Book of Job

The Book of Job (/dʒoʊb/; Biblical

Hebrew: ‫ִא ּיֹוב‬, romanized: ʾĪyyōḇ), or simply
Job, is a book found in the Ketuvim
("Writings") section of the Hebrew Bible
(Tanakh) and the first of the Poetic Books
in the Old Testament of the Christian
Bible.[1] Scholars generally agree that it
was written between the 7th and 3rd
centuries BCE.[2] It addresses theodicy
(why God permits evil in the world) through
the experiences of the eponymous
protagonist.[3] Job is a wealthy and God-
fearing man with a comfortable life and a
large family. God asks Satan (‫ַה ָּׂש ָט ן‬,
haśśāṭān, 'lit. 'the adversary'') for his opinion
of Job's piety. When Satan states that Job
would turn away from God if he were
rendered penniless, without his family, and
materially uncomfortable, God allows him
to do so to prove Satan wrong.

Papyrus Oxyrhynchus 3522: dated to

the 1st century AD, it contains part of
Job 42 translated into Greek.
Structure

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 recent
trends have tended to concentrate on the
book's underlying editorial unity.[5]

1. Prologue: in two scenes, the first on

Earth, the second in Heaven[6]
2. Job's opening monologue:[7] seen by
some scholars as a bridge between
the prologue and the dialogues and
by others as the beginning of the
dialogues[8] and three cycles of
dialogues between Job and his three
friends[9] – the third cycle is not
complete, the expected speech of
Zophar being replaced by the wisdom
poem of chapter 28.[10]

First cycle:
 Eliphaz and Job's response[11]
Bildad and Job[12]
Zophar and Job[13]
Second cycle:

Eliphaz and Job[14]

Bildad and Job[15]
Zophar and Job[16]
Third cycle:

Eliphaz and Job[17]

Bildad and Job[18]
3. Three monologues:

A Poem to Wisdom[a][8]
Job's closing monologue[20]
 and Elihu's speeches[21]
4. Two speeches by God,[22] with Job's
responses
5. Epilogue – Job's restoration[23]

Contents

Job's Tormentors from William Blake's

Illustrations for the Book of Job

Prologue on Earth and in Heaven

In chapter 1, the prologue on Earth

introduces Job as a righteous man,
blessed with wealth, sons, and daughters,
who lives in the land of Uz. The scene then
shifts to Heaven, where God asks Satan
(Biblical Hebrew: ‫ַה ָּׂש ָט ן‬,
romanized: haśśāṭān, lit. 'the adversary')
for his opinion of Job's piety. Satan
accuses Job of being pious only because
he believes God is responsible for his
happiness; if God were to take away
everything that Job has, then he would
surely curse God.[24]

God gives Satan permission to strip Job of

his wealth and kill his children and
servants, but Job nonetheless praises
God: "Naked I came from my mother's
womb, and naked shall I return there; the
Lord gave, and the Lord has taken away;
blessed be the name of the Lord."[25] In
chapter 2, God further allows Satan to
afflict Job's body with disfiguring and
painful boils. As Job sits in the ashes of
his former estate, his wife prompts him to
"curse God, and die", but Job answers:
"Shall we receive good from God and shall
we not receive evil?"[26]

Job's opening monologue and

dialogues between Job and his three
friends

In chapter 3, "instead of cursing God",[27]

Job laments the night of his conception
and the day of his birth; he longs for death,
"but it does not come".[28] His three friends,
Eliphaz the Temanite, Bildad the Shuhite
and Zophar the Naamathite, visit him,
accuse him of committing sin and tell him
that his suffering was deserved as a
result. Job responds with scorn: his
interlocutors are "miserable
comforters".[29] Since a just God would not
treat him so harshly, patience in suffering
is impossible, and the Creator should not
take his creatures so lightly, to come
against them with such force.[30]

