Job really existed
There is an opinion that Job is a fictional character from folk legend.
However, Holy Scripture does not share this view at all. For example, in chapter 14 of the Book of Ezekiel, Job is mentioned along with other men who are historical figures, namely Noah and Daniel. Additionally, in James chapter 5 we see that the story of Job is used as an example for persecuted Christians of his time. And this story must have really happened, since fictional stories with happy endings would not help oppressed people.
Therefore, we believe that everything described in this book is true.
Where and when did Job live?
In a certain sense, this person is hidden by a veil of mystery. He lived in the land of Uz. That is, not in Canaan. However, not a single geographical atlas will tell us exactly where this territory was located. Some point to Jordan, others to Edom. Job most likely lived near a city in which he held an influential position (Job 29:7).
It is also impossible to say exactly when Job lived. Any attempts to determine this end in failure. It is most likely that the events described in this book took place during the Israelites' stay in Egypt. In addition, it is quite possible that one of Job's friends, Bildad the Shebahite, was a descendant of Shuah, the son of Abraham and Keturah (Gen. 25:2). Moreover, there is reason to believe that the ancestor of Eliphaz the Temanite was Esau (Gen. 36:10). So, presumably Job lived in a time not very distant from the period of the patriarchs. However, there is no absolute certainty about this.
Nevertheless, such uncertainty does not in any way interfere with understanding the essence of this book. We believe without any doubt that “...Holy Scripture fully contains the will of God; and everything that a person must believe in order to be saved is sufficiently stated in it” (Belgic Confession, article 7).
That is why we are confident that this book contains an important message, quite sufficient to teach the confused man of our time what he should believe in hard times in order to be saved.
Not only rich, but also godly
This man was pious and righteous, blameless and just, fearing God and shunning all evil. What an amazing feature! Looks like a recommendation happily issued by the church council to a brother who is planning to change his place of residence!
Job was a very rich man. He owned a huge number of livestock. However, he did not rely on wealth. Undoubtedly, Job was grateful to God for all this, but more than anything else, he valued communication with Him. For this reason, Job is called pious and blameless. This word clearly indicates that Job was an integral person, had a strong character, and sincerely loved God, Whom he considered the only Source of all good.
Job was a major entrepreneur, engaged in the wool and livestock trade. He bought and sold. They say that it is impossible to remain honest in trade, but Job was righteous and fair. People trusted him.
Rich people can easily feel independent and therefore act authoritarian. However, Job was not such a person. After all, he revered the Lord and was God-fearing.
In addition, Job did not participate in evil deeds, since he avoided all kinds of evil.
Because this is what this book will be about. And especially about the price of such a high assessment of Job.
This characteristic was given to Job during a period of great prosperity. But – and here we are getting a little ahead of ourselves – what happens in difficult times?
Job was pure and fair, but also fabulously wealthy. He was a God-fearing man. And God miraculously blessed him. But what happens to Job's faith when God ends his privileged position?
IN in this case we are dealing with one of the most pressing, pressing issues of our time. Of course, it is easy for us to rely on God when everything in our lives is going smoothly. However, can we still trust in our Heavenly Father when He shakes all the foundations of our lives? What will happen to our faith in God if He deprives us of earthly joys?
How strong was Job's vaunted piety?
Before answering this question, we need to say a few more words about it.
Job as a father
The father bears responsibility as the leader of the family. Everyone knows this well. Leading the family is part of the father's ministry as king. He is responsible for order in his family.
Even more important is the father's ministry as a prophet. Unfortunately, there are fathers who talk to their children about the Lord only rarely, if at all. They never discuss with their children what they read from the Holy Scriptures.
But does every father realize that he is also a priest in his family? This means he must be interested in his children having a personal relationship with the Lord - even more than in their grades and academic performance.
In this regard, we hear flattering reviews about Job. The seven sons of Job held feasts - most likely, we are talking about holidays dedicated to the harvest or shearing of sheep. The young people visited each other and celebrated together with joy and fun. We read about festive feasts, food and drink. They apparently had a good relationship, since they all took turns hosting the rest of the family in their own home. Their three sisters also took part in the festivities. Everything points to a relaxed atmosphere of family togetherness.
However, after the festivities, sons and daughters had to come to their father. Job sent for them and sanctified them, and the next morning he rose early and offered burnt offerings for each one. In the smoke and flames rising to heaven we see an image of what will subsequently happen to our Lord Jesus Christ. Living in the Old Testament period, Job asked God to purify his children, which was possible thanks to the future sacrifice of Jesus Christ.
Can we say that something indecent took place during these celebrations? Did you drink wine there?
Nothing is said about this. Nevertheless, Job reasoned this way: “Perhaps my sons have sinned and blasphemed God in their hearts.”
Perhaps he sometimes didn't trust his children? Maybe he suspected them of something? However, any critical questions are inappropriate, since Holy Scripture in this case approves of his actions.
Let Job's caution be an example to both young and old. Sometimes it is very difficult for parents to accept the news of their children's bad behavior. But do they always do the right thing? We should be able to trust our children, shouldn't we?
What did Job do?
He understood how difficult it was for young, vibrant people to celebrate and have fun without breaking God's commandments. But Job did not complain about “the youth of today” and allowed them to have holidays. He was not a picky busybody. But he also did not go to the other extreme, when parents do not interfere at all in the lives of their children. Therefore, after the celebrations, he led his sons and daughters to the altar. He seemed to lead them to the foot of Christ's cross. The burning sacrifice served as an excellent reminder that having fun should never interfere with their relationship with God. So Job prayed for them and made sacrifices before he heard any complaints. This probably made a deep impression on them. In this way Job taught his children so that they would not forget the Lord - even during the holidays.
How God spoke about Job
The characterization of Job was not based solely on human judgment. People can make mistakes and have too high an opinion about the piety of a person. But in this case, God Himself clearly and clearly said that there is no more pious person on earth than Job.
This happened during a meeting in heaven. In addition to the angels, Satan was also present at the heavenly meeting. He returned after his wanderings on earth.
In Revelation 12:10 he is called "the slanderer of our brethren, who slandered them before our God day and night." Thus, we do not need to rack our brains in guessing to understand what he was going to do at this heavenly meeting. During his last journey on earth, he observed the fall of individual believers. Enough material has been collected for a huge number of accusations! Faith and Christian morality, in his opinion, are nothing, an empty farce.
So, a very important issue is being discussed. The Lord himself raises him up, asking Satan: “Have you converted your attention against my servant Job? (Job 1:8). And before Satan could say anything, He adds: “...for there is none like him on earth: a blameless man, a just man, one who fears God, and shuns evil” (Job 1:8).
It’s amazing to hear such praise from the lips of God Himself! Job was not a perfect man. The holiest people on earth are only at the beginning of the path of perfect obedience to God. Nevertheless, God Himself praised Job's piety. He spoke these words directly to Satan's face. Thus, Job's piety was undeniable. It is a fact. However, we must remember one thing. God did not exalt Job. He was not pointing out to Satan the actions of a godly man. After all, Job’s faithful life was essentially the result of the work of God Himself. The Lord speaks of “My servant Job,” who was at the very beginning of the path of obedience to God. But this beginning was also a consequence of the action of the Holy Spirit. Therefore, this is not a farce. It would be better for Satan not to express such a thought!
