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== Hastings' Dictionary of the Bible <ref name="term_51969" /> ==
== Hastings' Dictionary of the Bible <ref name="term_51969" /> ==
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== Watson's Biblical & Theological Dictionary <ref name="term_80951" /> ==
== Watson's Biblical & Theological Dictionary <ref name="term_80951" /> ==
<p> a patriarch celebrated for his patience, and the constancy of his piety and virtue. That Job was a real, and not a fictitious, character, may be inferred from the manner in which he is mentioned in the Scriptures. Thus, the [[Prophet]] Ezekiel speaks of him: "Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God," &nbsp;Ezekiel 14:14 . Now since Noah and Daniel were unquestionably real characters, we must conclude the same of Job. "Behold," says the [[Apostle]] James, "we count them happy which endure: ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy," &nbsp;James 5:11 . It is scarcely to be believed that a divinely inspired Apostle would refer to an imaginary character as an example of patience, or in proof of the mercy of God. But, beside the authority of the inspired writers, we have the strongest internal evidence, from the book itself, that Job was a real person; for it expressly specifies the names of persons, places, facts, and other circumstances usually related in true histories. Thus, we have the name, country, piety, wealth, &c, of Job described, Job i; the names, number, and acts of his children are mentioned; the conduct of his wife is recorded as a fact, Job ii; his friends, their names, countries, and discourses with him in his afflictions are minutely delineated, &nbsp;Job 2:11 , &c. </p> <p> Farther: no reasonable doubt can be entertained respecting the real existence of Job, when we consider that it is proved by the concurrent testimony of all eastern tradition: he is mentioned by the author of the book of Tobit, who lived during the [[Assyrian]] captivity; he is also repeatedly mentioned by [[Arabian]] writers as a real character. The whole of his history, with many fabulous additions, was known among the [[Syrians]] and Chaldeans; and many of the noblest families among the Arabs are distinguished by his name, and boast of being descended from him. </p> <p> Since, then, says Horne, the book of Job contains the history of a real character, the next point is the age in which he lived, a question concerning which there is as great a diversity of opinion, as upon any other subject connected with this venerable monument of sacred antiquity. One thing, however, is generally admitted with respect to the age of the book of Job, namely, its remote antiquity. Even those who contend for the later production of the book of Job are compelled to acquiesce in this particular. [[Grotius]] thinks the events of the history are such as cannot be placed later than the sojourning of the [[Israelites]] in the wilderness. [[Bishop]] Warburton, in like manner, admits them to bear the marks of high antiquity; and Michaelis confesses the manners to be perfectly Abrahamic, that is, such as were common to all the seed of Abraham, Israelites, Ishmaelites, and Idumeans. The following are the principal circumstances from which the age of Job may be collected and ascertained:— </p> <p> <strong> 1. </strong> The Usserian or Bible chronology dates the trial of Job about the year 1520 before the [[Christian]] era, twenty-nine years before the departure of the Israelites from Egypt; and that the book was composed before that event, is evident from its total silence respecting the miracles which accompanied the exode; such as the passage of the Red Sea, the destruction of the Egyptians, the manna in the desert, &c; all of which happened in the vicinity of Job's country, and were so apposite in the debate concerning the ways of Providence that some notice could not but have been taken of them, if they had been coeval with the poem of Job. </p> <p> <strong> 2. </strong> That it was composed before Abraham's migration to Canaan, may also be inferred from its silence respecting the destruction of [[Sodom]] and Gomorrah, and the other cities of the plain, which were still nearer to Idumea, where the scene is laid. </p> <p> <strong> 3. </strong> The length of Job's life places him in the patriarchal times. He survived his trial one hundred and forty years, &nbsp; Job 42:16 , and was probably not younger at that time; for we read that his seven sons were all grown up, and had been settled in their own houses for a considerable time, &nbsp;Job 1:4-5 . He speaks of the sins of his youth, &nbsp;Job 13:26 , and of the prosperity of his youth; and yet Eliphaz addresses him as a novice: "With us are both the gray-headed and very aged men, much elder than thy father," &nbsp;Job 15:10 . </p> <p> <strong> 4. </strong> That he did not live at an earlier period, may be collected from an incidental observation of Bildad, who refers Job to their forefathers for instruction in wisdom:— </p> <p> <strong> <em> "Inquire, [[I]] pray thee, of the former age, </em> </strong> </p> <p> <strong> <em> And prepare thyself to the search of their fathers:" </em> </strong> </p> <p> assigning as a reason the comparative shortness of human life, and consequent ignorance of the present generation:— </p> <p> <strong> <em> "For we are but of yesterday, and know nothing; Because our days upon earth are a shadow." </em> </strong> </p> <p> &nbsp;Job 8:8-9 <strong> <em> . </em> </strong> </p> <p> But the fathers of the former age, or grandfathers of the present, were the contemporaries of [[Peleg]] and Joktan, in the fifth generation after the deluge; and they might easily have learned wisdom from the fountain head by conversing with Shem, or perhaps with Noah himself; whereas, in the seventh generation, the standard of human life was reduced to about two hundred years, which was a shadow compared with the longevity of Noah and his sons. </p> <p> <strong> 5. </strong> The general air of antiquity which pervades the manners recorded in the poem, is a farther evidence of its remote date. The manners and customs, indeed, critically correspond with that early period. Thus, Job speaks of the most ancient kinds of writing, by sculpture, &nbsp; Job 19:24; his riches also are reckoned by his cattle, &nbsp;Job 42:12 . Farther: Job acted as high priest in his family, according to the patriarchal usage, &nbsp;Genesis 8:20; for the institution of an established priesthood does not appear to have taken place any where until the time of Abraham. Melchizedec, king of Salem, was a priest of the primitive order, &nbsp;Genesis 14:18; such also was Jethro, the father-in-law of Moses, in the vicinity of Idumea, &nbsp;Exodus 18:12 . The first regular priesthood was probably instituted in Egypt, where [[Joseph]] was married to the daughter of the priest of On, &nbsp;Genesis 41:45 . </p> <p> <strong> 6. </strong> The slavish homage of prostration to princes and great men, which prevailed in Egypt, Persia, and the east in general, and which still subsists there, was unknown in Arabia at that time. Though Job was one of the greatest men of all the east, we do not find any such adoration paid to him by his contemporaries, in the zenith of his prosperity, among the marks of respect so minutely described in the twenty-ninth chapter: "When the young men saw him, they hid themselves," (rather, <em> shrunk back, </em> through respect or rustic bashfulness,) "the aged arose and stood up in his presence, (more correctly, <em> ranged themselves about him, </em> ) "the princes refrained from talking, and laid their hand upon their mouth; the nobles held their peace," and were all attention while he spoke. All this was highly respectful, indeed, but still it was manly, and showed no cringing or servile adulation. With this description correspond the manners and conduct of the genuine Arabs of the present day, a majestic race, who were never conquered, and who have retained their primitive customs, features, and character, with scarcely any alteration. </p> <p> <strong> 7. </strong> The allusion made by Job to that species of idolatry alone, which by general consent is admitted to have been the most ancient, namely, Zabianism, or the worship of the sun and moon, and also to the exertion of the judicial authority against it, &nbsp; Job 31:26-28 , is an additional and most complete proof of the high antiquity of the poem, as well as a decisive mark of the patriarchal age. 8. [[A]] farther evidence of the remote antiquity of this book is the language of Job and his friends; who, being all Idumeans, or at least [[Arabians]] of the adjacent country, yet conversed in Hebrew. This carries us up to an age so early as that in which all the posterity of Abraham, Israelites, Idumeans, and Arabians, yet continued to speak one common language, and had not branched into different dialects. </p> <p> The country in which the scene of this poem is laid, is stated, &nbsp;Job 1:1 , to be the land of Uz, which by some geographers has been placed in Sandy, and by others in Stony, Arabia. Bochart strenuously advocated the former opinion, in which he has been powerfully supported by Spanheim, Calmet, Carpzov, Heidegger, and some later writers; Michaelis and Ilgen place the scene in the valley of Damascus; but Bishops Lowth and Magee, Dr. Hales, Dr. Good, and some later critics and philologers, have shown that the scene is laid in Idumea. In effect, nothing is clearer than that the history of an inhabitant of [[Idumea]] is the subject of the poem which bears the name of Job, and that all the persons introduced into it were Idumeans, dwelling in Idumea, in other words, [[Edomite]] Arabs. These characters are, Job himself, of the land of Uz; Eliphaz, of Teman, a district of as much repute as Uz, and which, it appears from the joint testimony of Jeremiah. Ezekiel, Amos, and Obadiah, &nbsp;Jeremiah 49:7; &nbsp;Jeremiah 49:20; &nbsp;Ezekiel 25:13; &nbsp;Amos 1:11-12; &nbsp;Obadiah 1:8-9 , formed a principal part of Idumea; Bildad, of Shuah, who is always mentioned in conjunction with [[Sheba]] and Dedan, the first of whom was probably named after one of the brothers of [[Joktan]] or Kahtan, and the two last from two of his sons, all of them being uniformly placed in the vicinity of Idumea, &nbsp;Genesis 25:2-3; &nbsp;Jeremiah 49:8; Zophar of Naama, a city importing pleasantness, which is also stated by Joshua, &nbsp;Joshua 15:21; &nbsp;Joshua 15:41 , to have been situate in Idumea, and to have lain in a southern direction toward its coast, on the shores of the Red Sea; and Elihu, of Buz, which, as the name of a place, occurs only once in [[Sacred]] Writ, &nbsp;Jeremiah 25:23 , but is there mentioned in conjunction with Temen and Dedan; and hence necessarily, like them, a border city upon [[Uz]] or Idumea. Allowing this chirography to be correct, (and such, upon a fair review of facts, we may conclude it to be,) there is no difficulty in conceiving that hordes of nomadic [[Chaldeans]] as well as Sabeans, a people addicted to rapine, and roving about at immense distances for the sake of plunder, should have occasionally infested the defenceless country of Idumea, and roved from the [[Euphrates]] even to Egypt. </p> <p> The different parts of the book of Job are so closely connected together, that they cannot be detached from each other. The exordium prepares the reader for what follows, supplies us with the necessary notices concerning Job and his friends, unfolds the scope, and places the calamities full in our view as an object of attention. The epilogue, or conclusion, again, has reference to the exordium, and relates the happy termination of Job's trials; the dialogues which intervene flow in regular