2016/05/29

욥기 - 위키백과, 우리 모두의 백과사전

욥기 - 위키백과, 우리 모두의 백과사전



욥기 - 위키백과, 우리 모두의 백과사전

욥기

위키백과, 우리 모두의 백과사전.

욥기(-記 히브리어: יוֹב 욥, 그리스어: Ἰώβ 욥[*], 영어: Book of Job)는 기독교 구약성경 가운데에 있는 지혜 문학 대표라고 할 시극(詩劇)이다.

저자와 저작 시기

본서의 저자에 대해서는 견해가 다양하다. 첫째로 본서의 제목이 주인공 ‘욥’의 이름을 따서 붙여졌다는 사실을 감안하여 저자를 욥으로 보는 견해. 둘째, 유대 전승이나 탈무드를 근거하여 모세로 보는 견해. 셋째, 본서 28장과 잠언 8장의 문체가 흡사하다 하여 솔로몬으로 보는 견해. 넷째, 문체의 흐름이 전반적으로 예레미야서와 비슷하다 하여 예레미야로 보는 견해. 다섯째, 본서와 시편 88편의 분위기가 유사하다 하여 시편 88편의 저자인 헤만으로 보는 견해 등이 있다. 그러나 분명한 사실은 저자가 인간의 고난 문제 등에 매우 예민하고 종교성이 심오한 사람이며, 본서가 세계 문학의 걸작 중 걸작으로 평가되고 있다는 점에서 대단한 문학성을 지닌 자이고, 동시에 당대의 뛰어난 지성인이었을 것이라는 점이다.
본서의 시대적 배경은 아브라함이나 이삭, 야곱 등의 활동 시기와 비슷한 족장 시대로 추정한다. 이런 맥락에서 본서 기록 연대를 족장 시대 직후로 보는 견해가 있다(B.C. 2,000-1,800년경). 이와는 달리 본서 기록 연대를 훨씬 후대로 보는 경우도 있다. 즉 출애굽 직후인 모세 시대로 보는 견해(B.C. 1400년경)가 있는가 하면 둘째, 지혜문학이 최고조에 달했던 솔로몬 시대로 보는 견해도 있다(B.C. 950년경).

내용과 구조

제1장에서 제2장과 제42장 제7절 이하는 산문이고 의인 욥에 관한 전설이며, 제3장 이하의 시의 청취가 있는 부분은 전체에 걸쳐 윤곽이 고대에서 전래된 민화(民話)였다. 천상에서의 신과 사탄의 경쟁 때문에 전혀 이유도 없는 고난을 의연히 견디는, 사유 가능한 범위에서 가장 완전한 신앙자 욥과 그의 행복한 결말을 읊은 것이다.
제3장 이하는 기원전 6세기에서 저자의 현실상 고난을 주인공 욥을 이용해 표현한다. 제3장은 애가(哀歌)로서 생의 저주· 사망·허무를 향한 동경(독백)이며, 제4장에서 제27장은 세 친구간의 대담(對談)이고 제29장에서 제31장은 과거와 현재의 대비, 결백의 맹서로 내용이 되어 있으며, 제38장에서 제42장 제6절은 신과의 대화인데 이것이 줄거리이다. 그 발단은 생의 부조리의 문제로서 이유 없는 고난으로 말미암아 생을 저주하고 세계의 파괴를 원하게 되며 사망을 동경하게 된다. 그 후에는 무상한 우정과 신을 향한 사랑의 좌절과 중보자(仲保者)를 요청하는 테마가 나타나서 신과의 대결로 향한다. 최후에 신은 창조자라는 사실을 겸허하게 승인하는 것으로 끝을 맺는다.

