Who wrote the book of job?


Who wrote the book of job?

The authorship of the Book of Job remains uncertain. While traditionally attributed to the biblical figure Job himself, scholars believe it was likely written by an anonymous author during the post-exilic period, between the 6th and 4th centuries BCE. The book’s poetic style, complex theological themes, and inclusion of non-Hebrew loanwords suggest a later composition. Regardless of its authorship, the Book of Job is renowned for its exploration of human suffering, the nature of God, and the search for meaning in the face of adversity. It continues to captivate readers with its profound questions and timeless wisdom.

Who wrote the book of job?

Who wrote the book of job?
The Book of Job, written over 13 years ago by Alexander Goldberg, is a significant document that explores the question of why bad things happen to good people. In my early teens, I encountered the Book of Job when a woman in our community, who was dying of cancer, sought answers as to why she was suffering. Despite being advised to read the Book of Job for consolation, she remained unsatisfied. Another rabbi was called in, and through lengthy discussions, he helped her find peace before her passing. This experience made me view the Book of Job as a convenient answer to suffering, a tool to avoid deeper discussions about mortality.

However, I decided to give Job another chance and read the book. It was then that I truly understood its significance in addressing the nature of suffering and the complex relationship between God and humanity. In this series of blogs, I will delve into the Book of Job, exploring its themes and relevance in contemporary society. The central question of theodicy, which examines why bad things happen to good people, will be at the forefront. I will approach this topic from a Jewish and personal perspective, inviting discussions with individuals of different beliefs.

The Book of Job is one of the earliest known texts that focuses solely on the issue of how a just God can allow the suffering of innocent individuals. Some scholars suggest it was written in the 5th century BCE, while traditional Jewish views attribute its authorship to Moses. The story begins in heaven, where Satan challenges God’s assertion that Job is righteous due to his wealth and comfort. Satan is granted permission to test Job, resulting in the loss of his children, possessions, and a debilitating skin disease. Job’s three friends, in their attempts to explain his suffering, accuse him of wrongdoing. Job, in turn, questions God’s justice and speaks harshly against Him. A fourth companion, Elihu, enters the story and provides the basis for theodicy, emphasizing that humans cannot fully comprehend God’s actions. Eventually, God intervenes, affirming Job’s righteousness and instructing his friends to make sacrifices for their misguided judgments. The story concludes with Job’s restoration of wealth, the birth of new children, and a long life.

Although briefly mentioned in the Book, Job’s wife is an intriguing character that will be further explored in this series. Despite losing her children, she expresses frustration with Job’s piety, leading to a domestic dispute. The resolution of their conflict is not explicitly mentioned, but it is implied that reconciliation occurs as she bears him ten more children. Her own emotions and challenges are not given the same attention as Job’s.

The story of Job has been developed and expanded upon in Judaism and other religions. In fact, there is a second Job in legends and tales. The Talmud mentions him as one of the three Prophets consulted by Pharaoh before his decision to drown Hebrew baby boys. Balaam advises killing the Jews, Jethro advises sparing them, and Job remains silent. The Talmud suggests that Job’s punishment was a result of his silence, challenging the concept of theodicy and raising the possibility that he was being punished for his actions.

Job’s identity is uncertain, leading to different graves attributed to him in Islamic and Druze sites. Some medieval religious scholars even argue that he may have been a myth created to convey a moral lesson. The irony lies in the fact that a potentially fictional character has sparked profound contemplation.

In conclusion, the Book of Job is a thought-provoking text that tackles the question of suffering and the relationship between God and humanity. Through this series of blogs, I aim to explore its relevance in contemporary society, engaging with different perspectives and beliefs.

Did Elihu criticize Job?

Job 3237 features the words of Elihu, a man who joined the group and listened to the conversation between Job and the other three men. Initially, Elihu refrained from speaking due to his respect for his elders (see Job 324). However, when he finally chose to speak, he criticized Job for claiming innocence. Elihu believed that Job’s assertion implied God’s injustice or imperfection in allowing him to suffer. Additionally, Elihu criticized Job’s friends for failing to provide a satisfactory answer for his suffering, instead condemning him as a sinner. Offering a fresh perspective, Elihu emphasized the greatness of God and the limitations of human understanding. He suggested that suffering is not always a consequence of sin, but rather, it could serve a beneficial purpose, as God bestows good things upon his children.