Was Job a hypocrite?
Everything indicates that Satan knew Job well. During his last wanderings on earth, he paid attention to Job, but could not find anything suspicious in him. He had to admit that there was nothing in Job's life worthy of his criticism.
Yet he vehemently opposed God's positive characterization of Job. Satan claimed that God had a wrong judgment of his righteousness, saying, “Does Job fear God for nothing?” (Job 1:9). He wanted to show that Job was an ordinary egoist, and declared that in his piety Job was guided only by selfish motives and nothing else. This man was undoubtedly spoiled by God, who gave him a wonderful family, great wealth and honor. What more could he want? However, if God breaks Job's happy prosperity, what will happen to his love for God?
Thus, Satan presented the following scheme: if Job’s wealth disappears, Job’s faith will also disappear; and what God considers godliness is really nothing more than the effect of Job's self-interest.
This was a very serious statement that could have dire consequences. Satan could thus deal a crushing blow to the characteristics of all Christians, rendering them a murderous verdict. Do not forget that, according to God Himself, there was no more pious man on earth than Job. Now imagine that all this piety is due to ordinary egoism and is therefore false. In this case, the whole Christian life is rooted in selfishness, and conversion and repentance are nothing more than veiled selfishness. Piety and righteousness? All this is really just a reflection of personal interests.
This slander was an attempt to attack the church with its preaching, evangelism and missionary activities. If we admit the truth of this state of affairs, true piety would be only an invention, a fiction. What we read about Abraham and Moses and Peter and Paul would not make sense. All Christians would then only be pursuing their own interests. That would be their only incentive.
The most extreme manifestation of such cynicism implies that the work of Christ was doomed to failure from the beginning: He would always attract people pursuing only their own interests.
So, we have touched on the main question of this book: can Christians truly love God even in difficult trials?
God is confident in Job's faith
The Lord took Satan's accusations very seriously. He could, for example, say: “Get away from me, Satan, you are lying!” This would be the end of the Book of Job.
But the accusation had to be refuted.
Therefore, Satan was given permission to destroy Job's life. God, having complete confidence in Job, knew that Satan would be defeated. Where did He get such confidence? The fact is that Job’s faith was not the result of the actions of man, but exclusively of God Himself. Therefore, Job could withstand all the attacks of Satan.
For now he lives quietly and calmly. However, Satan, like a lion, was already preparing to pounce on his victim. Clouds are gathering over Job. But God will not allow the work He started to fail.
What an encouragement for us!
How will we react, will we be able not to give up when grief befalls us? Grief... Because the happiness for which life was worth living has disappeared. Grief... Because our deepest desires were never fulfilled or because our last hope. Do we have confidence that we can overcome all this and cope with difficulties with faith?
In the parable of the sower, Jesus talks about people whose faith is so superficial that it disappears at the first test. But what can we expect when, despite our sins, we rely on the Lord? Can we love Him when He deprives us of our blessings?
That's why we need to find out how the story of Job ended. After all, he passed the test. And this gives us hope. But why? How can we compare with Job? We are not him! And it is true. We may not be able to match his patience and perseverance. However, what we hope to have in common with Job is that we are cut from the same cloth. Therefore, our hope rests on the fact that the God of Job is also our God. The perseverance God gave Job, He will also give us.
After all, this story is not a description of Job’s personal merits. This narrative reflects the good news that God brings to all who trust in Him: “I will help you endure, through all this.” That is why everything that is said in the Book of Job has such great importance for us.
1. Statement of the problem. Three opinions of the scientific world on the authorship and date of writing of the book. Job.
2. Main part.
a) Date 3-4 centuries. BC.
I. argument
II. counter argument
II. argument
II. counter argument
III. argument
III. counter argument
IV. Main counterargument
b) Age of Solomon (Solomon) 10th century. BC.
I. argument
I. counterargument
c) 14-15 centuries. BC. (Moses)
I. argument
II. argument
III. argument
IV. argument
V. argument
The initial data for deciding the issue of writing is the testimony of the book itself, the testimony of other writers of the Bible. There are no such indications in the book of Job, as if the author deliberately avoided these issues.
1. Some theologians believe that the author of this book is Elihu, others Ezra, others believe that it was written by an unknown author who lived 200 years BC. There are also opinions that the book was written in the “golden” period of time for Israel, during the reign of Solomon. In terms of content and similarity, it can be attributed to the pen of Solomon, or his contemporary. It is believed that Job lived during the time of Jacob, whose daughter he was married to. (Abba ben Kahana. B.B. 146) In addition, there are many opinions that are diverse in essence and less popular. But out of this many views, only three are worthy of close consideration:
1) 3-4 century BC during the Persian kingdom,
2) “Golden Age” (age of Solomon) 10th century b.c.
3) 14-15th century. (Moses)
2. a) 3-4 century BC during the Persian Empire.
I. Arguments: In Job. 3:14-15 Job seemed to be listing the hierarchy of the Persian Empire. Kings, advisors, princes.
II. Counterargument: All ancient peoples had a monarchical structure of the state. Everywhere there were kings who could not do without advisers, and since everyone could not be kings, they were princes. Such a structure of a monarchical state can be observed among the ancient Egyptians and in Babylon, and in the days of Solomon.
II. Argument: In Job. 19:23-24 some theologians see a parallel with the inscription of Darius in Bthinstun, known to the scientific world, dating back to 320 b.c.
II. Counter-argument: It is not difficult to detect similarities, but it is much more difficult to prove who was a model for whom, and who was impressed by whom.
III. Argument: The mention of fast walkers (Job 9:23) or as in the Russian translation: “messengers” correlates with the communications service established by Darius.
III. Counterargument: The practice of using messengers, both on foot and on horseback, was used long before Darius, and the fact that this type of service was officially approved by Darius is questionable in terms of dating
IV. There is also a major counterargument against this theory: the book's linguistic incompatibility with the language of its era.
b) “Golden Age” - the era of Solomon. 10th century. BC.
At first glance, the book, in its rich, colorful content, as well as in its character, form and language, corresponds to the era of the reign of Solomon. There are also similarities in the writing of the books of Solomon and the book. Job. Proponents of this theory suggest that Solomon was the inspiration for the author of the Book of Job, or wrote it himself.
I. Argument: To defend this theory, the similarities between Job 28 and Proverbs 8 are highlighted.
I. Counterargument: similarities between
Jer. 20:14-18Job. 3:9-10
Jer. 20:7-8 Job. 12:4; 19:17
Is. 44:24 Job. 9:8
Is. 59:4Job. 15:35
The existence of such parallels can be explained by the fact that other writers of the Bible were impressed by reading this book.
c) Moses - 14-15 centuries. BC.
The earliest rabbinic view of the matter (Baba Bathra) attributes the authorship of the book to Moses. The approximate time of writing is the years spent by Moses in the desert.
