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Book of Job

The Book of Job, or simply Job, is a book found in the Ketuvim ("Writings") section of the Hebrew Bible and the first of the Poetic Books in the Old Testament of the Christian Bible. Scholars generally agree that it was written between the 7th and 3rd centuries BCE. It addresses theodicy (why God permits evil in the world) through the experiences of the eponymous protagonist. Job is a wealthy and God-fearing man with a comfortable life and a large family. God asks Satan for his opinion of Job's piety. When Satan states that Job would turn away from God if he were rendered penniless, without his family, and materially uncomfortable, God allows him to do so. The rest of the book deals with Job successfully defending himself against his unsympathetic friends, whom God admonishes, and God's sovereignty over nature.

Structure
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.

 * : in two scenes, the first on Earth, the second in Heaven
 * : 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 – the third cycle is not complete, the expected speech of Zophar being replaced by the wisdom poem of chapter 28.• Eliphaz and Job's response

• Bildad and Job

• Zophar and Job

• Eliphaz and Job

• Bildad and Job

• Zophar and Job

• Eliphaz and Job

• Bildad and Job
 * 1) Three monologues:• A

• and
 * , with Job's responses
 * 1)  – Job's restoration

Prologue on Earth and in Heaven
In chapter 1, the prologue on Earth introduces Job as a righteous man, blessed with wealth, sons, and daughters, who lives in the land of Uz. The scene then shifts to Heaven, where God asks Satan for his opinion of Job's piety. Satan accuses Job of being pious only because he believes God is responsible for his happiness; if God were to take away everything that Job has, then he would surely curse God.

God gives Satan permission to strip Job of his wealth and kill his children and servants, but Job nonetheless praises God: "Naked I came from my mother's womb, and naked shall I return there; the Lord gave, and the Lord has taken away; blessed be the name of the Lord." In chapter 2, God further allows Satan to afflict Job's body with disfiguring and painful boils. As Job sits in the ashes of his former estate, 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
In chapter 3, "instead of cursing God", Job laments the night of his conception and the day of his birth; he longs for death, "but it does not come". His three friends, Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite, visit him, accuse him of committing sin and tell him that his suffering was deserved as a result. Job responds with scorn: his interlocutors are "miserable comforters". Since 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.

Job's responses represent one of the most radical restatements of Israelite theology in the Hebrew Bible. He moves away from the pious attitude shown in the prologue, and begins to berate God for the disproportionate wrath against him. He sees God as, among others, intrusive and suffocating; unforgiving and obsessed with destroying a human target; angry; fixated on punishment; and hostile and destructive. He then shifts his focus from the injustice that he himself suffers to God's governance of the world. He suggests that the wicked have taken advantage of the needy and the helpless, who remain in significant hardship, but God does nothing to punish them.

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) occupies chapters 32 to 37, intervening 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
From chapter 38, God speaks from a whirlwind. God's 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 God contrasts 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 Job 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, he declares, "I retract and repent in dust and ashes".

Epilogue
God tells Eliphaz that he and the two other friends "have not spoken of me what is right as my servant Job has done". The three (Elihu, the critic of Job and his friends, 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
The character Job appears in the 6th-century BCE Book of Ezekiel as an exemplary righteous man of antiquity, and the author of the Book of Job has apparently chosen this legendary hero for his parable. Scholars generally agree that it was written between the 7th and 3rd centuries BCE, with the 6th century BCE as the most likely period for various reasons. The anonymous author was almost certainly an Israelite, although the story is set outside Israel, in southern Edom or northern Arabia, and makes allusion to places as far apart as Mesopotamia and Egypt. Despite the Israelite origins, it appears that the Book of Job was composed in a time where wisdom literature was common but not acceptable to Judean sensibilities (i.e. during the Babylonian exile and shortly after).

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. 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 and give it a foreign flavor.

Modern revisions
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.

In the Latin Vulgate, the New Revised Standard Version and in Protestant Bibles, it is placed after the Book of Esther as the first of the poetic books. In the Hebrew Bible it is located within the Ketuvim. John Hartley notes that in Sephardic manuscripts the texts are ordered as Psalms, Job, Proverbs but in Ashkenazic texts the order is Psalms, Proverbs, and then Job. In the Catholic Jerusalem Bible it is described as the first of the "wisdom books" and follows the two books of the Maccabees.

