Job 6: 10 Don't give up how to explain it.

Job 6:2 If only my troubles were weighed, and all my disasters were weighed.

Now they are heavier than the sea sand, so my words are impatient.

Because the arrow of the Almighty shot into me; Its poison, my spirit drank up; God's fear is before me.

Can wild donkeys bark with grass? Can a cow roar if it has material?

Can you eat light and salt-free food? What's the taste of egg white?

As disgusting food, my heart refuses to go near it.

If only I had one. What I ask, may God give me what I desire;

May God crush me and stretch out his hand to cut me off.

Job 6: 10 Because I didn't violate the words of the saints, I still take it as comfort, and I can still rejoice in the constant pain.

Job 6: 1 1 What strength should I wait for? What is my ending that makes me patient?

Is my strength the power of stone? Is my body brass?

Isn't job 6: 13 useless to me? Isn't wisdom driven out of my mind?

"14 friends, show kindness to those who will lose heart, abandon the Almighty and do not fear God.

Job 6: 15 My brother is treacherous like a stream, like a dry river.

Job 6: 16 The river turned black due to ice, and the snow was hidden in the river.

Job 6: 17 The weather is getting warmer, so it can be digested at any time. When the sun is hot, it will dry up from its original place.

Job 6: 18 The pedestrians left the road, drifted along the river and died in the wilderness.

Job 6: 19 the horse's companion looks forward; Sheba's partner is waiting.

Job 6:20 They were ashamed because they had lost hope. When they came there, they felt ashamed.

Job 6:2 1 Now you are like this. When you see something terrible, you get scared.

Job 6:22 Did I say, Do you provide me with gifts from your possessions?

Do you say, deliver me from the hands of my enemies? Save me from the violent man?

Teach me and I will be silent; Let me know what is wrong.

How powerful words of integrity are! But what do you blame?

The words of desperate people are like the wind, do you still want to refute them?

Cast lots for orphans and treat your friends as goods.

Look at me now. I will never lie to my face.

Job 6:29 Please change your mind and don't be unjust; Please change your mind, my business is reasonable.

Is there injustice on my tongue? Is it not my mouth that distinguishes good from evil?

position

The arrow of the Almighty shot into me (6 1- 13)

Job's second speech was just as wild and terrible as the sadness and bitterness of his first speech. In the middle paragraph (6 14-30), he made it very clear that he would not pay attention to anything his three friends said. Eliphaz was the only one of them who spoke, but his words greatly stimulated Job, who angrily refuted the three of them and arrogantly accused them of disloyalty and betrayal of their friends without feeling guilty. In the seventh chapter, he completely ignores them, speaks with the same savage attitude, and points the finger at God, whom he regards as his real enemy. But before these two violent and surprising words, he tried to convince his friends in chapter 6- 13 that if what he said was extremely harsh, it was because he had reasonable reasons; In addition, for the first time, he publicly showed what upset him-this change was not his own, but the change he was taught as a creator and protector. This is also a tense and aggressive scripture.

( 1)

It was not until the next lecture (please refer to 9: 2) that Job struggled with the core theological proposition of Eliphaz (4: 17): in the eyes of God, no one is called righteous. It was Eliphaz who begged him to humbly put the situation that troubled him before God, especially when he suggested that "anger" or resentment was a bad thing by definition (5: 2). Why doesn't he express his deep anxiety and pain like Hannah, a sad woman (please refer to a 15- 16)? Why doesn't he, like a poet, accuse God of hiding his face and ignoring him and complain about why his heart is full of pain and sadness (please refer to the poem 13: 1-2)? If we put his confrontation and the disaster that makes him confront at one end of Libra, then the former (not the latter) will be heavier. That's why his words in the third chapter are so exciting.

It was not until later that job publicly said what he had hinted at before. This not only means that his pain comes from God-everyone knows it-but that God has become his enemy. Therefore, his friends will not doubt what he said. He used metaphors derived from military combat, such as denial? Just like Hamlet is the "arrow stone of violent fate", his physical pain and illness are the arrows of the Almighty, and the poisonous arrows shoot venom into his heart. His spiritual fear was sent by God to besiege his army.

