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In chapter 23, Job again ponders on the possible legal case against God (verses 1–7), but he is terrified on the prospect of facing God, which he desperately seeks but cannot see (verses 8–9), yet he believes God knows all Job's way and will complete the purposes in Job's life (verses 10–14), so Job testifies that he both is longing and ...
However, it clearly states that Job never lost faith in God and forever called to God in prayer, asking Him to remove his affliction: And [mention] Job, when he called to his Lord, "Indeed, adversity has touched me, and you are the Most Merciful of the merciful." — Quran, sura 21 (The Prophets), ayah 83
A scroll of the Book of Job, in Hebrew. The Book of Job consists of a prose prologue and epilogue narrative framing poetic dialogues and monologues. [4] It is common to view the narrative frame as the original core of the book, enlarged later by the poetic dialogues and discourses, and sections of the book such as the Elihu speeches and the wisdom poem of chapter 28 as late insertions, but ...
Job restates his insistence on his integrity (verses 1–6) Job accuses his friends to be among the wicked by going against him (verses 7–12) Job proceeds to state the future lot of the wicked (verses 13–23) [13] "Job and his three friends". From: Book of Job in Illuminated Manuscripts.List of Byzantine Manuscripts with Cyclic Illustration ...
The Book of Job was an important influence upon Blake's writings and art; [11] Blake apparently identified with Job, as he spent his lifetime unrecognized and impoverished. Harold Bloom has interpreted Blake's most famous lyric, The Tyger , as a revision of God's rhetorical questions in the Book of Job concerning Behemoth and Leviathan. [ 12 ]
Jemimah or Jemima (/ dʒ ə ˈ m aɪ m ə / jə-MY-mə; Hebrew: יְמִימָה, romanized: Yəmīmā) was the oldest of the three beautiful daughters of Job, named in the Bible as given to him in the later part of his life, after God made Job prosperous again. Jemimah's sisters are named Keziah and Keren-Happuch. Job's sons, in contrast, are ...
The first part of the section describes Job's mockers from Job's point-of-view (verses 2–8. [14] With the recurrence of "and now" (verse 9; cf. "but now" in verse 1), Job returns to the complaint about the treatment of him by his "enemies", who include the outcasts of the community. [ 14 ]
In his last speech of the book (chapter 22), Eliphaz becomes more direct in his accusation of Job as a sinner, even further than the position of Bildad and Zophar, by confronting Job with a list of alleged offenses (verses 1–11) in contrast to God's knowledge and power (verses 12–20), so at the end Eliphaz urges Job to repent (verses 21 ...