Essay on Comparison Of Job And Odysseus

In Homer’s Odyssey, the idea of fate is more significant than the idea and sense of duty. Odysseus’s journey begins when Poseidon learns that Odysseus blinded his Cyclops son, Polyphemous while trying to escape from his capture. This enrages the already hot-tempered sea god, damning Odysseus, his men, and his voyage. Poseidon attempts to delay and keep Odysseus from his home, Ithaca. His anger towards Odysseus is so great that Zeus has to step in to save him from the sea-god. Zeus, after Poseidon complains to him about the Phaenecians aiding Odysseus, states “Since for Odysseus now I vowed that he his home should win through many a misery yet utterly bereft not his return; for such your purpose was and decree.” (Homer, Book 13, st. 45) Zeus, in the Odyssey, acts as the hand of fate by preventing Poseidon from further stalling Odysseus’s return home. This is unlike Jupiter in the Aeneid, who dispatches Mercury to remind Aeneus of

Choices in life are made by a person no one else. Odysseus has control of his actions and what feelings cause these actions. When Odysseus choose to taunt the cyclops he had a choice to taunt him or not to and the results are the same except when a being such as a cyclops is taunted from a distance the cyclops has the strength to try to terminate whatever traveling unit is being used. Odysseus had control over his own fate and was not a puppet of the gods because he chose to be ignorant towards his crew's suspicion and he chose to taunt the cyclops.

The theme of the Book of Job is the perseverance of the human spirit. Job loses everything but he does not lose his faith in God. “Job refuses to curse God” (Book). Job has not done anything to deserve this, but it is a test from God and Satan to see if Job is actually as

During the beginning of the story Odysseus has to make an impactful decision while also maintaining bravery. In the Odyssey Odysseus does not want to leave his newly born son to fight in the war, but he has courage and leaves to do what he knows is right. After just becoming a father to his newly born son, Odysseus has to leave his

The role of Satan in Job 1 and 2 was that of God’s adversary (cite book pg. 313). He was allowed to appear before God and challenge his followers. God agreed to the challenge and allowed Satan to do whatever he wanted to Job except touch him. Satan was trying to prove that the only reason Job was such a faithful follower was because he was being protected by God. Job was a very wealthy man who had 7 children, and a large farm. Satan took all of that from Job and he still continued to worship God. Satan again was allowed to approach God and voice his opinion that Job was only continuing his faithfulness because no harm had come to him personally. So God allowed Satan to do anything except kill him. Satan did his best, but Job did not

Odysseus’ freedom to make his own decisions is altered my what the gods have preordained for him.

Zaphar tells Job that he must put away his sins and then God will restore him to former form.3 By saying this, Zaphar claims that once Job repents for the sins he has committed, God will heal Job and he will be well once again. Similar to Zaphar’s speech, Bildad asks Job if he should be blameless and that surely God will awaken in him and restore him to his former domain.4 After these speeches Eliphaz tells Job “Call now! Will anyone respond to you? To which of the holy ones will you appeal?”5 By saying this, he is telling Job to call for help and pity from God and religious officials. He is also claiming that Job does not appeal to anyone in his current state because of his leprosy and distorted state. After all of these accusations and claims against Job, the thought that he may truly be innocent never crosses any of the friends minds.7 And after his friend’s speeches, Job’s other friend Elihu cannot hold his thoughts in any more and begins a tirade against Job.

In stark contrast to God’s presence in Genesis, the character of God in Job strays from the ideal perfection of the divine. The concept of the ideal manifested in Genesis is embodied in God’s moral, reasonable, and rational behavior. In Job, on the other hand, rather than being reasonable, methodical, and creating life, God displays more human characteristics and plays the role of both creator and destroyer. The book of Job begins with God’s boastful bargain with Satan, which subsequently leads God to allow the total destruction of Job’s family and livelihood. Job is even attacked physically with “loathsome sores… from the sole of his foot to the crown of his head” (Job 2:7). In an uncharacteristically immoral decision, God gives Satan the power do

The book of Job in the Hebrew Bible contains both poetry and prose features in one whole personal account that proposes a universal problem: Why does God allow the good to suffer? Secondary to this universal problem, the underlying question, implicitly stated by Job in a fit of agony, “You will seek me, and I shall be gone.” (Job, p.200, line 47). More explicitly put, there is an unbridled, significant and dependent relationship between God and the mankind he created to roam the earth. The book of Job illustrates this necessary relationship between God and man through metaphor and imagery as a comparison to a hired worker, comparing God to a watcher of man, and repetition of certain phrases.

God never condemns Job’s doubt or despair . . . He actually seems to appreciate it.

– Loss of wealth: Satan had claimed that Job only served God because he was rich. So God allowed Satan to take away from him his oxen, donkeys, sheep, camels, and servants. It was no small loss—the animals were the bank accounts of the day. You might say this was his 401k and stock portfolio.

Job responds again by rebuking his friends for being no help, desiring to plead his case with God, and affirming his situation and despair. Job states very bluntly that God has attack him (Clifford 81).

The view of fate the book of Job expresses, though similar in that it originates from God, differs in a few important ways. In Job, situations are predetermined to occur, but the personal choices of the people involved determine the outcome of the situation. The story of Job opens with Job's fate of suffering being planned. Satan presents himself in an audience before God. God makes example of Job, and Satan rebuffs, stating that Job's constancy is only because of God's preferential treatment. Satan tells God, "But put forth thy hand now and touch all he hath, and he will curse thee to thy face."(40). In response, power is given to Satan to torment Job as a test. Job's life and finally health are viciously mangled and destroyed by Satan. Though Job does not know the reasons behind his great suffering, we are told that "In all this Job sinned not, nor charged God foolishly."(41), and "In all this did not Job sin with his lips."(41). Self-pity creeps into Job's thoughts and words, but there is no disenchanted turn from God. Instead in Job the reader sees a turn to God for relief and

The Book of Job in the Hebrew Bible is characterized by the misery of a faithful servant of God, and how it relates to this character's ability to praise God. Job is an unwaveringly loyal and righteous subject of God, blessed with immense wealth and a beautiful family. One day God boasts to Satan of the innate goodness of Job, to which Satan questions “does Job fear God for nothing? … you have blessed the work of his hands … but stretch out your hand, and touch all that he has, and he will curse you to your face” (The Bible, Book of Job, 1:6-12). If Job has faced no trials and tribulations, and only experienced the bounty that

making him suffer. Job had always been true to the Lord's word and had never