I. Argument: The absence of references in the book to the exodus and the events that followed it, as well as to what inextricably linked the cultural and national identity of the Israelis: the Conquest of Canaan, the Captivity, the absence of references to the institutions of Israel: the monarchy, the temple.
There is no mention of the features of the life and way of life of the Israelites, and no references to the decree of the Law of Moses, the priesthood in the tabernacle, religious holidays and rules, and the laws of relative leprosy.
II. Argument: Similarity in language with the Pentateuch. Some words and phrases are only mentioned in these books. Instead of “God,” the name “Shaddai” appears in the book of Job, which can also be found in the book of Genesis, where Moses quotes the words of the patriarchs. In other books of the Bible this name appears extremely rarely (11 times). In the words of God to Moses: “I appeared to Abraham, Isaac, and Jacob with the name “God Almighty” (Shaddai), but with My name “Lord” I did not reveal myself to them.” (Ex. 6:3) This may mean that the name Shaddai was the national name of God among the Jews before the exodus from Egypt, and that Moses was the first to replace the name “Shaddai” with the name “Lord.”
III. Argument: The book does not illustrate Israeli culture. There is a similarity between the book's narrative and the culture of life of the Arabians. For example, detailed methods of gold mining were adopted in Arabia. (Job 28:1-2) and images of Arabian animals and birds: onager, unicorn, ostrich, peacock. In addition, Job's property was a herd of camels, which are usually kept by desert inhabitants.
IV. Argument: The book uses words of Babylonian Egyptian origin, this indicates that the author was well acquainted with these languages.
V. Argument: E. White. Bible com. ASD. v.3 p.1140: During his forty-year stay in the land of Midian, Moses, under the inspiration of the Holy Spirit, wrote Genesis and the book of Job.
3. Conclusion: Due to the lack of evidence in favor of points of view regarding the era of Solomon and the era of the Persian Empire, it will be convincing to consider the point of view that the authorship belongs to Moses (14-15 centuries) as possible.
The time described by the book of Job
1. Job - historical figure
2. When he lived
3. The name of the land where he lived
4. Land Locations
5. Who was he
Section I.
Job is a historical figure.
Even in ancient times, there was an opinion that the “Book of Job” does not tell about a real event, but about a fictional one, and that Job as a historical figure did not actually exist. What arguments can we give in favor of the fact that such a person existed? On this score we have three types of evidence.
1. Internal direct evidence.
a) B Ezek.14:14-20 It says that Job was a saint, an exemplary believer.
Verse 14 reads: “And if these three men had been found in her: Noah, Daniel and Job, by their righteousness they would have saved only their own souls, says the Lord God.”
Notice that two historical figures are mentioned alongside Job. Do you think the man of God could have mentioned a fictional character next to them?
b) New Testament also testifies to the truth of the above-mentioned position and speaks of the canonicity of this book. V James 5:11 we read:
“Here we please those who endured. You have heard about Job’s patience and seen the end of it from the Lord, for the Lord is very merciful and compassionate.”
The Holy Spirit could hardly speak such words if it were only an image created by the imagination of a brilliant poet. Was there really not a single person who would be faithful to the Lord and for this it was necessary to resort to fiction, especially since lies in the mouth of the Lord are incompatible concepts.
2. External evidence.
Spirit of Witness of the Spirit of Prophecy (E. G. White)
a) “In the early history of the earth a biography is given of a man against whom Satan waged a merciless struggle.” (Education. p. 155 - original)
b) E. White in this book says that Job lived in the period of the patriarchs and speaking about this he mentions Melchizedek, and drawing a parallel with Job he says the following: “This principle also existed in the days of Job,” and then speaks of Jacob. (Testimonies for the Church vol. 3, p. 393)
c) “Prophets and Kings” - pp. 162-164 orig.
d) “Education” - pp. 154-156
e) “The Great Controversy” - page 513
f) “Service” - page 69.
3. Internal circumstantial evidence
a) They indicate that both in the New and Old Testament there are parallel passages that bear close resemblance to the book of Job. Let us give just one such example. Let's compare 1 Cor. 3:19 and Job 5:13
Art. 19 reads: “For the wisdom of this world is foolishness before God, as it is written: ”catcheswise in their wickedness.”
Art. 13 reads: “He catches the wise men in their own cunning, and the advice of the cunning becomes futile.”
b) Jer. 20:14-18 Job. 3:9-10
c) Jer. 20:7-8 Job. 12:4; 19:17
d) Is. 44:24 Job. 9:8
d) Is. 59:4Job. 15:35
4. Psychological evidence
The tone and language of presentation have a strong confidence in the reality of the facts conveyed; the description of all the personalities of the book is deeply convincing in the main features, as well as in the smallest details.
5. Connection with other Scriptures
Job is also revered by the Mohammedans, because... it is written about him in the Koran.
Section II.
When did Job live
Since we have established that Job was a historical figure, we now need to find out when he lived. Many Bible scholars consider the life of Job by the time of the patriarchs, i.e. from about 2100 to 1900 BC. What evidence do we have to support this argument?
1. Job lived after Abraham, because two of his friends - Eliphaz and Baldad - passed from Abraham, the first - through Thamian, the grandson of Esau, the second - through Savhei, the son of Abraham and Keturah.
2. He lived before Moses, because in its history there are not even hints of facts that occurred during or after the exodus of the Jews from Egypt, while the book of Job indirectly mentions many previous great events: creation, the fall of man, the flood, the destruction of Sodom, etc.
3. The Sabeans and Chaldeans (Job 1:15,17) were cattle-raising tribes in the days of Abraham; later cattle-raising ceased to be their main occupation.
4. Job’s daughters inherited his “estate,” along with their brothers (Job 42:15), which would have been impossible after the adoption of the Mosaic Law, according to which a daughter could become an heir only after the death of all her brothers (Num. 27:8)
5. The character of the pre-Moisean patriarchal time is also fully consistent with the fact that the burnt offering offered by Job is a cleansing sacrifice. Although, according to the Law of Moses, such a meaning is equal to any bloody sacrifice, including burnt offerings (Leviticus 1:4), but for cleansing from sin, two special, unknown books of Job were established - sacrifices for sin (Lev. 4:29, 32, 33) and duties (Lev. 5:25; 7:1). The underdevelopment of the cult corresponds to the simplicity of relations characteristic of antiquity.
6. The cash coin “kesit” was in circulation in the period from Jacob to Joshua (Job 42:11, Gen. 33:19, Joshua 24:32)
7. Job himself offered sacrifices, for there were no priests yet (1:5)
8. In the book of Job, musical instruments of the time of the patriarchs are named (Job 21:12; 30:31; Gen. 4:21; 31:27)
9. Absence of ruling power in the form of kings or judges. The judgment is carried out by the elders of the people (Job 29:7-25 cf. Gen. 23:5-6)
10. In the book of Job, several proper names and geographical names, which are associated with the patriarchal age. Here are some examples:
a) Sheba, the grandson of Abraham (Gen. 25:3) and “Sabeans”, “Sabaites”, derived from this name (Job 1:15; 6:19)
b) Thema, another grandson of Abraham (Gen. 25:15) and the “roads of Themai” in Arabia (Job 6:19)
c) Uz, Abraham's nephew (Gen. 22:21) and Uz - the place where Job lived (1:1)
11. The name Shaddai (God Almighty) is called Jehovah 31 times in the book of Job (and, in addition, only 17 times throughout the Old Testament). But this is exactly what the patriarchs called God (Gen. 17:1; Exod. 6:3 )
12. An indicator of extreme antiquity is the method of writing - carving letters on stone (Job 19:23-24; 31:35)
13. There are known literary works that are similar in one sense or another to the book of Job, which were written in Egypt and Mesopotamia during the lifetime of the patriarchs, or in the “patriarchal age.”