order. Now, if any of these parts were to be taken away, the poem would be extremely defective. Without the prologue the reader would be utterly ignorant who Job was, who were his friends, and the cause of his being so grievously afflicted. Without the discourse of Elihu, Job 32-37, there would be a sudden and abrupt transition from the last words of Job to the address of God, for which Elihu's discourse prepares the reader. And without the epilogue, or conclusion, we should remain in ignorance of the subsequent condition of Job. Hence it is evident, that the poem is the composition of a single author; but who that was, is a question concerning which the learned are very much divided in their sentiments. Elihu, Job, Moses, Solomon, Isaiah, an anonymous writer in the reign of Manasseh, Ezekiel, and Ezra, have all been contended for. The arguments already adduced respecting the age of Job, prove that it could not be either of the latter persons. Dr. Lightfoot, from an erroneous version of &nbsp;Job 32:16-17 , has conjectured that it is the production of Elihu; but the correct rendering of that passage refutes this notion. Ilgen ascribes it probably to a descendant of Elihu. Another and more generally received opinion attributes this book to Moses; this conjecture is founded on some apparent striking coincidences of sentiment, as well as from some marks of later date which are supposed to be discoverable in it. But, independently of the characters of antiquity already referred to, and which place the book of Job very many centuries before the time of Moses, the total absence of even the slightest allusion to the manners, customs, ceremonies, or history of the Israelites, is a direct evidence that the great legislator of the Hebrews was not, and could not have been the author. To which may be added, that the style of Job, as Bishop Lowth has remarked, is materially different from the poetical style of Moses; for it is much more compact, concise, or condensed, more accurate in the poetical conformation of the sentences; as may be observed also in the prophecies of [[Balaam]] the Mesopotamian, a foreigner, indeed, with respect to the Israelites, but not unacquainted either with their language, or with the worship of the true God. Upon the whole, then, we have sufficient ground to conclude that this book was not the production of Moses, but of some earlier age. Bishop Lowth favours the opinion of Schultens, Peters, and others, which is adopted by Bishop Tomline and Dr. Hales, who suppose Job himself, or some contemporary, to have been the author of this poem; and there seems to be no good reason for supposing that it was not written by Job himself. It appears, indeed, highly probable that Job was the writer of his own story, of whose inspiration we have the clearest evidence in the forty-second chapter of this book, in which he thus addresses the Almighty: [["I]] have heard of thee by the hearing of the ear, but now mine eye seeth thee." It is plain that in this passage some privilege is intended which he never had enjoyed before, and which he calls the sight of God. </p> <p> The book of Job contains the history of Job, a man equally distinguished for purity and uprightness of character, and for honours, wealth and domestic felicity, whom God permitted, for the trial of his faith, to be suddenly deprived of all his numerous blessings, and to be at once plunged into the deepest affliction, and most accumulated distress. It gives an account of his eminent piety, patience, and resignation under the pressure of these severe calamities, and of his subsequent elevation to a degree of prosperity and happiness, still greater than that which he had before enjoyed. How long the sufferings of Job continued, we are not informed; but it is said, that after God turned his captivity, and blessed him a second time, he lived one hundred and forty years, &nbsp;Job 42:16 . Its style is in many parts peculiarly sublime; and it is not only adorned with poetical embellishments, but most learned men consider it as written in metre. Through the whole work we discover religious instruction shining forth amidst the venerable simplicity of ancient manners. It every where abounds with the noblest sentiments of piety, uttered with the spirit of inspired conviction. It is a work unrivalled for the magnificence of its language and for the beautiful and sublime images which it presents. In the wonderful speech of the Deity, Job 38, 39, every line delineates his attributes, every sentence opens a picture of some grand object in creation, characterized by its most striking features. Add to this, that its prophetic parts reflect much light on the economy of God's moral government; and every admirer of sacred antiquity, every inquirer after religious instruction, will seriously rejoice that the enraptured sentence of Job, &nbsp;Job 19:23 , is realized to a more effectual and unforeseen accomplishment; that while the memorable records of antiquity have mouldered from the rock, the prophetic assurance and sentiments of Job are graven in [[Scriptures]] that no time shall alter, no changes shall efface. </p>
<p> a patriarch celebrated for his patience, and the constancy of his piety and virtue. That Job was a real, and not a fictitious, character, may be inferred from the manner in which he is mentioned in the Scriptures. Thus, the [[Prophet]] Ezekiel speaks of him: "Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God," &nbsp;Ezekiel 14:14 . Now since Noah and Daniel were unquestionably real characters, we must conclude the same of Job. "Behold," says the [[Apostle]] James, "we count them happy which endure: ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy," &nbsp;James 5:11 . It is scarcely to be believed that a divinely inspired Apostle would refer to an imaginary character as an example of patience, or in proof of the mercy of God. But, beside the authority of the inspired writers, we have the strongest internal evidence, from the book itself, that Job was a real person; for it expressly specifies the names of persons, places, facts, and other circumstances usually related in true histories. Thus, we have the name, country, piety, wealth, &c, of Job described, Job i; the names, number, and acts of his children are mentioned; the conduct of his wife is recorded as a fact, Job ii; his friends, their names, countries, and discourses with him in his afflictions are minutely delineated, &nbsp;Job 2:11 , &c. </p> <p> Farther: no reasonable doubt can be entertained respecting the real existence of Job, when we consider that it is proved by the concurrent testimony of all eastern tradition: he is mentioned by the author of the book of Tobit, who lived during the [[Assyrian]] captivity; he is also repeatedly mentioned by [[Arabian]] writers as a real character. The whole of his history, with many fabulous additions, was known among the [[Syrians]] and Chaldeans; and many of the noblest families among the Arabs are distinguished by his name, and boast of being descended from him. </p> <p> Since, then, says Horne, the book of Job contains the history of a real character, the next point is the age in which he lived, a question concerning which there is as great a diversity of opinion, as upon any other subject connected with this venerable monument of sacred antiquity. One thing, however, is generally admitted with respect to the age of the book of Job, namely, its remote antiquity. Even those who contend for the later production of the book of Job are compelled to acquiesce in this particular. [[Grotius]] thinks the events of the history are such as cannot be placed later than the sojourning of the [[Israelites]] in the wilderness. [[Bishop]] Warburton, in like manner, admits them to bear the marks of high antiquity; and Michaelis confesses the manners to be perfectly Abrahamic, that is, such as were common to all the seed of Abraham, Israelites, Ishmaelites, and Idumeans. The following are the principal circumstances from which the age of Job may be collected and ascertained:— </p> <p> <strong> 1. </strong> The Usserian or Bible chronology dates the trial of Job about the year 1520 before the [[Christian]] era, twenty-nine years before the departure of the Israelites from Egypt; and that the book was composed before that event, is evident from its total silence respecting the miracles which accompanied the exode; such as the passage of the Red Sea, the destruction of the Egyptians, the manna in the desert, &c; all of which happened in the vicinity of Job's country, and were so apposite in the debate concerning the ways of Providence that some notice could not but have been taken of them, if they had been coeval with the poem of Job. </p> <p> <strong> 2. </strong> That it was composed before Abraham's migration to Canaan, may also be inferred from its silence respecting the destruction of [[Sodom]] and Gomorrah, and the other cities of the plain, which were still nearer to Idumea, where the scene is laid. </p> <p> <strong> 3. </strong> The length of Job's life places him in the patriarchal times. He survived his trial one hundred and forty years, &nbsp; Job 42:16 , and was probably not younger at that time; for we read that his seven sons were all grown up, and had been settled in their own houses for a considerable time, &nbsp;Job 1:4-5 . He speaks of the sins of his youth, &nbsp;Job 13:26 , and of the prosperity of his youth; and yet Eliphaz addresses him as a novice: "With us are both the gray-headed and very aged men, much elder than thy father," &nbsp;Job 15:10 . </p> <p> <strong> 4. </strong> That he did not live at an earlier period, may be collected from an incidental observation of Bildad, who refers Job to their forefathers for instruction in wisdom:— </p> <p> <strong> <em> "Inquire, I pray thee, of the former age, </em> </strong> </p> <p> <strong> <em> And prepare thyself to the search of their fathers:" </em> </strong> </p> <p> assigning as a reason the comparative shortness of human life, and consequent ignorance of the present generation:— </p> <p> <strong> <em> "For we are but of yesterday, and know nothing; Because our days upon earth are a shadow." </em> </strong> </p> <p> &nbsp;Job 8:8-9 <strong> <em> . </em> </strong> </p> <p> But the fathers of the former age, or grandfathers of the present, were the contemporaries of [[Peleg]] and Joktan, in the fifth generation after the deluge; and they might easily have learned wisdom from the fountain head by conversing with Shem, or perhaps with Noah himself; whereas, in the seventh generation, the standard of human life was reduced to about two hundred years, which was a shadow compared with the longevity of Noah and his sons. </p> <p> <strong> 5. </strong> The general air of antiquity which pervades the manners recorded in the poem, is a farther evidence of its remote date. The manners and customs, indeed, critically correspond with that early period. Thus, Job speaks of the most ancient kinds of writing, by sculpture, &nbsp; Job 19:24; his riches also are reckoned by his cattle, &nbsp;Job 42:12 . Farther: Job acted as high priest in his family, according to the patriarchal usage, &nbsp;Genesis 8:20; for the institution of an established priesthood does not appear to have taken place any where until the time of Abraham. Melchizedec, king of Salem, was a priest of the primitive order, &nbsp;Genesis 14:18; such also was Jethro, the father-in-law of Moses, in the vicinity of Idumea, &nbsp;Exodus 18:12 . The first regular priesthood was probably instituted in Egypt, where [[Joseph]] was married to the daughter of the priest of On, &nbsp;Genesis 41:45 . </p> <p> <strong> 6. </strong> The slavish homage of prostration to princes and great men, which prevailed in