Job's responses represent one of the most

radical restatements of Israelite theology
in the Hebrew Bible.[31] He moves away
from the pious attitude shown in the
prologue, and begins to berate God for the
disproportionate wrath against him. He
sees God as, among others, intrusive and
suffocating;[32] unforgiving and obsessed
with destroying a human target;[33]
angry;[34] fixated on punishment;[35] and
hostile and destructive.[36] He then shifts
his focus from the injustice that he himself
suffers to God's governance of the world.
He suggests that the wicked have taken
advantage of the needy and the helpless,
who remain in significant hardship, but God
does nothing to punish them.[37]
Three monologues: Poem to Wisdom,
Job's closing monologue, and Elihu's
speeches

Job and His Friends by Ilya Repin (1869)

The dialogues of Job and his friends are

followed by a poem (the "hymn to
wisdom") on the inaccessibility of wisdom:
"Where is wisdom to be found?" it asks,
and concludes that it has been hidden
from man (chapter 28).[38] Job contrasts
his previous fortune with his present plight,
an outcast, mocked and in pain. He
protests his innocence, lists the principles
he has lived by, and demands that God
answer him.[39]

Elihu (a character not previously

mentioned) occupies chapters 32 to 37,
intervening to state that wisdom comes
from God, who reveals it through dreams
and visions to those who will then declare
their knowledge.[38]

Two speeches by God

From chapter 38, God speaks from a

whirlwind.[40] God's speeches neither
explain Job's suffering, nor defend divine
justice, nor enter into the courtroom
confrontation that Job has demanded, nor
respond to his oath of innocence.[41]
Instead God contrasts Job's weakness
with divine wisdom and omnipotence:
"Where were you when I laid the
foundations of the earth?" Job makes a
brief response, but God's monologue
resumes, never addressing Job directly.[42]

In Job 42:1–6, Job makes his final

response, confessing God's power and his
own lack of knowledge "of things beyond
me which I did not know". Previously he
has only heard, but now his eyes have seen
God, and therefore, he declares, "I retract
and repent in dust and ashes".[43]

Epilogue

God tells Eliphaz that he and the two other

friends "have not spoken of me what is
right as my servant Job has done". The
three (Elihu, the critic of Job and his
friends, is not mentioned here) are told to
make a burnt offering with Job as their
intercessor, "for only to him will I show
favour". Job is restored to health, riches
and family, and lives to see his children to
the fourth generation.[44]
Composition

Anonymous Byzantine illustration; the

pre-incarnate Christ speaks to Job

Authorship, language, texts

The character Job appears in the 6th-

century BCE Book of Ezekiel as an
exemplary righteous man of antiquity, and
the author of the Book of Job has
apparently chosen this legendary hero for
his parable.[45] Scholars generally agree
that it was written between the 7th and 3rd
centuries BCE, with the 6th century BCE as
the most likely period for various
reasons.[2][46] The anonymous author was
almost certainly an Israelite, although the
story is set outside Israel, in southern
Edom or northern Arabia, and makes
allusion to places as far apart as
Mesopotamia and Egypt.[47]

The language of Job stands out for its

conservative spelling and for its
exceptionally large number of words and
forms not found elsewhere in the Bible.[48]
Many later scholars down to the 20th
century looked for an Aramaic, Arabic or
Edomite original, but a close analysis
suggests that the foreign words and
foreign-looking forms are literary
affectations designed to lend authenticity
to the book's distant setting and give it a
foreign flavor.[47][49]

Modern revisions

Job exists in a number of forms: the

Hebrew Masoretic Text, which underlies
many modern Bible translations; the Greek
Septuagint made in Egypt in the last
centuries BCE; and Aramaic and Hebrew
manuscripts found among the Dead Sea
Scrolls.[50]
In the Latin Vulgate, the New Revised
Standard Version and in Protestant Bibles,
it is placed after the Book of Esther as the
first of the poetic books.[1] In the Hebrew
Bible it is located within the Ketuvim. John
Hartley notes that in Sephardic
manuscripts the texts are ordered as
Psalms, Job, Proverbs but in Ashkenazic
texts the order is Psalms, Proverbs, and
then Job.[1] In the Catholic Jerusalem Bible
it is described as the first of the "wisdom
books" and follows the two books of the
Maccabees.[51]
Job and the wisdom tradition

