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Interlude – A Poem on Wisdom (28:1–28) The Achievements of Humanity (28:1–12) Humans Cannot Buy Wisdom and Do Not Value It (28:13–20) God Knows the Way to Wisdom (28:21–27) The Fear of God and Wisdom (28:28) Job's Summing Up (29:1–31:40) The Dialogue section is composed in the format of poetry with distinctive syntax and grammar. [5]
Wisdom dwelt with God (Prov 8:22–31; Sir 24:4; and Wisdom 9:9–10) and, being the exclusive property of God, was as such inaccessible to human beings (Job 28:12–13, 20–1, 23–27). It was God who "found" Wisdom ( Bar 3:29–37 ) and gave her to Israel : "He hath found out all the way of knowledge, and hath given it unto Jacob his servant ...
In the Qur'an, Job (Arabic: أيّوب, romanized: Ayyūb) is considered a prophet in Islam. [21] The narrative frame of Job's story in Islam is similar to the Hebrew Bible story but, in Islam, the emphasis is paid to Job remaining steadfast to God and there is no record of his despair, or mention of discussions with friends.
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 ...
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Although quick-witted, and quick to respond, Eliphaz loses his composure in chapter 22, in the third and final round of speeches, accusing Job of specific faults, "sins against justice and charity towards others": [11] oppressing widows and orphans, refusing bread to the hungry: a far cry from how he had originally described Job in his first address to him:
Elihu (Hebrew: אֱלִיהוּא ’Ĕlīhū’, 'my God is he') is a critic of Job and his three friends in the Hebrew Bible's Book of Job. He is said to have been the son of Barachel and a descendant of Buz, who may have been from the line of Abraham ( Genesis 22:20–21 mentions Buz as a nephew of Abraham).