THE BOOK OF JOB. (A. V.)1
1There was a man in the land of Uz, whose name was Job; and that man was *perfect and upright, and one that feared God, and eschewed evil.
2 And there were born unto him seven sons and three daughters.
3 His ∥substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great ∥household; so that this man was the greatest of all the †men of the east.
4 And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.
5 And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and *cursed God in their hearts. Thus did Job †continually.
6 ¶ Now there was a day when the sons of God came to present themselves before the Lord, and †Satan came also †among them.
7 And the Lord said unto Satan, Whence comest thou? Then Satan answered the Lord, and said, From *going to and fro in the earth, and from walking up and down in it.
8 And the Lord said unto Satan, †Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?
9 Then Satan answered the Lord, and said, Doth Job fear God for nought?
10 Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his ∥substance is increased in the land.
11 But put forth thine hand now, and touch all that he hath, †and he will curse thee to thy face.
12 And the Lord said unto Satan, Behold, all that he hath is in thy †power; only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord.
13 ¶ And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house:
14 And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:
15 And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
16 While he was yet speaking, there came also another, and said, ∥The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.
17 While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and †fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.Edition: current; Page: 
18 While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:
19 And, behold, there came a great wind †from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
20 Then Job arose, and rent his ∥mantle, and shaved his head, and fell down upon the ground, and worshipped,
21 And said, *Naked came I out of my mother’s womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord.
22 In all this Job sinned not, nor ∥charged God foolishly.
1 Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord.
2 And the Lord said unto Satan, From whence comest thou? And *Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it.
3 And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, *a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, †to destroy him without cause.
4 And Satan answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life.
5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.
6 And the Lord said unto Satan, Behold, he is in thine hand; ∥but save his life.
7 ¶ So went Satan forth from the presence of the Lord, and smote Job with sore boils from the sole of his foot unto his crown.
8 And he took him a potsherd to scrape himself withal; and he sat down among the ashes.
9 ¶ Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.
10 But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.
11 ¶ Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.
12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven.
13 So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.
1 After this opened Job his mouth, and cursed his day.
2 And Job †spake, and said,
3*Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived.
4 Let that day be darkness; let not God regard it from above, neither let the light shine upon it.
5 Let darkness and the shadow of death ∥stain it; let a cloud dwell upon it; ∥let the blackness of the day terrify it.Edition: current; Page: 
6As for that night, let darkness seize upon it; ∥let it not be joined unto the days of the year, let it not come into the number of the months.
7 Lo, let that night be solitary, let no joyful voice come therein.
8 Let them curse it that curse the day, who are ready to raise up ∥their mourning.
9 Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it see †the dawning of the day:
10 Because it shut not up the doors of my mother’s womb, nor hid sorrow from mine eyes.
11 Why died I not from the womb? why did I not give up the ghost when I came out of the belly?
12 Why did the knees prevent me? or why the breasts that I should suck?
13 For now should I have lain still and been quiet, I should have slept: then had I been at rest,
14 With kings and counsellers of the earth, which built desolate places for themselves;
15 Or with princes that had gold, who filled their houses with silver:
16 Or as an hidden untimely birth I had not been; as infants which never saw light.
17 There the wicked cease from troubling; and there the †weary be at rest.
18There the prisoners rest together; they hear not the voice of the oppressor.
19 The small and great are there; and the servant is free from his master.
20 Wherefore is light given to him that is in misery, and life unto the bitter in soul;
21 Which †long for death, but it cometh not; and dig for it more than for hid treasures;
22 Which rejoice exceedingly, and are glad, when they can find the grave?
23Why is light given to a man whose way is hid, *and whom God hath hedged in?
24 For my sighing cometh †before I eat, and my roarings are poured out like the waters.
25 For †the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.
26 I was not in safety, neither had I rest, neither was I quiet; yet trouble came.
1 Then Eliphaz the Temanite answered and said,
2If we assay †to commune with thee, wilt thou be grieved? but †who can withhold himself from speaking?
3 Behold, thou hast instructed many, and thou hast strengthened the weak hands.
4 Thy words have upholden him that was falling, and thou hast strengthened †the feeble knees.
5 But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.
6Is not this thy fear, thy ‡confidence, thy hope, and the uprightness of thy ways?
7 Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?