Section III.
The name of the land where Job lived
According to Job. 1:1 he lived in the land of Uz. It is believed that it could have received its name from the sources listed below.
1. This was the name of the eldest son of Aram, the grandson of Shem (Gen. 10:23)
2. Eldest son of Nahor, brother of Abraham (Gen. 22:21)
3. The firstborn of Dishan, the youngest son of Seir the Horite (Gen. 36:28)
4. The region called the residence of the daughter of Edom (Pl. Jer. 4:21)
5. An area in which there were several kings, located between the land of the Philistines and Egypt (Jer. 25:20)
Since the first three names are probably the names of tribes, the remaining two can be seen as geographical locations.
Section IV.
Land location
The Bible tells us that it was in the east (1:3). Jews usually understood Northern Arabia as the “land in the east.” The verses of the book of Job 1:15-17 call the neighbors of the land of Uz the Sobeans and Chaldeans. The prophet Jeremiah calls the Edomites inhabitants of the land of Uz (Jer. 25:20; Plat. Jer. 4:21). The book of Genesis talks about Haran as the homeland of Abraham's brother, the ancestor of Edom (Gen. 22:21; 36:28). Therefore, the land of Uz was located between the Jordan and the Euphrates River.
Section V
Who was he
There is a hypothesis put forward by A. Guillaume, who, citing a significant number of Arabisms in the Hebrew text of the book of Job, proves that Job was a “creature of flesh and blood,” a rich and noble Jew who lived in one of the oases of the Hijaz (northwestern part of the Arabian Peninsula ). When this oasis around 550 B.C. was conquered by the Babylonian King Nabonidus, Job lost all his fortune and his entire family. But later, with the departure of the Babylonians of Arabia, he became rich again. The Book of Job, according to Guillaume, “is a memoir of what actually happened to these victims.
Structure of the Book of Job
I. Introduction
A. The book of Job is a literary monument
2. Book styles
3. Theme and ideas of the book of Job
4. The purpose of the book of Job
II. Structural analysis.
A. Principles of structuring
1. Symmetrical construction
2. Alternating ideas
B. Outline of the Book of Job.
I. Introduction
A. The book of Job is unlike any other book of the Bible, not only in its writing style, but also in its subject matter.
In considering the authorship of the book of Job, we present arguments in favor of authorship. Looking at the contents of the book, some authors are inclined to believe that several writers worked on the book. The first wrote the prologue and epilogue, which, according to the opinion, constitutes the ancient legend about the righteous Job. The second wrote the Dialogues of Job and the Three Friends, as well as the speeches of Yahweh. The third inserted Elihu's speeches.
But after carefully analyzing the structure of the book, we can come to the conclusion that the book is structured in a very logical and orderly manner (more details in paragraph A of Section II), which gives us reason to believe that the book was written by one author.
2. Book style.
The prologue and epilogue are written in prose, a narrative genre. The main part contains such genres as dialogue,
speeches (5:9-16; 9:4-12; 12:13-25; 24:5-14; 34:18-20),
proverbs (3:3-26; 4:2-7.21; 9:25-10.22; 13:23-14.22; 16:6-17:9; 19:7-20; 23; 29: 1-3; 37),
hymns (11:7-11; 25:2-6),
wisdom (4:8-11; 5:1-7; 8:9-11).
The style of dialogue is also found in Gen. 23:3-16, Ex. 2:1 - 4:7, Jer. 1:1-10, Am. 7:1-9. The book of Song of Songs is also written in the form of a dialogue.
3. Ideas from the book of Job.
The main idea of the book of Job is the defense of the wisdom of God against the accusations of man. How to explain the presence of evil in the world? Why does the righteous suffer? Where is the cause of suffering? “Reward according to deeds”? Job's loyalty and trust. The unnecessary pomposity of his friends. The book of Job reveals these many themes to us. The wisdom of God, his transcendence and, at the same time, care for his creation are especially clearly presented.
4. Purpose of the Book of Job
Talking about the suffering of Job: his questions “for what” and “why”, his challenge to God to show what a person determines for himself, to blaspheme God or to trust him in the vicissitudes of life.
B. The place of the book in the canon of the Old Testament.
As mentioned above, there is no similar book in the Old Testament that would sound with the same sublime tragedy, with such a dynamic plot and deep reflections on the essence of suffering and the role of God in human life. In the Hebrew Bible it is placed in the “Scriptures” section.
II. Structural analysis
A. Principles of organization structure
The book of Job can be represented as follows: prologue, speeches, epilogue. Each part is divided into three. Prologue: three phenomena on earth, two in heaven. Job is in trouble.
Speeches: speeches of friends, speeches of Elihu, speech of Yahweh.
The speeches of the friends are also divided into three cycles, in each of which the friends make a speech and Job responds to each.
In the third cycle there is no speech by Safar, by this the author shows that Job’s opponents are losing ground. So, Bildad does not say anything on his own, but sings a hymn of praise to God, Safar is completely silent. But Job pronounces three magnificent speeches, the middle of which is a poem of wisdom. (Ch. 28)
Elihu repeats all the thoughts of his predecessors, only in a harsh orthodox manner. He accuses his friends of timidity, and asks Job to remain silent and listen. Elihu speaks of the approach of thunder and thereby prepares the reader for the speeches of Yahweh.
Yahweh then responds to Job by not answering his challenge by revealing his challenge to him.
Prologue: Job falls on his face before God, his friends are condemned, everything is returned to Job doubly.
1. Symmetrical construction.
Structure.
1:1 - 2:13The skeleton of the book; narrative
3:1 - 42:6 Essencepoetryarguments
42:7 - 17The skeleton of the book of the narrative
Actions.
1:1 - 2:10God made Job sadnew character: Job
2:11 - 31:40Job challenges God to tie three friends
32:1 - 42:17God challenges Job's denouement Elihu. Yahweh.
2. Alternating ideas
In the first speech, Job curses the day on which he was born (3:2) and wonders about what is happening. “Have I done anything contrary to God?” In the first speech, Eliphaus puts forward the concept of retribution according to deeds: “If you suffer disasters, then you are guilty of something.”
The development of further conversation occurs in this direction, as if in waves; in the middle of speeches, the power of statements reaches extremism, then subsides, as if the Author forgets about the main thing; but then this “forgotten idea” speaks of itself with renewed vigor in the subsequent speech. Thus, the dialogue develops as if in a spiral.
Job's IdeasElithai's Ideas
The speeches of Elihu, the youngest participant in the dialogue, seem to be addressed to nowhere: Job does not seem to be listening. Elihu himself responds to Job's hypothetical answers, self-confident in the correctness of his arguments.