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. In its Biblical application in wisdom literature, it is seen as 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 of wisdom literature 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 third 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 the author was the recipient of a long tradition of reflection on the existence of inexplicable suffering.

Themes
The Book of Job is an investigation of the problem of divine justice. This problem, known in theology as the problem of evil or 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. The Satan (or the Adversary) 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". 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 dramatic irony between the divine view of the Adversary's wager, and the human view of Job's suffering "without any reason" (2:3).

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 (contradicting the Adversary'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" (Job 36:15).

Chapter 28, the Poem (or 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" (Job 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.

History of interpretation
In the Second Temple period (500 BCE–70 CE), the character of Job began to be 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 apocryphal 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).

When Christians began interpreting Job 19:23–29 (verses concerning a "redeemer" who Job hopes can save him from God) as a prophecy of 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.

Augustine of Hippo recorded that Job had prophesied the coming of Christ, and Pope Gregory I 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 Protestant Reformation, Martin Luther explained how Job's confession of sinfulness and worthlessness underlay his saintliness, and John Calvin's interpretation of 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.

Liturgical use
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 Second Temples 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 Fifth, Twelfth, and Twenty Sixth Week in Ordinary Time.

In the modern Roman Rite, the Book of Job is read during:
 * 5th and 12th Sunday in Ordinary Time - Year B
 * Weekday Reading for the 26th Week in Ordinary Time - Year II Cycle
 * Ritual Masses for the Anointing of the Sick and Viaticum - First Reading options
 * Masses for the Dead - First Reading options

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 Iob, 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 Fiddler on the Roof, based on the Tevye the Dairyman stories by Sholem Aleichem. 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. William Blake produced an entire cycle of illustrations for the book. It was adapted for Australian radio in 1939.

Writers Job has inspired or influenced include John Milton (Samson Agonistes); Dostoevsky (The Brothers Karamazov); Alfred Döblin (Berlin Alexanderplatz); Franz Kafka (The Trial); Carl Jung (Answer to Job); Joseph Roth (Job); Bernard Malamud; and Elizabeth Brewster, whose book Footnotes to the Book of Job was a finalist for the 1996 Governor General's Award for poetry in Canada. 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. Verses from the Book of Job figure prominently in the plot of the film Mission: Impossible (1996). 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, with the film starting with a quote from the beginning of God's speech to Job. The 2014 Indian Malayalam-language film Iyobinte Pusthakam (lit. 'Book of Job') by Amal Neerad tells the story of a man who is losing everything in his life. "The Sire of Sorrow (Job's Sad Song)" is the final track on Joni Mitchell's 15th studio album, Turbulent Indigo.

The Russian film Leviathan also draws themes from the Book of Job. In 2015 two Ukrainian composers Roman Grygoriv and Illia Razumeiko created the 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 the 3rd episode of the 15th season of ER, the lines of Job 3:23 are quoted by doctor Abby Lockhart shortly before she and her husband (Dr. Luka Covac) leave the series forever.

In season two of Good Omens, the tale of Job and his struggles with good and evil are demonstrated and debated as the demon Crowley is sent to plague Job and his family by destroying his property and children, and the angel Aziraphale struggles with the implications of the actions of God.

In the South Park episode Cartmanland, Kyle Broflovski, who is Jewish, experiences a major crisis of faith when his nemesis Eric Cartman inherits millions from his late grandmother and subsequently buys his own theme park, while Kyle is stricken with hemorrhoids. When trying to break into Cartman's park, he accidentally pops them and is in such pain that he is hospitalized. Tortured by how something so awful can happen to him, while someone like Cartman gets his own theme park, he concludes there is no God and renounces his faith. His parents try to cheer him up by reading from the Book of Job, which only serves to demoralize Kyle even more, who despairs at Job's horrific trials by God to prove a point to Satan. Nevertheless, Cartman eventually loses the park and is left with none of his inheritance, plus some additional debt brought on due to a failure to pay taxes and by a lawsuit following a fatality at his park. This turn of events lifts Kyle's spirits and even sends the hemorrhoids into remission, to which he joyously proclaims "You ARE up there!"

In a series of (now deleted) cryptic tweets detailing the story of an unconfirmed meeting with Bob Dylan, comedian Norm Macdonald makes allusions and references to The Book of Job, calling it his favorite book of the Bible. Dylan allegedly preferred Ecclesiastes.