해석

욥기는 욥이라는 사람의 비징벌적 고난을 이용해 시람의 고난을 대상으로 한 신학상 해석을 시도하고 있다. 저자는 결국 욥의 고통을 바람직하게 해석하여 다음과 같이 보았다.
  1. 고통은 인간이 창조자를 기억하고 삶의 의미를 생각하게끔 우조한다 (1:21)
  2. 욥처럼 훌륭한 자조차 조물주의 훈육이 필요없을만큼의 겸손을 갖추진 못한다 (23:10)
  3. 인간이 창조자에게 변명하는 것은 자신이 신보다 더 잘 알고 더 의롭다고 믿는 교만에서 시작된다 (40:8)

주요 구절들

<욥>
  • 내가 태어날 때 아무것도 가져온 것 없었으니 죽을 때에도 아무것도 가져가지 못하리라 주신 자도 여호와시요 가져가신 자도 여호와시니 여호와의 이름이 찬양을 받으시기 원하노라. (1:21)
  • 그러나 내가 가는 길을 그가 아시나니 그가 나를 단련하신 후에는 내가 순금 같이 되어 나오리라. (23:10)
  • 내가 내 눈과 언약을 세웠나니 어찌 처녀에게 주목하랴? (31:1)
  • 내가 알기에는 내 대속자가 살아 계시므로 그가 마지막에는 땅 위에 서실 것이다. (19:25)
  • 비록 하나님이 나를 죽이실지라도 나는 그를 신뢰할것이다. 그렇지만 나는 그 분 앞에서 내 행위를 변명해야겠다.(13:15)
<하나님>
  • 이제 허리를 동이고 대장부답게 일어서서, 묻는 말에 대답해 보아라. 네가 내 공의를 부인하려느냐? 네 의를 세우려고 나를 악하다 하겠느냐? (40:7-8)
  • 너는 내 종 욥을 잘 살펴 보았느냐? 이 세상에는 그 사람만큼 흠이 없고 정직한 사람, 그렇게 하나님을 경외하며 악을 멀리하는 사람은 없다 (1:8)
<사탄>
  • 이제 주의 손을 펴서 그의 모든 소유물을 치소서, 그리하시면 정녕 대면하여 주를 욕하리이다. (1:11)
<욥의 아내>
  • 당신은 아직도 요지부동이군요? 하나님을 욕하고 죽어 버려요. (2:9)

바깥 고리

Heckert GNU white.svgCc.logo.circle.svg 이 문서에는 다음커뮤니케이션(현 카카오)에서 GFDL 또는 CC-SA 라이선스로 배포한 글로벌 세계대백과사전의 "욥기" 항목을 기초로 작성된 글이 포함되어 있습니다.
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Book of Job - Wikipedia, the free encyclopedia

Book of Job - Wikipedia, the free encyclopedia

Book of Job

From Wikipedia, the free encyclopedia
The Book of Job (/ˈdʒoʊb/; Hebrew: אִיוֹב Iyov) is one of the Writings (Ketuvim) of theHebrew Bible, and the first poetic book in the Christian Old Testament.[1] Addressing the theme of God's justice in the face of human suffering – or more simply, "Why do the righteous suffer?"[2] – it is a rich theological work setting out a variety of perspectives.[3] It has been widely and often extravagantly praised for its literary qualities, with Alfred, Lord Tennyson calling it "the greatest poem of ancient and modern times".[4]