3. The meaning of the questions of Job and Yahweh.
In the book of Job, questions are asked primarily only by Job - to God, and God - to Job, and we do not find answers.
Friends who listen to Job talk about their own things, as if they don’t hear their friend’s heartache. God also does not answer Job, but asks questions himself. The entire 38th chapter is filled with unresolved questions. Job is shocked by the greatness of God, he sees the providence of the Most High, and falls into dust and ashes, from which he wanted to rise, rebelling and challenging God. But God restores Job's health, his wealth is doubled, children are born, relatives return, Friends are put to shame, Job lives another 140 years and dies in old age, full of days. (Job 42:17)
B. Outline of the Book of Job.
I. Prologue 1:1 - 2:13
1. First appearance on earth Job and his family 1:1-5
2. First Appearance in HeavenSatan Accuses Job1:6-12
3. Second Appearance on Earth Satan Attacks Job 1:13-19
4. Second Appearance in HeavenSatan Claims Job 2:1-10
5. Third phenomenon on earth Job's illness. The Coming of the Three Friends2:11-13
II. Speeches. 3:1 - 42:6
A. Conversation between Job and three friends. 3:1 - 31:40
1. First cycle. 3:1 - 4:20
a) Job's first speech, introduction 3:1 - 3:26
b) Elithai's answer 4:1 - 5:27
c) Job's speech 6:1 - 7:21
d) speech of Bildad8:1 - 8:22
e) Job's speech 9:1 - 10:22
f) speech of Zophar 11:1 - 11:20
2. Second cycle. 12:1 - 20:29
a) Job's speech 12:1 - 14:22
b) speech of Eliphaz 15:1 - 14:22
c) Job's speech 16:1 - 17:16
d) speech of Bildad 18:1 - 18:21
e) Job's speech 19:1 - 19:29
f) speech of Zophar 20:1 - 20:29
3. Third cycle. 21:1 - 31:40
a) speech of Job 21:1 - 31:40
b) speech of Eliphaz 22:1 - 22:30
c) Job's speech 23:1 - 24:25
d) speech of Bildad 25:1-6
e) speech of Job 26:1-14
f) poem of wisdom 27:1 - 28:28
g) Job’s last words 29:1 - 31:40
B. Speeches of Elihu
1. First speech22:1 - 33
2. Second speech34
3. Third speech35
4. Fourth speech 36-37
B. Speeches of Yahweh
1. Yahweh’s questions to Job38
2. The Greatness of God's Creations39 - 40:2
3. Job's answer 40:3-5
4. Song of Behemoth and Leviothan 40:6 - 41:34
5. Job admits his worthlessness 42:1-6
III. Epilogue. 42:7-17
A. Condemnation of three friends. 42:7-9
B. Restoration of Job 42:10-17
Bibliography
1. Commentary by ASD
2. Mitskevich V.A. Bibliology.
3. E. Ebi. A Brief Introduction to the Bible
4. Rikhssky M.I. The Book of Job from the history of the biblical text.
5. Lopukhin. Explanatory Bible.
6. Hastinge D. Bible Dictionary. v.14.
7. Edward Young. Introduction to the Old Testament.
8. Balmer G. Calley
9. G. Gelley. Bible reference book"
10. Njrman C, Nabel. "Job"
11. Anchor Bibke Marin H.Pope “Job”
12. ICC “Job”
13, WBC “Job”
14. The expositors Bible Commentary
15. J.E. Hartley “The book of Job”
16. Tundale old testament commentaries D.J.Wixeman “Job”
17. The interpreneris Bible bood JOB
19. Bible commentary seventh-day Adventest. T.Z.
The story of long-suffering Job
In very ancient times, there lived a righteous man named Job to the east of Palestine. He was a fair and kind man who always tried throughout his life to please God. The Lord rewarded him for his piety with great benefits. He had many hundreds of large and thousands of small livestock. He was consoled by his large and friendly family: he had seven sons and three daughters.
But the devil was jealous of Job. He began to slander God about the righteous Job: “Is Job fearing God for nothing? Take away from him everything he has, and will he bless you?” God, in order to show everyone how faithful Job was to Him, and to teach people patience in their suffering, allowed the devil to take away everything that Job had. And so, one day, robbers stole all of Job’s livestock, killed his servants, and a terrible whirlwind from the desert destroyed the house in which Job’s children had gathered, and they all died. But Job not only did not grumble against God, but said: “God gave, God also took away: Blessed be the name of the Lord".
The shamed devil was not satisfied with this. He again began to slander Job: “A man will give his life everything that he has: but touch his bones, his body (that is, strike him with illness), and you will see whether he will bless you?” God allowed the devil to deprive Job of his health as well. And then Job fell ill with the most terrible disease - leprosy. Then even Job’s wife began to persuade him to say a word of grumbling against God, and his friends, instead of consoling him, only upset the innocent sufferer with their unfair suspicions. But Job remained firm, did not lose hope in God’s mercy and only asked the Lord to testify that he endured everything innocently.
In a conversation with friends, Job prophesied about the Redeemer (the Savior) and the future resurrection: “I know that my Redeemer lives, and on the last day He will raise from the dust this decaying skin of mine, and I will see God in my flesh. I will see (see) Him myself; my eyes, and not the eyes of another, will see Him” (Job 19:25-27).
After this, God, having shown everyone an example of fidelity and patience in His servant Job, Himself appeared and ordered his friends, who looked at Job as a great sinner, to ask him for prayers for themselves. God rewarded His faithful servant. Job's health returned. He again had seven sons and three daughters, and his livestock was twice as large as before, and Job lived another hundred and forty years in honor, calmly, piously and happily.
The story of long-suffering Job teaches us that God sends misfortunes not only for sins, but sometimes God also sends misfortunes to the righteous to further strengthen them in goodness, to shame the devil and to glorify the truth of God. Then the story of Job’s life reveals to us that earthly happiness does not always correspond to a person’s virtuous life and also teaches us to be compassionate towards the unfortunate.
Job, with his innocent suffering and patience, prefigured the Lord Jesus Christ. Therefore, in the days of remembering the suffering of Jesus Christ (on Holy Week) a story from the book of Job is read in church.
NOTE: See the Bible, in the Book of Job.