How do we know God wrote the Bible?

How do we know God wrote the Bible?
If all people naturally reject God and His Word, how can one believe that Jesus and his teachings are from God? The answer lies in the purpose of Jesus’ coming to earth – to bring us closer to God. God sent his Son, Jesus Christ, to live a perfect life and sacrifice himself on the cross, taking on the punishment for the sins of those who turn away from their sins and trust in him. Three days later, Jesus rose from the grave, conquering death itself.

God commands us to turn away from our sins and trust in Christ alone for forgiveness and salvation. By doing so, we are saved and born again into a new and eternal life with God, our Creator. Only Christ can save us from our sins and give us a genuine desire to do God’s will, which allows us to see the truthfulness of the Bible as the Word of God through the work of the Holy Spirit in our lives.

Since the Bible itself and the gospel message it contains are the power of God, the best way to discover the truth of God is to read the Bible and pray for God to open our eyes to the wonders of His Word.

MacArthur and Mayhue summarize this truth by stating that the internal testimony of the Holy Spirit illuminates believers, confirming that the Scriptures are the Word of God. This clarity is based on two sources: first, the words of Scripture are self-attesting because they claim to be from God. Second, the Holy Spirit’s dynamic power applies the truth of Scripture, resulting in a confident assurance in the Word itself. This ministry of the Spirit is activated through the reading and proclamation of Scripture. It is important to note that not everyone who hears or reads the Bible will believe, but those who do believe do so because of the convicting and illuminating work of the Holy Spirit (Biblical Doctrine: A Systematic Summary of Bible Truth, p. 104).

What books did Moses write?

What books did Moses write?
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Is God mentioned in the Book of Job?


The Old Testament often portrays God in a negative light, such as in the Book of Nahum where God is depicted as responsible for extreme violence. This negative portrayal is also seen in the Book of Job, where God allows his righteous servant Job to suffer at the hands of Satan. God even acknowledges that Job’s suffering is without reason and allows his children to be killed. This article examines the disturbing images of God in the Book of Job and questions whether these portrayals reflect the true nature of God or if they are simply literary constructs. The focus of the study is on the prologue, epilogue, and speeches of God in Job 38-41.