Structure


Jewish scroll of the Book of Job
The Book of Job consists of a prose prologue and epilogue narrative framing poetic dialogues and monologues.[5] 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 recent trends have tended to concentrate on the book's underlying editorial unity.[6]
1. Prologue in two scenes, the first on earth, the second in heaven (chapters 1-2)
2. Job's opening monologue (chapter 3 – seen by some scholars as a bridge between the prologue and the dialogues and by others as the beginning of the dialogues),[7] and three cycles of dialogues between Job and his three friends (chapters 4-27 – the third cycle is not complete, the expected speech of Zophar being replaced by the wisdom poem of chapter 28)[8]
  • First cycle
Eliphaz (chapters 4-5) and Job's response (chapters 6-7)
Bildad (8) and Job (9-10 KJV)
Zophar (11) and Job (12-14 KJV)
  • Second cycle
Eliphaz (15) and Job (16-17 KJV)
Bildad (18) and Job (19 KJV {{{3}}})
Zophar (20) and Job (21 KJV {{{3}}})
  • Third cycle
Eliphaz (22) and Job (23-24 KJV)
Bildad (25) and Job (26-27 KJV)
3. Three monologues:
  • A Poem to Wisdom (chapter 28, previously read as part of the speech of Job, now regarded by most scholars as a separate interlude in the narrator's voice)[7]
  • Job's closing monologue (chapters 29-31)
  • and Elihu's speeches (chapters 32-37)
4. Two speeches by God (chapters 38:1-40:2 and 40:6-41:34, 42:7-8), with Job's responses
5. Epilogue – Job's restoration (chapters 42:9-17).

Contents


Job's Tormentors' fromWilliam Blake's Illustrations for the Book of Job.

Prologue on earth and in heaven

The prologue on earth shows the righteous Job blessed with wealth and sons and daughters. The scene shifts to heaven, where God asks Satan (ha-satan, literally "the accuser") for his opinion of Job's piety. Satan answers that Job is pious only because God has blessed him; if God were to take away everything that Job had, then he would surely curse God. God gives Satan permission to take Job's wealth and kill all of his children and servants,[9] but Job nonetheless praises God: "Naked I came out of my mother's womb, and naked shall I return: the Lord has given, and the Lord has taken away; blessed be the name of the Lord." God allows Satan to afflict his body with boils. Job sits in ashes, and his wife prompts him to "curse God, and die," but Job answers: "Shall we receive good from God and shall we not receive evil?"

Job's opening monologue and dialogues between Job and his three friends

Job laments the day of his birth; he would like to die, but even that is denied to him. His three friends Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite, console him. The friends do not waver in their belief that Job's suffering is a punishment for sin, for God causes no one to suffer innocently, and they advise him to repent and seek God's mercy. Job responds with scorn: a just God would not treat him so harshly, patience in suffering is impossible, and the Creator should not take his creatures so lightly, to come against them with such force.[10]

Three monologues: Poem to Wisdom, Job's closing monologue, and Elihu's speeches

The dialogues of Job and his friends are followed by a poem (the "hymn to wisdom") on the inaccessibility of wisdom: "Where is wisdom to be found?" it asks, and concludes that it has been hidden from man (chapter 28).[11] Job contrasts his previous fortune with his present plight, an outcast, mocked and in pain. He protests his innocence, lists the principles he has lived by, and demands that God answer him.[12] Elihu (a character not previously mentioned) intervenes to state that wisdom comes from God, who reveals it through dreams and visions to those who will then declare their knowledge.[11]

Two speeches by God

God speaks from a whirlwind. His speeches neither explain Job's suffering, nor defend divine justice, nor enter into the courtroom confrontation that Job has demanded, nor respond to his oath of innocence.[13] Instead they contrast Job's weakness with divine wisdom and omnipotence: "Where were you when I laid the foundations of the earth?" Job makes a brief response, but God's monologue resumes, never addressing Job directly.[14] In 42:1-6 Job makes his final response, confessing God's power and his own lack of knowledge "of things beyond me which I did not know". Previously he has only heard, but now his eyes have seen God, and "therefore I retract/ And repent in dust and ashes."[15]

Epilogue

God tells Eliphaz that he and his two friends "have not spoken of me what is right as my servant Job has done". The three (Elihu is not mentioned) are told to make a burnt offering with Job as their intercessor, "for only to him will I show favour". Job is restored to health, riches and family, and lives to see his children to the fourth generation.[16]