From the book The Bible in Illustrations author's BibleJob's ordeal. Job 1:13-22 And there was a day when his sons and his daughters were eating and drinking wine in the house of their firstborn brother. And so, a messenger comes to Job and says: the oxen were screaming, and the donkeys were grazing near them, when the Sabeans attacked and took them, and struck the youths with the edge of the sword; And
From the book Lessons for Sunday School author Vernikovskaya Larisa FedorovnaJob's blessing. Job 42:10–13,16,17 And the Lord restored Job’s loss when he prayed for his friends; and the Lord gave Job twice as much as he had before. Then all his brothers and all his sisters and all his former acquaintances came to him, and ate bread with him in his house, and
From book Newest book facts. Volume 2 [Mythology. Religion] author Kondrashov Anatoly PavlovichThe Story of Job Around the time the Jews moved to Egypt, there lived in Arabia a man named Job. Throughout the country he was famous for his wealth, but he was even more famous for his justice, his mercy for the poor and his piety. He had seven sons and three
From the book Lives of the Saints - the month of May author Rostovsky DimitriWhy did his terrible misfortunes befall the long-suffering Job? The Old Testament Book of Job tells that before the beginning of his difficult trials, Job lived righteously and happily, deservedly enjoying all the benefits available to man. Fate did not spare him wealth,
From the book Lives of the Saints - the month of July author Rostovsky Dimitri From the book The Illustrated Bible by the author From the book of Lives of the Saints (all months) author Rostovsky DimitriJob's ordeal. Job 1:13-22 And there was a day when his sons and his daughters were eating and drinking wine in the house of their firstborn brother. And so,. a messenger comes to Job and says: the oxen were yelling, and the donkeys were grazing near them, when the Sabeans attacked and took them, and struck the youths with the edge of the sword; And
From the book Patericon of Pechersk, or Fatherland of the authorJob's blessing. Job 42:10-13,16,17 And the Lord restored Job's loss when he prayed for his friends; and the Lord gave Job twice as much as he had before. Then all his brothers and all his sisters and all his former acquaintances came to him, and ate bread with him in his house, and
From the book of the Bible. New Russian translation (NRT, RSJ, Biblica) author's BibleThe Life of the Holy, Righteous and Long-Suffering Job The holy, righteous Job, by birth, came from the tribe of Abraham; he lived in Arabia - his place of residence was the land of Hus, which was inhabited by the descendants of Utz, the nephew of Abraham, the first-born son of Nahor, Abraham's brother
From the book Dogma and Mysticism in Orthodoxy, Catholicism and Protestantism author Novoselov Mikhail AlexandrovichThe life of our venerable father John the Long-Suffering “Through many tribulations we must enter the kingdom of God” (Acts 14:22), said the Apostle Paul. According to him, the beloved disciple of Jesus, John the virgin, said: “I, John, am your brother and a companion in sorrow"
From the book Fundamentals of Orthodoxy author Nikulina Elena NikolaevnaThe Life of Our Venerable Father John the Long-Suffering July 31 (18) He suffered a lot for the sake of his virginity and was buried alive in the ground up to his chest. With the words of the “teacher of languages” - “through many tribulations we must enter the kingdom of God” (Acts 14:22) - according to the word of the beloved
From the book The Illustrated Bible. Old Testament author's BibleJob's answer Job's complaint about his own suffering 1 Then Job answered: 2 - Oh, if you weigh my sufferings, put my misfortune on the scales! 3 They would outweigh the sand of the seas - that’s why my words are incoherent. 4 The arrows of the Almighty are in me, my spirit is filled with their poison ;the horrors of God are arrayed against
From the author's bookJob's answer Job's accusation 1 Then Job answered: 2 - How long will you continue to torment me and torment me with your words? 3 You have shamed me ten times already. Aren't you ashamed to insult me? 4 If I really sinned, my sin will remain with me. 5 And if you want to boast before me, my shame
From the author's bookThe Story of Job This idea is revealed very clearly in the book of Job. Job patiently endures his misfortunes and does not fall away from God, not because he thinks about the reward, but simply because he believes in God. Therefore, in response to his wife’s tempting advice, Job does not even mention future reward, but
From the author's bookThe story of the righteous Job True religion and piety were not limited to the close circle of the chosen family. Individual righteous people lived in other places of the ancient world. Such a righteous man was Job, whose life is described in the book known by his name (the book of Job). He lived
From the author's bookThe story of Job There was a man in the land of Uz, his name was Job, and this man was blameless, just and fearing God and shunned evil. 2 And he had seven sons and three daughters. 3 His property was: seven thousand flocks, three thousand camels, five hundred yoke of oxen, and five hundred donkeys, and
Character of the Book of Job
The reality of the events described in the book causes a lot of controversy. According to some, this is a pious fiction, others see the book as a mixture of real and fictional events, and others consider the book of Job to be a real story.
Question of authorship
The authorship of the book is usually attributed to either Job, Solomon, or an unknown person who lived during the Babylonian captivity. The authorship of Moses is attributed to ancient Jewish traditions. According to them, Moses learned the story of Job from his descendants in the Midian desert.
Gregory the Theologian and John Chrysostom considered King Solomon to be the author, arguing that this was the time of the true flowering of Jewish poetry, of which the book of Job is a wonderful example.
Some researchers believe that the book of Job was written during the time of the prophets Isaiah and Jeremiah, arguing for the similarity of some passages in the book of Job and the books of these prophets.
Bishop Filaret believed that the book of Job is the most recent canonical book of the Old Testament.
When the book of Job was written
The writing of the story of Job by most biblical scholars dates back to the time before the distribution of the Pentateuch of Moses. This is evidenced by the lack of mention in the text of the laws of Moses and the description of archaic patriarchal traits and morals. Some researchers believe that Job lived during the time the Jews were in Egypt, this is evidenced by descriptions of forms of legal proceedings, interest in astronomical phenomena, as well as constant mention of political coups.
Some researchers argue that the book of Job was created after the Babylonian captivity. They support their point of view with the following facts:
- the language of the book of Job is replete with Aramaic words,
- the author’s religious ideas are close to the views of the post-captivity period,
- mention of angels and Satan, who were not in the Pentateuch of Moses.
Chapter 1. God praises Job for his obedience. Satan decides to tempt Job in order to test the truth of his devotion in trouble. God agrees. Satan sends troubles to Job's house: the Chaldeans steal Job's cattle, Job's sons and daughters die when the house collapses.
Chapter 2. Satan continues to send misfortunes to Job. Job gets leprosy. Three friends come to comfort Job and they sit in silence for seven days and seven nights.
Chapter 3. Job gives a speech in which he curses the moment of his birth.
Then they begin 3 cycles of speeches Joph and his friends - Eliphaz, Bildad and Zophar:
First cycle of speeches - chapters 4 – 14(Eliphaz's speech -> Job's answer -> Bildad's speech -> Job's answer -> Zophar's speech -> Job's answer).
Eliphaz convinces Job to humble himself and says that every righteous person will receive his reward. Epiphases talks about his dream, in which Someone told Epiphases that a person can never be completely confident in his own righteousness, and therefore cannot question the justice of God’s actions towards him.
In response to the speech of Epiphases, Job says that he did not sin and asks to point out his sins, if any.
Bildad answers Job that there is no point in questioning divine justice and that Job must continue to trust in his God.
Job, in response to Bildad’s speech, no longer insists on his absolute innocence. He admits that people do not always understand the criteria of God’s truth. Job turns to God asking him to explain his sins.
Zophar assumes that Job has old forgotten sins and asks Job to repent.
In response to Zophar, Job acknowledges the great wisdom of God, but says that he does not understand how to comprehend this wisdom. Job again turns to God asking for an explanation for the cruelty towards him. Job does not doubt the justice of God, but wants to understand why he brought suffering upon him.