8 Even as I have seen, *they that plow iniquity, and sow wickedness, reap the same.
9 By the blast of God they perish, and ∥by the breath of his nostrils are they consumed.
10 The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
11 The old lion perisheth for lack of prey, and the stout lion’s whelps are scattered abroad.
12 Now a thing was †secretly brought to me, and mine ear received a little thereof.
13 In thoughts from the visions of the night, when deep sleep falleth on men,
14 Fear †came upon me, and trembling, which made †all my bones to shake.
15 Then a spirit passed before my face; the hair of my flesh stood up:Edition: current; Page: 
16 It stood still, but I could not discern the form thereof: an image was before mine eyes, ∥there was silence, and I heard a voice, saying,
17 Shall mortal man be more just than God? shall a man be more pure than his maker?
18 Behold, he *put no trust in his servants; ∥and his angels he charged with folly:
19 How much less ‡in them that dwell in *houses of clay, whose foundation is in the dust, which are crushed before the moth?
20 They are †destroyed from morning to evening: they perish for ever without any regarding it.
21 Doth not their excellency which is in them go away? they die, even without wisdom.
1 Call now, if there be any that will answer thee; and to which of the saints wilt thou ∥turn?
2 For wrath killeth the foolish man, and ∥envy slayeth the silly one.
3 I have seen the foolish taking root: but suddenly I cursed his habitation.
4 His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
5 Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
6 Although ∥affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
7 Yet man is born unto ∥trouble, as †the sparks fly upward.
8 I would seek unto God, and unto God would I commit my cause:
9*Which doeth great things †and unsearchable; marvellous things †without number:
10 Who giveth rain upon the earth, and sendeth waters upon the †fields:
11*To set up on high those that be low; that those which mourn may be exalted to safety.
12*He disappointeth the devices of the crafty, so that their hands ∥cannot perform their enterprise
13*He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.
14*They ∥meet with darkness in the daytime, and grope in the noonday as in the night.
15 But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
16*So the poor hath hope, and iniquity stoppeth her mouth.
17*Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
18*For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
19*He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
20 In famine he shall redeem thee from death: and in war †from the power of the sword.
21 Thou shalt be hid ∥from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.
22 At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
23*For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.
24 And thou shalt know ∥that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not ∥sin.
25 Thou shalt know also that thy seed shall be∥great, and thine offspring as the grass of the earth.
26 Thou shalt come to thy grave in a full age, like as a shock of corn †cometh in in his season.Edition: current; Page: 
27 Lo this, we have searched it, so it is; hear it, and know thou it†for thy good.
1 But Job answered and said,
2 Oh that my grief were throughly weighed, and my calamity †laid in the balances together!
3 For now it would be heavier than the sand of the sea: therefore ∥my words are swallowed up.
4*For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
5 Doth the wild ass bray †when he hath grass? or loweth the ox over his fodder?
6 Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?
7 The things that my soul refused to touch are as my sorrowful meat.
8 Oh that I might have my request; and that God would grant me†the thing that I long for!
9 Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
10 Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
11 What is my strength, that I should hope? and what is mine end, that I should prolong my life?
12Is my strength the strength of stones? or is my flesh †of brass?
13Is not my help in me? and is wisdom driven quite from me?
14†To him that is afflicted pity should be shewed from his friend; but he forsaketh the fear of the Almighty.
15 My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away;
16 Which are blackish by reason of the ice, and wherein the snow is hid:
17 What time they wax warm, †they vanish: †when it is hot, they are †consumed out of their place.
18 The paths of their way are turned aside; they go to nothing, and perish.
19 The troops of Tema looked, the companies of Sheba waited for them.
20 They were confounded because they had hoped; they came thither, and were ashamed.
21∥For now ye are †nothing; ye see my casting down, and are afraid.
22 Did I say, Bring unto me? or, Give a reward for me of your substance?
23 Or, Deliver me from the enemy’s hand? or, Redeem me from the hand of the mighty?
24 Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
25 How forcible are right words! but what doth your arguing reprove?
26 Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
27 Yea, †ye overwhelm the fatherless, and ye dig a pit for your friend.
28 Now therefore be content, look upon me; for it is†evident unto you if I lie.
29 Return, I pray you, let it not be iniquity; yea, return again, my righteousness is∥in it.
30 Is there iniquity in my tongue? cannot †my taste discern perverse things?
1Is there not ∥an appointed time to man upon earth? are not his days also like the days of an hireling?
