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Job 1 is the first 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.
Job and His Friends by Ilya Repin (1869) The Hebrew Book of Job is part of Ketuvim ("Writings") of the Hebrew Bible. Not much is known about Job based on the Masoretic Text. The characters in the Book of Job consist of Job, his wife, his three friends (Bildad, Eliphaz, and Zophar), a man named Elihu, God, and angels.
Job 22 is the 22nd 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]
Also, the oldest English-language Catholic Bible, the Douay-Rheims, identifies Job as Jobab. The Challoner Revision of the Douay-Rheims speculates that Job could have written the book of Job, [ 5 ] but the original 1610 Douay-Rheims says that Job himself wrote the book in the Arabic language, which was then translated into Hebrew by Moses . [ 6 ]
The Book of Job (/ dʒ oʊ b /; Biblical Hebrew: אִיּוֹב, romanized: ʾĪyyōḇ), or simply Job, is a book found in the Ketuvim ("Writings") section of the Hebrew Bible and the first of the Poetic Books in the Old Testament of the Christian Bible. [1] The language of the Book of Job, combining post-Babylonian Hebrew and Aramaic ...
He was the first of Job's friends to attribute Job's calamity to actual wickedness; however, he does so indirectly, by accusing Job's children (who were destroyed in the opening scenes, Job 1:19) [8] of sin to warrant their punishment (Job 8:4). [9] Bildad's brief third speech, just five verses in length, [10] marked the silencing of the ...
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Zophar only speaks twice to Job, unlike friends Bildad and Eliphaz who each give three speeches. Zophar is the most impetuous and dogmatic of Job's three visitors: He is the first to accuse Job directly of wickedness; claiming that Job's punishment is indeed too good for him (), and he rebukes Job's impious presumption in trying to find out the unsearchable secrets of God (Job 11:7–12).