Composition


Anonymous Byzantine illustration.
The pre-incarnate Christspeaks to Job

Authorship, language, texts

Ascribed by Rabbinic tradition to Moses, it is generally agreed by scholars that the book comes from the period between the 7th and 4th centuries BCE, with the 6th century as the most likely date for a variety of reasons.[17] The anonymous author was almost certainly an Israelite, although he has set his story outside Israel, in southern Edom or northern Arabia, and makes allusion to places as far apart asMesopotamia and Egypt.[18] According to the 6th-century prophet Ezekiel, Job was a man of antiquity renowned for his righteousness,[19] and the book's author has chosen this legendary hero for hisparable.[20]
The language of Job stands out for its conservative spelling and for its exceptionally large number of words and forms not found elsewhere in the Bible.[21] The 12th century Jewish scholar Ibn Ezra concluded that the book must have been written in some other language and translated into Hebrew, and many later scholars down to the 20th century looked for an Aramaic, Arabic orEdomite original. However, a close analysis suggests that the foreign words and foreign-looking forms are literary affectations designed to lend authenticity to the book's distant setting.[22]
The book exists in a number of forms: the Hebrew Masoretic Text, which underlies many modern Bible translations; the Greek Septuagint made in Egypt in the last centuries BCE; and Aramaic and Hebrew manuscripts found among the Dead Sea Scrolls.[23]

Job and the wisdom tradition

Job, Ecclesiastes and the Book of Proverbs belong to the genre of wisdom literature, sharing a perspective that they themselves call the "way of wisdom".[24] Wisdom means both a way of thinking and a body of knowledge gained through such thinking, as well as the ability to apply it to life. It is attainable in part through human effort and in part as a gift from God, but never in its entirety – except by God.[25] The three books share attitudes and assumptions but differ in their conclusions: Proverbs makes confident statements about the world and its workings that are flatly contradicted by Job and Ecclesiastes.[26] Wisdom literature from Sumeria and Babylonia can be dated to the second millennium BC.[27] Several texts from ancient Mesopotamia and Egypt offer parallels to Job,[28] and while it is impossible to tell whether the author of Job was influenced by any of them, their existence suggests that he was the recipient of a long tradition of reflection on the existence of inexplicable suffering.[29]

