 Job is seen refuting the idea of retributive justice endorsed by his friends. Job's misfortunates were indeed undeserved and he will later confront God in a second whirlwind (Job 40:6 - 41:34). God tells Job it is not humans which are his most prized creation but Behemoth and Leviathan, or the monsters of chaos. Most scholars believe the particulars that follow correlate to the Crocodile and Whale.
(larger image)1 And the LORD said to Job: 2 "Shall a faultfinder contend with the Almighty? He who argues with God, let him answer it." 3 Then Job answered the LORD and said: 4 "Behold, I am of small account; what shall I answer you? I lay my hand on my mouth. 5 I have spoken once, and I will not answer; twice, but I will proceed no further." 6 Then the LORD answered Job out of the whirlwind and said: 7 "Dress for action like a man; I will question you, and you make it known to me. 8 Will you even put me in the wrong? Will you condemn me that you may be in the right 9 Have you an arm like God, and can you thunder with a voice like his?
10 "Adorn yourself with majesty and dignity; clothe yourself with glory and splendor. 11 Pour out the overflowings of your anger, and look on everyone who is proud and abase him. 12 Look on everyone who is proud and bring him low and tread down the wicked where they stand. 13 Hide them all in the dust together; bind their faces in the world below. 14 Then will I also acknowledge to you that your own right hand can save you.
15 "Behold, Behemoth, which I made as I made you; he eats grass like an ox. 16 Behold, his strength in his loins, and his power in the muscles of his belly. 17 He makes his tail stiff like a cedar; the sinews of his thighs are knit together. 18 His bones are tubes of bronze, his limbs like bars of iron. 19 "He is the first of the works of God; let him who made him bring near his sword! 20 For the mountains yield food for him where all the wild beasts play. 21 Under the lotus plants he lies, in the shelter of the reeds and in the marsh. 22 For his shade the lotus trees cover him; the willows of the brook surround him. 23 Behold, if the river is turbulent he is not frightened; he is confident though Jordan rushes against his mouth. 24 Can one take him by his eyes, or pierce his nose with a snare? (Job 40:6-24)
Job is also mentioned in Ezekiel 14:19-21, along with Noah and Daniel (or Danel), as among the most righteous men to emphasize the intensity of Jerusalem's sin:
19 "Or if I send a plague into that land and pour out my wrath upon it through bloodshed, killing its men and their animals, 20 as surely as I live, declares the Sovereign LORD, even if Noah, Daniel and Job were in it, they could save neither son nor daughter. They would save only themselves by their righteousness.21 "For this is what the Sovereign LORD says: How much worse will it be when I send against Jerusalem my four dreadful judgments—sword and famine and wild beasts and plague—to kill its men and their animals!
The Testament of JobJob is also the protagonist of a book in the Hebrew Bible Apocrypha called the Testament of Job.
Jewish view of JobClassical Torah scholarship has not doubted Job's existence. He was seen as a real and powerful figure. Some scholars of Orthodox Judaism maintain that Job was in fact one of three advisors that Pharaoh consulted, prior to taking action against the increasingly multiplying "Children of Israel" mentioned in the Book of Exodus during the time of Moses' birth. The episode is mentioned in the Talmud (Tractate Sotah): Balaam gives evil advice urging Pharaoh to kill the Hebrew male new-born babies; Jethro opposes Pharaoh and tells him not to harm the Hebrews at all, and Job keeps silent and does not reveal his mind even though he was personally opposed to Pharaoh's destructive plans. It is for his silence that God subsequently punishes him with his bitter afflictions.
There is a minority view among Rabbinical scholars, for instance that of Rabbi Simeon ben Laqish, that says Job never existed (Midrash Genesis Rabbah LXVII). In this view, Job was a literary creation by a prophet who used this form of writing to convey a divine message. On the other hand, the Talmud (in Tractate Baba Batra 15a-16b) goes to great lengths trying to ascertain when Job actually lived, citing many opinions and interpretations by the leading sages. Job is further mentioned in the Talmud as follows:
- Job's resignation to his fate (in Tractate Pesachim 2b)
- When Job was prosperous, anyone who associated with him even to buy from him or sell to him, was blessed (in Tractate Pesachim 112a)
- Job's reward for being generous (in Tractate Megillah 28a)
- King David, Job and Ezekiel described the Torah's length without putting a number to it (in Tractate Eruvin 21a)
Job in rabbinic literature
Job's lifeOwing to the importance of the Book of Job, the Talmudists occupied themselves frequently with its chief character. One of the amoraim expressed his opinion in the presence of Samuel ben Nahmani that Job never existed and that the whole story was a fable. An opinion couched in similar words and pronounced by Simeon ben Lakish was interpreted to mean that such a person as Job existed, but that the narratives in the drama are inventions.