2 As a servant †earnestly desireth the shadow, and as an hireling looketh for the reward of his work:Edition: current; Page: 
3 So am I made to possess months of vanity, and wearisome nights are appointed to me.
4 When I lie down, I say, When shall I arise, and †the night be gone? and I am full of tossings to and fro unto the dawning of the day.
5 My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome.
6*My days are swifter than a weaver’s shuttle, and are spent without hope.
7 O remember that my life is wind: mine eye †shall no more ∥see good.
8 The eye of him that hath seen me shall see me no more: thine eyes are upon me, and ∥I am not.
9As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more.
10 He shall return no more to his house, neither shall his place know him any more.
11 Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
12Am I a sea, or a whale, that thou settest a watch over me?
13 When I say, My bed shall comfort me, my couch shall ease my complaint;
14 Then thou scarest me with dreams, and terrifiest me through visions:
15 So that my soul chooseth strangling, and death rather †than my life.
16 I loathe it; I would not live alway: let me alone; for my days are vanity.
17*What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?
18 And that thou shouldest visit him every morning, and try him every moment?
19 How long wilt thou not depart from me, nor let me alone till I swallow down my spittle?
20 I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?
21 And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be.
1 Then answered Bildad the Shuhite, and said,
2 How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind?
3*Doth God pervert judgment? or doth the Almighty pervert justice?
4 If thy children have sinned against him, and he have cast them away †for their transgression;
5*If thou wouldest seek unto God betimes, and make thy supplication to the Almighty;
6 If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.
7 Though thy beginning was small, yet thy latter end should greatly increase.
8*For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers:
9 (For *we are but of yesterday, and know †nothing, because our days upon earth are a shadow:)
10 Shall not they teach thee, and tell thee, and utter words out of their heart?
11 Can the rush grow up without mire? can the flag grow without water?
12*Whilst it is yet in his greenness, and not cut down, it withereth before any other herb.
13 So are the paths of all that forget God; and the *hypocrite’s hope shall perish:Edition: current; Page: 
14 Whose hope shall be cut off, and whose trust shall be†a spider’s web.
15 He shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure.
16 He is green before the sun, and his branch shooteth forth in his garden.
17 His roots are wrapped about the heap, and seeth the place of stones.
18 If he destroy him from his place, then it shall deny him, saying, I have not seen thee.
19 Behold, this is the joy of his way, and out of the earth shall others grow.
20 Behold, God will not cast away a perfect man, neither will he †help the evil doers:
21 Till he fill thy mouth with laughing, and thy lips with †rejoicing.
22 They that hate thee shall be clothed with shame; and the dwelling place of the wicked †shall come to nought.
1 Then Job answered and said,
2 I know it is so of a truth: but how should *man be just ∥with God?
3 If he will contend with him, he cannot answer him one of a thousand.
4He is wise in heart, and mighty in strength: who hath hardened himself against him, and hath prospered?
5 Which removeth the mountains, and they know not: which overturneth them in his anger.
6 Which shaketh the earth out of her place, and the pillars thereof tremble.
7 Which commandeth the sun, and it riseth not; and sealeth up the stars.
8*Which alone spreadeth out the heavens, and treadeth upon the †waves of the sea.
9*Which maketh †Arcturus, Orion, and Pleiades, and the chambers of the south.
10*Which doeth great things past finding out; yea, and wonders without number.
11 Lo, he goeth by me, and I see him not: he passeth on also, but I perceive him not.
12*Behold, he taketh away, †who can hinder him? who will say unto him, What doest thou?
13If God will not withdraw his anger, the †proud helpers do stoop under him.
14 How much less shall I answer him, and choose out my words to reason with him?
15 Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge.
16 If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice.
17 For he breaketh me with a tempest, and multiplieth my wounds without cause.
18 He will not suffer me to take my breath, but filleth me with bitterness.
19 If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?
20 If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.
21Though I were perfect, yet would I not know my soul: I would despise my life.
22 This is one thing, therefore I said it, He destroyeth the perfect and the wicked.
23 If the scourge slay suddenly, he will laugh at the trial of the innocent.
24 The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, and who is he?
25 Now my days are swifter than a post: they flee away, they see no good.Edition: current; Page: 
26 They are passed away as the †∥swift ships: as the eagle that hasteth to the prey.
27 If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself:
28 I am afraid of all my sorrows, I know that thou wilt not hold me innocent.
29If I be wicked, why then labour I in vain?
