Ol[sh[ausen, J.] P[ayne] S[mith, R.] PL. PRE Qi. Ralbag. Ra[shi]. RB Textus Hebraici emendationes quibus in VT Neerlandice vertendo usi sunt A. Kuenen al. Thesaurus Syriacus, 1900. The Century Bible: Job, 1905. Palestine Exploration Fund Quarterly Statement. Migne, Paleologia Latina. Herzog's Real-Encyklopädie f. Protestantische Theologie, 3rd ed. by A. Hauck. David Qimbi (†1230). R[abbi] L[evi] b[en] G[ershon] († 1344): Heb. Comm. in Buxtorf's Biblia Rabbinica. R[abboni] Sh[elomoh] Y[ishaki] (1040-1105). Hebrew Commentary on Job in Buxtorf's Bibl. Revue Biblique Internationale publiée par l'École See Dr. 4. D. B. Hiob, 1851. Animadversiones ad quædam loca Jobi, Tüb. 1781–2. The Book of Job, critical edition of the Hebrew Text, Metrische Studien in the Abhandlungen der phil.-hist. classe d. könig. sächsischen Gesellschaft d. Wissenschaften, xxi. (1901). The Textproben include Job 3-7. (1) Lebrbuch d. hebr. Sprache, 1879. (2) WB=Siegfried, C. u. Stade, B., Hebr. Wörter buch zum AT. Wiener Zeitschrift f. d. Kunde des Morgenlandes. Zeitschrift f. d. Alttestamentliche Wissenschaft. Zeitschr. d. deutschen morgenländischen Gesellschaft. Biblical passages are cited according to the Hebrew enumeration of chapters and verses: where this differs from the English enumeration, the reference to the latter has commonly (except in the philological notes) been added in a parenthesis. In the translation of c. 41, however, it seemed more convenient to place the English enumeration first. The sign †, following a series of references, indicates that all examples of the phrase, word, form or meaning in question, occurring in the OT, have been cited. The signs enclosing words in the translation (e.g. 31⁄44) indicate departures from (occasionally also departures even from fl have been so indicated). Small print in the translation indicates probable additions, and unleaded type the longer interpolations of cc. 28. 32-37. al.alii (others). Cp. Compare. INTRODUCTION I. TITLE AND PLACE IN THE CANON. § I. The Book of Job is one of the eleven books which constitute the third of the three parts of which the Hebrew Scriptures, d'an D'') in, consist. In printed Hebrew Bibles it takes the third place among those eleven books, following Ps. and Pr. This order goes back to Hebrew MSS, especially those of German provenance; but other arrangements occur in other MSS or Jewish lists, Job preceding Pr. in the Talmudic list (Baba Bathra, 14b) and in many MSS, especially the Spanish, and preceding both Ps. and Pr. in Jer.'s list of the third part of the Hebrew Scriptures. But of Jewish arrangements it may be said (1) that Job is generally grouped together with the poetical books Ps. and Pr. ; and (2) that this group generally stands at the beginning of the Hagiographa (and consequently immediately after the prophets), or preceded by one book only (Ruth or Ch.). In and in Greek and Latin lists, owing to the abandonment of the Jewish tripartite division, the different positions 1 Prol. Gal. (Præf. in Libr. Samuel et Malachim): "Tertius ordo 'Ayıbypapa possidet; et primus liber incipit ab Job. Secundus a David. ... Tertius est Salamon." The premier position thus given to Job was probably due to a chronological consideration, such as is cited and rejected in Baba Bathra, 14b: "The order of the Kethubim is Ruth, the Book of Psalms, Job and Proverbs, etc. . . . Now, if it be said, Job lived in the days of Moses, Job therefore should be placed at the head: verily we do not begin with calamity." ? Some exceptions to both these general rules are recorded in H. E. Ryle, The Canon of the Old Testament, 281 f. More generally on the place of Job in lists, Jewish and others, see Ryle, op. cit. ch. xii., and Swete, Introd. to the OT in Greek, part ii. ch. i. ziz "Much difficulty assigned to Job become far more numerous. seems to have been felt as to the place of Job: the book normally appears in connexion with the poetical books, either last or first, but it is sometimes placed among the histories (Augustine, Innocent, Cod. Clarom., Ps.