Apart from these utterances all of the rabbis took it for granted that Job existed, but they differed widely as to the epoch in which he lived and as to his nationality, two points of discussion closely connected. Every one of the Talmudists inferred Job's epoch and nationality from an analogy between two Biblical words or sentences. According to Bar Kappara, Job lived in the time of Abraham; according to Abba ben Kahana, in the time of Jacob, he having married Dinah, Jacob's daughter. Rabbi Levi said that Job lived in the time of Jacob's sons; and he also said, in the name of Jose ben Halafta, that Job was born when Jacob and his children entered Egypt and that he died when the Israelites left that country. Job consequently lived 210 years . When Satan came to accuse the Israelites of being idolaters, God set him against Job, whence Job's misfortunes. This opinion is supported by the statement that Job with Jethro and Balaam was consulted by Pharaoh as to the means of reducing the number of the children of Israel and that Job was stricken with calamity because he had remained silent.
This legend is narrated differently in the "Sefer ha-Yashar" as follows: At first Job, who was one of Pharaoh's eunuchs and counselors, advised Pharaoh to have every male child murdered (Ex. 1:16). Afterward Pharaoh, having had a dream which prognosticated the birth of a helper, again consulted Job. The latter answered evasively: "Let the king do as he pleases" ("Sefer ha-Yashar," l.c. p. 111a). Levi b. Laḥma also held that Job lived in the time of Moses, by whom the Book of Job was written. Some of the rabbis even declare that the one servant of Pharaoh who feared the word of God (Ex. 9:20) was Job (Ex. R. 12:3). Raba, specifying the time more accurately, said Job lived in the time of the spies who were sent by Moses to explore the land of Canaan (B. B. 15a). According to these rabbis, Job was a Gentile—an opinion which is elsewhere expressed more fully, in that Job is said to have been a pious Gentile or one of the prophets of the Gentiles (ib. 15b; Seder 'Olam R. xxi.). Other tannaim place Job variously in the reign of Saba, in that of the Chaldees, and in that of Ahasuerus. R. Johanan and R. Eleazar both declared that Job was one of those who returned from the Captivity and that his bet ha-midrash was at Tiberias (Yer. Soṭah v. 8; B. B. l.c.; Gen. R. l.c.). It is said in B. B. (ib.) that these tannaim necessarily considered Job an Israelite; but R. Hananeel (ad loc.) has in his text, "All the Tannaim and Amoraim, with the exception of the one who placed Job in the time of Jacob, were of opinion that Job was an Israelite" (comp. also Gen. R. l.c.).
His sufferingAccording to the Targum Yerushalmi (Job 1:6, 2:1) the two councils of heaven took place respectively on Rosh ha-Shanah and Yom Kippur. When the messenger told Job that the Sabeans had seized his oxen, he armed his men and prepared to make war upon them. But the second messenger came, telling him that a fire from heaven had destroyed his sheep, and he then said: "Now I can do nothing" (Lev. R. xvii. 4). The wind that blew down his house was one of the three great winds whose power was sufficient to destroy the world (Gen. R. xxiv. 4). Job was stricken by Satan with fifty different plagues (Ex. R. xxiii. 10). His house was filled with a bad smell, and Job sat down on a dunghill. His flesh was filled with worms which made holes in his body and began to quarrel with one another. Job thereupon placed every worm in a hole, saying: "It is my flesh, yet you quarrel about it' (Ab. R. N., ed. Schechter, p. 164; comp. Kohler, Testament of Job, v. 6-8, in Kohut Memorial Volume, pp. 264-295). Job's sufferings lasted twelve months (Eduy. ii. 10); then God, yielding to the prayer of the angels, healed him and restored to him twofold what he had before (Ab. R. N. l.c.). Only the number of Job's daughters was not doubled. Nevertheless their beauty was doubled, and therefore their names (Job 42:14), indicating their extraordinary charms, are given (B. B. 16b).
His friendsThe legendary accounts of Job extend also to his three friends. These entered his house simultaneously, though they lived 300 miles apart. Each had a crown or, according to another statement, a tree on which the images of the three friends were carved; and when a misfortune befell any one of them his image was altered (ib.; comp. Targ. to Job 2:11).