30 If I wash myself with snow water, and make my hands never so clean;
31 Yet shalt thou plunge me in the ditch, and mine own clothes shall ∥abhor me.
32 For he is not a man, as I am, that I should answer him, and we should come together in judgment.
33 Neither is there †any ∥daysman betwixt us, that might lay his hand upon us both.
34 Let him take his rod away from me, and let not his fear terrify me:
35Then would I speak, and not fear him; †but it is not so with me.
1 My soul is ∥weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul.
2 I will say unto God, Do not condemn me; shew me wherefore thou contendest with me.
3Is it good unto thee that thou shouldest oppress, that thou shouldest despise †the work of thine hands, and shine upon the counsel of the wicked?
4 Hast thou eyes of flesh? or seest thou as man seeth?
5Are thy days as the days of man? are thy years as man’s days,
6 That thou enquirest after mine iniquity, and searchest after my sin?
7†Thou knowest that I am not wicked; and there is none that can deliver out of thine hand.
8 Thine hands †have made me and fashioned me together round about; yet thou dost destroy me.
9 Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again?
10*Hast thou not poured me out as milk, and ‡curdled me like cheese?
11 Thou hast clothed me with skin and flesh, and hast †fenced me with bones and sinews.
12 Thou hast granted me life and favour, and thy visitation hath preserved my spirit.
13 And these things hast thou hid in thine heart: I know that this is with thee.
14 If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity.
15 If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head. I am full of confusion; therefore see thou mine affliction;
16 For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself marvellous upon me.
17 Thou renewest ∥thy witnesses against me, and increasest thine indignation upon me; changes and war are against me.
18*Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me!
19 I should have been as though I had not been; I should have been carried from the womb to the grave.
20*Are not my days few? cease then, and let me alone, that I may take comfort a little,
21 Before I go whence I shall not return, even to the land of darkness and the shadow of death;Edition: current; Page: 
22 A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.
1 Then answered Zophar the Naamathite, and said,
2 Should not the multitude of words be answered? and should †a man full of talk be justified?
3 Should thy ∥lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?
4 For thou hast said, My doctrine is pure, and I am clean in thine eyes.
5 But oh that God would speak, and open his lips against thee;
6 And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
7 Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
8It is†as high as heaven; what canst thou do? deeper than hell; what canst thou know?
9 The measure thereof is longer than the earth, and broader than the sea.
10 If he ∥cut off, and shut up, or gather together, then †who can hinder him?
11 For he knoweth vain men: he seeth wickedness also; will he not then consider it?
12 For †vain man would be wise, though man be born like a wild ass’s colt.
13 If thou prepare thine heart, and stretch out thine hands toward him;
14 If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles
15 For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
16 Because thou shalt forget thy misery, and remember it as waters that pass away:
17 And thine age †shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.
18 And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.
19*Also thou shalt lie down, and none shall make thee afraid; yea, many shall †make suit unto thee.
20 But the eyes of the wicked shall fail, and †they shall not escape, and *their hope shall be as∥the giving up of the ghost.
1 And Job answered and said,
2 No doubt but ye are the people, and wisdom shall die with you.
3 But I have †understanding as well as you; †I am not inferior to you: yea, †who knoweth not such things as these?
4 I am as one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright man is laughed to scorn.
5 He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease.
6 The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly.
7 But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:
8 Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee.Edition: current; Page: 
9 Who knoweth not in all these that the hand of the Lord hath wrought this?
10 In whose hand is the ∥soul of every living thing, and the breath of †all mankind.
11*Doth not the ear try words? and the †mouth taste his meat?
12 With the ancient is wisdom; and in length of days understanding.
13∥With him is wisdom and strength, he hath counsel and understanding.
14 Behold, he breaketh down, and it cannot be built again: he *shutteth †up a man, and there can be no opening.
15 Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth.
16 With him is strength and wisdom: the deceived and the deceiver are his.
17 He leadeth counsellers away spoiled, and maketh the judges fools.
18 He looseth the bond of kings, and girdeth their loins with a girdle.
19 He leadeth princes away spoiled, and overthroweth the mighty.
20*He removeth away †the speech of the trusty, and taketh away the understanding of the aged.