Job, Ecclesiastes and the Book of

Proverbs belong to the genre of wisdom
literature, sharing a perspective that they
themselves call the "way of wisdom".[52]
Wisdom means both a way of thinking and
a body of knowledge gained through such
thinking, as well as the ability to apply it to
life. In its Biblical application in wisdom
literature, it is seen as attainable in part
through human effort and in part as a gift
from God, but never in its entirety – except
by God.[53]
The three books of wisdom literature
share attitudes and assumptions but differ
in their conclusions: Proverbs makes
confident statements about the world and
its workings that are flatly contradicted by
Job and Ecclesiastes.[54] Wisdom
literature from Sumeria and Babylonia can
be dated to the third millennium BCE.[55]
Several texts from ancient Mesopotamia
and Egypt offer parallels to Job,[56] and
while it is impossible to tell whether the
author of Job was influenced by any of
them, their existence suggests that the
author was the recipient of a long tradition
of reflection on the existence of
inexplicable suffering.[57]
Themes

The Destruction of Leviathan by

Gustave Doré (1865)

The Book of Job is an investigation of the

problem of divine justice.[58] This problem,
known in theology as the problem of evil or
theodicy, can be rephrased as a question:
"Why do the righteous suffer?"[3] The
conventional answer in ancient Israel was
that God rewards virtue and punishes sin
(the principle known as "retributive
justice").[59] This assumes a world in which
human choices and actions are morally
significant, but experience demonstrates
that suffering is frequently unmerited.[60]

The biblical concept of righteousness was

rooted in the covenant-making God who
had ordered creation for communal well-
being, and the righteous were those who
invested in the community, showing
special concern for the poor and needy
(see Job's description of his life in chapter
31). Their antithesis were the wicked, who
were selfish and greedy.[61] The Satan (or
the Adversary) raises the question of
whether there is such a thing as
disinterested righteousness: if God
rewards righteousness with prosperity, will
men not act righteously from selfish
motives? He asks God to test this by
removing the prosperity of Job, the most
righteous of all God's servants.[62]

The book begins with the frame narrative,

giving the reader an omniscient "God's eye
perspective" which introduces Job as a
man of exemplary faith and piety,
"blameless and upright", who "fears God"
and "shuns evil".[63][64] The contrast
between the frame and the poetic
dialogues and monologues, in which Job
never learns of the opening scenes in
heaven or of the reason for his suffering,
creates a sense of dramatic irony between
the divine view of the Adversary's wager,
and the human view of Job's suffering
"without any reason" (2:3).[64]

In the poetic dialogues Job's friends see

his suffering and assume he must be
guilty, since God is just. Job, knowing he is
innocent, concludes that God must be
unjust.[65] He retains his piety throughout
the story (contradicting the Adversary's
suspicion that his righteousness is due to
the expectation of reward), but makes
clear from his first speech that he agrees
with his friends that God should and does
reward righteousness.[66] Elihu rejects the
arguments of both parties: Job is wrong to
accuse God of injustice, as God is greater
than human beings, and nor are the friends
correct; for suffering, far from being a
punishment, may "rescue the afflicted from
their affliction" and make them more
amenable to revelation – literally, "open
their ears" (Job 36:15).[67][65]

Chapter 28, the Poem (or Hymn) to

Wisdom, introduces another theme, divine
wisdom. The hymn does not place any
emphasis on retributive justice, stressing
instead the inaccessibility of wisdom.[68]
Wisdom cannot be invented or purchased,
it says; God alone knows the meaning of
the world, and he grants it only to those
who live in reverence before him.[69] God
possesses wisdom because he grasps the
complexities of the world (Job 28:24–
26)[70] – a theme which looks forward to
God's speech in chapters 38–41 with its
repeated refrain "Where were you
when...?"[71]