Answer? Are two proverbs that all wise teachers like. Animals (wild or raised) don't make a sound when they eat. People don't eat anything without salt and smell. (In the revised version of the standard, the disgusting purslane is a plant with sticky and tasteless juice, but the King James version uses egg white, which is better and more disgusting (at least it sounds like this); But it seems that this translation can only be traced back to Jewish rabbis. This phrase is still controversial. )

The meaning of the first proverb is clear: Job has reason to shout loudly. But the second proverb is even more puzzling. Does it mean that Eliphaz's advice made Job feel tasteless and unbearable? Or is it because the adjective "insipid" is connected with the noun translated as "wrong" in the revised version of Chapter 22 (translated as "stupid" in the consolidated version), so the criticism of his suggestion is more severe? In that folk story, Job was praised because he didn't accuse God of doing anything "tasteless" (meaning anything inappropriate or out of character). Is this exactly what he is doing under the packaging of a proverb at the moment? In my opinion, the only question to accept a sharper meaning is that if you use a bland diet as a metaphor to describe the suffering that Job just said caused him the most serious physical and mental torture, it doesn't seem strong enough. Perhaps the most important hint refers to Eliphaz's remarks, and the other hint is for readers to understand, which was inserted by the author secretly or unconsciously with ironic puns. What we want to ask is, where was the man who bravely defended God at the beginning of the tragedy?

The meaning of the last sentence in this section (Section 7) is unclear; But the new international translation (NIV) can better capture its possible meaning than the revised standard: "This food makes me feel bad" ("disgusting" would be better).

(2)

It is bold for Job to use military metaphors to describe God's treatment of him, but in other chapters of the Bible, when those who have confidence are teetering under the impact of life, there is no similar statement. Please refer to Psalm 38, verses 1 and 2, Psalm 139, verse 5, lamentations for Jeremiah 2, verses 4 and 5. But in such chapters, God is always (or almost always) begged to help fight against disasters; This is exactly what Eliphaz asked Job to do: please refer to Psalm 38: 15, 2 1, 22; Lamentations for Jeremiah, chapter 2, verses 18 to 20. It is these entreaties that are often followed? The performance of trust in pleading has turned many "elegy" poems into warm and positive religious poems. ) But Job is not ready (far from it) to combine blame with confidence. He tried to follow the path of humility and obedience, but he didn't get the desired effect. Don't his friends know this?

However, there is one condition, that is, he is willing to do it with a clear conscience (v 8). In the third chapter, he wishes he was dead. Now he asked God to kill him at once to see if it would make Eliphaz happy. In line with the biting irony of the context, section 10 should be translated as:

Although I have never disobeyed the orders of the saints,

Because that will eventually bring me comfort,

Although the pain is unbearable, I will still rejoice.

The expectation that job will die at the hands of his great enemy is enough to bring him extraordinary satisfaction and make him happily forget his immediate pain. He leads an blameless life, and he abides by God's laws in everything, big or small. Even so, he doesn't seem to care. There will be no public defense for him here, but at least he knows that he has not done anything, and he deserves it and has to bear the conclusions drawn by others. If they dare to draw a conclusion, they will say that what the "saint" did to him was not holy enough. Job no longer uses this sacred title, perhaps he will painfully recall the vision Eliphaz saw in the fifth chapter and his teasing.

After saying these words, Job was obviously determined and desperate, and began to take a confrontational attitude towards God's will and kept cursing? No elegy poem (full of hatred anyway) can compare with it. However, it is not arrogance or courage that makes him do this, but the weakness brought by loneliness. He has no strength to stay, and he has no ability to persuade him to show it. He was ruthlessly chased by a sacred enemy, and he could only beg the sacred and torturous messenger to give him a fatal blow (gra^ce).

My brother is as treacherous as a stream (6: 14-30)

(3)

The revised standard itself is not based on the Hebrew original, but on the translation of ancient Syrian and ancient Latin. Using Job's words as an excuse, when he betrayed his friend, he told a little truth. A person who is unkind (preferably disloyal) to his friends is not a true religious person. This is actually what the sermon says. This is a harsh accusation, but it is not as harsh (or bold) as the Hebrew original. The first sentence of Hebrew scripture 14 is very rare, and the sentence structure is intermittent, literally meaning "the disappearing person-loyalty-from his friends." Although those ancient translators may have been misled by a rare sentence and incoherent rhythm, we have no reason to doubt this passage. On the contrary, we should argue that these are just in job's mood. Since this speech, he has become more and more excited. So the second sentence introduced a bold element, revealing the whole mood:

A desperate man, even if he gives up his fear of God,

His friends should also be loyal to him.

Yes, as Eliphaz implies, he is in danger of losing his faith in God, or, as he prefers to say, he can no longer make himself worship or respect the God he once knew. Even in this case, a true friend should still trust him.

