, and setteth up kings ": " declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: calling from a far country the man that executeth my counsel." 6 " He is the Governor among the nations." ' " History, therefore, with its dusty and moldering pages, is to us as sacred a volume as the book of nature " ; because history prop- erly studied is truly the study of the grand purposes of God with men and nations.
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												  Anzu and Ziz: Great Mythical Birds in Ancient Near Eastern, Biblical, and Rabbinic Traditions Nili Wazana Hebrew University of JerusalemAnzu and Ziz: Great Mythical Birds in Ancient Near Eastern, Biblical, and Rabbinic Traditions Nili Wazana Hebrew University of Jerusalem Introduction Many ancient Near Eastern mythological motifs, particularly those relating to the Chaoskampf—the primordial battle against forces of chaos—found expression in the Hebrew Bible, and were further developed in post-biblical and rabbinic literature.1 H. Gunkel was the first to note traces of the Babylonian cosmogonic battle Enuma elis in biblical traditions and in the Apocrypha.2 The subsequent discovery of the Ugaritic divine conflict between Baal and “Prince Sea (zbl ym)-Judge River (tp† nhr)” reawakened scholarly interest in combat traditions preserved in the Bible and in later Jewish sources.3 Research focused mainly on the representation of insubordinate forces by elements of water. The turbulent, uncontrollable qualities of water perti- nently depict chaos, whether as a threatening natural element, or by means of mytho- poetic representation, such as the deified figure Sea/River and the monsters associated with it, such as “Leviathan” (ltn); “winding serpent” (btn br˙; btn ºqltn); “dragon” (tnn).4 1. I thank Dr. Kenneth Whitney whose comment led me to writing this article; Prof. Peter Machinist for his many insights on the myth of Anzu; Prof. Menahem Kister and Dr. Maren Niehoff for their helpful comments. I am particularly grateful to Prof. Simo Parpola who checked the existence of the variant Zû in the Neo-Assyrian corpus. This is an updated version of a Hebrew article that was published in Shnaton 14 (2004), 161–91. 2. H. Gunkel, Schöpfung und Chaos in Urzeit und Endzeit (Göttingen, 1895); English trans.: K.