Themes


Gustave Doré,
Destruction of Leviathan
Job is an investigation of the problem of divine justice.[30] This problem, known in theology astheodicy, can be rephrased as a question: "Why do the righteous suffer?"[2] The conventional answer in ancient Israel was that God rewards virtue and punishes sin (the principle known as "retributive justice").[31] This assumes a world in which human choices and actions are morally significant, but experience demonstrates that suffering cannot be sensibly understood as a consequence of bad choices and actions, and unmerited suffering requires theological candour.[32]
The biblical concept of righteousness was rooted in the covenant-making God who had ordered creation for communal well-being, and the righteous were those who invested in the community, showing special concern for the poor and needy (see Job's description of his life in chapter 31). Their antithesis were the wicked, who were selfish and greedy.[33] Satan raises the question of whether there is such a thing as disinterested righteousness: if God rewards righteousness with prosperity, will men not act righteously from selfish motives? He asks God to test this by removing the prosperity of Job, the most righteous of all God's servants.[34]
The book begins with the frame narrative, giving the reader an omniscient "God's eye perspective" which introduces Job as a man of exemplary faith and piety, "blameless and upright", who "fears God" and "shuns evil".[35][36] God is seen initiating the discussion with Satan and approving Job's suffering, a device which serves three purposes: the usual explanations for suffering, that the sufferer has committed some sin of which he is unaware or that God's actions are inscrutable, are eliminated; it makes clear that it is not Job who is on trial, but God's policy of retribution; and the reader sees that God himself bears responsibility for Job's suffering.[37] The contrast between the frame and the poetic dialogues and monologues, in which Job never learns of the opening scenes in heaven or of the reason for his suffering, creates a sense of contradictory juxtaposition between the divine and human views of Job's suffering.[36][38]
In the poetic dialogues Job's friends see his suffering and assume he must be guilty, since God is just. Job, knowing he is innocent, concludes that God must be unjust.[39]He retains his piety throughout the story (belying Satan's suspicion that his righteousness is due to the expectation of reward), but makes clear from his first speech that he agrees with his friends that God should and does reward righteousness.[40] Elihu rejects the arguments of both parties: Job is wrong to accuse God of injustice, as God is greater than human beings, and nor are the friends correct; for suffering, far from being a punishment, may "rescue the afflicted from their affliction" and make them more amenable to revelation – literally, "open their ears" (36:15).[39]
Chapter 28, the Hymn to Wisdom, introduces another theme, divine wisdom. The hymn does not place any emphasis on retributive justice, stressing instead the inaccessibility of wisdom.[41] Wisdom cannot be discovered or purchased, it says; God alone knows the meaning of the world, and he grants it only to those who live in reverence before him.[42] God possesses wisdom because he grasps the complexities of the world (Job 28:24-26) – a theme which looks forward to God's speech in chapters 38-41 with its repeated refrain "Where were you when...?"[43]
When God finally speaks he neither explains the reason for Job's suffering (revealed to the reader in the prologue in heaven) nor defends his justice. The first speech focuses on his role in maintaining order in the universe: the list of things that God does and Job cannot do demonstrates divine wisdom because order is the heart of wisdom. Job then confesses his lack of wisdom, meaning his lack of understanding of the workings of the cosmos and of the ability to maintain it. The second speech concerns God's role in controlling behemoth and leviathan, sometimes translated as the hippopotamus and crocodile, but more probably representing primeval cosmic creatures, in either case demonstrating God's wisdom and power.[44] Job's reply to God's final speech is longer than his first and more complicated. The usual view is that he admits to being wrong to challenge God and now repents "in dust and ashes" (42:6), but the Hebrew is difficult, and an alternative understanding is that Job says he was wrong to repent and mourn and does not retract any of his arguments.[45] In the concluding part of the frame narrative God restores and increases his prosperity, indicating that the divine policy on retributive justice remains unchanged.[46]

Later interpretation and influence

History of interpretation

In the Second Temple period (500 BCE – 70 CE) Job began being transformed into something more patient and steadfast, with his suffering a test of virtue and a vindication of righteousness for the glory of God.[47] The process of "sanctifying" Job began with the Greek Septuagint translation (c. 200 BCE) and was furthered in theTestament of Job (1st century BCE – 1st century CE), which makes him the hero of patience.[48] This reading pays little attention to the Job of the dialogue sections of the book,[49] but it was the tradition taken up by the Epistle of James in the New Testament, which presents Job as one whose patience and endurance should be emulated by believers (James 5:7-11).[50]
Jewish interpretation of Job was initially positive. He was seen as a righteous Gentile who acknowledged God.[51] Very early, however, Christianity began interpreting Job 19:23-29 (verses concerning a "redeemer" whom Job hopes can save him from God) as a prophecy of Christ,[52] although the major view among scholars is that Job's "redeemer" is either an angelic being or God himself.[53] With Job viewed by Christians as a witness to the coming Christ, the predominant Jewish view became "Job the blasphemer", with some rabbis even saying that he was rightly punished by God because he had stood by while Pharaoh massacred the innocent Jewish infants.[54][55]
Saint Augustine recorded that Job had prophesied the coming of Christ, and Gregory the Great offered him as a model of right living worthy of respect. The medieval Jewish scholar Maimonides declared his story a parable, and the medieval ChristianThomas Aquinas wrote a detailed commentary declaring it true history. In the Reformation Martin Luther explained how Job's confession of sinfulness and worthlessness underlay his saintliness, and John Calvin's Job demonstrated the doctrine of the resurrection and the ultimate certainty of divine justice.[56]
The contemporary movement known as creation theology, an ecological theologyvaluing the needs of all creation, interprets God's speeches in Job 38-41 to imply that his interests and actions are not exclusively focused on humankind.[57]