When God finally speaks he neither

explains the reason for Job's suffering
(revealed to the reader in the prologue in
heaven) nor defends his justice. The first
speech focuses on his role in maintaining
order in the universe: the list of things that
God does and Job cannot do
demonstrates divine wisdom because
order is the heart of wisdom. Job then
confesses his lack of wisdom, meaning his
lack of understanding of the workings of
the cosmos and of the ability to maintain
it. The second speech concerns God's role
in controlling behemoth and leviathan,
sometimes translated as the
hippopotamus and crocodile, but more
probably representing primeval cosmic
creatures, in either case demonstrating
God's wisdom and power.[72]
Job's reply to God's final speech is longer
than his first and more complicated. The
usual view is that he admits to being
wrong to challenge God and now repents
"in dust and ashes" (Job 42:6),[73] but the
Hebrew is difficult, and an alternative
understanding is that Job says he was
wrong to repent and mourn and does not
retract any of his arguments.[74] In the
concluding part of the frame narrative God
restores and increases his prosperity,
indicating that the divine policy on
retributive justice remains unchanged.[75]
Influence and interpretation

History of interpretation

A carved wooden figure of Job.

Probably from Germany, 1750–1850
CE. The Wellcome Collection, London

In the Second Temple period (500 BCE–70

CE), the character of Job began to be
transformed into something more patient
and steadfast, with his suffering a test of
virtue and a vindication of righteousness
for the glory of God.[76] The process of
"sanctifying" Job began with the Greek
Septuagint translation (c. 200 BCE) and
was furthered in the apocryphal Testament
of Job (1st century BCE–1st century CE),
which makes him the hero of patience.[77]
This reading pays little attention to the Job
of the dialogue sections of the book,[78]
but it was the tradition taken up by the
Epistle of James in the New Testament,
which presents Job as one whose
patience and endurance should be
emulated by believers (James 5:7–
11).[79][80]
When Christians began interpreting Job
19:23–29[81] (verses concerning a
"redeemer" who Job hopes can save him
from God) as a prophecy of Christ,[82] the
predominant Jewish view became "Job the
blasphemer", with some rabbis even saying
that he was rightly punished by God
because he had stood by while Pharaoh
massacred the innocent Jewish
infants.[83][84]

Augustine of Hippo recorded that Job had

prophesied the coming of Christ, and Pope
Gregory I offered him as a model of right
living worthy of respect. The medieval
Jewish scholar Maimonides declared his
story a parable, and the medieval Christian
Thomas Aquinas wrote a detailed
commentary declaring it true history. In the
Protestant Reformation, Martin Luther
explained how Job's confession of
sinfulness and worthlessness underlay his
saintliness, and John Calvin's interpretation
of Job demonstrated the doctrine of the
resurrection and the ultimate certainty of
divine justice.[85]

The contemporary movement known as

creation theology, an ecological theology
valuing the needs of all creation, interprets
God's speeches in Job 38–41 to imply that
his interests and actions are not
exclusively focused on humankind.[86]

Liturgical use

Jewish liturgy does not use readings from

the Book of Job in the manner of the
Pentateuch, Prophets, or Five Megillot,
although it is quoted at funerals and times
of mourning. However, there are some
Jews, particularly the Spanish and
Portuguese Jews, who do hold public
readings of Job on the Tisha B'Av fast (a
day of mourning over the destruction of
the First and Second Temples and other
tragedies).[87] The cantillation signs for the
large poetic section in the middle of the
Book of Job differ from those of most of
the biblical books, using a system shared
with it only by Psalms and Proverbs.

The Eastern Orthodox Church reads from

Job and Exodus during Holy Week. Exodus
prepares for the understanding of Christ's
exodus to his Father, of his fulfillment of
the whole history of salvation; Job, the
sufferer, is the Old Testament icon of
Christ.