Egypt, Persia, and the east in general, and which still subsists there, was unknown in Arabia at that time. Though Job was one of the greatest men of all the east, we do not find any such adoration paid to him by his contemporaries, in the zenith of his prosperity, among the marks of respect so minutely described in the twenty-ninth chapter: "When the young men saw him, they hid themselves," (rather, <em> shrunk back, </em> through respect or rustic bashfulness,) "the aged arose and stood up in his presence, (more correctly, <em> ranged themselves about him, </em> ) "the princes refrained from talking, and laid their hand upon their mouth; the nobles held their peace," and were all attention while he spoke. All this was highly respectful, indeed, but still it was manly, and showed no cringing or servile adulation. With this description correspond the manners and conduct of the genuine Arabs of the present day, a majestic race, who were never conquered, and who have retained their primitive customs, features, and character, with scarcely any alteration. </p> <p> <strong> 7. </strong> The allusion made by Job to that species of idolatry alone, which by general consent is admitted to have been the most ancient, namely, Zabianism, or the worship of the sun and moon, and also to the exertion of the judicial authority against it, &nbsp; Job 31:26-28 , is an additional and most complete proof of the high antiquity of the poem, as well as a decisive mark of the patriarchal age. 8. A farther evidence of the remote antiquity of this book is the language of Job and his friends; who, being all Idumeans, or at least [[Arabians]] of the adjacent country, yet conversed in Hebrew. This carries us up to an age so early as that in which all the posterity of Abraham, Israelites, Idumeans, and Arabians, yet continued to speak one common language, and had not branched into different dialects. </p> <p> The country in which the scene of this poem is laid, is stated, &nbsp;Job 1:1 , to be the land of Uz, which by some geographers has been placed in Sandy, and by others in Stony, Arabia. Bochart strenuously advocated the former opinion, in which he has been powerfully supported by Spanheim, Calmet, Carpzov, Heidegger, and some later writers; Michaelis and Ilgen place the scene in the valley of Damascus; but Bishops Lowth and Magee, Dr. Hales, Dr. Good, and some later critics and philologers, have shown that the scene is laid in Idumea. In effect, nothing is clearer than that the history of an inhabitant of [[Idumea]] is the subject of the poem which bears the name of Job, and that all the persons introduced into it were Idumeans, dwelling in Idumea, in other words, [[Edomite]] Arabs. These characters are, Job himself, of the land of Uz; Eliphaz, of Teman, a district of as much repute as Uz, and which, it appears from the joint testimony of Jeremiah. Ezekiel, Amos, and Obadiah, &nbsp;Jeremiah 49:7; &nbsp;Jeremiah 49:20; &nbsp;Ezekiel 25:13; &nbsp;Amos 1:11-12; &nbsp;Obadiah 1:8-9 , formed a principal part of Idumea; Bildad, of Shuah, who is always mentioned in conjunction with [[Sheba]] and Dedan, the first of whom was probably named after one of the brothers of [[Joktan]] or Kahtan, and the two last from two of his sons, all of them being uniformly placed in the vicinity of Idumea, &nbsp;Genesis 25:2-3; &nbsp;Jeremiah 49:8; Zophar of Naama, a city importing pleasantness, which is also stated by Joshua, &nbsp;Joshua 15:21; &nbsp;Joshua 15:41 , to have been situate in Idumea, and to have lain in a southern direction toward its coast, on the shores of the Red Sea; and Elihu, of Buz, which, as the name of a place, occurs only once in [[Sacred]] Writ, &nbsp;Jeremiah 25:23 , but is there mentioned in conjunction with Temen and Dedan; and hence necessarily, like them, a border city upon [[Uz]] or Idumea. Allowing this chirography to be correct, (and such, upon a fair review of facts, we may conclude it to be,) there is no difficulty in conceiving that hordes of nomadic [[Chaldeans]] as well as Sabeans, a people addicted to rapine, and roving about at immense distances for the sake of plunder, should have occasionally infested the defenceless country of Idumea, and roved from the [[Euphrates]] even to Egypt. </p> <p> The different parts of the book of Job are so closely connected together, that they cannot be detached from each other. The exordium prepares the reader for what follows, supplies us with the necessary notices concerning Job and his friends, unfolds the scope, and places the calamities full in our view as an object of attention. The epilogue, or conclusion, again, has reference to the exordium, and relates the happy termination of Job's trials; the dialogues which intervene flow in regular order. Now, if any of these parts were to be taken away, the poem would be extremely defective. Without the prologue the reader would be utterly ignorant who Job was, who were his friends, and the cause of his being so grievously afflicted. Without the discourse of Elihu, Job 32-37, there would be a sudden and abrupt transition from the last words of Job to the address of God, for which Elihu's discourse prepares the reader. And without the epilogue, or conclusion, we should remain in ignorance of the subsequent condition of Job. Hence it is evident, that the poem is the composition of a single author; but who that was, is a question concerning which the learned are very much divided in their sentiments. Elihu, Job, Moses, Solomon, Isaiah, an anonymous writer in the reign of Manasseh, Ezekiel, and Ezra, have all been contended for. The arguments already adduced respecting the age of Job, prove that it could not be either of the latter persons. Dr. Lightfoot, from an erroneous version of &nbsp;Job 32:16-17 , has conjectured that it is the production of Elihu; but the correct rendering of that passage refutes this notion. Ilgen ascribes it probably to a descendant of Elihu. Another and more generally received opinion attributes this book to Moses; this conjecture is founded on some apparent striking coincidences of sentiment, as well as from some marks of later date which are supposed to be discoverable in it. But, independently of the characters of antiquity already referred to, and which place the book of Job very many centuries before the time of Moses, the total absence of even the slightest allusion to the manners, customs, ceremonies, or history of the Israelites, is a direct evidence that the great legislator of the Hebrews was not, and could not have been the author. To which may be added, that the style of Job, as Bishop Lowth has remarked, is materially different from the poetical style of Moses; for it is much more compact, concise, or condensed, more accurate in the poetical conformation of the sentences; as may be observed also in the prophecies of [[Balaam]] the Mesopotamian, a foreigner, indeed, with respect to the Israelites, but not unacquainted either with their language, or with the worship of the true God. Upon the whole, then, we have sufficient ground to conclude that this book was not the production of Moses, but of some earlier age. Bishop Lowth favours the opinion of Schultens, Peters, and others, which is adopted by Bishop Tomline and Dr. Hales, who suppose Job himself, or some contemporary, to have been the author of this poem; and there seems to be no good reason for supposing that it was not written by Job himself. It appears, indeed, highly probable that Job was the writer of his own story, of whose inspiration we have the clearest evidence in the forty-second chapter of this book, in which he thus addresses the Almighty: "I have heard of thee by the hearing of the ear, but now mine eye seeth thee." It is plain that in this passage some privilege is intended which he never had enjoyed before, and which he calls the sight of God. </p> <p> The book of Job contains the history of Job, a man equally distinguished for purity and uprightness of character, and for honours, wealth and domestic felicity, whom God permitted, for the trial of his faith, to be suddenly deprived of all his numerous blessings, and to be at once plunged into the deepest affliction, and most accumulated distress. It gives an account of his eminent piety, patience, and resignation under the pressure of these severe calamities, and of his subsequent elevation to a degree of prosperity and happiness, still greater than that which he had before enjoyed. How long the sufferings of Job continued, we are not informed; but it is said, that after God turned his captivity, and blessed him a second time, he lived one hundred and forty years, &nbsp;Job 42:16 . Its style is in many parts peculiarly sublime; and it is not only adorned with poetical embellishments, but most learned men consider it as written in metre. Through the whole work we discover religious instruction shining forth amidst the venerable simplicity of ancient manners. It every where abounds with the noblest sentiments of piety, uttered with the spirit of inspired conviction. It is a work unrivalled for the magnificence of its language and for the beautiful and sublime images which it presents. In the wonderful speech of the Deity, Job 38, 39, every line delineates his attributes, every sentence opens a picture of some grand object in creation, characterized by its most striking features. Add to this, that its prophetic parts reflect much light on the economy of God's moral government; and every admirer of sacred antiquity, every inquirer after religious instruction, will seriously rejoice that the enraptured sentence of Job, &nbsp;Job 19:23 , is realized to a more effectual and unforeseen accomplishment; that while the memorable records of antiquity have mouldered from the rock, the prophetic assurance and sentiments of Job are graven in [[Scriptures]] that no time shall alter, no changes shall efface. </p>
          
          
== Fausset's Bible Dictionary <ref name="term_36240" /> ==
== Fausset's Bible Dictionary <ref name="term_36240" /> ==