21 He poureth contempt upon princes, and ∥weakeneth the strength of the mighty.
22 He discovereth deep things out of darkness, and bringeth out to light the shadow of death.
23 He increaseth the nations, and destroyeth them: he enlargeth the nations, and †straiteneth them again.
24 He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way.
25 They grope in the dark without light, and he maketh them to †stagger like a drunken man.
1 Lo, mine eye hath seen all this, mine ear hath heard and understood it.
2 What ye know, the same do I know also: I am not inferior unto you.
3 Surely I would speak to the Almighty, and I desire to reason with God.
4 But ye are forgers of lies, ye are all physicians of no value.
5 O that ye would altogether hold your peace! and it should be your wisdom.
6 Hear now my reasoning, and hearken to the pleadings of my lips.
7 Will ye speak wickedly for God? and talk deceitfully for him?
8 Will ye accept his person? will ye contend for God?
9 Is it good that he should search you out? or as one man mocketh another, do ye so mock him?
10 He will surely reprove you, if ye do secretly accept persons.
11 Shall not his excellency make you afraid? and his dread fall upon you?
12 Your remembrances are like unto ashes, your bodies to bodies of clay.
13†Hold your peace, let me alone, that I may speak, and let come on me what will.
14 Wherefore do I take my flesh in my teeth, and put my life in mine hand?
15 Though he slay me, yet will I trust in him: but I will †maintain mine own ways before him.
16 He also shall be my salvation: for an hypocrite shall not come before him.
17 Hear diligently my speech, and my declaration with your ears.Edition: current; Page: 
18 Behold now, I have ordered my cause; I know that I shall be justified.
19 Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost.
20 Only do not two things unto me: then will I not hide myself from thee.
21 Withdraw thine hand far from me: and let not thy dread make me afraid.
22 Then call thou, and I will answer: or let me speak, and answer thou me.
23 How many are mine iniquities and sins? make me to know my transgression and my sin.
24 Wherefore hidest thou thy face, and holdest me for thine enemy?
25 Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?
26 For thou writest bitter things against me, and *makest me to possess the iniquities of my youth.
27 Thou puttest my feet also in the stocks, and †lookest narrowly unto all my paths; thou settest a print upon the †heels of my feet.
28 And he, as a rotten thing, consumeth, as a garment that is moth eaten.
1 Man that is born of a woman is†of few days, and full of trouble.
2*He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.
3 And dost thou open thine eyes upon such an one, and bringest me into judgment with thee?
4†Who *can bring a clean thing out of an unclean? not one.
5*Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass;
6 Turn from him, that he may †rest, till he shall accomplish, as an hireling, his day.
7 For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.
8 Though the root thereof wax old in the earth, and the stock thereof die in the ground;
9Yet through the scent of water it will bud, and bring forth boughs like a plant.
10 But man dieth, and †wasteth away: yea, man giveth up the ghost, and where is he?
11As the waters fail from the sea, and the flood decayeth and drieth up:
12 So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.
13 O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!
14 If a man die, shall he live again? all the days of my appointed time will I wait, till my change come.
15 Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.
16*For now thou numberest my steps: dost thou not watch over my sin?
17 My transgression is sealed up in a bag, and thou sewest up mine iniquity.
18 And surely the mountain falling †cometh to nought, and the rock is removed out of his place.
19 The waters wear the stones: thou †washest away the things which grow out of the dust of the earth; and thou destroyest the hope of man.
20 Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away.Edition: current; Page: 
21 His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.
22 But his flesh upon him shall have pain, and his soul within him shall mourn.
1 Then answered Eliphaz the Temanite, and said,
2 Should a wise man utter †vain knowledge, and fill his belly with the east wind?
3 Should be reason with unprofitable talk? or with speeches wherewith he can do no good?
4 Yea, †thou castest off fear, and restrainest ∥prayer before God.
5 For thy mouth †uttereth thine iniquity, and thou choosest the tongue of the crafty.
6 Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.
7Art thou the first man that was born? or wast thou made before the hills?
8*Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?
9 What knowest thou, that we know not? what understandest thou, which is not in us?
10 With us are both the grayheaded and very aged men, much elder than thy father.
11Are the consolations of God small with thee? is there any secret thing with thee?