The Roman Catholic Church reads from

Job during Matins in the first two weeks of
September and in the Office of the
Dead,[88] and in the revised Liturgy of the
Hours Job is read during the Fifth, Twelfth,
and Twenty Sixth Week in Ordinary
Time.[89]

In the modern Roman Rite, the Book of Job

is read during:

5th and 12th Sunday in Ordinary Time -

Year B

Weekday Reading for the 26th Week in

Ordinary Time - Year II Cycle
Ritual Masses for the Anointing of the
Sick and Viaticum - First Reading options
Masses for the Dead - First Reading
options
In music, art, literature, and film

Georges de La Tour, Job Mocked by

his Wife

The Book of Job has been deeply

influential in Western culture, to such an
extent that no list could be more than
representative. Musical settings from Job
include Orlande de Lassus's 1565 cycle of
motets, the Sacrae Lectiones Novem ex
Propheta Iob, and George Frideric Handel's
use of Job 19:25 ("I know that my
redeemer liveth") as an aria in his 1741
oratorio Messiah.

Modern works based on the book include

Ralph Vaughan Williams's Job: A Masque
for Dancing; French composer Darius
Milhaud's Cantata From Job; and Joseph
Stein's Broadway interpretation Fiddler on
the Roof, based on the Tevye the Dairyman
stories by Sholem Aleichem. Neil Simon
wrote God's Favorite, which is a modern
retelling of the Book of Job. Breughel and
Georges de La Tour depicted Job visited
by his wife. William Blake produced an
entire cycle of illustrations for the book. It
was adapted for Australian radio in 1939.

Writers Job has inspired or influenced

include John Milton (Samson Agonistes);
Dostoevsky (The Brothers Karamazov);
Alfred Döblin (Berlin Alexanderplatz); Franz
Kafka (The Trial); Carl Jung (Answer to
Job); Joseph Roth (Job); Bernard
Malamud; and Elizabeth Brewster, whose
book Footnotes to the Book of Job was a
finalist[90] for the 1996 Governor General's
Award for poetry in Canada. Archibald
MacLeish's drama JB, one of the most
prominent uses of the Book of Job in
modern literature, was awarded the
Pulitzer Prize in 1959. Verses from the
Book of Job 3:14 figure prominently in the
plot of the film Mission: Impossible
(1996).[91] Job's influence can also be seen
in the Coen brothers' 2009 film, A Serious
Man, which was nominated for two
Academy Awards.[92]

Terrence Malick's 2011 film The Tree of

Life, which won the Palme d'Or, is heavily
influenced by the themes of the Book of
Job, with the film starting with a quote
from the beginning of God's speech to
Job. The 2014 Indian Malayalam-language
film Iyobinte Pusthakam (lit. 'Book of Job')
by Amal Neerad tells the story of a man
who is losing everything in his life. "The
Sire of Sorrow (Job's Sad Song)" is the
final track on Joni Mitchell's 15th studio
album, Turbulent Indigo.

The Russian film Leviathan also draws

themes from the Book of Job.[93] In 2015
two Ukrainian composers Roman Grygoriv
and Illia Razumeiko created the opera-
requiem IYOV. The premiere of the opera
was held on 21 September 2015 on the
main stage of the international
multidisciplinary festival Gogolfest.[94]

In the 3rd episode of the 15th season of

ER, the lines of Job 3:23 are quoted by
doctor Abby Lockhart shortly before she
and her husband (Dr. Luka Covac) leave
the series forever.[95]

In season two of Good Omens, the tale of

Job and his struggles with good and evil
are demonstrated and debated as the
demon Crowley is sent to plague Job and
his family by destroying his property and
children, and the angel Aziraphale
struggles with the implications of the
actions of God.[96]