<p> '''Age, and relation to the canon.''' The book has a unique position in the canon. It is unconnected with Israel, God's covenant people, with whom all the other scriptures are associated. "The law" (towrah ),the Magna Charta of the rest, occurs but once, and then not in its technical sense (&nbsp;Job 22:22). The Exodus is never alluded to, though the miraculous events connected with it in Egypt and the desert, with both of which Job shows his acquaintance, would have been appropriate to his and the friends' argument. The destruction of the guilty by the flood (&nbsp;Job 22:15), and that of Sodom and [[Gomorrah]] (&nbsp;Job 18:15) possibly, are referred to; but no later facts. The inference seems natural that the book was of an age anterior to Israel. Job's own life was of patriarchal length, 200 years. The only idolatry alluded to is the earliest, Sabeanism, the worship of the sun, moon, and seba or heavenly hosts (&nbsp;Job 31:26-28). </p> <p> Job sacrifices as priest for his family according to patriarchal usage, and alludes to no exclusive priesthood, temple, or altar. Lastly, the language is Hebrew with an Arabic and Syriac infusion found in no other sacred book, answering to an age when Hebrew still retained many of the elements of the original common Semitic, from which in time branched off Hebrew, Syriac, and Arabic, carrying with them severally fragments of the common stock. The obscurity of several phrases, the obsolete words and forgotten traditions (e.g. that of the bushmen, &nbsp;Job 30:4-7), all mark a remote antiquity. The admission of the book into the Hebrew canon, notwithstanding the absence of reference to Israel, is accounted for if Let's theory be adopted that Moses became acquainted with it during his stay in Arabia, near Horeb, and added the prologue and epilogue. To the afflicted Israelites Job's patience and restoration were calculated to be a lesson of special utility. </p> <p> The restriction of "Jehovah" (the divine name revealed to Moses in its bringing the fulfillment of the promise to God's covenant people just at that time: &nbsp;Exodus 6:3) mostly to the prologue and epilogue favors this view. The Holy Spirit directed him to canonize the oriental patriarch's inspired book, just as he embodies in the Pentateuch the utterances of Balaam the prophet from the mountains of the East. The grand theme of the book is to reconcile the saint's afflictions with God's moral government in this present world. The doctrine of a future life in which the seeming anomalies of the present shall be cleared up would have given the main solution to the problem. But as yet this great truth was kept less prominent until "the appearing of our [[Saviour]] Jesus Christ who hath abolished death and brought life and immortality to light through the gospel." Job plainly refers to the resurrection, but not with that persistent prominence with which the New Testament saints rest on it as their continual hope; Job does not make it his main solution. </p> <p> Even still we need something in addition, to clear off the clouds which hang over God's present government of this fallen earth. The first consideration suggested in this sublime history and poem is, "an enemy hath done this." The veil which hides the world of spirits is drawn aside, and Satan, the accuser of the brethren, appears as the mediate cause of Job's afflictions. Satan must be let do his worst to show that his sneer is false that religion is but selfishness," doth Job fear God for naught?" (&nbsp;Job 1:9). The patience and the final perseverance of the saints (&nbsp;Job 1:21; &nbsp;Job 2:10; &nbsp;Job 13:15), notwithstanding temporary distrust under Satan's persecutions which entailed loss of family, friends, possessions, and bodily health, are illustrated in Job's history. </p> <p> God's people serve Him for His own sake, not merely for the temporary reward His service generally brings; they serve Him even in overwhelming trial (&nbsp;Genesis 15:1). [[Herein]] Job is a type though imperfectly of Him who alone, without once harbouring a distrustful thought, endured all this as well as death in its most agonizing, humiliating form, and, worse than all, the hiding of even God's countenance from Him. Job's chief agony was not so much his accumulated losses and sufferings, not even his being misunderstood by friends, but that God hid His face from him, as these calamities too truly seemed to prove (&nbsp;Job 23:9). Yet conscience told him he was no hypocrite, nay though God was slaying him he still trusted in God (&nbsp;Job 23:10-15; &nbsp;Job 13:15; compare Abraham, Genesis 22). Job's three trials are progressive: </p> <p> '''1.''' His sudden loss of all blessings external to himself, possessions, servants, and sons; he conquers this temptation: "naked came [[I]] out of my mother's womb, and naked shall [[I]] return there; the Lord gave, and the Lord hath taken away, blessed be the name of the Lord." </p> <p> '''2.''' His loss of bodily health by the most loathsome sickness; still he conquers: "shall we receive good at the hand of God, and shall we not receive evil?" </p> <p> '''3.''' His mental conflict brought on by the three friends' suspicion of his insincerity, which he felt untrue, but which seemed justified by his trials from God; this was the poignant sting to his soul, for he accepted their premises, that great suffering proved great sin. </p> <p> Here he failed; yet amidst his impatient groans he still clung desperately to his faith and followed hard after God, and felt sure God would yet vindicate him (&nbsp;Job 23:10; &nbsp;Job 19:25-27). His chief error was his undue self justification before God, which he at last utterly renounces (&nbsp;Job 30:25 to Job 31; &nbsp;Job 32:1; &nbsp;Job 33:9; &nbsp;Job 9:17; &nbsp;Job 10:7; &nbsp;Job 16:17; &nbsp;Job 27:5; &nbsp;Job 29:10-17; &nbsp;Job 40:4-5; &nbsp;Job 42:5-6). After fretfully demanding God's interposition (23) to vindicate his innocence he had settled down into the sad conviction that God heeds not, and that His ways of providence are as a theory inexplicable to man while practical wisdom is the fear of the Lord (&nbsp;Job 28:31:35). Elihu gives a leading solution of the problem. God not only hereafter shall judge the world, but even now providentially and morally controls all its affairs. </p> <p> Even the righteous have sin which needs correction. God speaks to them by chastisement; He is not really silent (&nbsp;Job 16:21; &nbsp;Job 23:3; &nbsp;Job 31:35), as Job had complained (&nbsp;Job 33:14, etc.); He teaches them humility, and prepares them for pardon and life through the mediating Angel of the covenant (of whom Elihu is the type: &nbsp;Job 33:6-7; &nbsp;Job 33:23-30). To Job's charge against God of injustice Elihu answers that God's omnipotence (&nbsp;Job 34:35-36), upholding man in life when He could destroy him, and His universal government, exclude the idea of injustice in Him. To Job's charge that God's providence is unsearchable, Elihu answers that suffering is to teach humility and adorntion of His greatness. [[Affliction]] to the saint is justice and mercy in disguise; he is thereby led to feel the heinousness of sin (via crucis via salutis ), and not being permitted by God's love to fall away for ever he repents of the impatience which suffering betrayed him into for a time. </p> <p> Then, justifying God and condemning himself, he is finally delivered from temporal afflictions. Now already the godly are happier amidst afflictions than the ungodly (&nbsp;Mark 10:29-30). Even these considerations do not exhaust the subject; still difficulties remain. To answer these, God Himself (Job 38) appears on the scene, and resolves all that remains uncleared into the one resting thought of faith, the sovereignty of God. We must wait for His solution hereafter of what we know not now (&nbsp;John 13:7). Elihu is the preacher appealing to Job's reason and conscience. God alone, in His appearing, brings home the truth experimentally to Job's heart: "Judge not the Lord by feeble sense, But trust Him for His grace; [[Behind]] a frowning Providence He hides a smiling face. Blind unbelief is sure to err, And scan God's work in vain; God is His own interpreter, And He will make it plain." </p> <p> [['''Construction''']] . The artificial construction of the poem appears in the oft recurring sacred numbers three and seven. Job had seven thousand sheep, seven sons, and three daughters, both before and after his trials. His three friends sit with him seven days and nights. "Job" in Arabic means repentance, the name given him in after life from his experiences. His personal reality appears from his being named with "Noah and Daniel," real persons, in &nbsp;Ezekiel 14:14; &nbsp;Ezekiel 14:16-20. James (&nbsp;James 5:11) refers to Job as an example of patience, which he would hardly do were Job an imaginary person. [[Persons]] and places are specified as they would not be in an allegory. The exact doubling of his possessions after restoration is probably the nearest round number given, as is often the case in books undoubtedly historical. The arguments of the speeches were substantially those given, the studied number and poetic form were given by the sacred writer under the Holy Spirit. </p> <p> Job lived 140 years after his trials; and nothing is more natural than that he should at leisure mould into form the arguments of the momentous debate for the edification of the church. The debate occupied several sittings with intervals of a day or more between them. The number of speeches assigned to each was arranged by preconcerted agreement, so that none spoke out of his turn. Uz means "a light sandy soil" (Gesenius). (See [[Uz.)]] It was probably [[N.]] of Arabia Deserta, between Palestine and the Euphrates; called Ausitai by [[Ptolemy]] (Geogr. 19). In &nbsp;Genesis 22:21 Uz is son of Nahor, Abraham's brother. Another Uz in &nbsp;Genesis 10:23 was grandson of [[Shem]] and son of Aram; the latter is probably the source of the name, as the Aramaeaus dwelt between the Euphrates and Tigris. The sons of Shem dwelt in "a mount of the East" (&nbsp;Genesis 10:30), answering to "men of the East" (&nbsp;Job 1:3). </p> <p> Rawlinson says Uz is the prevailing name of the country at the Euphrates' mouth, where the [[Chaldees]] mentioned in Job 1 resided. The Idumean quarter however, and Arabia, would agree better with Moses' finding it during his exile in Midian. Moreover, Eliphaz is an Idumean name so is "Temanite" (&nbsp;Genesis 36:4; &nbsp;Genesis 36:15). "Shuhite" answers to Sycca in Arabia Deserta. [[Eusebius]] fixes Job's time as being two ages before Moses. Besides the arguments for this above, others are the number of oxen and rams sacrificed seven, as in Balaam's case; this agrees with a time before the law defined God's will otherwise. Also the writing he speaks of is the most ancient, sculpture (&nbsp;Job 20:23-24); "printed" means engraven, "pen" a graver, [[Riches]] were then cattle. The Hebrew "piece of money" is rather a lamb. </p> <p> [['''The]] [[Writer''']] . The thought, imagery, and manners accord with what we should expect from an [[Arab]] emir. Job in his speeches shows himself more competent to compose the book than Elihu, to whom Lightfoot attributes it. The style is distinct from that of Moses. Its inspiration is attested by Paul under the Spirit quoting it with the formula "it is written" (&nbsp;Job 5:13). Our Lord in &nbsp;Matthew 24:28 refers to &nbsp;Job 29:30; compare also &nbsp;James 4:10; &nbsp;1 Peter 5:6, with &nbsp;Job 22:29; &nbsp;Romans 11:34-35 with &nbsp;Job 15:8; &nbsp;Jeremiah 20:14-15, endorses &nbsp;Job 3:3; &nbsp;Isaiah 19:5; &nbsp;Job 14:11; Psalm 37; Psalm 73, discuss the same problem as Job. Proverbs 8 develops Job's description of wisdom in Job 28. It stands among the hagiographa (ketuwbim , "sacred writings") in the threefold division "the law, the prophets, and the psalms," or hagiographa, of which the Psalms are a leading book (&nbsp;Luke 24:44). </p> <p> [[Divisions]] . To each of the three friends three speeches are assigned; Job is allowed a reply to each of the three. Eliphaz the oldest leads; Zophar at his third turn fails to speak, virtually owning himself defeated (Job 27). Therefore, Job continues his reply which forms three speeches: Job 26; Job 27; Job 28; Job 29-31. Elihu (Job 32-37) is allowed four speeches. [[Jehovah]] makes three addresses (Job 38-41). Thus throughout there is a tripartite division. The whole consists of three parts: the prologue, poem, and epilogue. The poem three: '''(1)''' Job's dispute with his three friends; '''(2)''' Elihu's address; '''(3)''' Jehovah's. The epilogue has three parts: Job' s justification, reconciliation with his friends, and restoration. The speakers regularly advance from less to greater vehemence. The explicitness (&nbsp;Job 14:14; &nbsp;Job 19:25) of Job's anticipation of the resurrection, as contrasted with the obscurity on the subject in the early books of Old Testament, is due to Job's enjoyment of the divine vision (&nbsp;Job 38:1; &nbsp;Job 42:5). </p> <p> The revelations outside of Israel, being few, needed to be the more explicit. Balaam's prophecy (&nbsp;Numbers 24:17) was clear enough to lead the wise men of the East by the star (Matthew 2). In the age before the written law God left not Himself without witnesses, e.g. Melchizedek, Job, Jethro. Job only dimly realized the Spirit-designed significancy of his own words (&nbsp;1 Peter 1:11-12). Even Asaph, who had in David's psalms (&nbsp;Psalms 16:10; &nbsp;Psalms 17:15) plain prophecies of a future retribution in the body to the righteous and to the wicked, still felt the difficulty as regards God's government here in this present time (Psalm 73). "Prosperity is the blessing of Old Testament, adversity that of [[N.]] [[T.]] ... Yet even in Old Testament the pencil of the Holy Spirit has laboured more in describing Job's afflictions than Solomon's felicities" (Bacon). Elihu showed how God can be just, and yet the righteous be afflicted; Jehovah's address shows that He must be just, because He is God. God reprimands the three friends, but not Elihu. The simpler and less artificial forms of poetry prevail in Job, a mark of the early age. The Orientals used to preserve their sentiments in a terse, proverbial, poetic form, called mashal; to this form Job's poetry is related. (See [[Jobab.)]] </p>