12 Why doth thine heart carry thee away? and what do thy eyes wink at,
13 That thou turnest thy spirit against God, and lettest such words go out of thy mouth?
14*What is man, that he should be clean? and he which is born of a woman, that he should be righteous?
15*Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.
16 How much more abominable and filthy is man, which drinketh inquity like water?
17 I will shew thee, hear me; and that which I have seen I will declare;
18 Which wise men have told from their fathers, and have not hid it:
19 Unto whom alone the earth was given, and no stranger passed among them.
20 The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor.
21†A dreadful sound is in his ears: in prosperity the destroyer shall come upon him.
22 He believeth not that he shall return out of darkness, and he is waited for of the sword.
23 He wandereth abroad for bread, saying, Where is it? he knoweth that the day of darkness is ready at his hand.
24 Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.
25 For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.
26 He runneth upon him, even on his neck, upon the thick bosses of his bucklers:
27 Because he covereth his face with his fatness, and maketh collops of fat on his flanks.
28 And he dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps.
29 He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth.
30 He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.Edition: current; Page: 
31 Let not him that is deceived trust in vanity. for vanity shall be his recompence.
32 It shall be ∥accomplished before his time, and his branch shall not be green.
33 He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive.
34 For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery.
35*They conceive mischief, and bring forth ∥vanity, and their belly prepareth deceit.
1 Then Job answered and said,
2 I have heard many such things: ∥*miserable comforters are ye all.
3 Shall †vain words have an end? or what emboldeneth thee that thou answerest?
4 I also could speak as ye do: if your soul were in my soul’s stead, I could heap up words against you, and shake mine head at you.
5But I would strengthen you with my mouth, and the moving of my lips should asswage your grief.
6 Though I speak, my grief is not asswaged: and though I forbear, †what am I eased?
7 But now he hath made me weary: thou hast made desolate all my company.
8 And thou hast filled me with wrinkles, which is a witness against me: and my leanness rising up in me beareth witness to my face.
9 He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.
10 They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me.
11 God †hath delivered me to the ungodly, and turned me over into the hands of the wicked.
12 I was at ease, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark.
13 His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground.
14 He breaketh me with breach upon breach, he runneth upon me like a giant.
15 I have sewed sackcloth upon my skin, and defiled my horn in the dust.
16 My face is foul with weeping, and on my eyelids is the shadow of death;
17 Not for any injustice in mine hands: also my prayer is pure.
18 O earth, cover not thou my blood, and let my cry have no place.
19 Also now, behold, my witness is in heaven, and my record is†on high.
20 My friends †scorn me: but mine eye poureth out tears unto God.
21 O that one might plead for a man with God, as a man pleadeth for his ∥neighbour!
22 When †a few years are come, then I shall go the way whence I shall not return.
1 My ∥breath is corrupt, my days are extinct, the graves are ready for me.
2Are there not mockers with me? and doth not mine eye †continue in their provocation?
3 Lay down now, put me in a surety with thee; who is he that will strike hands with me?
4 For thou hast hid their heart from understanding: therefore shalt thou not exalt them.
5 He that speaketh flattery to his friends, even the eyes of his children shall fail.Edition: current; Page: 
6 He hath made me also a byword of the people; and ∥aforetime I was as a tabret.
The Book of Job (; Hebrew: אִיוֹב Iyov) is a book in the Ketuvim ("Writings") section of the Hebrew Bible (Tanakh), and the first poetic book in the Old Testament of the Christian Bible. Addressing the problem of theodicy – the vindication of the justice of God in the light of humanity's suffering – it is a rich theological work setting out a variety of perspectives. 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".
The Book of Job consists of a prose prologue and epilogue narrative framing poetic dialogues and monologues. 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.
1. Prologue in two scenes, the first on earth, the second in heaven (Job 1–2)
2. Job's opening monologue (Job 3 – seen by some scholars as a bridge between the prologue and the dialogues and by others as the beginning of the dialogues), and three cycles of dialogues between Job and his three friends (Job chapters – the third cycle is not complete, the expected speech of Zophar being replaced by the wisdom poem of chapter 28)
- Eliphaz (Job 4–5) and Job's response (Job 6–7)
- Bildad (8) and Job (Job 9–10)
- Zophar (11) and Job (Job 12–14)
- Eliphaz (15) and Job (Job 16–17)
- Bildad (18) and Job (Job 19)
- Zophar (20) and Job (Job 21)
- Eliphaz (22) and Job (Job 23–24)
- Bildad (25) and Job (Job 26–27)
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)
- 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).