In the South Park episode Cartmanland,

Kyle Broflovski, who is Jewish, experiences
a major crisis of faith when his nemesis
Eric Cartman inherits millions from his late
grandmother and subsequently buys his
own theme park, while Kyle is stricken with
hemorrhoids. When trying to break into
Cartman's park, he accidentally pops them
and is in such pain that he is hospitalized.
Tortured by how something so awful can
happen to him, while someone like
Cartman gets his own theme park, he
concludes there is no God and renounces
his faith. His parents try to cheer him up by
reading from the Book of Job, which only
serves to demoralize Kyle even more, who
despairs at Job's horrific trials by God to
prove a point to Satan. Nevertheless,
Cartman eventually loses the park and is
left with none of his inheritance, plus some
additional debt brought on due to a failure
to pay taxes and by a lawsuit following a
fatality at his park. This turn of events lifts
Kyle's spirits and even sends the
hemorrhoids into remission, to which he
joyously proclaims "You ARE up there!"[97]

In Islam and Arab folk tradition

Job (Arabic: ‫ايوب‬, romanized: Ayyub) is one

of the 25 prophets mentioned by name in
the Quran, where he is lauded as a
steadfast and upright worshipper
(Q.38:44). His story has the same basic
outline as in the Bible, although the three
friends are replaced by his brothers, and
his wife stays by his side.[84][98]

In Palestinian folklore, Job's place of trial

is Al-Jura, a village adjacent to the ruins of
Ascalon. It was there that God rewarded
him with a Fountain of Youth that removed
whatever illnesses he had and restored his
youth. Al-Jura was a place of annual
festivities (four days in all) when people of
many faiths gathered and bathed in a
natural spring. In Lebanon the Muwahideen
(or Druze) community have a shrine built in
the Shouf area that allegedly contains
Job's tomb. In Turkey, Job is known as
Eyüp, and he is supposed to have lived in
Şanlıurfa. There is also a tomb of Job
outside the city of Salalah in Oman.[99]

See also

Answer to Job by Carl Jung

Book of Job in Byzantine illuminated

manuscripts
Moralia in Job

Ludlul bēl nēmeqi, the "Babylonian Job"

Testament of Job

Notes

a. Chapter 28,[19] previously read as part of

the speech of Job, is now regarded by most
 scholars as a separate interlude in the
narrator's voice.

References

Citations

1. Hartley 1988, p. 3.
2. Kugler & Hartin 2009, p. 193.
3. Lawson 2004, p. 11.
4. Bullock 2007, p. 87.
5. Walton 2008, p. 343.
6. Job 1–2 (https://bible.oremus.org/?passag
e=Job%201%E2%80%932&version=nrsv)

7. Job 3 (https://bible.oremus.org/?passage=
Job%203&version=nrsv)
 8. Walton 2008, p. 333.
9. Job 4–27 (https://bible.oremus.org/?passa
ge=Job%204%E2%80%9327&version=nrs
v)

10. Kugler & Hartin 2009, p. 191.

11. Job 4–7 (https://bible.oremus.org/?passag
e=Job%204%E2%80%937&version=nrsv)

12. Job 8–10 (https://bible.oremus.org/?passa

ge=Job%208%E2%80%9310&version=nrs
v)

13. Job 12–14 (https://bible.oremus.org/?pass

age=Job%2012%E2%80%9314&version=nr
sv)

14. Job 15–17 (https://bible.oremus.org/?pass

age=Job%2015%E2%80%9317&version=nr
sv)
15. Job 18–19 (https://bible.oremus.org/?pass
age=Job%2018%E2%80%9319&version=nr
sv)

16. Job 20–21 (https://bible.oremus.org/?pass

age=Job%2020%E2%80%9321&version=nr
sv)

17. Job 22–24 (https://bible.oremus.org/?pass

age=Job%2022%E2%80%9324&version=nr
sv)

18. Job 25–27 (https://bible.oremus.org/?pass

age=Job%2025%E2%80%9327&version=nr
sv)