<p> '''Age, and relation to the canon.''' The book has a unique position in the canon. It is unconnected with Israel, God's covenant people, with whom all the other scriptures are associated. "The law" ( '''''Towrah''''' ),the Magna Charta of the rest, occurs but once, and then not in its technical sense (&nbsp;Job 22:22). The Exodus is never alluded to, though the miraculous events connected with it in Egypt and the desert, with both of which Job shows his acquaintance, would have been appropriate to his and the friends' argument. The destruction of the guilty by the flood (&nbsp;Job 22:15), and that of Sodom and [[Gomorrah]] (&nbsp;Job 18:15) possibly, are referred to; but no later facts. The inference seems natural that the book was of an age anterior to Israel. Job's own life was of patriarchal length, 200 years. The only idolatry alluded to is the earliest, Sabeanism, the worship of the sun, moon, and seba or heavenly hosts (&nbsp;Job 31:26-28). </p> <p> Job sacrifices as priest for his family according to patriarchal usage, and alludes to no exclusive priesthood, temple, or altar. Lastly, the language is Hebrew with an Arabic and Syriac infusion found in no other sacred book, answering to an age when Hebrew still retained many of the elements of the original common Semitic, from which in time branched off Hebrew, Syriac, and Arabic, carrying with them severally fragments of the common stock. The obscurity of several phrases, the obsolete words and forgotten traditions (e.g. that of the bushmen, &nbsp;Job 30:4-7), all mark a remote antiquity. The admission of the book into the Hebrew canon, notwithstanding the absence of reference to Israel, is accounted for if Let's theory be adopted that Moses became acquainted with it during his stay in Arabia, near Horeb, and added the prologue and epilogue. To the afflicted Israelites Job's patience and restoration were calculated to be a lesson of special utility. </p> <p> The restriction of "Jehovah" (the divine name revealed to Moses in its bringing the fulfillment of the promise to God's covenant people just at that time: &nbsp;Exodus 6:3) mostly to the prologue and epilogue favors this view. The Holy Spirit directed him to canonize the oriental patriarch's inspired book, just as he embodies in the Pentateuch the utterances of Balaam the prophet from the mountains of the East. The grand theme of the book is to reconcile the saint's afflictions with God's moral government in this present world. The doctrine of a future life in which the seeming anomalies of the present shall be cleared up would have given the main solution to the problem. But as yet this great truth was kept less prominent until "the appearing of our [[Saviour]] Jesus Christ who hath abolished death and brought life and immortality to light through the gospel." Job plainly refers to the resurrection, but not with that persistent prominence with which the New Testament saints rest on it as their continual hope; Job does not make it his main solution. </p> <p> Even still we need something in addition, to clear off the clouds which hang over God's present government of this fallen earth. The first consideration suggested in this sublime history and poem is, "an enemy hath done this." The veil which hides the world of spirits is drawn aside, and Satan, the accuser of the brethren, appears as the mediate cause of Job's afflictions. Satan must be let do his worst to show that his sneer is false that religion is but selfishness," doth Job fear God for naught?" (&nbsp;Job 1:9). The patience and the final perseverance of the saints (&nbsp;Job 1:21; &nbsp;Job 2:10; &nbsp;Job 13:15), notwithstanding temporary distrust under Satan's persecutions which entailed loss of family, friends, possessions, and bodily health, are illustrated in Job's history. </p> <p> God's people serve Him for His own sake, not merely for the temporary reward His service generally brings; they serve Him even in overwhelming trial (&nbsp;Genesis 15:1). [[Herein]] Job is a type though imperfectly of Him who alone, without once harbouring a distrustful thought, endured all this as well as death in its most agonizing, humiliating form, and, worse than all, the hiding of even God's countenance from Him. Job's chief agony was not so much his accumulated losses and sufferings, not even his being misunderstood by friends, but that God hid His face from him, as these calamities too truly seemed to prove (&nbsp;Job 23:9). Yet conscience told him he was no hypocrite, nay though God was slaying him he still trusted in God (&nbsp;Job 23:10-15; &nbsp;Job 13:15; compare Abraham, Genesis 22). Job's three trials are progressive: </p> <p> '''1.''' His sudden loss of all blessings external to himself, possessions, servants, and sons; he conquers this temptation: "naked came I out of my mother's womb, and naked shall I return there; the Lord gave, and the Lord hath taken away, blessed be the name of the Lord." </p> <p> '''2.''' His loss of bodily health by the most loathsome sickness; still he conquers: "shall we receive good at the hand of God, and shall we not receive evil?" </p> <p> '''3.''' His mental conflict brought on by the three friends' suspicion of his insincerity, which he felt untrue, but which seemed justified by his trials from God; this was the poignant sting to his soul, for he accepted their premises, that great suffering proved great sin. </p> <p> Here he failed; yet amidst his impatient groans he still clung desperately to his faith and followed hard after God, and felt sure God would yet vindicate him (&nbsp;Job 23:10; &nbsp;Job 19:25-27). His chief error was his undue self justification before God, which he at last utterly renounces (&nbsp;Job 30:25 to Job 31; &nbsp;Job 32:1; &nbsp;Job 33:9; &nbsp;Job 9:17; &nbsp;Job 10:7; &nbsp;Job 16:17; &nbsp;Job 27:5; &nbsp;Job 29:10-17; &nbsp;Job 40:4-5; &nbsp;Job 42:5-6). After fretfully demanding God's interposition (23) to vindicate his innocence he had settled down into the sad conviction that God heeds not, and that His ways of providence are as a theory inexplicable to man while practical wisdom is the fear of the Lord (&nbsp;Job 28:31:35). Elihu gives a leading solution of the problem. God not only hereafter shall judge the world, but even now providentially and morally controls all its affairs. </p> <p> Even the righteous have sin which needs correction. God speaks to them by chastisement; He is not really silent (&nbsp;Job 16:21; &nbsp;Job 23:3; &nbsp;Job 31:35), as Job had complained (&nbsp;Job 33:14, etc.); He teaches them humility, and prepares them for pardon and life through the mediating Angel of the covenant (of whom Elihu is the type: &nbsp;Job 33:6-7; &nbsp;Job 33:23-30). To Job's charge against God of injustice Elihu answers that God's omnipotence (&nbsp;Job 34:35-36), upholding man in life when He could destroy him, and His universal government, exclude the idea of injustice in Him. To Job's charge that God's providence is unsearchable, Elihu answers that suffering is to teach humility and adorntion of His greatness. [[Affliction]] to the saint is justice and mercy in disguise; he is thereby led to feel the heinousness of sin ( '''''Via Crucis Via Salutis''''' ), and not being permitted by God's love to fall away for ever he repents of the impatience which suffering betrayed him into for a time. </p> <p> Then, justifying God and condemning himself, he is finally delivered from temporal afflictions. Now already the godly are happier amidst afflictions than the ungodly (&nbsp;Mark 10:29-30). Even these considerations do not exhaust the subject; still difficulties remain. To answer these, God Himself (Job 38) appears on the scene, and resolves all that remains uncleared into the one resting thought of faith, the sovereignty of God. We must wait for His solution hereafter of what we know not now (&nbsp;John 13:7). Elihu is the preacher appealing to Job's reason and conscience. God alone, in His appearing, brings home the truth experimentally to Job's heart: "Judge not the Lord by feeble sense, But trust Him for His grace; [[Behind]] a frowning Providence He hides a smiling face. Blind unbelief is sure to err, And scan God's work in vain; God is His own interpreter, And He will make it plain." </p> <p> '''CONSTRUCTION''' . The artificial construction of the poem appears in the oft recurring sacred numbers three and seven. Job had seven thousand sheep, seven sons, and three daughters, both before and after his trials. His three friends sit with him seven days and nights. "Job" in Arabic means repentance, the name given him in after life from his experiences. His personal reality appears from his being named with "Noah and Daniel," real persons, in &nbsp;Ezekiel 14:14; &nbsp;Ezekiel 14:16-20. James (&nbsp;James 5:11) refers to Job as an example of patience, which he would hardly do were Job an imaginary person. [[Persons]] and places are specified as they would not be in an allegory. The exact doubling of his possessions after restoration is probably the nearest round number given, as is often the case in books undoubtedly historical. The arguments of the speeches were substantially those given, the studied number and poetic form were given by the sacred writer under the Holy Spirit. </p> <p> Job lived 140 years after his trials; and nothing is more natural than that he should at leisure mould into form the arguments of the momentous debate for the edification of the church. The debate occupied several sittings with intervals of a day or more between them. The number of speeches assigned to each was arranged by preconcerted agreement, so that none spoke out of his turn. Uz means "a light sandy soil" (Gesenius). (See UZ.) It was probably N. of Arabia Deserta, between Palestine and the Euphrates; called Ausitai by [[Ptolemy]] (Geogr. 