His age and deathIt has been said that Job lived 210 years; this is inferred from Job xlii. 16, where it is said that he lived 140 years after his recovery (Gen. R. lviii. 3, lxi. 4; comp. Yalḳ.). It is said also that the whole world mourned Job's death (Soṭah 35a). 16 After this, Job lived a hundred and forty years; he saw his children and their children to the fourth generation.
Job's generosityIt was chiefly Job's character and piety that concerned the Talmudists. He is particularly represented as a most generous man. Like Abraham, he built an inn at the cross-roads, with four doors opening respectively to the four cardinal points, in order that wayfarers might have no trouble in finding an entrance, and his name was praised by all who knew him. His time was entirely occupied with works of charity, as visiting the sick and the like (Ab. R. N., ed. Schechter, pp. 33-34, 164; Midrash Ma'yan Gannim, ed. Buber, p. 92; comp. Gen. R. xxx. 9). Still more characteristic is the conclusion of Raba that Job used to take away, ostensibly by force, a field which belonged to orphans, and after making it ready for sowing would return it to the owners (B. B. l.c.). Job was also of exemplary piety. Like Abraham he recognized God by intuition (Num. R. xiv. 7). Nothing in his possession had been acquired by rapacity, and therefore his prayer was pure (Ex. R. xii. 4). He, Melchizedek, and Enoch were as spotless asAbraham (Midr. Teh. to Ps. xxxvii.). He took the greatest care to keep himself aloof from every unseemly deed (Ab. R. N. ch. ii., Recension B, ed. Schechter, p. 8). According to Targ. Sheni to Esth. i. Job's name was one of the seven engraved on the seven branches of the golden candlestick.
But these features of Job's character made the Rabbis apprehend that he might eclipse Abraham; and some of them therefore depreciated Job's piety. Johanan b. Zakkai used to say that Job's piety was only the result of his fear of punishment (Soṭah 27a; Yer. Soṭah v. 5). In Ab. R. N., Recension A, p. 34, where the generosity of Job is so much praised, it is concluded that when he, after having been afflicted, complained that he was inadequately rewarded, God said to him: "Thy generosity has not yet attained to the half of that of Abraham." R. Levi even went as far as to exculpate Satan, declaring that he had the same apprehension that God might forget the piety of Abraham (B. B. 16a). Still even among the Tannaim Job had his defenders, e.g., Joshua b. Hyrcanus, whose opinion was that Job worshiped God out of pure love (Soṭah l.c.). This difference of opinion existed with regard to Job's attitude at the time of his misfortune. R. Eliezer said that Job blasphemed God (the Talmudic expression being "he desired to upset the dish"), but R. Joshua considered that Job spoke harsh words against Satan only (B. B. 16a). This discussion was continued by Abaye and Raba, of whom the former pleaded for Job, while Raba followed R. Eliezer's opinion. Raba's (according to another text, Rab's) expression was "dust into the mouth of Job." He inferred from the passage "and yet Job sinned not with his lips" (Job ii. 10) that Job sinned in his heart (ib.).
In the Talmudic literature it is generally assumed that Job sinned or, as the expression is, "he rebelled" ("ba'aṭ"; Midr. Teh. xxvi.). It is further said that if Job had not sinned people would recite in prayer "and the God of Job," just as they recite "the God of Abraham, Isaac, and Jacob," but he rebelled (Pesiḳ. R. Aḥare Mot, ed. Friedmann, p. 190a; comp. Ex. R. xxx. 8). Job's chief complaint was, according to Raba, that although man is driven to sin by the seducer ("yeẓer ha-ra'"), whom God Himself has created, yet he is punished (comp. Job x. 7). But Eliphaz answered him: "Thou castest off fear" (ib. xv. 4), meaning, if God created the seducer, He also created the Torah, by which a man can subdue the seducer (B. B. l.c.). Raba concluded also that Job denied resurrection (ib.). A more picturesque treatment of Job's bitterness against God is recorded by Rabbah (according to B. B. 16a), or Raba (according to Niddah 52a): Job blasphemed God by using the term "tempest" when he said, "For he breaketh me with a tempest" (Job ix. 17), which passage is interpreted by the Rabbis to mean, "Perhaps a tempest passed before Thee which caused the confusion between Job and the enemy. Still, Rabbi's opinion was that Job spoke in praise of God more than his antagonist Elihu did (Ex. R. xxxiv. 1).