In Islam and Arab folk tradition
Job (ايوب) is one of the 25 prophets mentioned by name in the Quran, where he is lauded as a steadfast and upright worshipper (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-Jura, a village adjacent to the ruins of Ascalon. It was there that God rewarded him with a Fountain of Youth that removed whatever illnesses he had and restored his youth. Al-Jura 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.

title: Book of Job


text:
Browser

Browse, browser or browsing may refer to:

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 * Browser (cat), a Texan library cat

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title: Browser


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Book of Proverbs

The Book of Proverbs (מִשְלֵי, Mišlê; ; Liber Proverbiorum, "Proverbs (of Solomon)") is a book in the third section (called Ketuvim) of the Hebrew Bible traditionally ascribed to King Solomon and his students later appearing in the Christian Old Testament. When translated into Greek and Latin, the title took on different forms: in the Greek Septuagint (LXX) it became Παροιμίαι (Paroimiai, "Proverbs"); in the Latin Vulgate the title was Proverbia, from which the English name is derived.

Proverbs is not merely an anthology but a "collection of collections" relating to a pattern of life which lasted for more than a millennium. It is an example of the biblical wisdom literature, and raises questions of values, moral behaviour, the meaning of human life, and right conduct, and its theological foundation is that "the fear of God (meaning submission to the will of God) is the beginning of wisdom". Wisdom is praised for her role in creation; God acquired her before all else, and through her he gave order to chaos; and since humans have life and prosperity by conforming to the order of creation, seeking wisdom is the essence and goal of life.

The Book of Proverbs is divided into sections: the initial invitation to wisdom, contrasting the wise and the fool, and moral discourses on various topics. Chapters 25–29 discuss justice, the wicked, and the rich and poor, while Chapter 30 introduces the "sayings of Agur" on creation and divine power.

Structure

The superscriptions divide the collections as follows:
 * Proverbs 1–9: "Proverbs of Solomon, Son of David, King of Israel"
 * Proverbs 10–22:16: "Proverbs of Solomon"
 * Proverbs 22:17–24:22: "The Sayings of the Wise"
 * Proverbs 24:23–34: "These Also are Sayings of the Wise"
 * Proverbs 25–29: "These are Other Proverbs of Solomon that the Officials of King Hezekiah of Judah Copied"
 * Proverbs 30: "The Words of Agur"
 * Proverbs 31:1–9: "The Words of King Lemuel of Massa, Which his Mother Taught Him"
 * Proverbs 31:10–31: the ideal wise woman (elsewhere called the "woman of substance").

Contents
"Proverb" is a translation of the Hebrew word mashal, but "mashal" has a wider range of meanings than the short, catchy saying implied by the English word. Thus, roughly half the book is made up of "sayings" of this type, while the other half is made up of longer poetic units of various types. These include "instructions" formulated as advice from a teacher or parent addressed to a student or child, dramatic personifications of both Wisdom and Folly, and the "words of the wise" sayings, longer than the Solomonic "sayings" but shorter and more diverse than the "instructions".

The first section (chapters 1–9) comprises an initial invitation to young men to take up the course of wisdom, ten "instructions", and five poems on personified Woman Wisdom. Verses 1:1-7 constitute an introduction to the whole of this section. Proverbs 10:1–22:16, with 375 sayings, consists of two parts, the first part (10–14) contrasting the wise man and the fool (or the righteous and the wicked), the second (15–22:16) addressing wise and foolish speech. Verse 22:17 opens ‘the words of the wise’, until verse 24:22, with short moral discourses on various subjects. An additional section of sayings which "also belong to the wise" follows in verses 24:23-34. Chapters 25–29, attributed to the editorial activity of "the men of Hezekiah", contrast the just and the wicked and broach the topic of rich and poor. Chapter 30:1-4, the "sayings of Agur", introduces creation, divine power, and human ignorance. Chapter 31, "the sayings of King Lemuel — an inspired utterance his mother taught him", describes a virtuous woman, a wife of noble character.

Composition
It is impossible to offer precise dates for the sayings in Proverbs, a "collection of collections" relating to a pattern of life which lasted for more than a millennium. The phrase conventionally used for the title is taken from chapter 1:1, mishley shelomoh, Proverbs of Solomon (the phrase is repeated at 10:1 and 25:1), is likely more concerned with labeling the material than ascribing authorship.