19). In &nbsp;Genesis 22:21 Uz is son of Nahor, Abraham's brother. Another Uz in &nbsp;Genesis 10:23 was grandson of [[Shem]] and son of Aram; the latter is probably the source of the name, as the Aramaeaus dwelt between the Euphrates and Tigris. The sons of Shem dwelt in "a mount of the East" (&nbsp;Genesis 10:30), answering to "men of the East" (&nbsp;Job 1:3). </p> <p> Rawlinson says Uz is the prevailing name of the country at the Euphrates' mouth, where the [[Chaldees]] mentioned in Job 1 resided. The Idumean quarter however, and Arabia, would agree better with Moses' finding it during his exile in Midian. Moreover, Eliphaz is an Idumean name so is "Temanite" (&nbsp;Genesis 36:4; &nbsp;Genesis 36:15). "Shuhite" answers to Sycca in Arabia Deserta. [[Eusebius]] fixes Job's time as being two ages before Moses. Besides the arguments for this above, others are the number of oxen and rams sacrificed seven, as in Balaam's case; this agrees with a time before the law defined God's will otherwise. Also the writing he speaks of is the most ancient, sculpture (&nbsp;Job 20:23-24); "printed" means engraven, "pen" a graver, [[Riches]] were then cattle. The Hebrew "piece of money" is rather a lamb. </p> <p> [['''The Writer''']] . The thought, imagery, and manners accord with what we should expect from an [[Arab]] emir. Job in his speeches shows himself more competent to compose the book than Elihu, to whom Lightfoot attributes it. The style is distinct from that of Moses. Its inspiration is attested by Paul under the Spirit quoting it with the formula "it is written" (&nbsp;Job 5:13). Our Lord in &nbsp;Matthew 24:28 refers to &nbsp;Job 29:30; compare also &nbsp;James 4:10; &nbsp;1 Peter 5:6, with &nbsp;Job 22:29; &nbsp;Romans 11:34-35 with &nbsp;Job 15:8; &nbsp;Jeremiah 20:14-15, endorses &nbsp;Job 3:3; &nbsp;Isaiah 19:5; &nbsp;Job 14:11; Psalm 37; Psalm 73, discuss the same problem as Job. Proverbs 8 develops Job's description of wisdom in Job 28. It stands among the hagiographa ( '''''Ketuwbim''''' , "sacred writings") in the threefold division "the law, the prophets, and the psalms," or hagiographa, of which the Psalms are a leading book (&nbsp;Luke 24:44). </p> <p> [[Divisions]] . To each of the three friends three speeches are assigned; Job is allowed a reply to each of the three. Eliphaz the oldest leads; Zophar at his third turn fails to speak, virtually owning himself defeated (Job 27). Therefore, Job continues his reply which forms three speeches: Job 26; Job 27; Job 28; Job 29-31. Elihu (Job 32-37) is allowed four speeches. [[Jehovah]] makes three addresses (Job 38-41). Thus throughout there is a tripartite division. The whole consists of three parts: the prologue, poem, and epilogue. The poem three: '''(1)''' Job's dispute with his three friends; '''(2)''' Elihu's address; '''(3)''' Jehovah's. The epilogue has three parts: Job' s justification, reconciliation with his friends, and restoration. The speakers regularly advance from less to greater vehemence. The explicitness (&nbsp;Job 14:14; &nbsp;Job 19:25) of Job's anticipation of the resurrection, as contrasted with the obscurity on the subject in the early books of Old Testament, is due to Job's enjoyment of the divine vision (&nbsp;Job 38:1; &nbsp;Job 42:5). </p> <p> The revelations outside of Israel, being few, needed to be the more explicit. Balaam's prophecy (&nbsp;Numbers 24:17) was clear enough to lead the wise men of the East by the star (Matthew 2). In the age before the written law God left not Himself without witnesses, e.g. Melchizedek, Job, Jethro. Job only dimly realized the Spirit-designed significancy of his own words (&nbsp;1 Peter 1:11-12). Even Asaph, who had in David's psalms (&nbsp;Psalms 16:10; &nbsp;Psalms 17:15) plain prophecies of a future retribution in the body to the righteous and to the wicked, still felt the difficulty as regards God's government here in this present time (Psalm 73). "Prosperity is the blessing of Old Testament, adversity that of N. T. ... Yet even in Old Testament the pencil of the Holy Spirit has laboured more in describing Job's afflictions than Solomon's felicities" (Bacon). Elihu showed how God can be just, and yet the righteous be afflicted; Jehovah's address shows that He must be just, because He is God. God reprimands the three friends, but not Elihu. The simpler and less artificial forms of poetry prevail in Job, a mark of the early age. The Orientals used to preserve their sentiments in a terse, proverbial, poetic form, called mashal; to this form Job's poetry is related. (See [[Jobab]] .) </p>
          
          
== Bridgeway Bible Dictionary <ref name="term_18745" /> ==
== Bridgeway Bible Dictionary <ref name="term_18745" /> ==
<p> The Old Testament book of Job is among the group of writings known as the wisdom books. In ancient [[Israel]] people recognized wisdom writings as being different from other writings. Wisdom teachers were a category distinct from other religious guides and leaders. </p> <p> Wisdom teachers did not teach the law as did the priests, nor bring revelations from God as did the prophets. Rather they looked at the practical affairs of life and, as those who feared God and knew his law, gave advice for living. Sometimes they gave common sense instruction based on their observations of the experiences of life in general. Other times they investigated the puzzles of life when the facts of experience seemed to contradict the generally accepted beliefs. The book of Proverbs gives an example of the former kind of teaching, the book of Job an example of the latter. (See also [[Wisdom]] [[Literature.)]] </p> <p> '''Understanding the book''' </p> <p> There is no certainty concerning who wrote the book of Job or when it was written. The book takes its name from the chief person in the story. </p> <p> Job was a wealthy, intelligent, God-fearing man who lived in Uz, somewhere in the region east of Palestine. When a series of disasters ruined his prosperity, destroyed his family and struck him down with a terrible disease, his friends argued that his troubles must have resulted from his secret sins. Job denied this, even though it was the commonly held traditional belief. Job knew he was not perfect, but he also knew that the traditional belief did not explain everything. The long and bitter argument that followed takes up most of the book. </p> <p> The reader of the book, however, knows what neither Job nor his friends knew. Satan had made the accusation that people serve God only because of the benefits they can get from him. If, instead, they receive only hardship and suffering, they will curse him (&nbsp;Job 1:9-11; &nbsp;Job 2:4-5). God allowed disasters to fall upon Job to prove the genuineness of Job’s faith and at the same time enrich Job’s experience of God. Job’s sufferings were not a sign of God’s judgment on him, but proof of God’s confidence in him (&nbsp;Job 1:8; &nbsp;Job 2:3). </p> <p> As the friends persisted with their unjust and cruel accusations, Job increasingly lost patience with them. Job’s frustration drove him to protest to God, whom he saw as his only hope. In making his protests, Job may have been guilty of rash language, but at least he took his protests to the right person (&nbsp;Job 7:11-21; &nbsp;Job 13:13-28; &nbsp;Job 14:13-17; &nbsp;Job 17:3-4). He was finally satisfied, not through having all his questions answered, but through meeting the God to whom he had cried. God is not answerable to Job or any other human being, and he gave Job no explanation of his sufferings. Yet Job was content. He realized now that the unseen God was in control of all events and his wisdom was perfect (&nbsp;Job 42:1-6). </p> <p> God then declared that the friends, in accusing Job of great sin, were wrong (&nbsp;Job 42:7). He also showed the error of the commonly held belief that suffering was always the result of personal sin. In addition he proved Satan to be wrong in his accusation that people worship God because of what they can get from him. Job had remained true to God even though he had lost everything. God now blessed Job with greater blessings than he had ever had before (&nbsp;Job 42:10). </p> <p> '''Outline of contents''' </p> <p> The book opens with a narrative section that recounts Satan’s challenge to God and his attack on Job (1:1-2:13). The remainder of the book, except for the closing narrative, is in poetry. It starts with a complaint from Job (3:1-26) and this begins a long debate between Job and his three friends. </p> <p> Eliphaz, the first of the friends to speak, states that Job’s suffering must be because of his sin. Therefore, if Job repents he will have good health and prosperity again (4:1-5:27). Job rejects Eliphaz’s accusations and complains to God about his unjust suffering (6:1-7:21). Bildad heartlessly reminds Job of his misfortunes, pointing out that they are a fitting punishment. He emphasizes that the traditional teaching is all-important (8:1-22). In his response, Job again complains to God about the injustice he suffers (9:1-10:22). Zophar, the shallowest thinker and most hot tempered of the three friends, then attacks Job (11:1-20), to which Job gives a lengthy and at times sarcastic reply (12:1-14:22). </p> <p> The second round of argument follows the same sequence as the first. Eliphaz speaks and Job replies (15:1-17:16), Bildad speaks and Job replies (18:1-19:29), then Zophar speaks and Job replies (20:1-21:34). The third round begins in the same fashion, with Eliphaz speaking, followed by Job (22:1-24:25). Bildad speaks only briefly, followed by Job (25:1-26:14), but Zophar does not speak at all. Job therefore proceeds to give a summary of his position (27:1-31:40). </p> <p> [[A]] young man named Elihu, having listened to the debate in silence, now decides to speak. [[Angry]] that the friends have not convinced Job of his wrongdoing, Elihu claims he will answer Job with different arguments. But he adds little to what the other three have said (32:1-37:24). </p> <p> As a fierce storm breaks, God himself now speaks to Job. He reminds Job, through chapter after chapter, of his divine wisdom in controlling all things, and he challenges Job to take the place of the [[Almighty]] and govern the moral order of the universe (38:1-41:34). Job cannot accept God challenge; he realizes he has been conquered. At last he submits, and in doing so he finds peace (42:1-6). God then rebukes the friends and expresses his approval of Job (42:7-17). </p>
<p> The Old Testament book of Job is among the group of writings known as the wisdom books. In ancient [[Israel]] people recognized wisdom writings as being different from other writings. Wisdom teachers were a category distinct from other religious guides and leaders. </p> <p> Wisdom teachers did not teach the law as did the priests, nor bring revelations from God as did the prophets. Rather they looked at the practical affairs of life and, as those who feared God and knew his law, gave advice for living. Sometimes they gave common sense instruction based on their observations of the experiences of life in general. Other times they investigated the puzzles of life when the facts of experience seemed to contradict the generally accepted beliefs. The book of Proverbs gives an example of the former kind of teaching, the book of Job an example of the latter. (See also [[Wisdom Literature]] .) </p> <p> '''Understanding the book''' </p> <p> There is no certainty concerning who wrote the book of Job or when it was written. The book takes its name from the chief person in the story. </p> <p> Job was a wealthy, intelligent, God-fearing man who lived in Uz, somewhere in the region east of Palestine. When a series of disasters ruined his prosperity, destroyed his family and struck him down with a terrible disease, his friends argued that his troubles must have resulted from his secret sins. Job denied this, even though it was the commonly held traditional belief. Job knew he was not perfect, but he also knew that the traditional belief did not explain everything. The long and bitter argument that followed takes up most of the book. </p> <p> The reader of the book, however, knows what neither Job nor his friends knew. Satan had made the accusation that people serve God only because of the benefits they can get from him. If, instead, they receive only hardship and suffering, they will curse him (&nbsp;Job 1:9-11; &nbsp;Job 2:4-5). God allowed disasters to fall upon Job to prove the genuineness of Job’s faith and at the same time enrich Job’s experience of God. Job’s sufferings were not a sign of God’s judgment on him, but proof of God’s confidence in him (&nbsp;Job 1:8; &nbsp;Job 2:3). </p> <p> As the friends persisted with their unjust and cruel accusations, Job increasingly lost patience with them. Job’s frustration