– Balentine, S.E. (2003). “For no reason.” Interpretation, 57(4), 349-369.
– Boss, J. (2010). “Human consciousness of God in the Book of Job: A Theological and Psychological commentary.” T&T Clark, London.
– Brown, W.P. (1999). “Introducing Job: A journey of transformation.” Interpretation, 53(3), 228-238.
– Brueggeman, D. (2003). “Sweet singers and sages: Israel’s poetry and wisdom.” In W.C. Williams (Ed.), They spoke from God: A survey of the Old Testament (pp. 511-554). Gospel Publishing House, Springfield.
– Carson, D.A. (2006). “How long, O Lord? Reflections on suffering and evil.” Baker, Grand Rapids.
– Clines, D.J.A. (1989). “Job 1-20.” Word Biblical Commentary, 17. Dallas: Word.
– Cornelius, I. (2009). “Job.” In J.H. Walton (Ed.), Zondervan Illustrated Bible Backgrounds Commentary, Vol. 5 (pp. 246-301). Zondervan, Grand Rapids.
– Dawkins, R. (2006). “The God delusion.” Black Swan, London.
– Fretheim, T.E. (2005). “God and World in the Old Testament: A Relational Theology of Creation.” Abingdon, Nashville.
– Gericke, J.W. (2004). “Does Yahweh exist? A philosophical-critical reconstruction of the case against realism in Old Testament theology.” Old Testament Essays, 17(1), 30-57.
– Goldingay, J. (2006). “Israel’s faith.” Old Testament Theology, Vol. 2. InterVarsity, Downers Grove.
– Habel, N.C. (2004). “The verdict on/of God at the end of Job.” In E. Van Wolde (Ed.), Job’s God (pp. 27-38). SCM, London.
– Hartley, J.E. (1988). “The Book of Job.” Grand Rapids: Eerdmans. New International Commentary on the Old Testament.
– Janzen, J.G. (1985). “Job.” John Knox, Atlanta: Interpretation.
– Kamp, A. (2005). “Gods wegen zijn ondoorgrondelijk: Beelden van God en mensen in Job 1-3.” In E. van Wolde (Ed.), De God van Job (pp. 12-24). Uitgeverij Meinema, Zoetermeer.
– LaCocque, A. (2011). “Justice for the innocent Job.” Biblical Interpretation, 19, 19-32.
– LaSor, W.S., Hubbard, D.A., & Bush, F.W. (1996). “Old Testament survey: The message, form, and background of the Old Testament.” Eerdmans, Grand Rapids.
– Maré, L.P., & Serfontein, J. (2009). “The violent rhetorical/ideological God of Nahum.” Old Testament Essays, 22(1), 175-185.
– Mathewson, D. (2006). “Death and survival in the Book of Job: Desymbolization and traumatic experience.” T&T Clark, London.
– Möller, F.P. (1998). “Understanding the greatest of truths.” Van Schaik, Pretoria. Words of light and life, Vol. 1.
– Ngwa, K.N. (2005). “The Hermeneutics of the ‘Happy ending’ in Job 42:7-17.” De Gruyter, Berlin. Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft, Bd. 354.
– Perdue, L.G. (1994). “Wisdom and Creation: The Theology of Wisdom Literature.” Abingdon, Nashville.
– Perdue, L.G. (2008). “The sword and the stylus: An introduction to wisdom in the age of empires.” Eerdmans, Grand Rapids.
– Rogerson, J.W. (2010). “A Theology of the Old Testament: Cultural memory, communication, and being human.” Fortress, Minneapolis.
– Seibert, E.A. (2009). “Disturbing divine behavior: Troubling Old Testament images of God.” Fortress, Minneapolis.
– Walton, J.H., & Hill, A.E. (2004). “Old Testament today: A journey from original meaning to contemporary significance.” Zondervan, Grand Rapids.
– Whybray, N. (2008). “Job.” Sheffield Phoenix, Sheffield. Readings: A new Biblical Commentary.

This research summary explores the negative portrayal of God in the Old Testament, particularly in the Book of Job. It questions whether these depictions reflect the true nature of God or if they are literary constructs. The study focuses on the prologue, epilogue, and speeches of God in Job 38-41. The references listed provide further insights into the topic.



In conclusion, the Book of Job is believed to have been written during the time of the patriarchs, possibly around the 6th century BCE. Its authorship remains uncertain, with some attributing it to Moses, while others suggest it may have been written by an unknown author. Despite the uncertainty surrounding its origins, the Book of Job has captivated readers for centuries with its profound exploration of human suffering and the nature of God.

Regarding the question of whether Elihu criticized Job, it is clear that he did offer his own perspective and rebuked Job for his self-righteousness. However, it is important to note that Elihu’s words are not presented as divinely inspired, unlike the speeches of Job and his three friends. Therefore, his criticism should be viewed as a human perspective rather than a divine judgment.

When considering the books attributed to Moses, the first five books of the Bible, known as the Pentateuch or the Torah, are traditionally believed to have been written by him. These books include Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. They contain the foundational narratives and laws that shaped the Israelite people and their relationship with God.

While the Book of Job does not explicitly mention God, His presence is felt throughout the text. The story revolves around the question of why a just and loving God allows suffering, and Job’s struggle to understand God’s ways. The absence of direct mention serves to highlight the mystery and transcendence of God, emphasizing that human understanding is limited in comprehending His ways.

As for the question of how we know God wrote the Bible, it is a matter of faith and belief for many. Christians and Jews view the Bible as divinely inspired, with God working through human authors to convey His message. The Bible itself claims to be the Word of God, and its impact and enduring influence on countless lives throughout history testify to its divine origin.

In conclusion, the Book of Job, like many other books in the Bible, raises profound questions about the nature of God, human suffering, and the purpose of life. While the specific details of its authorship and the inclusion of certain books may be debated, the enduring power and significance of the Bible as a sacred text cannot be denied. It continues to inspire, challenge, and provide guidance to millions of people around the world, offering a glimpse into the divine wisdom and love of God.

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