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Job ultimately condemns all their counsel, beliefs, and critiques of him as false. God then appears to Job and his friends out of a whirlwind. God rebukes the three friends and gives them instruction for the remission of sin, followed by Job being restored to an even better condition than his former wealthy state (Job 42:10–17).
Exodus 17:1–7 (and the book of Job) characterize suffering as testing and speak of God's right to test human loyalty. 2 Corinthians 4:7–12 says human weakness during suffering reveals God's strength and that it is part of the believer's calling to embrace suffering in solidarity with Christ. 2 Corinthians 1:3–7 says God is the comforter ...
Since God is in dominion over all the earth, Job cannot conceivably condemn him, unless Job were to prove that he can do all the things God can. [40]: Chapter 3:Job God's second speech is against human self-righteousness. Job has vehemently accused God of thwarting justice as "the omnipotent tyrant, the cosmic thug".
The Dialogue between a Man and His God is the earliest known text to address the answer to the question of why a god permits evil, or theodicy, a reflection on human suffering. It is a piece of Wisdom Literature extant on a single clay cuneiform tablet written in Akkadian and attributed to Kalbanum, on the last line, an individual otherwise ...
Suffering results from either (a) "'moral' evil, due to human volition" or (b) "'physical' evil, directly due to nature." [15] The Bible portrays God as inflicting evil in both senses because its writers "regarded God as the ultimate Cause of evil."
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 ...
Answer to Job (German: Antwort auf Hiob) is a 1952 book by Carl Jung that addresses the significance of the Book of Job to the "divine drama" of Christianity.It argues that while he submitted to Yahweh's omnipotence, Job nevertheless proved to be more moral and conscious than God, who tormented him without justification incited by Satan.
The Old Testament view of the afterlife was that all people when they died, whether righteous or unrighteous, went to Sheol, a dark, still place. [8] Several works from the Second Temple period elaborate the concept of Sheol, dividing it into sections based on the righteousness or unrighteousness of those who have died.