drove him to protest to God, whom he saw as his only hope. In making his protests, Job may have been guilty of rash language, but at least he took his protests to the right person (&nbsp;Job 7:11-21; &nbsp;Job 13:13-28; &nbsp;Job 14:13-17; &nbsp;Job 17:3-4). He was finally satisfied, not through having all his questions answered, but through meeting the God to whom he had cried. God is not answerable to Job or any other human being, and he gave Job no explanation of his sufferings. Yet Job was content. He realized now that the unseen God was in control of all events and his wisdom was perfect (&nbsp;Job 42:1-6). </p> <p> God then declared that the friends, in accusing Job of great sin, were wrong (&nbsp;Job 42:7). He also showed the error of the commonly held belief that suffering was always the result of personal sin. In addition he proved Satan to be wrong in his accusation that people worship God because of what they can get from him. Job had remained true to God even though he had lost everything. God now blessed Job with greater blessings than he had ever had before (&nbsp;Job 42:10). </p> <p> '''Outline of contents''' </p> <p> The book opens with a narrative section that recounts Satan’s challenge to God and his attack on Job (1:1-2:13). The remainder of the book, except for the closing narrative, is in poetry. It starts with a complaint from Job (3:1-26) and this begins a long debate between Job and his three friends. </p> <p> Eliphaz, the first of the friends to speak, states that Job’s suffering must be because of his sin. Therefore, if Job repents he will have good health and prosperity again (4:1-5:27). Job rejects Eliphaz’s accusations and complains to God about his unjust suffering (6:1-7:21). Bildad heartlessly reminds Job of his misfortunes, pointing out that they are a fitting punishment. He emphasizes that the traditional teaching is all-important (8:1-22). In his response, Job again complains to God about the injustice he suffers (9:1-10:22). Zophar, the shallowest thinker and most hot tempered of the three friends, then attacks Job (11:1-20), to which Job gives a lengthy and at times sarcastic reply (12:1-14:22). </p> <p> The second round of argument follows the same sequence as the first. Eliphaz speaks and Job replies (15:1-17:16), Bildad speaks and Job replies (18:1-19:29), then Zophar speaks and Job replies (20:1-21:34). The third round begins in the same fashion, with Eliphaz speaking, followed by Job (22:1-24:25). Bildad speaks only briefly, followed by Job (25:1-26:14), but Zophar does not speak at all. Job therefore proceeds to give a summary of his position (27:1-31:40). </p> <p> A young man named Elihu, having listened to the debate in silence, now decides to speak. [[Angry]] that the friends have not convinced Job of his wrongdoing, Elihu claims he will answer Job with different arguments. But he adds little to what the other three have said (32:1-37:24). </p> <p> As a fierce storm breaks, God himself now speaks to Job. He reminds Job, through chapter after chapter, of his divine wisdom in controlling all things, and he challenges Job to take the place of the [[Almighty]] and govern the moral order of the universe (38:1-41:34). Job cannot accept God challenge; he realizes he has been conquered. At last he submits, and in doing so he finds peace (42:1-6). God then rebukes the friends and expresses his approval of Job (42:7-17). </p>
          
          
== American Tract Society Bible Dictionary <ref name="term_16454" /> ==
== American Tract Society Bible Dictionary <ref name="term_16454" /> ==
<p> [[A]] patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah. </p> <p> [[The]] [[Book]] [[Of]] [[Job,]] has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See &nbsp;Ezekiel 14:14 &nbsp; James 5:11 , and compare &nbsp;1 Corinthians 3:19 with &nbsp; Job 5:13 . The book itself specifies persons, places, and circumstances in the manner of true history. Moreover, the name and history of Job are spread throughout the East; Arabian writers mention him, and many Mohammedan families perpetuate his name. Five different places claim the possession of his tomb. </p> <p> The precise period of his life cannot be ascertained, yet no doubt can exist as to its patriarchal antiquity. The book seems to allude to the flood, &nbsp;Job 22:15-17 , but not to the destruction of Sodom, to the exodus from Egypt, or the giving of the Law. No reference is made to any order of priesthood, Job himself being the priest of his household, like Noah and Abraham. There is allusion to the most ancient form of idolatry, star-worship, and to the earliest mode of writing, &nbsp;Job 19:24 . The longevity of Job also places him among the patriarchs. He survived his trial one hundred and forty years, and was an old man before his trial began, for his children were established each at the head of his own household, &nbsp;Job 1:4 &nbsp; 42:16 . The period of long lives had not wholly passed away, &nbsp;Job 15:10 . Hales places the trial of Job before the birth of Abraham, and Usher, about thirty years before the exodus, [[B.]] [[C.]] 1521. </p> <p> As to the authorship of the book, many opinions have been held. It has all the freedom of an original composition, bearing no marks of its being a translation; and if so, it would appear that its author must have been a Hebrew, since it is written in the purest Hebrew. It exhibits, moreover, the most intimate acquaintance with both [[Egyptian]] and Arabian scenery, and is in the loftiest style of oriental poetry. All these circumstances are consistent with the views of those who regard Moses as its probable author. It has, however, been ascribed to various other persons. [[It]] presents a beautiful exhibition of patriarchal religion. It teaches the being and perfections of God, his creation of all things, and his universal providence; the apostasy and guilt of evil spirits and of mankind; the mercy of God, on the basis of a sacrifice, and on condition of repentance and faith, &nbsp;Job 33:27-30 &nbsp; 42:6,8; the immortality of the soul, and the resurrection of the body, &nbsp;Job 14:7-15 &nbsp; 19:25-27 . </p> <p> The main problem discussed in Job is the justice of God in suffering the righteous to be afflicted, while the wicked prosper. It is settled, by showing that, while the hand of a just God is manifest in his providential government of human affairs, it is his sovereign right to choose his own time and mode of retribution both to the evil and the good, and to subject the graces of his people to whatever trials he deems best. </p> <p> The conference of Job and his friends may be divided into three parts. In the first, Eliphaz addresses Job, and Job replies; then Bildad and Job, and Zophar and Job speak, in turn. In the second part, the same order is observed and in the third also, except that after Job's reply to Bildad, the three friends have no more to urge, and instead of Zophar, a fourth friend named Elihu takes up the word; and the whole is concluded by the decision of Jehovah himself. The friends of Job argue that his remarkable afflictions must have been sent in punishment of highly aggravated transgressions, and urge him to confession and repentance. The pious patriarch, conscious of his own integrity and love to God cast down and bewildered by his sore chastisements, and pained by the suspicions of his friends, warmly vindicates his innocence, and shows that the best of men are sometimes the most afflicted; but forgets that his inward sins merit far heavier punishment, and though he still maintains faith in God, yet he charges Him foolishly. [[Afterwards]] he humbly confesses his wrong, and is cheered by the returning smile of God, while his uncharitable friends are reproved. The whole book is written in the highest style of Hebrew poetry, except the two introductory chapters and part of the last, which are prose. As a poem, it is full of sublime sentiments and bold and striking images. </p> <p> The [[Disease]] of Job is generally supposed to have been the elephantiasis, or black leprosy. The word rendered "boils" does not necessarily mean abscesses, but burning and inflammation; and no known disease better answers to the description given, &nbsp;Job 2:7,8 &nbsp; 7:5,13,13 &nbsp; 19:17 &nbsp; 30:17 , than the leprosy referred to above. See [[Leper]] . </p>
<p> A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah. </p> <p> THE [[Book Of Job]] has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See &nbsp;Ezekiel 14:14 &nbsp; James 5:11 , and compare &nbsp;1 Corinthians 3:19 with &nbsp; Job 5:13 . The book itself specifies persons, places, and circumstances in the manner of true history. Moreover, the name and history of Job are spread throughout the East; Arabian writers mention him, and many Mohammedan families perpetuate his name. Five different places claim the possession of his tomb. </p> <p> The precise period of his life cannot be ascertained, yet no doubt can exist as to its patriarchal antiquity. The book seems to allude to the flood, &nbsp;Job 22:15-17 , but not to the destruction of Sodom, to the exodus from Egypt, or the giving of the Law. No reference is made to any order of priesthood, Job himself being the priest of his household, like Noah and Abraham. There is allusion to the most ancient form of idolatry, star-worship, and to the earliest mode of writing, &nbsp;Job 19:24 . The longevity of Job also places him among the patriarchs. He survived his trial one hundred and forty years, and was an old man before his trial began, for his children were established each at the head of his own household, &nbsp;Job 1:4 &nbsp; 42:16 . The period of long lives had not wholly passed away, &nbsp;Job 15:10 . Hales places the trial of Job before the birth of Abraham, and Usher, about thirty years before the exodus, B. C. 1521. </p> <p> As to the authorship of the book, many opinions have been held. It has all the freedom of an original composition, bearing no marks of its being a translation; and if so, it would appear that its author must have been a Hebrew, since it is written in the purest Hebrew. It exhibits, moreover, the most intimate acquaintance with both [[Egyptian]] and Arabian scenery, and is in the loftiest style of oriental poetry. All these circumstances are consistent with the views of those who regard Moses as its probable author. It has, however, been ascribed to various other persons. IT presents a beautiful exhibition of patriarchal religion. It teaches the being and perfections of God, his creation of all things, and his universal providence; the apostasy and guilt of evil spirits and of mankind; the mercy of God, on the basis of a sacrifice, and on condition of repentance and faith, &nbsp;Job 33:27-30 &nbsp; 42:6,8; the immortality of the soul, and the resurrection of the body, &nbsp;Job 14:7-15 &nbsp; 19:25-27 . </p> <p> The main problem discussed in Job is the justice of God in suffering the righteous to be afflicted, while the wicked prosper. It is settled, by showing that, while the hand of a just God is manifest in his providential government of human affairs, it is his sovereign right to choose his own time and mode of retribution both to the evil and the good, and to subject the graces of his people to whatever trials he deems best. </p> <p> The conference of Job and his friends may be divided into three parts. In the first, Eliphaz addresses Job, and Job replies; then Bildad and Job, and Zophar and Job speak, in turn. In the second part, the same order is observed and in the third also, except that after Job's reply to Bildad, the three friends have no more to urge, and instead of Zophar, a fourth friend named Elihu takes up the word; and the whole is concluded by the decision of Jehovah himself. The friends of Job argue that his remarkable afflictions must have been sent in punishment of highly aggravated transgressions, and urge him to confession and repentance. The pious patriarch, conscious of his own integrity and love to God cast down and bewildered by his sore chastisements, and pained by the suspicions of his friends, warmly vindicates his innocence, and shows that the best of men are sometimes the most afflicted; but forgets that his inward sins merit far heavier punishment, and though he still maintains faith in God, yet he charges Him foolishly. [[Afterwards]] he humbly confesses his wrong, and is cheered by the returning smile of God, while his uncharitable friends are reproved. The whole book is written in the highest style of Hebrew poetry, except the two introductory chapters and part of the last, which are prose. As a poem, it is full of sublime sentiments and bold and striking images. </p> <p> The [[Disease]] of Job is generally supposed to have been the elephantiasis, or black leprosy. The word rendered "boils" does not necessarily mean abscesses, but burning and inflammation; and no known disease better answers to the description given, &nbsp;Job 2:7,8 &nbsp; 7:5,13,13 &nbsp; 19:17 &nbsp; 30:17 , than the leprosy referred to above. See [[Leper]] . </p>
          
          