-Gelasius, Cassiodorius), or after the Prophets."1 In EV., under the influence of what had come to be the standard arrangement of V,2 the book stands in an ambiguous position-last of the historical or first of the poetical books. In deference to theories connecting Job with Moses or his age, the book was placed in S between Deut. and Jos. In Epiphanius (de mens et pond. 23) it stands between Jos. and Judges. § 2. Like Joshua or Ruth, the book bears as its title simply the name of its hero-, 'Iwß. The dissyllabic Hebrew name 'lyyōb became in Job, and hence in EVV. monosyllabic. II. SUBJECT AND MAIN DIVISIONS. On a § 3. The Book of Job contains (1) the story of the sudden change in the fortunes of a sheikh of ancient times, and (2) the speeches in a discussion arising out of this. Job, so the story runs, was a man conspicuous for his wealth and good fortune which he had long enjoyed, but not less so for his character, which was beyond reproach from either God or man. single day he was stripped of all his possessions and of all his children, and shortly afterwards smitten with a fell disease. The occasion of this tragic change remains unknown to Job, but the reader is at once acquainted with it. One day when Yahweh in heaven was surrounded by the sons of the gods, He commends Job to the attention of one of them, the Satan, as the 1 Swete, op. cit. 228. * MSS of show many different positions of Job (S. Berger, Histoire de la Vulgate, 331-339): the still prevailing arrangement according to which Job follows the historical books and immediately precedes Ps. became fixed in the 13th cent. (Berger, p. 304). 'Job is also mentioned in this order in Jer. Ep. liii. (“Ad Paulinum” · Migne, PL xxii. 545). "Saint Jérôme, qui écrivait en Syrie, s'est-il inspiré de l'usage des populations qui l'entouraient?" (Berger, op. cit. p. 305). best man on earth. The Satan at once disputes the depth of Job's piety: it is, he suggests, but skin-deep: if Job be deprived of his wealth, he will abandon his fear of God and blaspheme. Yahweh permits the Satan to put the matter to the test. The Satan strips Job of his wealth; but Job stands the test. The Satan then with equal unsuccess tests Job by depriving him also of his health. Job's wife, indeed, now breaks down, and bids her husband curse God and die; but Job himself still with undiminished piety accepts everything in a spirit of resignation. After an interval of, it is implied (see n. on 11-13), at least some weeks, three friends of Job come to comfort him, and for seven days sit silently with him. Job then breaks the silence in a monologue raising the question why he and other sufferers are born or compelled to live. There follow two cycles each of six speeches, one by each of the three friends and an answer to each by Job, and a third cycle which, whether so originally or not, is now incomplete, two only of the friends taking part in it. In these speeches the friends assert and Job denies that his calamities are due to his sin. After Job's speech at the conclusion of the third cycle, a new speaker, Elihu, intervenes at great length. Then Yahweh replies to Job, eliciting brief responses from him. After the speeches the story is resumed: taking no account of Elihu, Yahweh condemns what the three friends had said, approves what Job had said, and restores to him twice his former wealth. Thus five main divisions of the existing book are clearly marked: 1. Introduction or Prologue, 1-2. 2. Speeches of Job and the three Friends, 3-31. 3. Speeches of Elihu, 32-37. 4. Speeches of Yahweh with Job's responses, 381-42°. 5. Conclusion or Epilogue, 427-17. For fuller analysis of the book see § 31; and cp. §§ 32-41. III. LITERARY FORM. § 4. On the ground of the subject discussed in the speeches (SS 3, 32-41), Job has commonly and appropriately been classed with Pr., Qoh., Sir., and Wisdom as belonging to the |