19. Job 28 (https://bible.oremus.org/?passage

=Job%2028&version=nrsv)
20. Job 29–31 (https://bible.oremus.org/?pass
age=Job%2029%E2%80%9331&version=nr
sv)

21. Job 32–37 (https://bible.oremus.org/?pass

age=Job%2032%E2%80%9337&version=nr
sv)

22. Job 38:1–40:2 (https://bible.oremus.org/?p

assage=Job%2038:1%E2%80%9340:2&vers
ion=nrsv) and Job 40:6–41:34 (https://bibl
e.oremus.org/?passage=Job%2040:6%E2%
80%9341:34&version=nrsv) Job 42:7–8 (h
ttps://bible.oremus.org/?passage=Job%20
42:7%E2%80%938&version=nrsv)

23. Job 42:9–17 (https://bible.oremus.org/?pa

ssage=Job%2042:9%E2%80%9317&version
=nrsv)

24. Job 1:21

25. Job 1:21 (https://bible.oremus.org/?passag
e=Job%201:21&version=nrsv)

26. Job 2:9–10

27. Crenshaw, James L., 17. Job in Barton, J.
and Muddiman, J. (2001), The Oxford Bible
Commentary (https://b-ok.org/dl/946961/8
f5f43) Archived (https://web.archive.org/w
eb/20171122193211/http://b-ok.org/dl/94
6961/8f5f43) 22 November 2017 at the
Wayback Machine, p. 335

28. Job 3:21 (https://www.biblegateway.com/p

assage/?search=Job+3:21&version=nkjv)

29. Job 16:2 (https://www.biblegateway.com/p

assage/?search=Job+16:2&version=nkjv)

30. Kugler & Hartin 2009, p. 190.

31. Clines, David J. A. (2004). "Job's God".
Concilium. 2004 (4): 39–51.

32. Job 7:17–19 (https://bible.oremus.org/?pa

ssage=Job%207:17%E2%80%9319&version
=nrsv)

33. Job 7:20–21 (https://bible.oremus.org/?pa

ssage=Job%207:20%E2%80%9321&version
=nrsv)

34. Job 9:13 (https://bible.oremus.org/?passag

e=Job%209:13&version=nrsv) ; Job 14:13
(https://bible.oremus.org/?passage=Job%2
014:13&version=nrsv) ; Job 16:9 (https://bi
ble.oremus.org/?passage=Job%2016:9&ve
rsion=nrsv) ; Job 19:11 (https://bible.orem
us.org/?passage=Job%2019:11&version=nr
sv)
35. Job 10:13–14 (https://bible.oremus.org/?p
assage=Job%2010:13%E2%80%9314&versi
on=nrsv)

36. Job 16:11–14 (https://bible.oremus.org/?p

assage=Job%2016:11%E2%80%9314&versi
on=nrsv)

37. Job 24:1–12 (https://bible.oremus.org/?pa

ssage=Job%2024:1%E2%80%9312&version
=nrsv)

38. Seow 2013, pp. 33–34 (https://books.goog

le.com/books?id=ZOn3ZK2n0UUC&pg=PA3
3-34) .

39. Sawyer 2013, p. 27.

40. Job 38:1 (https://bible.oremus.org/?passag
e=Job%2038:1&version=nrsv)

41. Walton 2008, p. 339.

42. Sawyer 2013, p. 28.
43. Habel 1985, p. 575.
44. Kugler & Hartin 2009, p. 33.
45. Fokkelman 2012, p. 20.
46. Hartley 1988, p. 18.
47. Seow 2013, p. 24 (https://books.google.co
m/books?id=ZOn3ZK2n0UUC&pg=PA24) .

48. Seow 2013, p. 17-20 (https://books.google.

com/books?id=ZOn3ZK2n0UUC&pg=PA1
7) .