== Hastings' Dictionary of the New Testament <ref name="term_56311" /> ==
== Hastings' Dictionary of the New Testament <ref name="term_56311" /> ==
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== Webster's Dictionary <ref name="term_135323" /> ==
== Webster's Dictionary <ref name="term_135323" /> ==
<p> '''(1):''' ''' (''' v. i.) To seek private gain under pretense of public service; to turn public matters to private advantage. </p> <p> '''(2):''' ''' (''' v. t.) To strike or stab with a pointed instrument. </p> <p> '''(3):''' ''' (''' v. t.) To buy and sell, as a broker; to purchase of importers or manufacturers for the purpose of selling to retailers; as, to job goods. </p> <p> '''(4):''' ''' (''' n.) [[A]] situation or opportunity of work; as, he lost his job. </p> <p> '''(5):''' ''' (''' n.) [[A]] public transaction done for private profit; something performed ostensibly as a part of official duty, but really for private gain; a corrupt official business. </p> <p> '''(6):''' ''' (''' n.) Any affair or event which affects one, whether fortunately or unfortunately. </p> <p> '''(7):''' ''' (''' v. t.) To hire or let by the job or for a period of service; as, to job a carriage. </p> <p> '''(8):''' ''' (''' n.) The hero of the book of that name in the Old Testament; the typical patient man. </p> <p> '''(9):''' ''' (''' v. i.) To carry on the business of a jobber in merchandise or stocks. </p> <p> '''(10):''' ''' (''' n.) [[A]] piece of chance or occasional work; any definite work undertaken in gross for a fixed price; as, he did the job for a thousand dollars. </p> <p> '''(11):''' ''' (''' n.) [[A]] sudden thrust or stab; a jab. </p> <p> '''(12):''' ''' (''' v. t.) To thrust in, as a pointed instrument. </p> <p> '''(13):''' ''' (''' v. t.) To do or cause to be done by separate portions or lots; to sublet (work); as, to job a contract. </p> <p> '''(14):''' ''' (''' v. i.) To do chance work for hire; to work by the piece; to do petty work. </p>
<p> '''(1):''' ''' (''' v. i.) To seek private gain under pretense of public service; to turn public matters to private advantage. </p> <p> '''(2):''' ''' (''' v. t.) To strike or stab with a pointed instrument. </p> <p> '''(3):''' ''' (''' v. t.) To buy and sell, as a broker; to purchase of importers or manufacturers for the purpose of selling to retailers; as, to job goods. </p> <p> '''(4):''' ''' (''' n.) A situation or opportunity of work; as, he lost his job. </p> <p> '''(5):''' ''' (''' n.) A public transaction done for private profit; something performed ostensibly as a part of official duty, but really for private gain; a corrupt official business. </p> <p> '''(6):''' ''' (''' n.) Any affair or event which affects one, whether fortunately or unfortunately. </p> <p> '''(7):''' ''' (''' v. t.) To hire or let by the job or for a period of service; as, to job a carriage. </p> <p> '''(8):''' ''' (''' n.) The hero of the book of that name in the Old Testament; the typical patient man. </p> <p> '''(9):''' ''' (''' v. i.) To carry on the business of a jobber in merchandise or stocks. </p> <p> '''(10):''' ''' (''' n.) A piece of chance or occasional work; any definite work undertaken in gross for a fixed price; as, he did the job for a thousand dollars. </p> <p> '''(11):''' ''' (''' n.) A sudden thrust or stab; a jab. </p> <p> '''(12):''' ''' (''' v. t.) To thrust in, as a pointed instrument. </p> <p> '''(13):''' ''' (''' v. t.) To do or cause to be done by separate portions or lots; to sublet (work); as, to job a contract. </p> <p> '''(14):''' ''' (''' v. i.) To do chance work for hire; to work by the piece; to do petty work. </p>
          
          
== Smith's Bible Dictionary <ref name="term_73252" /> ==
== Smith's Bible Dictionary <ref name="term_73252" /> ==
<p> '''Job.''' ''(persecuted).'' </p> <p> 1. The third son of Issachar, &nbsp;Genesis 46:13, called, in another genealogy, [[Jashub]] . &nbsp;1 Chronicles 7:1. </p> <p> 2. Job, the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of ''Uz,'' marks him as belonging to a branch of the [[Aramean]] race, which had settled in the lower part of Mesopatamia, (probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the [[Sabeans]] and Chaldeans. </p> <p> The opinions of Job and his friends are, thus, peculiarly interesting as exhibiting an aspect of the patriarchal religion, outside of the family of Abraham, and as yet, uninfluenced by the legislation of Moses. The form of worship belongs essentially, to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history, is given in the book that bears his name. </p>
<p> '''Job.''' ''(Persecuted).'' </p> <p> 1. The third son of Issachar, &nbsp;Genesis 46:13, called, in another genealogy, [[Jashub]] . &nbsp;1 Chronicles 7:1. </p> <p> 2. Job, the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of ''Uz,'' marks him as belonging to a branch of the [[Aramean]] race, which had settled in the lower part of Mesopatamia, (probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the [[Sabeans]] and Chaldeans. </p> <p> The opinions of Job and his friends are, thus, peculiarly interesting as exhibiting an aspect of the patriarchal religion, outside of the family of Abraham, and as yet, uninfluenced by the legislation of Moses. The form of worship belongs essentially, to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history, is given in the book that bears his name. </p>
          
          
== People's Dictionary of the Bible <ref name="term_70330" /> ==
== People's Dictionary of the Bible <ref name="term_70330" /> ==
<p> [[Job]] (''jôb'' ). 1. The patriarch, from whom one of the poetical books of the Old Testament is named. He lived in the land of Uz and belonged to the Aramean race, which had settled in the lower part of [[Mesopotamia]] (probably to the south or south-east of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his Mends are thus interesting as showing a phase of patriarchal religion outside of the family of Abraham, and not controlled by the legislation of Moses. The form of worship is similar to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life, subjected to special trials, which he endured with humility, and finally was rewarded by marked blessings and great prosperity. 2. Son of Issachar, called Jashub. &nbsp;Genesis 46:13; &nbsp;1 Chronicles 7:1. </p>
<p> [[Job]] ( ''Jôb'' ). 1. The patriarch, from whom one of the poetical books of the Old Testament is named. He lived in the land of Uz and belonged to the Aramean race, which had settled in the lower part of [[Mesopotamia]] (probably to the south or south-east of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his Mends are thus interesting as showing a phase of patriarchal religion outside of the family of Abraham, and not controlled by the legislation of Moses. The form of worship is similar to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life, subjected to special trials, which he endured with humility, and finally was rewarded by marked blessings and great prosperity. 2. Son of Issachar, called Jashub. &nbsp;Genesis 46:13; &nbsp;1 Chronicles 7:1. </p>
          
          
== King James Dictionary <ref name="term_61067" /> ==
== King James Dictionary <ref name="term_61067" /> ==
<p> [[Job,]] n. of unknown origin, but perhaps allied to chop, primarily to strike or drive. </p> 1. [[A]] piece of work any thing to be done, whether of more or less importance. The carpenter or mason undertakes to build a house by the job. The erection of [[Westminster]] bridge was a heavy job and it was a great job to erect Central wharf, in Boston. The mechanic has many small jobs on hand. 2. [[A]] lucrative business an undertaking with a view to profit. <p> No cheek is known to blush nor heart to throb, </p> <p> Save when they lose a question or a job. </p> 3. [[A]] sudden stab with a pointed instrument. This seems to be nearly the original sense. <p> To do the job for one, to kill him. </p> <p> [[Job,]] To strike or stab with a sharp instrument. </p> 1. To drive in a sharp pointed instrument. <p> [[Job,]] To deal in the public stocks to buy and sell as a broker. </p> <p> The judge shall job, the bishop bite the town, </p> <p> and mighty dukes pack cards for half a crown. </p>
<p> JOB, n. of unknown origin, but perhaps allied to chop, primarily to strike or drive. </p> 1. A piece of work any thing to be done, whether of more or less importance. The carpenter or mason undertakes to build a house by the job. The erection of [[Westminster]] bridge was a heavy job and it was a great job to erect Central wharf, in Boston. The mechanic has many small jobs on hand. 2. A lucrative business an undertaking with a view to profit. <p> No cheek is known to blush nor heart to throb, </p> <p> Save when they lose a question or a job. </p> 3. A sudden stab with a pointed instrument. This seems to be nearly the original sense. <p> To do the job for one, to kill him. </p> <p> JOB, To strike or stab with a sharp instrument. </p> 1. To drive in a sharp pointed instrument. <p> JOB, To deal in the public stocks to buy and sell as a broker. </p> <p> The judge shall job, the bishop bite the town, </p> <p> and mighty dukes pack cards for half a crown. </p>
          
          
== Hawker's Poor Man's Concordance And Dictionary <ref name="term_48009" /> ==
== Hawker's Poor Man's Concordance And Dictionary <ref name="term_48009" /> ==
Line 33: Line 33:
          
          
== Wilson's Dictionary of Bible Types <ref name="term_197970" /> ==
== Wilson's Dictionary of Bible Types <ref name="term_197970" /> ==
<p> &nbsp;Ezekiel 14:14 (a) An example of one who can and did pray the prayer of faith which moved [[God]] to perform miracles. (See also &nbsp;James 5:11). </p>
<p> &nbsp;Ezekiel 14:14 (a) An example of one who can and did pray the prayer of faith which moved GOD to perform miracles. (See also &nbsp;James 5:11). </p>
          
          
== Morrish Bible Dictionary <ref name="term_66945" /> ==
== Morrish Bible Dictionary <ref name="term_66945" /> ==
<p> 1. The 'perfect and upright man' whose history is given in the book of Job. </p> <p> 2. Son of Issachar. &nbsp;Genesis 46:13 . See [[Jashub.]] </p>
<p> 1. The 'perfect and upright man' whose history is given in the book of Job. </p> <p> 2. Son of Issachar. &nbsp;Genesis 46:13 . See JASHUB. </p>
          
          
== Easton's Bible Dictionary <ref name="term_32085" /> ==
== Easton's Bible Dictionary <ref name="term_32085" /> ==