The book is an anthology made up of six discrete units. The Proverbs of Solomon section, chapters 1–9, was probably the last to be composed, in the Persian or Hellenistic periods. This section has parallels to prior cuneiform writings. The second, chapters 10–22:16, carries the superscription "the proverbs of Solomon", which may have encouraged its inclusion in the Hebrew canon. The third unit, 22:17–24:22, is headed "bend your ear and hear the words of the wise". A large part of this section is a recasting of a second-millennium BCE Egyptian work, the Instruction of Amenemope, and may have reached the Hebrew author(s) through an Aramaic translation. Chapter 24:23 begins a new section and source with the declaration, "these too are from the wise". The next section at chapter 25:1 has a superscription to the effect that the following proverbs were transcribed "by the men of Hezekiah", indicating at face value that they were collected in the reign of Hezekiah in the late 8th century BCE. Chapters 30 and 31 (the "words of Agur," the "words of Lemuel," and the description of the ideal woman) are a set of appendices, quite different in style and emphasis from the previous chapters.

The "wisdom" genre was widespread throughout the ancient Near East, and reading Proverbs alongside the examples recovered from Egypt and Mesopotamia reveals the common ground shared by international wisdom. The wisdom literature of Israel may have been developed in the family, the royal court, and houses of learning and instruction; nevertheless, the overwhelming impression is of instruction within the family in small villages.

Themes
Along with the other examples of the biblical wisdom tradition – Job and Ecclesiastes and some other writings – Proverbs raises questions of values, moral behavior, the meaning of human life, and righteous conduct. The three retain an ongoing relevance for both religious and secular readers, Job and Ecclesiastes through the boldness of their dissent from received tradition, Proverbs in its worldliness and satiric shrewdness. Wisdom is as close as biblical literature comes to Greek philosophy, of which it was a contemporary; it shares with the Greeks an inquiry into values and reflections on the human condition, although there is no discussion of ontology, epistemology, metaphysics, and the other abstract issues raised by the Greeks.

The rabbinic college almost excluded the Book of Proverbs from the Bible in the late first century. They did this because of its contradictions (the result of the book's origins as not just an anthology but an anthology of anthologies). The reader is told, for example, both to "not answer a fool according to his folly", according to 26:4, and to "answer a fool according to his folly", as 26:5 advises. More pervasively, the recurring theme of the initial unit (chapters 1–9) is that the fear of the Lord is the beginning of wisdom, but the following units are much less theological, presenting wisdom as a transmissible human craft, until with 30:1–14, the "words of Agur", we return once more to the idea that God alone possesses wisdom.

"The fear of God is the beginning of wisdom" (Proverbs 9:10 – the phrase implies submission to God's will). Wisdom is praised for her role in creation ("God by wisdom founded the earth; by understanding, he established the heavens" – Proverbs 3:19). God acquired her before all else, and through her, he gave order to chaos ("When [God] established the heavens… when he drew a circle on the face of the Deeps… when he marked out the foundations of the earth, then I was beside him" – Proverbs 8:27–31). Since humans have life and prosperity by conforming to the order of creation, seeking wisdom is the essence and goal of the religious life. Wisdom, or the wise person, is compared and contrasted with foolishness or the fool, meaning one who is lacking in wisdom and uninterested in instruction, not one who is merely silly or playful (though see the words of Agur for a "fool" who has wisdom and could be seen as playful).

For the most part, Proverbs offers a simplistic view of life with few grey areas: a life lived according to the rules brings reward, and life in violation of them is certain to bring disaster. In contrast, Job and Ecclesiastes appear to be direct contradictions of the simplicities of Proverbs, each in its own way all but dismissing the assumptions of the "wise". Noteworthy also is the fact that the "mighty acts of God" (the Exodus, the giving of the Torah at Sinai, the Covenant between God and Israel, etc.) which make up Israel's history are completely or almost completely absent from Proverbs and the other Wisdom books: in contrast to the other books of the Hebrew Bible, which appeal to divine revelation for their authority ("Thus says the Lord!"), wisdom appeals to human reason and observation.

Later interpretation and influence
The pre-Exilic (i.e. pre-586 BC) Old Testament allowed no equals to YHWH in heaven, despite the continued existence of an assembly of subordinate servant-deities. The post-Exilic writers of the Wisdom tradition developed the idea that Wisdom existed before creation and was used by God to create the universe: "Present from the beginning, Wisdom assumes the role of master builder while God establishes the heavens, restricts the chaotic waters, and shapes the mountains and fields." Borrowing ideas from Greek philosophers who held that reason bound the universe together, the Wisdom tradition taught that God's Wisdom, Word and Spirit were the ground of cosmic unity. Christianity in turn adopted these ideas and applied them to Jesus: the Epistle to the Colossians calls Jesus "...image of the invisible God, first-born of all creation...", while the Gospel of John identifies him with the creative word ("In the beginning was the Word, and the Word was with God, and the Word was God").