Second cycle of speeches – chapters 15 – 21(Eliphaz's speech -> Job's answer -> Bildad's speech -> Job's answer -> Zophar's speech -> Job's answer)
The second cycle of speeches begins with the speech of Eliphaz, who advises Job to think about the fate of the wicked.
In response, Job calls his friends “pathetic comforters” and reproaches them for cruelty. Job realizes that only God can know that he has not sinned. He also understands that his friends do not believe in his innocence and cannot believe that suffering befell an innocent person.
Bildad in his speech again asserts that God punishes only the guilty and reproaches Job for unrighteous anger and for trying to misinterpret his troubles.
In response, Job paints a picture of his inhuman suffering. He expresses his grievance and asks his friends to understand him and believe in his innocence. Then Job turns to God again and his words are full of faith. Job believes that the day will come when God will judge and acquit him.
In response, Zophar says that God's judgment has already occurred, and that Job has suffered punishment for his sins.
Job does not agree with this opinion; he says that people do not always manage to understand the Lord’s plan.
Third cycle of speeches – chapters 22 – 26. (Eliphaz's speech -> Job's answer -> Bildad's speech -> Job's answer)
The third cycle of speeches, according to tradition, opens with the speech of Elizar. He claims that God rewards the righteous and punishes sinners - there is no third option, and since troubles were sent down on Job, it means he deserved them. Troubles are proof of sinfulness. Eliphaz once again calls Job to repentance.
Job no longer seeks support from his friends; he now trusts only in his God. Job says that sinners often escape punishment for their misdeeds.
IN chapters 27 – 31 Some speeches of Job are given. Particularly notable is chapter 28, which is often called the “Poem of Wisdom.” The chapter says that wisdom is man's greatest wealth.
In subsequent chapters, Job remembers the past, the lost happiness. Job reflects on his situation and finds no explanation for it. Job cries out to God for justice. He lists possible sins and swears that he has never committed them.
Chapters 32-37. Elihu's wrath.
In chapter 32, a new hero of the story appears - Elihu. Most likely, the chapters involving Elihu were a later insertion into the text of the book of Job. The sudden appearance and equally sudden disappearance of a character leads us to a similar conclusion. The style of these chapters also differs from the rest of the book.
Elihu begins his speech by justifying his long silence due to his young years, saying that he was timid to enter into the conversation of his elders. But now he is ready to present his own view of the situation. Elihu first turns to Job and says that Job cannot understand God's true purpose. God admonishes Job through suffering.
Chapters 38-41. The Lord's answer to Job. After Elihu's speeches, God spoke to Job out of the storm. With his speeches, he made it clear that he infinitely surpasses human understanding, and that man is not able to give any rational explanation for the actions and decisions of God.
The Lord tells Job that he does not have the ability and right to judge the justice of God. The Lord then turned to Job's friends in anger and reproached them for trying to impose his explanation of the Lord's will and for making baseless accusations against Job.
Chapter 42. In the final chapter, God restored all of Job's losses, including returning him to seven sons and three daughters. Job lived another 140 years.
Book of Job interpretation
The Book of Job has had numerous interpreters; the most famous are the interpretations of the Book of Job by the following authors:
- Ephraim the Syrian,
- Gregory the Great,
- Augustine the Blessed,
- Maimonides, etc.
The fate of Job is a prototype of the fate of all humanity. The ancient Jewish people were close to the belief that virtue should always be followed by a reward, and that if a person was suddenly overtaken by trouble, it was because of sins. Such a worldview promised benefits or punishments in earthly life.
This approach did not allow us to understand the possibility of suffering of the innocent. In the understanding of the common people, innocent suffering became proof that there was no providence of God, and, consequently, God himself was false.
The book of Job was intended to explain to the people the inscrutability of the ways of the State.
Literary features of the book of Job.
The Book of Job is highly poetic and poem-like. It is because of this that the book has been translated more than once in poetic form.
The Book of Job has many non-biblical allusions. Thus, literary scholars note the similarity of the text of the book of Job and “The Dialogue of the Suffering with His Soul,” a famous work of ancient Egyptian literature. In Babylonian literature there is a work, “The Song of the Suffering Righteous,” the content of which practically coincides with the book of Job, although the Song does not have such depth of plot.
Introduction.
Job and the problem of suffering. One of the most famous examples of undeserved suffering in the world is recorded in the book of Job. Her main character, Job, a very rich and God-fearing man, lost all his property in a few hours, lost his children and his health. Even his wife did not support him in the troubles that befell him, and advised him to die, having previously uttered a blasphemy against God. And then, as if wanting to aggravate Job’s suffering, his friends appeared, from whom, instead of words of consolation, the unfortunate man heard words of condemnation. But the worst thing was that God seemed to have turned away from Job and for a long time did not answer him and did not come to his aid.
Job suffered financially and mentally, physically and spiritually. Everything and everyone was against him, not excluding, it seemed, God Himself, Whom Job faithfully served. But he was a man of integrity (1:1,8; 2:3) in spiritual and moral respects. Can you imagine more undeserved suffering? Shouldn't God have blessed such a righteous man instead of torturing him? The story of the unsurpassed suffering of Job, who, being a wonderful citizen and an honest, just man, had so much and lost so much, raises a question about the nature of suffering that humanity is powerless to answer.
There is no person for whom it would be easy to comprehend the meaning of suffering, but it is especially difficult for those whom it comprehends undeservedly. Unless pain is perceived by the experiencer as a punishment for sin, then it is discouraging and confusing. And it is this mystery, the mystery of undeserved suffering, that the book of Job addresses, lifting its veil just enough so that a person can understand: by allowing misfortune, God may have other goals besides punishment for sin.
The book also addresses the topic of attitudes towards suffering. Job's experience shows that a believer who experiences tragedy should not abandon God. Yes, you should question Him, but you should not leave Him. Like Job, he may long for an explanation for what is happening to him; but, being unable to understand the reason for this, he should not “blaspheme” God. At one point Job came close to doing just that, but he didn't; contrary to Satan's prediction, he did not renounce God.
The Book of Job teaches that there is no sin in turning to God with your whys and whats, as Job did (3:11-12,16,20). It is sinful, however, to address Him in a demanding tone, as Job did (13:22; 19:7; 31:15), in a tone of challenge, trying to stand on a par with the Creator, who has unlimited power over the creation.
The Book of Job is called unparalleled in world literature. In its content it reaches the heights of religious thought, and in its form it is one of the best examples of poetry ever created by man. The often quoted words of Thomas Carlyle about this book are known: “I think that nothing is written either in the pages of the Bible itself or outside it that would sound with the same force and could be compared in its literary merit with the book of Job.”
The structure of the book itself is unique: it is an amazing combination of prose and poetry, monologue and dialogue. The prologue (chapters 1-2) and epilogue (42:7-17) make up its prose part. But everything “in between” (with the exception of the introductory verses, which in most chapters begin the next monologue) is the poetic part (in the Hebrew original). In principle, this combination of prose and poetry is found in other ancient literary monuments of the Middle East, but it is not inherent in any of the other books of the Bible.
The author often resorts to irony. The work he created is a kind of “montage” of passionate speeches in court, a so-called “legal dispute” (the corresponding terms are often used both by Job himself and his friends, and by God). Job complains about his lot, about his “enemies” and about God.
