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Job 2 is the second chapter of the Book of Job in the Hebrew Bible or the Old Testament of the Christian Bible. [1] [2] The book is anonymous; most scholars believe it was written around 6th century BCE. [3] [4] This chapter belongs to the prologue of the book,comprising Job 1:1–2:13. [5]
Job 9 is the ninth chapter of the Book of Job in the Hebrew Bible or the Old Testament of the Christian Bible. [1] [2] The book is anonymous; most scholars believe it was written around 6th century BCE. [3] [4] This chapter records the speech of Job, which belongs to the Dialogue section of the book, comprising Job 3:1–31:40. [5] [6]
It was chiefly Job's character and piety that concerned the Talmudists. He is particularly represented as a most generous man. Like Abraham, he built an inn at the cross-roads, with four doors opening respectively to the four cardinal points, in order that wayfarers might have no trouble in finding an entrance, and his name was praised by all who knew him.
The narrator's preface Job 32:4–5 and Elihu's own words in Job 32:11 indicate that he has been listening intently to the conversation between Job and the other three men. He also admits his non-elder status (32:6–7). As Elihu's monologue reveals, his anger against the three older men was so strong he could not contain himself (32:2–4).
In all of his words, Job did not directly curse God as the Adversary had predicted (1:11) [11] or his wife had suggested (2:9). [12] Nothing in Job's "self-curse" or "self-imprecation" is inconsistent with his faith in God, [13] Job's words are best understood as a bitter cry of pain or protest out of an existential dilemma, preserving faith in ...
A scroll of the Book of Job, in Hebrew. The Book of Job consists of a prose prologue and epilogue narrative framing poetic dialogues and monologues. [4] It is common to view the narrative frame as the original core of the book, enlarged later by the poetic dialogues and discourses, and sections of the book such as the Elihu speeches and the wisdom poem of chapter 28 as late insertions, but ...
Church Slavonic versions of Book of Job and Russian Synodal Bible include a postscript in which Jobab is identified with Job, the anonymous author of the postscript refers to a "Syriac book". [8] Many Bible scholars, such as Douglas Wilson, [9] agree with the identification, though Methodist theologian Adam Clarke maintained a different position.
[fn 9] Examined in this light, the Septuagint text seems to express a particular theological tendency, evident in “emendations” of a dogmatic nature, which subsequently permeates the entire Book of Job. The main lines of this new theological approach to the “problem of Job” may be summarized as follows: In the first place, by presenting ...