In the 4th century, when Christianity was caught up in heresies and still developing the creeds which would define its beliefs, Proverbs 8:22 was used both to support and refute the claims of the Arians. The Arians, assuming that Christ could be equated with the "Wisdom of God" (1 Corinthians 1:24), argued that the Son, like Wisdom, was "created", and therefore subordinate to the Creator; their opponents, who argued that the relevant Hebrew word should be translated as "begot", won the debate, and the Nicene Creed declared that the Son was "begotten, not made", meaning that God and Christ were consubstantial.

title: Book of Proverbs


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Book of Lamentations

The Book of Lamentations (אֵיכָה, ʾĒḵā, from its incipit meaning "how") is a collection of poetic laments for the destruction of Jerusalem in 586 BCE. In the Hebrew Bible it appears in the Ketuvim ("Writings") as one of the Five Megillot (or "Five Scrolls") alongside the Song of Songs, Book of Ruth, Ecclesiastes and the Book of Esther although there is no set order. In the Christian Old Testament it follows the Book of Jeremiah, as the prophet Jeremiah is its traditional author.

Some motifs of a traditional Mesopotamian "city lament" are evident in the book, such as mourning the desertion of the city by God, its destruction, and the ultimate return of the divinity; others "parallel the funeral dirge in which the bereaved bewails... and... addresses the [dead]". The tone is bleak: God does not speak, the degree of suffering is presented as overwhelming, and expectations of future redemption are minimal. Nonetheless, the author repeatedly makes clear that the city, and even the author himself, have profusely sinned against God, justifying His wrath. In doing so the author does not blame God but rather presents Him as righteous, just, and sometimes even as merciful.

Summary
The book consists of five separate poems. In the first, chapter 1, the city sits as a desolate weeping widow overcome with miseries. In chapter 2, these miseries are described in connection with national sins and acts of God. Chapter 3 speaks of hope for the people of God: that the chastisement would only be for their good; a better day would dawn for them. Chapter 4 laments the ruin and desolation of the city and temple, but traces it to the people's sins. Chapter 5 is a prayer that Zion's reproach may be taken away in the repentance and recovery of the people.

Themes
Lamentations combines elements of the qinah, a funeral dirge for the loss of the city, and the "communal lament" pleading for the restoration of its people. It reflects the view, traceable to Sumerian literature of a thousand years earlier, that the destruction of the holy city was a punishment by God for the communal sin of its people. However, while Lamentations is generically similar to the Sumerian laments of the early 2nd millennium BCE (e.g., "Lamentation over the Destruction of Ur," "Lament for Sumer and Ur," "Nippur Lament"), the Sumerian laments (that we have) were recited on the occasion of the rebuilding of a temple, so their story has a happy ending, whereas the book of Lamentations was written before the return/rebuilding, and thus contains only lamentations and pleas to God with no response or resolution.

Beginning with the reality of disaster, Lamentations concludes with the bitter possibility that God may have finally rejected Israel. Sufferers in the face of grief are not urged to a confidence in the goodness of God; in fact, God is accountable for the disaster. The poet acknowledges that this suffering is a just punishment, still God is held to have had choice over whether to act in this way and at this time. Hope arises from a recollection of God's past goodness, but although this justifies a cry to God to act in deliverance, there is no guarantee that he will. Repentance will not persuade God to be gracious, since he is free to give or withhold grace as he chooses. In the end, the possibility is that God has finally rejected his people and may not again deliver them. Nevertheless, it also affirms confidence that the mercies of Yahweh (the God of Israel) never end, but are new every morning.

Structure
Lamentations consists of five distinct (and non-chronological) poems, corresponding to its five chapters. Two of its defining characteristic features are the alphabetic acrostic and its qinah meter. However, few English translations capture either of these; even fewer attempt to capture both.

Acrostic
The first four chapters are written as acrostics. Chapters 1, 2, and 4 each have 22 verses, corresponding to the 22 letters of the Hebrew alphabet, the first lines beginning with the first letter of the alphabet, the second with the second letter, and so on. Chapter 3 has 66 verses, so that each letter begins three lines.