Liturgical use

Jewish liturgy does not use readings from the Book of Job in the manner of thePentateuch, Prophets, or Five Megillot, although it is quoted at funerals and times of mourning. However, there are some Jews, particularly the Spanish and Portuguese Jews, who do hold public readings of Job on the Tisha B'Av fast (a day of mourning over the destruction of the First and Second Temples and other tragedies). Thecantillation signs for the large poetic section in the middle of the Book of Job differ from those of most of the biblical books, using a system shared with it only by Psalmsand Proverbs.
The Eastern Orthodox Church reads from Job and Exodus during Holy Week. Exodus prepares for the understanding of Christ's exodus to his Father, of his fulfillment of the whole history of salvation; Job, the sufferer, is the Old Testament icon of Christ. TheRoman Catholic Church reads from Job during Matins in the first two weeks of September and in the Office of the Dead, and in the revised Liturgy of the Hours Job is read during the Eighth and Ninth Weeks in Ordinary Time.

In music, art, literature, and film


Georges de La Tour,
Job Mocked by his Wife
The Book of Job has been deeply influential in Western culture, to such an extent that no list could be more than representative. Musical settings from Job includeOrlande de Lassus's 1565 cycle of motets, the Sacrae Lectiones Novem ex Propheta Job, and George Frideric Handel's use of Job 19:25 ("I know that my redeemer liveth") as an aria in his 1741 oratorio Messiah. Modern works based on the book include Ralph Vaughan Williams's Job: A Masque for Dancing, French composerDarius Milhaud's Cantata From Job, and Joseph Stein's Broadway interpretation The Fiddler on the Roof, based on an earlier Yiddish memoir by Sholem Alchem in 1894. Neil Simon wrote God's Favorite which is a modern retelling of the Book of Job. Breughel andGeorges de la Tour depicted Job visited by his wife, andWilliam Blake produced an entire cycle of illustrations for the book. Writers Job has inspired or influenced include John Milton (Samson Agonistes), Dostoevsky (The Brothers Karamazov), Franz Kafka (The Trial),Carl Jung (Answer to Job), Philip Roth, and Bernard Malamud. Archibald MacLeish's drama, J.B., one of the most prominent uses of the Book of Job in modern literature, was awarded the Pulitzer Prize in 1959. Job's influence can also be seen in the Coen brothers' 2009 film, A Serious Man, which was nominated for two Oscars. Terrence Malick's 2011 film The Tree of Life, which won the Palme d'Or, is heavily influenced by the themes of the Book of Job, as the film starts with a quote from the beginning of God's speech to Job. A 2014 Malayalam film called "Iyobinte Pusthakam" tells the story of a man who is losing everything in his life and also has parallels with Dostoevsky's (The Brothers Karamazov). The Russian film Leviathan also draws themes from the Book of Job. The 2015 critically acclaimed novel, The Suffering of Innocents,[58] by Marc Zirogiannis is loosely based on the Book of Job and asks the question, "Why Do the Righteous Suffer?"[59]

In Islam and Middle Eastern folk tradition

Job (Arabic Ayyub ايوب) is one of the 25 prophets mentioned by name in the Quran, where he is lauded as a steadfast and upright worshiper (Q.38:44). His story has the same basic outline as in the Bible, although the three friends are replaced by his brothers, and his wife stays by his side.[55][60] In Palestinian folklore Job's place of trial is Al-Joura, a village outside the town of Al Majdal (Ashkelon). It was there that God rewarded him with a Fountain of Youth that removed whatever illnesses he had and restored his youth. Al-Joura was a place of annual festivities (four days in all) when people of many faiths gathered and bathed in a natural spring. In Lebanon the Muwahideen (or Druze) community have a shrine built in the Shouf area that allegedly contains Job's tomb. In Turkey, Job is known as Eyüp, and he is supposed to have lived in Şanlıurfa. There is also a tomb of Job outside the city of Salalah in Oman.