It has already been said that the Book of Job was ascribed by the Rabbis to Moses. Its place in the canon is between Psalms and Proverbs (B. B. 14b). The high priest read the Book of Job for diversion before Yom Kippur (Yoma i. 4 [18b]). According to the Talmudists, he who sees the Book of Job in a dream may anticipate a misfortune (Ber. 57b). There was an ancient Targum to Job which was regarded by the Talmudists as a dangerous work (comp. Tosef., Shab. xiv.).
OtherJob is prominent in haggadic legends. His prosperity is thus described: Samuel b. Isaac said: "He who received a 'peruṭah' from Job prospered in his affairs." Jose b. Ḥanina inferred from Job i. 10 that Job's goats could kill wolves; and R. Johanan inferred from Job i. 14 that God gave Job a foretaste of the bliss of paradise (B. B. 15b). Satan, seeing Job's extraordinary prosperity, was filled with envy and therefore began in the councils of heaven to disparage Job's piety.
In ChristianityChristianity accepts the Book of Job as canon in the Old Testament and thus contains the same information regarding Job as discussed above in the Hebrew Bible. In addition, Job is mentioned in the New Testament: the Epistle of James 5:11 cites Job as an example of perseverance in suffering. The New Testament also quotes and references the Book of Job throughout.
Job's declaration "I know that my Redeemer lives" (Job 19:25) is considered by Christians to be a proto-Christian statement of belief, and is the basis of several Christian hymns.
Some hold that Job was not a real historical figure. In this view, the narrative is a parable, written under divine inspiration in order to teach theological truths, but was never meant to be taken as literally true in a historical sense.
In IslamIn the Qur'an he is known as Ayyūb (Arabic: أيوب ), which is Arabic for Job, and is considered a prophet in Islam.
In Palestinian folk tradition Job's place of trial is Al-Joura, a village outside the town of Al Majdal (now Ashkelon). It was there God rewarded him with a fountain of youth that removed whatever illnesses he had, and gave him back his youth. The town of Al-Joura was a place of annual festivities (4 days in all) when people of many faiths gathered and bathed in a natural spring.
In the Arabic language the name Ayyūb is symbolic of the virtue of patience, though it does not mean patience in itself.
In Turkey, Job is known as Eyyup. It is believed that Job and Elias were buried at Eyyup Nebi, near Viranşehir.
There is also a tomb of Job outside the city of Salalah in Oman.
Additionally, the Druze community also maintains a tomb for the Prophet Job (above) in the El-Chouf mountain district in Lebanon.
The book of Job (איוב, standard hebrew iyyov), is one of the books of the Hebrew bible, or Tanakh, and is also one of the books of the Christian Old Testament. Job is a didactic poem set in a prose framing device. A great diversity of opinion exists as to the authorship of this book. Two talmudic traditions hold that Job either lived in the time of Abraham or of Jacob. Some argue that it was written by Job himself, or by Elihu, or Isaiah. From internal evidence, such as the similarity of sentiment and language to those in the Psalms and Proverbs (see psalms 88 and 89), the prevalence of the idea of "wisdom," and the style and character of the composition, it is supposed by some to have been written in the time of King David and King Solomon. Some, however place it in around the time of the Babylonian exile. Talmudic tradition treats the story of Job as a parable. The book of Job has been called the most difficult book of the bible. The numerous exegeses of the book of Job are classic attempts to reconcile the co-existence of evil and God (in Greek, these justifications are known as theodicies). Job appears both as an invocation to righteousness, a cynical outlook on the idea of righteousness, and a response to the problem of evil. Scholars are divided as to what the original intent of the poem was, and a few even suggest it was meant as a satire against more puritanical upholding of religion.
References
- Rabbi Yehudah Prero “The Passover Hagadah Maggid - Relating the Chain of Events Part 2”
- “Iyyov – Job” WEBSHAS Index to the Talmud
- Republic of Turkey Ministry of Culture and Tourism web page on Şanlıurfa’
- Tractate Baba Bathra 15a
- Genesis Rabba lvii.
- ib.; B. B. 15b; comp. additions in Targ. Yer. to Job ii. 9.
- Compare Rashi on Ex. xii. 40.
- Gen. R. l.c.
- Sanh. 106a; Soṭah 11a.
- section "Shemot," p. 110a, ed. Leghorn, 1870.
|