The fifth poem, corresponding to the fifth chapter, is not acrostic but still has 22 lines.

Although some claim that purpose or function of the acrostic form is unknown, it is frequently thought that a complete alphabetical order expresses a principle of completeness, from alef (first letter) to tav (22nd letter); the English equivalent would be "from A to Z".

English translations that attempt to capture this acrostic nature are few in number. They include those by Ronald Knox and by David R. Slavitt. In both cases their mapping of the 22 Hebrew letters into the Latin alphabet's 26 uses 'A' to 'V' (omitting W, X, Y and Z), thus lacking the "A to Z" sense of completeness.

Acrostic ordering
Unlike standard alphabetical order, in the middle chapters of Lamentations, the letter pe (the 17th letter) comes before ayin (the 16th). In the first chapter, the Masoretic text uses the standard/modern alphabetical order; however, in the dead sea scroll version of the text (4QLam/4Q111, c. 37 BCE – 73 CE), even the first chapter uses the pe-ayin order found in chapters 2, 3, and 4.

Qinah
The book's first four chapters have a well-defined qinah rhythm of three stresses followed by two, although the fifth chapter lacks this. Dobbs-Allsopp describes this meter as "the rhythmic dominance of unbalanced and enjambed lines". Again, few English translations attempt to capture this. Exceptions include Robert Alter's The Hebrew Bible and the New American Bible Revised Edition.

Composition
Lamentations has traditionally been ascribed to Jeremiah. The ascription of authorship to Jeremiah derives from the impetus to ascribe all biblical books to inspired biblical authors, and Jeremiah being a prophet at the time who prophesied its demise was an obvious choice. Additionally in 2 Chronicles 35:25 Jeremiah is said to have composed a lament on the death of King Josiah, but there is no reference to Josiah in the book of Lamentations and no reason to connect it to Jeremiah. However, the modern consensus amongst scholars is that Jeremiah did not write Lamentations; like most ancient literature, the author or authors remain anonymous.

Scholars are divided over whether the book is the work of one or multiple authors. According to the latter position, each of the book's chapters was written by a different poet, and they then were joined to form the book. One clue pointing to multiple authors is that the gender and situation of the first-person witness changes – the narration is feminine in the first and second lamentation, and masculine in the third, while the fourth and fifth are eyewitness reports of Jerusalem's destruction; conversely, the similarities of style, vocabulary, and theological outlook, as well as the uniform historical setting, are arguments for one author.

The book's language fits an Exilic date (586–520 BCE), and the poems probably originated from Judeans who remained in the land. The fact that the acrostics of chapters 2–4 follow the pe-ayin order of the pre-exilic Paleo-Hebrew alphabet/script further supports the position that they are not postexilic compositions. However, the sequence of the chapters is not chronological, and the poems were not necessarily written by eyewitnesses to the events. The book was compiled between 586 BCE and the end of the 6th century BCE, when the Temple was rebuilt. Because Second Isaiah, whose work is dated to 550–538 BCE, seems to have known at least parts of Lamentations, the book was probably in circulation by the mid-6th century, but the exact time, place, and reason for its composition are unknown.

In liturgy
Lamentations is recited annually by Jews on the fast day of Tisha B'Av ("Ninth of Av") (July–August), mourning the destruction of both the First Temple (by the Babylonians in 586 BCE) and the Second Temple (by the Romans in 70 CE).

In Christian tradition, readings from Lamentations are part of the Holy Week liturgies.

In Western Christianity, readings (often chanted) and choral settings of extracts from the book are used in the Lenten religious service known as Tenebrae (Latin for 'darkness'). In the Church of England, readings are used at Morning and Evening Prayer on the Monday and Tuesday of Holy Week, and at Evening Prayer on Good Friday.

In the Coptic Orthodox Church, the book's third chapter is chanted on the 12th hour of the Good Friday service, which commemorates the burial of Jesus.

title: Book of Lamentations


text:
Book of Ezekiel

The Book of Ezekiel is the third of the Latter Prophets in the Tanakh (Hebrew Bible) and one of the major prophetic books in the Christian Bible, where it follows Isaiah and Jeremiah. According to the book itself, it records six visions of the prophet Ezekiel, exiled in Babylon, during the 22 years from 593 to 571 BC, although it is the product of a long and complex history and does not necessarily preserve the very words of the prophet.

