Book of Job Arrangement of Job: Poetic dialogues (Job 3-42: 6) Prose narrative (Job 1-2 and 42: 7-17) Ancient folk tale, poem from 6th c. BC, and later.

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Presentation transcript:

Book of Job Arrangement of Job: Poetic dialogues (Job 3-42: 6) Prose narrative (Job 1-2 and 42: 7-17) Ancient folk tale, poem from 6th c. BC, and later additions (incl. Job 40: 6-41: 34)

Prose Narrative (Job 1-2 and 42: 7-17) Job is non-Jew, from Uz (i.e. Edomite) Satan as cynical angel, not yet tempter (see Books of Chronicles, dating from 4th c. BC), permitted to afflict Job to discover basis of Job’s faith Job as model of patient endurance in face of adversity

Prose Narrative (Job 1-2 and 42: 7-17) Job’s friends: Eliphaz, Bildad and Zophar. Unclear rationale for God’s treatment of them (Job 42: 7-9) Restoration of Job’s losses, including 7 sons and 3 daughters. Daughters are named and described as most beautiful women in land (Job 42: 13-15). Reason?

Poetic Dialogues (Job 3-42: 6) Job’s laments, dialogues with Eliphaz, Bildad, Zophar, Elihu and eventually God Belief in reward and punishment in this life, not next, but system is flawed. Job as embodiment of reality of human condition

Job as unrepentant sinner? (Job 4: 17) Job’s appeal for mediator (Job 9: 32-33) Poetic Dialogues (Job 3-42: 6)

God speaking from whirlwind. Acting as subject rather than object in discussion Dismissing explanations of Job’s friends (Job 42: 7) God’s rebuke of Job (Job 38: 2-3), demonstrating inadequacy of human mind Job’s repentance and realisation (Job 42: 3-5)

Behemoth and Leviathan (Job 40: 15-41: 34) - recalling Near Eastern myths?