Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Introduction about job analysis
Essay on job analyses
Essay on job analyses
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Introduction about job analysis
In the story of Job, Job is a pious man, devoted to his faith, who is also wealthy and blessed. “That man was blameless and upright; he feared God and shunned evil…his possessions were seven thousand sheep, three thousand camels, five hundred yoke of oxen… and a very large household” (Kethuvim 1.10 Lines 1-4). Job had everything he could ever need, and was extremely faithful to God. One day God and Ha-Satan were talking and God began to boast about Job. “There is no one like him on earth, a blameless and upright man who fears God and shuns evil” (Kethuvim 1.10 Line 8). Ha-Satan says to God that Job has no reason to complain or fear God because God has given him everything he will ever need. Ha-Satan then makes a bet with God, in which God accepts the bet, that if everything is taken away from Job he will curse God in blasphemy. This paper will answer two questions, why does Job never curse God’s name after everything he has been through and why does God accept the bet with Ha-Satan?
There are several rounds that Ha-Satan puts Job through to get him to curse God’s name. In the first-round God makes it very clear that Ha-Satan cannot lay a hand on Job, but can do anything thing else he wants. Ha-Satan killed Job’s children in the first round, Job did not curse God’s name, rather than he
After losing his family, Job still worshiped God, and stayed positive. Once he received the skin disease he did not curse God and say his life was over, he remained faithful to God. The story in Job, asks the question. “why do bad things happen to good people?” A frequent answer to that question is that people get what they deserve, although Job did not do anything evil in his lifetime. In relationship to the story of Job, the answer to that question would be people get what happens to you, thus why Job never cursed God’s name. Job knew he was an honest and pious man, and God was just ‘testing’
One daughter was killed in an explosion that also took out J.B.’s millions. And the youngest was raped. However, J.B.’s wife, Sarah, was not killed, but instead she left him. In the Bible, Job is confronted by his three friends. His friends encouraged him to turn against God and to curse him, but he refused to do so.
...n the world. Job questions what god is really doing for him. Then god talks to job in question form about the creation of the earth. This shows that jobs is very small compared to god, so small that he cannot even being to understand some of the the things god is telling him. Chapter 38 proves to job that humans are far below the power of god then in chapter 42 job quickly shames himself for the previous things he said.
Some talked of God, of his mysterious ways, ...and of their future deliverance. But I had ceased to pray. How I sympathized with Job! I did not deny God’s existence, but I doubted His absolute justice. (42)
In the first chapter of God Behaving Badly, David Lamb argues that God is unfairly given a bad reputation. He claims these negative perceptions are fueled by pop culture and lead many to believe the lie that the God of the Old Testament is angry, sexist, racist, violent, legalistic, rigid, and distant. These negative perceptions, in turn, affect our faith. Ultimately, Lamb seeks to demonstrate that historical context disproves the presumptuous aforementioned. In addition, he defends his position by citing patterns of descriptions that characterize God throughout the Old Testament. “Our image of God will directly affect how we either pursue or avoid God. If we believe that the God of the Old Testament is really harsh, unfair and cruel, we won’t want anything to do with him” (Lamb 22). Clearly, they way Christians choose to see God will shape their relationship with Him.
The first commentator under consideration is Martin Buber in an excerpt from his Darko shel miqra'4. Buber draws an apt parallel between the Book of Job and the proceedings in a court of law, casting God as judge and Job as prosecution. In Buber's legal parallel, Job demands what in an earthly court of law would amount to due process, or a fair trial. And yet, even as Buber confers the legitimacy of a court of law on Job's complaints, Buber suggests that Job knew his appeal was "suppressed from the start."5 Buber cites Job: "Though I am right, my mouth will condemn me!"6 By highlighting the justness of Job's claims and the non-existent chance of a divine finding in Job's favour, Buber stresses how human justice and divine justice diverge. This difference is highlighted further by discussion of how Job is made to suffer hinnam, or gratuitously, from both God and Job's perspective.7
...ade to choose him for the spiritual task. Job realized he had to experience loss and suffering in the name of God to pass the test God bestowed upon him. God stated “Who is that darkens counsel by words without knowledge? Gird up your loins like a man, I will question you, and you shall declare to me... Where were you when I laid the foundation of the earth” (p.667) God notified Job he was in no position to question the loss he must undertake in order to complete his mission. Job realized the meaning of his life, when he realized the magnitude God went to convince him of his calling. Job forgave himself for his sacrifices, because he realized it was instructed by God.
Just like how mortals have their own goals, deities also have an agenda. God, in the Hebrew Bible, has only two goals: to have humans obey Him blindly and to punish them if they disobey Him. In order to execute both of His plans, God uses violence. In Exodus 32, the Israelites who escaped Egypt insulted God by "making themselves a molten calf and bowing low to it and sacrificing to it" (Exodus 32:8), as well as claiming the calf to be the one who brought them out of Egypt (Exodus 32:4). By worshipping the idol of the calf, the Israelites had turned away from God. Because the Israelites disobeyed God, He ended up pursuing his other goal, to punish the people who disobeyed Him. Because of the Israelites' foolish act, God chose to inflict pain on them: "then the Lord sent a plague upon the people, for what they did with the calf that Aaron made" (Exodus 32:35). Since God never once appeared in front of humans as a man, the only way for the Israelites to experience God's anger and disappointment, and ultimately the power he yields, is through His physical punishment: the plague. Also, vice versa, the plague was the physical representation God needed in orde...