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, 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.
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). 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.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.
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. 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. 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."
God tells Eliphaz that he and his three friends "have not spoken of me what is right as my servant Job has done". The three (Elihu, the fourth friend introduced in chapter 32 is not mentioned here) 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.
Authorship, language, texts
Rabbinic tradition ascribes the authorship of Job to Moses, but scholars generally agree that it was written between the 7th and 4th centuries BCE, with the 6th century BCE as the most likely period for various reasons. 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 as Mesopotamia and Egypt. According to the 6th-century BCE prophet Ezekiel, Job was a man of antiquity renowned for his righteousness, and the book's author has chosen this legendary hero for his parable.
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. 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 or Edomite original, but 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.
Job 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.
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". 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. 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. Wisdom literature from Sumeria and Babylonia can be dated to the second millennium BCE. Several texts from ancient Mesopotamia and Egypt offer parallels to Job, 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.
Job is an investigation of the problem of divine justice. This problem, known in theology as theodicy, can be rephrased as a question: "Why do the righteous suffer?" The conventional answer in ancient Israel was that God rewards virtue and punishes sin (the principle known as "retributive justice"). This assumes a world in which human choices and actions are morally significant, but experience demonstrates that suffering is frequently unmerited.
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. 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.
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". 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. 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.
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. 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. 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).
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. Wisdom cannot be invented 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. 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...?"
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. 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. In the concluding part of the frame narrative God restores and increases his prosperity, indicating that the divine policy on retributive justice remains unchanged.
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. The process of "sanctifying" Job began with the Greek Septuagint translation (c. 200 BCE) and was furthered in the Testament of Job (1st century BCE – 1st century CE), which makes him the hero of patience. This reading pays little attention to the Job of the dialogue sections of the book, 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).
Jewish interpretation of Job was initially positive. He was seen as a righteous Gentile who acknowledged God. 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, although the major view among scholars is that Job's "redeemer" is either an angelic being or God himself. 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.
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 Christian Thomas 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.
The contemporary movement known as creation theology, an ecological theology valuing 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.
Jewish liturgy does not use readings from the Book of Job in the manner of the Pentateuch, 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 SecondTemples and other tragedies). The cantillation 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 Psalms and 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. The Roman 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
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 include Orlande 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 composer Darius 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 and Georges de la Tour depicted Job visited by his wife, and William Blake produced an entire cycle of illustrations for the book. Writers Job has inspired or influenced include[original research?]John Milton (Samson Agonistes), Dostoevsky (The Brothers Karamazov), Franz Kafka (The Trial), Carl Jung (Answer to Job), Joseph Roth (Job), and Bernard Malamud. Archibald MacLeish's drama, JB, 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 Academy Awards. 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, by Marc Zirogiannis is loosely based on the Book of Job and asks the question, "Why Do the Righteous Suffer?". In 2015 two Ukrainian composers Roman Grygoriv and Illia Razumeiko created opera-requiem IYOV. The premiere of the opera was held on 21 September 2015 on the main stage of the international multidisciplinary festival Gogolfest
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. 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.
- Allen, J. (2008). "Job III: History of Interpretation". In Longman, Tremper; Enns, Peter. Dictionary of the Old Testament: Wisdom, Poetry & Writings. InterVarsity Press. ISBN 9780830817832.
- Brueggemann, Walter (2002). Reverberations of faith: a theological handbook of Old Testament themes. Westminster John Knox. ISBN 9780664222314.
- Bullock, C. Hassell (2007). An Introduction to the Old Testament Poetic Books. Moody Publishers. ISBN 9781575674506.
- Dell, Katharine J. (2003). "Job". In Dunn, James D. G.; Rogerson, John William. Eerdmans Bible Commentary. Eerdmans. ISBN 9780802837110.
- Dell, Katherine J. (1991). The Book of Job as Sceptical Literature. Walter de Gruyter. ISBN 9780899257051.
- Farmer, Kathleen A. (1998). "The Wisdom Books". In McKenzie,, Steven L.; Graham, Matt Patrick. The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John Knox Press. ISBN 9780664256524.
- Fiddes, Paul (1996). "'
The pre-incarnate Christ speaks to Job