INTRODUCTION
There is a book in the Bible, between the books of Poetry and Wisdom, which “stands alone among the books of the Old Testament” (Alexander 319 Erdmans); it is called The Book of Job, or more commonly this book is known as Job. “Most likely it was written by Job himself, and it is the most ancient book in existence.”(Henry 1).
The Book of Job is a didactic poem set in a prose framing device; it is one of the grandest portions of the inspired Scriptures, heavenly-replenished storehouse of comfort and instructions, the precious momentum of patriarchal theology. Though JOB has been called the most difficult book of the Bible, it is a beautiful and inspiring work of literature.
The leading English poet of Victorian age, Alfred Lord Tennyson, who studied Hebrew having a mind to translate The Book of Job, called it, the
“…greatest poem of ancient and modern times.”“
In the Abbey, and on his monument are written the words, “I know that my Redeemer liveth,” from The Book of Job, which he had set to most beautiful music, and had asked to have written upon his tomb.” (POETS AND STATESMEN).
Opinion of Alfred Lord Tennyson was shared by leading poet, dramatist, and novelist of renascence era, Victor Hugo, who wrote:
“Tomorrow, if all the literature was to be destroyed and it was left to me to retain one work only, I should save Job”. (Copeland).
When this work is studied carefully and critically, it becomes clear that The Book of Job is not an historical document, but a parable based on the life of a man well known in history. However, Job was an historical person; locations and names mentioned in the book were real and not fictitious.
In the past scholars did not doubt in Job’s existence and there was general agreement that Moses or Job himself were the authors of this masterpiece; however, in recent years, there is a trend in the lofty scholarship to turn away from the traditional beliefs in the origin, date and authorship of this book to the point that the scholars ignore logic to serve their purpose; they try to turn Job’s story into a fable, and Job himself into an imaginary person. Some Bible scholars pretend to wonder, if in His wisdom or humor God concealed all clues, and now observes the pursuit of elusive or non-existing data. One may ask if this could be true; did Almighty God not preserve enough evidence that it could be found out, beyond reasonable doubt by whom, where and when The Book of Job was written?
These questions are part of a major building block in studying the context of every book. Although Job’s story is no prisoner of time – it’s timeless, the context is still important and necessary to fully understand its complete message. This essay is an epic journey in search for the footprints of Job and his lost civilization; its purpose is to expose by whom, when and were The Book of Job was written.
The theme of this book is the trial of its protagonist whose name is Job; and this book says that even before the trial
“that man was perfect and upright, and one that feared God, and eschewed evil”.(Job Ch.1:1)
Job Chapter 29 discloses some more information regarding Job’s personality and says that he was the one who:
“12 …delivered the poor that cried, and the fatherless, and him that had none to help him”, he “ …caused the widow’s heart to sing for joy.”.
As the chapter continues Job says:
”15 I was eyes to the blind, and feet was I to the lame.
16 I was a father to the poor: and the cause which I knew not I searched out.
17 And I brake the jaws of the wicked and plucked the spoil out of his teeth.”
Job was a man of great wisdom and respect, he held the leading position in the National Council and “dwelt as a king in the army” (Job Ch.29:25),
The prose prologue Job Ch.1: 6-11, transfer the reader not only into different times but in to different dimension and reveals that:
“6 … there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.
7 And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said,
From going to and fro in the earth, and from walking up and down in it
8 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?
9 Then Satan answered the LORD, and said,
Doth Job fear God for nought
10 Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.
11 But put forth thine hand now, and touch all that he hath and he will curse thee to thy face.”
Satan is the world’s first behaviorist; he claims Job is like Pavlov’s dog; he has been conditioned to love God; the more he serves the more he gets, so why not continue to serve God? In Ch.1 verse 12
“… the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand.
So Satan went forth from the presence of the LORD.”
Richly endowed in his own personal and domestic prosperity, Job suffers a sudden and complete reversal of fortune. He loses his property and all his children…but not his faith; loathsome disease afflicts his body and sorrow oppresses his soul; nevertheless, Job does not complain against God. In verse 21, Job utters a stirring declaration of faith, and says:
“Naked came I out of my mother’s womb,
and naked shall I return thither:
the LORD gave, and the LORD hath taken away;
blessed be the name of the LORD.”
Job loves God not for what he can get, but because He is worthy of love apart from the blessings He promises. Chapter one closes,
“22 In all this Job sinned not, nor charged God foolishly.”
Job did nothing to deserve such devastation; Job has been tested without knowing about it.
The poetical main division of The Book of Job (Job Ch.3:1 – 42:6), presents dialogue of Job with his three friends who come to “mourn with him and comfort him”,
“Eliphaz, of the children of Esau, king of the Thaemanites [the Themanites of Edom were famous for their wisdom (Jeremiah 49:7; Obadiah 5; Baruch 3:22 sq.)],
Baldad sovereign the Sauchaeans,
Sophar king of the Minaeans [Minoans].”(Septuagint – LXX. Job Ch.42:17 ).
“12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven.
13 So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great”.(Job Ch.2:12-13)
The poetic part of the book follows the seven days of silence when Job opens his mouth and protests his innocence saying that he does not understand why he is afflicted. He curses the day of his birth and longs for death to bring an end to his sufferings.
The debate which ensues consists of three cycles of speeches. Job’s friends insist that his plight can only be punishment for personal wrongdoing and an invitation from God for repentance; Job rejects their inadequate explanation and says:
“35 Oh that one would hear me! behold, my desire is, that the Almighty would answer me,”(Job Ch.#:35)
At this point the speeches of a youth named Elihu (a Buzite, descendent of Nahor; brother of Abraham), interrupt the development. He assures Job that God
“…is excellent in power, and in judgment, and in plenty of justice: He will not afflict.”(Job Ch.37:23)
Elihu encourages Job to trust in God and be patient; and with his speech prepares Job for the epiphany. In response to Job’s plea that he be allowed to see God and hear from him the cause of suffering, God answers, not by justifying his action before man, but by referring to His own omniscience and almighty power. Job Ch.38 says:
“1 Then the LORD answered Job out of the whirlwind, and said,
2 Who is this that darkeneth counsel by words without knowledge?
3 Gird up now thy loins like a man; for I will demand of thee, and answer thou me.
4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.”
Over the next three chapters God questions Job’s knowledge regarding His creation.
The poetry part of the book ends with Jobs declaration:
“2 I know that thou canst do every thing, and that no thought can be withholden from thee.
3 Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.
4 Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.
5 I have heard of thee by the hearing of the ear: but now mine eye seeth thee.
6 Wherefore I abhor myself, and repent in dust and ashes.”(Job Ch.42:2-6)
Job recovers his attitude of humility and trust in God, which are deepen now and strengthened by his experience of suffering. The prose epilogue of The Book of Job tells that once more God visited Job with the rich tokens of His goodness and even greater prosperity than he had enjoyed before. Job recovered not only his attitude and trust in God, but also his relationship with his family and friends. Then God blessed Job with great wealth and a long happy life. Job was also blessed again with seven sons and three daughters,
“14 And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch.”
In Hebrew, the names of Job’s daughters suggest beauty both by their sound and by their meaning. Jemima means “dove”; Kezia means “cassia”- a variety of cinnamon used as a perfume; and Kerenhappuch –means a small box used for eye make-up.
“15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.”
(Sharing inheritance with sisters was event unknown from any other part of the Bible). In the Septuagint-LXX, the ending of the Book of Job (Ch.42:17) which reads:
“17 So Job died, being old and full of days.”
is extended and reads as follow:
“ and it is written that he will rise up again
with those whom the Lord raises up.”
Edom 2012 