JOB. The antiquity of this book is proved by its style; but there is diversity of opinion respecting its date. The long life of Job, the patriarchal customs and form of worship, the absence of allusion to the Mosaic Law, favour the opinion that Job was coeval with Abraham; while the coincidence of names with some of the descendants of Ishmael and Esau, and supposed allusions to the destruction of Sodom (xv. 34; xviii. 15), point to a date nearer the Exodus. The scientific and physical knowledge displayed in it, and references to artificial instruments of advanced civilisation (xli. 1, 7,13), have led some to assign it to the time of Solomon.

As Job is classed with other holy men (Ezek. xiv. 14; James v. 11), he was a real person, and the place of his residence was probably in the N.E. of Arabia Deserta.

Supposed Date. External evidence. The unanimous tradition of ancient Jews ascribes the book to the Patriarchal age, and regards it as substantially based on historical facts. The Talmudists, while agreeing as to its date, regard it as founded upon fact, while others, of a later date, have treated it as a parable or a philosophical fiction. Modern critics, of different schools, unite in the supposition that it is a theological discussion of very high merit, founded upon an historical fact, displaying the opinions of opposite schools on an unsettled question, of the connexion between human suffering and guilt, and whether there is any higher motive for religion than selfishness. While agreement is nearly uniform that the historical incident belongs to the patriarchal age, opinions differ as to the date of its composition. Some place it before the Mosaic Dispensation, others in the time of Solomon, and others in a period after the Babylonish Captivity. Modern research has thrown some light on the question. (1)  The Assyrian tablets have brought to light astronomical knowledge, in the cities of the Euphrates, as far advanced as that displayed by the Book of Job, at an earlier date than B.C. 1750. (2)  Assyrian monuments prove that Chaldaean invasions were not uncommon at as early a period. Also the animals and monsters, except the leviathan, used as illustrations by Job, are precisely those found on Assyrian monuments, but were not for the most part familiar to the Jews of Palestine. The leviathan (or crocodile), though peculiar to Egypt, would be known to the inhabitants of Arabia Petrasa, the mines of which were extensively worked by Egyptians long before the Exodus.

Internal evidence. The manners and customs pourtrayed in this book are universally allowed to be those of the Patriarchal age, though not at its earliest stage, since many offices, formerly discharged by the children of the family, are here delegated to servants. The original language more closely resembles Arabic than Hebrew, and is replete with Chaldaisms, which belong to an early, and not to a late, stage of literature. The composition generally is archaic in grandeur and obscurity, and resembles the oldest portions of the Pentateuch, of the Psalms, of Proverbs (which are now allowed to have been taken from this book, or from the documents from which it was compiled), and the Song of Deborah. If we compare it with the poetical compositions of Moses (e.g. Exod. xv., Deut. xxxii., and Psalm xc), whole phrases will be found to be identical, which favours the supposition that Moses either wrote the book, or, finding the original narrative (either written or oral) during his forty years' residence in Midian, gave to it its present form, adding its introductory and concluding portions in prose. Modern critics differ much on this point. They are tolerably unanimous in allowing the main portion of the book (i.e. the poetical part), with the exception of Elihu's speech, to be authentic, but differ about the two prosaic portions. The great weight of authority, however, favours the view that these portions bear a stronger resemblance to the Pentateuch than to any other writings; that they belong to the same age, and breathe the same spirit as the rest of the book, and only differ from it as prose differs from poetry. Elihu's speech is a necessary connecting link between the dialogue of Job and his friends, and the final address of God. Objections, grounded on the opinion that the doctrinal teaching is in advance of the Mosaic dispensation, have been completely answered.

Authorship. Some ancient Jewish writers ascribe the authorship to Job himself, which opinion has been followed by some subsequent commentators. He has been even identified with Jobab the Edomite (Gen. x. 29); others suppose Moses to have been the author; others, Solomon; others, one of the later prophets; others, a resident in Southern Judea, on the borders of the Idumaean

Desert, in the time of the monarchy anterior to Amos, by whom Job is largely quoted.

It consists of three parts:—(1) The Introduction, a prose narrative of the cause and extent of Job's sufferings, and his patient endurance. (2) The Colloquies between Job and his comforters, in poetry, the theme of which is the cause of human suffering. His friends affirm it to be sin, and exhort Job to repentance. He denies it, appeals to facts, and complains of the unkindness of his friends. This portion consists of three series: (a) Job's complaint (ch. iii.), followed by the speeches of Eliphaz, Bildad, and Zophar, each being successively answered by Job (chaps, iv.— xiv.). (b) A further speech of each of these three, with Job's answer to each (xv.—xxi.). (c) A speech of Eliphaz and Bildad, with the answer to each (xxii.—xxxi.). (3) The Argument of Elihu (poetical), that afflictions are remedial and for the sufferer's good; followed by a reproof to Job for his self-justification, and a vindication of God's government ( xxxii.—xxxvii.). (4) The Address of the Almighty, revealing His power and wisdom; concluding with Job's confession and penitence (xxxviii.—xlii. 6). (5) A prose Conclusion, narrating Job's close of life in peace and prosperity (xlii. 7—17).