The uniqueness of the book of Job is also determined by the richness of its vocabulary. It contains many words that are not found anywhere else in the Old Testament. Thus, the author refers to lions in three different words in 4:10-11. He uses five synonyms to denote a trap (18:8-10) and five to denote darkness, darkness (3:4-6; 10:21-22). The book's vocabulary reveals the influence of several ancient languages on the author, who wrote in Hebrew, and contains words of Akkadian, Arabic, Aramaic, Sumerian and Ugaritic origin.
The book of Job is replete with comparisons and metaphors, many of which are taken from the natural world. It covers a variety of “subjects,” or topics, including astronomy, geography, hunting, zoology, travel; the use of “legal terms” in it was discussed above.
Author.
One can only speculate about the author of the book of Job and when it was written. The estimated period of its creation covers a significant part of the Old Testament time: from the days of Moses to the last centuries before the Nativity of Christ. How much exact time No one knows its writing, as well as the time of the events described in it. However, the book's appeal and charm are only enhanced by the shroud of mystery that shrouds it.
As for author speculation, it includes Job himself, as well as Elihu (Job's fourth friend who speaks at the end of the book; chapters 32-37). Jewish tradition attributes this book to Moses. The authorship of Solomon is assumed on the basis that this king not only loved poetry, but was himself a poet (in particular, the author of Proverbs and the book of the Song of Songs of Solomon), and also because of some similarities between the book of Job and the book of Proverbs (for example, Job 28 and Prov. 8).
Some of the details of the lengthy conversations recorded in the book of Job may suggest that the original records of his experiences were made and, perhaps, clothed in a certain literary form Job himself. The 140 years that he lived after God returned to him everything that was taken from him was enough time to re-think and record the past.
Apparently, Job lived in the age of the patriarchs (Abraham, Isaac and Jacob, that is, from approximately 2100 to 1900 BC). Let us dwell on the arguments in favor of this point of view.
1. After the disasters that befell him, Job lived, as we know, another 140 years (42:16), so that in total he could have lived 200-210 years. And this, in general, corresponds to the length of life of the patriarchs. Let us remember that Terah, the father of Abraham, died at the age of 205; Abraham himself lived 175 years, Isaac - 180, and Jacob died when he was 147 years old.
2. Job's wealth was determined by the vastness of his flocks (1:3; 42:12); we see the same in relation to Abraham (Gen. 12:16; 13:2) and Jacob (Gen. 30:43; 32:5).
3. The Sabeans and Chaldeans (Job 1:15,17) were cattle-raising tribes in the days of Abraham; later cattle-raising ceased to be their main occupation.
4. Hebrew word kesita (42:11), being translated into Russian as “one hundred coins,” is found in the Old Testament twice more: in Gen. 33:19 and in Joshua. N. 24:32; both times it was used in relation to the Patriarch Jacob.
5. Job’s daughters inherited his “estate,” along with their brothers (Job 42:15), which would have been impossible after the adoption of the Mosaic Law, according to which a daughter could become an heir only after the death of all her brothers (Num. 27:8) .
6. There are known literary works that are similar in one sense or another to the book of Job, which were written in Egypt and Mesopotamia during the lifetime of the patriarchs, or in the “patriarchal age.”
7. In the book of Job we do not find any mention of the features or elements of life and everyday life that appear after the Jews adopted the Mosaic Law, as well as references to the provisions of this law (in it, in particular, there is nothing about the priesthood, the tabernacle, religious rules and holidays ).
8. God is named by the name “Shaddai” (God Almighty) 31 times in the book of Job (and, in addition, only 17 times in the entire Old Testament). But this is exactly what the patriarchs called God (interpretation on Genesis 17:1; also Exodus 6:3).
9. In the book of Job, attention is drawn to several proper names and place names that are associated with the patriarchal age. Here are some examples: a) Sheba, the grandson of Abraham (Gen. 25:3) and the “Sabeans”, “Sabaites”, derived from this name (Job 1:15; 6:19); b) Tema, another grandson of Abraham (Gen. 25:15) and “the roads of Tema” (from Tema) in Arabia (Job 6:19); c) Eliphaz, the son of Esau (Gen. 36:4) and Eliphaz, one of Job’s “comforters” (Job 2:11; these two Eliphaz, however, were not necessarily the same person); d) Uz, Abraham's nephew (Gen. 22:21) and Uz - the place where Job lived (Job 1:1).
So, although this cannot be certain, Job may have lived in the days of Jacob or somewhat later.
The name "Job" was a very common Western Semitic name in the 2nd millennium BC. It appears in an Egyptian text of the 19th century BC as the name of a certain prince. It is found repeatedly in the so-called tel el-Amari lists (records), dating back to approximately 1400 BC, and in Ugaritic texts.
Book outline:
I. Prologue (chapters 1-2)
A. The Character of Job (1:1-5)
1. Where Job lived and his piety (1:1)
2. About Job’s wealth and prosperity (1:2-3)
3. About the descendants of Job (1:4-5)
B. Job's troubles (1:6 - 2:10)
1. First Test (1:6-22)
2. Second Test (2:1-10)
C. Job's Comforters (2:11-13)
II. Dialogues (3:1 - 42:6)
A. Job's Desire to Die (Chapter 3)
1. Job's bitter regret at his birth (3:1-10)
2. Job’s lament that he did not die at birth (3:11-26)
B. Exchange of speeches; first "round" (chapters 4-14)
1. Eliphaz's first speech (chapters 4-5)
2. Job's first response to Elphaz (chapters 6-7)
3. Bildad's first speech (chapter 8)
4. Job's first response to Bildad (chapters 9-10)
5. Zophar's first speech (chapter 11)
6. Job's first response to Zophar (chapters 12-14)
B. Exchange of speeches; second "round" (chapters 15-21)
1. Second speech of Eliphaz (chapter 15)
2. Job's second response to Eliphaz (chapters 16-17)
3. Second speech of Bildad (chapter 18)
4. Job's second response to Bildad (chapter 19)
5. Second speech of Zophar (chapter 2)
6. Job's second response to Zophar (chapter 21)
D. Exchange of speeches; third "round" (chapters 22-31)
1. Third speech of Eliphaz (chapter 22)
2. Job's third response to Eliphaz (chapters 23-24)
3. Third speech of Bildad (chapter 25)
4. Job's third response to Bildad (chapters 26-31)
D. Elihu's Four Speeches (Chapters 32-37)
1. Elihu's first speech (chapters 32-33)
2. Elihu's second speech (chapter 34)
3. Elihu's third speech (chapter 35)
4. Elihu's fourth speech (chapters 36-37)
E. God spoke twice, and Job answered Him (38:1 - 42:6)
1. God speaks for the first time (38:1 - 39:32)
2. Job's first response to God (39:33-35)
3. God speaks a second time (40:1 - 41:26)
4. Job's second response to God (42:1-6)
III. Epilogue (42:7-17)
A. God Condemns Job's Friends (42:7-9)
B. God makes Job a rich man and a happy family man again (42:10-17)
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