Job (Biblical figure)

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Job (Hebrew אִיּוֹב, Arabic: أيوب, Standard Hebrew Iyyov, Tiberian Hebrew ʾIyyôḇ), was the protagonist of the Book of Job in the Hebrew Bible.

1 In the Hebrew Bible
2 See also
3 Jewish view of Job
4 In Christianity
5 In Islam
- 5.1 References to Ayyub (Job) in the Qur'an
6 External links

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In the Hebrew Bible

Template:Cleanup-section Job was a biblical character. Probus, virtuous, and religious, he owned many slaves and cattle which at the time were the principal wealth of princes in Arabia and Edom. He had seven sons and three daughters and was in great repute among people on both sides of the Euphrates.

His sons, by turns, made entertainments for each other; and when they had gone through the circle of their days of feasting, Job sent to them, purified them, and offered burn-offerings for each one in order that God might pardon any faults unintentionally committed against him during such festivities. He was wholly averse from injustice, idolatry, fraud, and adultery. He avoided evil thoughts, and dangerous looks, was compassionate to the poor, a father to the orphan, a protector to the widow, a guide to the blind, and a supporter to the lame.

God permitted Satan to put the virtue of Job to the test. At first by giving him power over his property, but forbidding him to touch his person. Satan began with taking away his oxen: a company of Sabeans slew his husbandmen and drove off all the beasts; one servant only escaped to bring the news. While he was reporting this misfortune, a second came, and informed Job that fire from heaven had consumed his sheep, and those who kept them; and that he alone had escaped. A third messenger arrived, who said "The Chaldeans have carried away the camels, have killed all your servants, and I only am escaped."

He had scarcely concluded, when another came and said, "While your sons and your daughters were eating and drinking in their eldest brother's house, an impetuous wind suddenly overthrew it, and they were all crushed to death under the ruins; I alone am escaped to bring you this news."

Job rent his clothes and cut his hair, and fell down upon the ground saying, "Naked came I out of my mother's womb and naked shall I return there. The Lord gave and the Lord had taken away; blessed be the name of the Lord."

As Job endured these calamities without repining against Providence, Satan solicited permission to afflict his person, and the Lord said, "Behold he is in your hand, but don’t touch his life." Satan, therefore, smote him with a dreadful disease, probably leprosy, and Job, seated in ashes, scraped off the corruption with a potsherd. His wife incited him to "curse God, and die" but Job answered "Shall we receive good at the hand of God, and shall we not receive evil?"

In meantime, three of his friends, having been informed of his misfortunes, came to visit him - Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. A fourth was Elihu the Buzite, who from chapter 32 bears a distinguished part in the dialogue.

They continued seven days sitting on the ground by him, without speaking, but at last Job broke silence, and complained of his misery. His friends, not distinguishing between the evils with which God tries those whom he loves and the afflictions with which he punishes the wicked, accused him of having indulged some secret impiety, and urged him to return to God by repentance and humbly to submit to his justice, since he suffered only according to his demerits.

Job, convinced of his own innocence, maintained that his sufferings were greater than his faults and that God sometimes afflicted the righteous only to try them, to give them an opportunity of manifesting or of improving their pious dispositions, or because it was his pleasure, for reasons unknown to mankind.

Elihu takes a middle path, referring strongly to the sovereignty of God. To terminate the controversy, the Deity appears in a cloud, and decided in favour of Job, but does not approve those harsh expressions, which the extremity of his sorrow and the warmth of dispute had excited. Job humbly acknowledge his fault and asks forgiveness. The Lord condemns his friends, and enjoins them to expiate their sins with sacrifices, offered by his hands. He restores Job to health, gives him double the riches he before possessed, blesses him with a beautiful and numerous family, and crowns a holy life with a happy death.

Job lived 140 years after his time of trial, 248 years in all, long enough to see his great-grandchildren.

Job is also mentioned in the Book of Ezekiel (14:14,20), along with Noah and Daniel, as among the most righteous men.

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Jewish view of Job

Classical Torah scholarship has not doubted Job's existence. He was seen as a real and powerful figure. Some scholars of Orthodox Judaism maintain that Job was in fact one of three advisors that Pharaoh consulted, prior to taking action against the increasingly multiplying "Children of Israel" mentioned in the Book of Exodus during the time of Moses' birth. The episode is mentioned in the Talmud (Tractate Sotah): Balaam gives evil advice urging Pharaoh to kill the Hebrew male new-born babies; Jethro opposes Pharaoh and tells him not to harm the Hebrews at all, and Job keeps silent and does not reveal his mind even though he was personally opposed to Pharaoh's destructive plans. It is for his silence that God subsequently punishes him with his bitter afflictions. [1].

There is a minority view among Rabbinical scholars, for instance that of Rabbi Simeon ben Laqish, that says Job never existed (Midrash Genesis Rabbah LXVII). In this view, Job was a literary creation by a prophet who used this form of writing to convey a divine message. On the other hand, the Talmud (in Tractate Baba Batra 15a-16b) goes to great lengths trying to ascertain when Job actually lived, citing many opinions and interpretations by the leading sages. Job is further mentioned in the Talmud as follows [2]:

Job's resignation to his fate (in Tractate Pesachim 2b)
When Job was prosperous, anyone who associated with him even to buy from him or sell to him, was blessed (in Tractate Pesachim 112a)
Job's reward for being generous (in Tractate Megillah 28a)
King David, Job and Ezekiel described the Torah's length without putting a number to it (in Tractate Eruvin 21a)

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In Christianity

The book of Job is referred to in the Epistle to Hebrews 12:5; and in the First Epistle to the Corinthians 3:19.

The book of Job narrates the tragedy of the loss of his children, wealth, and physical soundness. The book begins with an introduction to Job's character, stating that he was a blameless and upright man who feared God and shunned evil, and gives an overview of his riches. It chronicles a dialogue between Satan and God; Satan challenges Job's integrity, ending in God giving Job into Satan's hand. The main portion of the text consists of the discourse of Job and his three friends, ending in God answering Job. Themes of the book include restoration and the omnipotence of God.

Job's declaration "I know that my Redeemer lives" (Job 19:25) is considered by Christians to be a proto-Christian statement of belief, and is the basis of several Christian hymns.

Some hold that Job was not a real historical figure. In this view, the narrative is a parable, written under divine inspiration in order to teach theological truths, but was never meant to be taken as literally true in a historical sense.

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In Islam

In the Qur'an he is known as Ayyūb (Arabic: أيوب ) and is considered a prophet in Islam.

In Palestinian folk tradition Ayyub's place of trial is Al-Joura, a village outside the town of Al Majdal (now Ashkelon). It was there God rewarded him with a fountain of youth that removed whatever illnesses he had, and gave him back his youth. The town of Al-Joura was a place of annual festivities (4 days in all) when people of many faiths gathered and bathed in a natural spring.

In the Arabic language the name Ayyūb is symbolic of the virtue of patience, though it does not mean patience in itself.

In Turkey, Job is known as Eyyup. It is believed that Job and Elias were buried at Eyyup Nebi, near Viranşehir.

There is also a tomb of Job outside the city of Salalah in Oman.

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