49. Kugel 2012, p. 641 (https://books.google.c

om/books?id=iyjzHjnEJ8AC&dq=%22give+t
he+work+a+foreign+flavor%22&pg=PA64
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50. Seow 2013, pp. 1–16 (https://books.googl
e.com/books?id=ZOn3ZK2n0UUC&pg=PA1-
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51. Jerusalem Bible (1966), Introduction to the

Wisdom Books, p. 723

52. Farmer 1998, p. 129.

53. Farmer 1998, pp. 129–30.
54. Farmer 1998, pp. 130–31.
55. Bullock 2007, p. 84.
56. Hartley 2008, p. 346.
57. Hartley 2008, p. 360.
58. Bullock 2007, p. 82.
59. Hooks 2006, p. 58.
60. Brueggemann 2002, p. 201.
61. Brueggemann 2002, pp. 177–78.
62. Walton 2008, pp. 336–37.
63. Hooks 2006, p. 57.
64. O'Dowd 2008, pp. 242–43.
65. Seow 2013, pp. 97–98 (https://books.goog
le.com/books?id=ZOn3ZK2n0UUC&pg=PA9
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66. Kugler & Hartin 2009, p. 194.

67. Job 36:15 (https://bible.oremus.org/?passa
ge=Job%2036:15&version=nrsv)

68. Dell 2003, p. 356.

69. Hooks 2006, pp. 329–30.
70. Job 28:24–26 (https://bible.oremus.org/?p
assage=Job%2028:24%E2%80%9326&versi
on=nrsv)

71. Fiddes 1996, p. 174.

72. Walton 2008, p. 338.
73. Job 42:6 (https://bible.oremus.org/?passag
e=Job%2042:6&version=nrsv)

74. Sawyer 2013, p. 34.

75. Walton 2008, pp. 338–39.
76. Seow 2013, p. 111 (https://books.google.c
om/books?id=ZOn3ZK2n0UUC&pg=PA11
1) .

77. Allen 2008, pp. 362–63.

78. Dell 1991, pp. 6–7.
79. James 5:7–11 (https://bible.oremus.org/?p
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ion=nrsv)

80. Allen 2008, p. 362.

81. Job 19:23–29 (https://bible.oremus.org/?p
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on=nrsv)
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83. Allen 2008, pp. 361–62.
84. Noegel & Wheeler 2010, p. 171.
85. Allen 2008, pp. 368–71.
86. Farmer 1998, p. 150.
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Further reading

Michael Wise, Martin Abegg Jr, and

Edward Cook (1996), The Dead Sea
Scrolls: A New Translation, Harper San
Francisco paperback 1999, ISBN 0-06-
069201-4 (contains the non-biblical
portion of the scrolls)
Stella Papadaki-Oekland, Byzantine
Illuminated Manuscripts of the Book of
Job, ISBN 2-503-53232-2

External links

Sephardic Cantillations Wikiquote

has
for the Book of Job (htt
quotations
p://www.pizmonim.org/ related to
Book of
taamim.php) by David Job.
M. Betesh and the Wikimedia
Sephardic Pizmonim Commons
has media
Project related to
Book of
Translations of The
Job.
Book of Job (http://ww
w.biblegateway.com/passage/?search=
Job+1&version=NIV) at
BibleGateway.com
Hebrew and English Parallel and
Complete Text of the Book of Job (htt
p://www.mechon-mamre.org/p/pt/pt270
1.htm) English Translation is the 1917
Old JPS
 Introduction to the Book of Job (https://w
eb.archive.org/web/20150906131613/ht
tp://www.vts.edu/ftpimages/95/downlo
ad/download_group10629_id432547.pd
f) at the Wayback Machine (archived 6
September 2015)
Bible: Job (https://librivox.org/search?t
itle=18:+Job&author=&reader=&keyword
s=&genre_id=0&status=all&project_type
=either&recorded_language=&sort_orde
r=catalog_date&search_page=1&search
_form=advanced) public domain
audiobook at LibriVox

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