Milton prompts the reader to understand God’s grace as the most almighty and powerful aspect within the first twenty-six lines. God is a powerful ruler who bestows blessings if his policies are followed and eternal damnation if not. The first two books of Paradise Lost portray Satan as a confused, resentful man who feels the need to rebel against God. Since Satan rebelled against God, he was banished from heaven and summoned into an eternal hell. While in hell, Satan gathered his fallen angels for a pep talk and exclaimed to them, “Farewell, happy fields, where joy forever dwell; in my choice to reign is worth ambition though in Hell” (Book 1, Line 1). In this exclamation Satan bids adieu to the pleasure and blissful surroundings of paradise and greets the gloom and dreadfulness that now surround him with open arms. The reader can conclude that Milton relays Satan’s speech as remorseful and full of regret at the penalty of his rebellious actions, but accepts what he has done and is ready to rule the underworld. The reader can also note one difference between Satan and God in this passage because unlike God, Satan chose to speak to all who follow him and wanted their feedback for his rebellious plans. Satan continues his speech by adding, “Receive thy new possessor. Not to be changed by place or time” (Book 1, Line 1). Satan is regulating his mental perception as he greets Hell. He portrays himself as equipped and ready for Hell to receive him as the leader. Like God, Satan brought his autonomous mentality, free of time or location, to Hell. As the new supreme leader of the underworld, with his independent mind, Satan boldly compares himself to God through the element of
Throughout the Bible God can be represented in a number of different ways. In some chapters of the Bible God can be found to be a compassionate, loving God, who would do anything for his people. To contradict this, in other chapters of the Bible God can be found trying to instill fear into people so that they believe in him, or do what he wants of them. In both instances it shows how different God can be seen and why believers can have doubts about how God really is.
Job was a man of the purest faith. When the world shunned God, Job's faith never declined. Job was a wealthy, handsome man with a beautiful wife and a vast amount of property. At some point in time, Satan made a bet with God that if Job situation was changed, his faith would quickly falter. On this note, God took Job's wealth, his property, his family, and his wife. When times were at their worst, God gave Job pus welts on Job's face, taking his looks. Job's faith, however, did not falter, instead it becamestronger. Job passed the test. God then healed Job, gave him more land, greater wealth , and a better wife. Job was baffled, he wondered the purpose behind his fall and rise. When he asked God this, God replied: "...Because I'm God." That was answer enough.
Satan’s aspired manner of conduct, his absurd attempts to battle God, and his misleading craftiness construct his intriguing and vital character in John Milton’s Paradise Lost. As illustrated in Paradise Lost, The Screwtape Letters, and Scripture, Satan is a vicious baleful demon who uses deceitful strategies for his own ambitious gain. Satan’s power of manipulation, form shifting, and his own free will, led to his fall as the ruler of hell.
Religious texts have been one of the main sources for laws and social customs since the conception of organized religion. Each religious text provides its followers with a code of conduct they are expected to apply to themselves, their actions, and their institutions. This code of conduct applies to the individual, as well as to the government and society to within which the people exist, and ultimately defines what a "just society" is in the context of that religion. Using stories and proverbs this code of conduct, and thus "just society", is not only set, but also shown in examples. In The Bible, the essence of a "just society" is laid out within passages that serve as "the laws", including Deuteronomy, and the Psalms, and in the stories, such as the stories of Job, David, Samuel, and the Family of Adam. The actions and nature of God in these stories are meant to be an example of the values and personality favored by God. In these passages, a structure for a just society is presented, and the values and examples, which are to be referred to and followed in the creation of this "just society", are discussed. However, even within these passages, there are discrepancies between the structure of the ideal "just society" and its values, and the following of these examples by the stories presented in The Bible. One of the most noticeable of these is the difference between the presentation of the ideal "just society" and values that are supposed to be implemented by the people, and the actual justice and values presented in the stories. This is particularly pertaining to the stories of the rulers appointed by God, and the vengeful nature of God himself presented in these stories.
In the eyes of a non-religious person, the figure of Satan might appear as an obsolete, mythical character of an antiquated view of the world. However, upon immersing oneself in the study of this persona, one can observe the strong belief in its power and the influence that the figure of Satan represents in the religious world. One might wonder how such a feat is possible even after hordes of scientists and academics objected to the existence of such a fabled character. Moreover, many theologists advanced theories that strived to diminish the importance of Satan in order to achieve a more monistic religion. It would be normal, nowadays to find the figure of Satan relegated to the status of a mere myth of the old times much like the ancient
The great debate whether Satan is the hero of Milton’s Epic Poem, Paradise Lost, has been speculated for hundreds of years. Milton, a writer devoted to theology and the appraisal of God, may not have intended for his portrayal of Satan to be marked as heroic. Yet, this argument is valid and shares just how remarkable the study of literature can be. Milton wrote his tale of the fall of man in the 1674. His masterpiece is an example of how ideas of a society change with time. This is because it wasn’t until the 1800’s during the Romantic era, that people no longer saw the hero of literary works as perfect in every way. It started to become more popular to develop the flawed character similar to the ones written in the classics. A literary criterion that is based on a protagonist, who undergoes conflict on the outside and from within and is prevented by a specific flaw to accomplish their main goal, creates an epic Hero. In Paradise Lost, God does not face conflict because he is perfect and all-knowing, and Adam’s conflict is not presented from the very start, Satan’s is. Because Satan is the main character of the work and possesses qualities that would deem him heroic, such as his determination against tough odds, his ability to lead, and his human-like nature to error, he can be seen has the Hero of the famous poem.
...e lead to ingratitude towards God" from the beginning of the epic (Weber 25). Although Satan is a great warrior and can give wonderful speeches, he seems to be hypocritical of what he tells his followers he believes and what he really does. An example of this is when we are first introduced to Satan. Satan and the other fallen angels are in hell and Satan tells the others to not be frightened, when he is frightened as well.