Job (Biblical figure)

Job (Hebrew אִיּוֹב, Arabic: أيوب, Standard Hebrew Iyyov, Tiberian Hebrew ʾIyyôḇ), was the protagonist of the Book of Job in the Hebrew Bible. In brief, the book begins with an introduction to Job's character - he is described as a rich, blessed man who fears God and lives righteously. Satan, however, challenges Job's integrity, and so God gives Job into Satan's hand, ending in tragedy for Job: the loss of his children, wealth, and physical soundness. The main portion of the text consists of the discourse of Job and his three friends concerning why Job was so punished, ending in God answering Job. Job is also a prophet in Islam.

In the Hebrew Bible

Job is a figure in the Hebrew Bible, his story concentrated in the book bearing his name. Described as upright, virtuous, and religious, he was wealthy in terms of slaves and cattle, which at the time were the principal wealth of princes in Arabia and Edom. He is said to have lived in the land of Uz. He had seven sons and three daughters and was "the greatest man among all the people of the East." (Job 1:1-3)

His sons took turns entertaining each other with feasts; each time they completed a cycle of feast days, Job sent to them and purified them, offering burn-offerings for each one in case any of them had cursed God in their hearts. He was "blameless and upright; he feared God and shunned evil. His good character is discussed in depth later in the book.(Job 1:1;4,5)

In one assembly of the angels before God, Satan also comes, having patrolled the earth. Satan asserts that Job does not really love God, but fears God for blessing. To show that this is not so, God tested Job by giving Satan power over his property and family. In rapid succession, Job is suddenly informed by four servants of four different tragedies to strike his household. First, Sabeans slaughtered his servants and took away his oxen and donkeys. Second, a fire from heaven had consumed his sheep and servants with them. Third, the Chaldeans formed raiding parties and carried away his camels, killing the servants with them. Fourth and finally, a mighty wind brought down the house his sons and daughters were eating in, collapsing on and killing them all. Each time, only the servant delivering the message had escaped the catastrophe. (Job 1:6-19)

Job responded by tearing his clothes and shaving his head, and began to worship, saying, "Naked I came from my mother's womb, and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised." In all this Job did not sin by charging God with wrongdoing. (Job 1:20-22)

Job maintained his righteousness despite his loss, but Satan was still unsatisfied. Therefore, he received permission to afflict Job's person, though he could not take his life. So, Job became diseased with painful sores all over his body. Job was forced to relieve the pain by scraping himself with a piece of broken pottery. His wife incited him to "curse God, and die" but Job answered "Shall we receive good at the hand of God, and shall we not receive evil?" Even then Job did not sin by cursing God. (Job 2:1-10)

Some of Job's friends learned of his misfortunes and came to visit him. These were Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. A fourth was Elihu the Buzite; from Chapter 32 bears a distinguished part in the dialogue that ensues between the friends. They sat with Job in silence for seven days. Job finally speaks up, complaining of his misery, to which his friends respond; each time his friends accuse Job of having sinned in some way to explain his punishment, urging him to repent and submit to His justice, but each time Job argues back that he had been innocent and did not deserve these punishments, also arguing that God sometimes tries those He loves, to allow them to grow spiritually, or for some other reason unknown to foolish mankind. (Job 3-31)

When Job's first three friends stop answering Job, Elihu becomes angry with Job for justifying himself rather than God, angry with the three friends for condemning Job but not being able to refute him. So, he takes a middle path, emphasizing the sovereignty of God (Job 32-27). To settle the matter, God Himself appears in a cloud and decides in favour of Job, but He did not approve of the harsh words Job used in his suffering. Job humbly acknowledges his fault and asks forgiveness. The Lord condemns his friends, and directs them to make amends for their sins with sacrifices, coupled with Job's prayers. He restores Job to good health, gives him double the riches he had previously possessed, blesses him with a beautiful and numerous family, and crowns a holy life with a happy death. Job lived 140 years after his time of trial, 248 years in all, long enough even to see his great-grandchildren.(Job 32-42)

Job is also mentioned in the Book of Ezekiel (14:14,20), along with Noah and Daniel (or Danel), as among the most righteous men to emphasize the intensity of Jerusalem's sin.

The Testament of Job

Job is also the protagonist of a book in the Hebrew Bible Apocrypha called the Testament of Job. It is discussed in greater detail in its own article; see Testament of Job.

Jewish view of Job

Classical 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)

In Christianity

Christianity 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 Islam

In 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.

References to Ayyub (Job) in the Qur'an

Job's prophecy: 4:163, 6:84
Trial and patience: 21:83, 21:84, 38:41, 38:42, 38:44

Modern Views of Job

Elizabeth Marshall Thomas says that Job was not guiltless. By having cattle in such great numbers, he contributed to the ecological devastation of Arabia. In his defense it can be said that he did not own goats, which of all domestic animals are the most destructive in their grazing.
"Anybody who talks about the 'patience' of Job shows that he knows very little of the book!" - Linus Van Pelt.

External links

Book of Job in English
Book of Job with Hebrew and English
Themes of Job
Summary of Job's life.
Putting God on Trial- The Biblical Book of Job complete online commentary

Tanakh people

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