See also

References

  1. Hartley 1988, p. 3.
  2. Lawson 2005, p. 11.
  3. Seow 2013, p. 87.
  4. Seow 2013, p. 74.
  5. Bullock 2007, p. 87.
  6. Walton 2008, p. 343.
  7. Walton 2008, p. 333.
  8. Kugler & Hartin 2009, p. 191.
  9. Job 1:12
  10. Kugler & Hartin 2009, p. 190.
  11. Seow 2013, p. 33-34.
  12. Sawyer 2013, p. 27.
  13. Walton 2008, p. 339.
  14. Sawyer 2013, p. 28.
  15. Habel 1985, p. 575.
  16. Kugler & Hartin 2009, p. 33.
  17. Kugler & Hartin 2009, p. 193.
  18. Seow 2013, p. 44.
  19. Seow 2013, p. 1.
  20. Fokkelman 2012, p. 20.
  21. Seow 2013, p. 17.
  22. Seow 2013, p. 21-24.
  23. Seow 2013, p. 1-16.
  24. Farmer 1998, p. 129.
  25. Farmer 1998, p. 129-130.
  26. Farmer 1998, p. 130-131.
  27. Bullock 2007, p. 84.
  28. Hartley 2008, p. 346.
  29. Hartley 2008, p. 360.
  30. Bullock 2007, p. 82.
  31. Hooks 2006, p. 58.
  32. Brueggemann 2002, p. 201.
  33. Brueggemann 2002, p. 177-178.
  34. Walton 2008, p. 336-337.
  35. Hooks 2006, p. 57.
  36. O'Dowd 2008, p. 242-243.
  37. Barton 2008, p. 336.
  38. Barton 2008, p. 338.
  39. Seow 2013, p. 97-98.
  40. Kugler & Hartin 2009, p. 194.
  41. Dell 2003, p. 356.
  42. Hooks 2006, p. 329-330.
  43. Fiddes 1996, p. 174.
  44. Walton 2008, p. 338.
  45. Sawyer 2013, p. 34.
  46. Barton 2008, p. 338-339.
  47. Seow 2013, p. 111.
  48. Allen 2008, p. 362-363.
  49. Dell 1991, p. 6-7.
  50. Allen 2008, p. 362.
  51. Allen 2008, p. 364.
  52. Simonetti, Conti & Oden 2006, p. 105-106.
  53. Hooks 2006, p. 250-251.
  54. Allen 2008, p. 361-362.
  55. Noegel & Wheeler 2010, p. 171.
  56. Allen 2008, p. 368-371.
  57. Farmer 1998, p. 150.
  58. Sheri Hoyte. "Book Review: ‘The Suffering of Innocents’ by Marc Zirogiannis". Blogcritics.
  59. Zirogiannis, Marc (July 2015). The Suffering of Innocents. Chicago, Illinois: Revival Waves of Glory. p. 1. ISBN 978-1-329-31034-6. Retrieved 10 August 2015.
  60. Wheeler 2002, p. 8.

Bibliography

Further reading

  • Michael Wise, Martin Abegg, Jr, and Edward Cook, The Dead Sea Scrolls: A New Translation, (1996), HarperSanFrancisco paperback 1999, ISBN 0-06-069201-4, (contains the non-biblical portion of the scrolls)
  • Stella Papadaki-Oekland,"Byzantine Illuminated Manuscripts of the Book of Job",ISBN 2-503-53232-2,[1]

External links

Wikiquote has quotations related to:Book of Job
Wikimedia Commons has media related toBook of Job.
Book of Job
Preceded by
Proverbs		Hebrew BibleSucceeded by
Song of Songs
Preceded by
Esther		Protestant
Old Testament		Succeeded by
Psalms
Preceded by
2 Maccabees		Roman Catholic
Old Testament
Preceded by
4 Maccabees		Eastern Orthodox
Old Testament
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