On the contrary, his three friends failed to live up to his expectations and became his enemies. He compared them to a river (dry riverbed) or stream in the highlands outside Jordan, and the metaphor was almost as long as Homer's epic (long metaphor is very rare in Hebrew). Those small rivers run to the Jordan Basin, or flow into several perennial rivers in that area, such as Mu Ye or Yabo. In winter, when no one needs it, it skyrockets, the water is outdated, and the water surface is staggered? Ice and snow. But in summer, when the caravan began to move again (kings from Arabia to Damascus passed through this area; Please join the people (20 14-2 1, 2 1 2 1-23). They have all dried up, and only the rocky riverbed meets thirsty businessmen. Even together? There are no traces of water on the sidewalks around the dry rivers, and they are gradually disappearing into the wilderness desert. (In Jeremiah 15: 18, there is a similar passage. Jeremiah-only once was more unfriendly than Job-compared God to a dry "treacherous river". )

When Job needed his friends most, they treated him the same way. They winced as if they had seen a ghost. That's not him begging for charity! He didn't ask them for loans or help bribe important people (even then, as now, that seems to be the way of doing things in the East; Please enter 23, 1 1). He was not imprisoned or kidnapped for debts, but asked them to pay a large ransom for him. All he asked for was a little human sympathy, but they didn't want to know him.

(4)

But is that all he wants? According to sections 24 to 30, the answer is no. There, Job's satire became more bitter, because he showed his integrity, and he wanted to defend himself, which was the only thing he cared about. He longed to end his pain with death, but it was a weak moment, which made him (please refer to 6: 10) put the belief of blessing above his strong desire to know why God abused him like this. In a word, the only loyalty he expects is that his friends can agree with him. If some people don't agree with him, they are not his friends.

I will introduce some words much sharper than the standard revised version in this passage, and translate verses 24 to 30 as follows:

So continue to be my teacher, and I will be silent.

Keep telling me what's going on.

How disgusting the advice of just people is,

How pertinent your criticism is!

You think you're arguing,

But are the words of desperate people like the wind?

Will you draw lots for orphans?

However, you bargain for your friends.

Just this once, please consider the truth on my side;

I didn't lie to you.

Think of my reasons, you did something unfair!

Think about my truth again; My integrity is at stake!

Am I talking about turning right from wrong?

But I don't know enough, and I don't know what the disaster is for.

There is despair in these words, but there is also a little precious humility. Job accused his friends of "selling him out" as if he were an orphan? Let's see which ugly creditor, with luck, beat him at a poker game and sold him to others as a slave to pay off his dead father's debt. Is this accusation reasonable? Did they give him any reason to think that he lied to them? When Eliphaz admitted (no matter how good Job thought he was) that he was a good man and suffered undeserved suffering, what right did he have to say that they didn't pay attention to his side? To be honest, we have to give a negative answer to these questions. When Bildad and Zuofa spoke for the first time and Eliphaz spoke for the second time, in fact, we had no reason to point out that Job's judgment was almost accurate. In the war of words, "preemptive strike" is absolutely not allowed. Doesn't this mean that he voluntarily saw the result he hoped they would avoid?

Job is bound to treat these three people's rulings with unforgivable malice. The Bible tells us that these three men came from far away to "comfort him" and then sat silently beside him for a week because "they saw that he was in great pain" (2 13 literal translation). When it comes to Job's integrity, why should we believe this folk story? And we don't believe the friends it describes who pay the price and worry about him?

The obvious fact is that job's current mood is beyond anyone's sympathy and help. Career? The purpose of fanaticism is to observe religious etiquette and point out God's malice from his own innocence. Even saints can't reverse this purpose, not to mention those friends are not saints. Abandoned and lonely, he felt imprisoned, fighting a sacred enemy ten million times stronger than himself. If fairness means anything, he will submit to him anyway. In this sense, he may be understandable. His hatred for his friends should be condemned; But can't we be merciful? This hatred is not directed at them personally, but at anyone who has not suffered from him. For this reason, can they not know what he has experienced? His attack on them had the effect of slamming the door in front of them; But has that door ever been opened? Isn't every word they say inevitably accompanied by the most evil explanation?

I believe that only the argument put forward by Job here is valid. He was not self-righteous and painfully convicted them one by one. On the contrary, we saw a man like King Lear, who was mad with grief, very depressed and extremely contemptuous, and admitted that they could not reach an agreement. As a dialogue, this is really a terrible moment-there is still a long way to go in theory-and it stops slowly and sadly in reality. From this moment on, neither Job nor his friends will (or really don't expect) to get a fair hearing.

John dryden said, "mean people have no friends." That's absolutely right. But mistakes don't always exist between friends.