The visions and the book are structured around three themes: (1) judgment on Israel (chapters 1–24); (2) judgment on the nations (chapters 25–32); and (3) future blessings for Israel (chapters 33–48). Its themes include the concepts of the presence of God, purity, Israel as a divine community, and individual responsibility to God. Its later influence has included the development of mystical and apocalyptic traditions in Second Temple Judaism, Rabbinic Judaism, and Christianity.

Structure
Ezekiel has the broad threefold structure found in a number of the prophetic books: oracles of woe against the prophet's own people, followed by oracles against Israel's neighbours, ending in prophecies of hope and salvation:
 * Prophecies against Judah and Jerusalem, chapters 1–24
 * Prophecies against the foreign nations, chapters 25–32
 * Prophecies of hope and salvation, chapters 33–48.

Summary
The book opens with a vision of YHWH. The book moves on to anticipate the destruction of Jerusalem and the Temple, explains this as God's punishment, and closes with the promise of a new beginning and a new Temple.
 * 1) Inaugural vision Ezekiel 1:1–3:27: God approaches Ezekiel as the divine warrior, riding in His battle chariot.  The chariot is drawn by four living creatures, each having four faces (those of a man, a lion, an ox, and an eagle) and four wings. Beside each "living creature" is a "wheel within a wheel", with "tall and awesome" rims full of eyes all around. God commissions Ezekiel as a prophet and as a "watchman" in Israel: "Son of man, I am sending you to the Israelites." (2:3)
 * 2) Judgment on Israel and Judah and on the nations: God warns of the certain destruction of Jerusalem and of the devastation of the nations that have troubled His people: the Ammonites, Moabites, Edomites and Philistines, the Phoenician cities of Tyre and Sidon, and Egypt.
 * 3) Building a new city: The Jewish exile will come to an end, a new city and new Temple will be built, and the Israelites will be gathered and blessed as never before.

Some of the highlights include:

 * The "throne vision", in which Ezekiel sees God enthroned in the Temple among the Heavenly Host;
 * The first "temple vision", in which Ezekiel sees God leave the Temple because of the abominations practiced there (meaning the worship of idols rather than YHWH, the official God of Judah);
 * Images of Israel, in which Israel is seen as a harlot bride, among other things;
 * The "valley of dry bones", in which the prophet sees the dead of the house of Israel rise again;
 * The destruction of Gog and Magog, in which Ezekiel sees Israel's enemies destroyed and a new age of peace established;
 * The final temple vision, in which Ezekiel sees the third temple commonwealth centered on a new temple in Jerusalem, to which God's Shekinah (Divine Presence) has returned.

Life and times of Ezekiel
The Book of Ezekiel describes itself as the words of Ezekiel ben-Buzi, a priest living in exile in the city of Babylon between 593 and 571 BC. Most scholars today accept the basic authenticity of the book, but see in it significant additions by a school of later followers of the original prophet. According to Jewish tradition, the Men of the Great Assembly wrote the Book of Ezekiel, based on the prophet's words. While the book exhibits considerable unity and probably reflects much of the historic Ezekiel, it is the product of a long and complex history and does not necessarily preserve the very words of the prophet.

According to the book that bears his name, Ezekiel ben-Buzi was born into a priestly family of Jerusalem c.623 BC, during the reign of the reforming king Josiah. Prior to this time, Judah had been a vassal of the Assyrian empire, but the rapid decline of Assyria after c. 630 led Josiah to assert his independence and institute a religious reform stressing loyalty to Yahweh, the national God of Israel. Josiah was killed in 609 and Judah became a vassal of the new regional power, the Neo-Babylonian empire. In 597, following a rebellion against Babylon, Ezekiel was among the large group of Judeans taken into captivity by the Babylonians. He appears to have spent the rest of his life in Mesopotamia. A further deportation of Jews from Jerusalem to Babylon occurred in 586 when a second unsuccessful rebellion resulted in the destruction of the city and its Temple and the exile of the remaining elements of the royal court, including the last scribes and priests. The various dates given in the book suggest that Ezekiel was 25 when he went into exile, 30 when he received his prophetic call, and 52 at the time of the last vision c. 571.

Textual history
The Jewish scriptures were translated into Greek in the two centuries prior to the Common Era. The Greek version of these books is called the Septuagint. The Jewish Bible in Hebrew is called the Masoretic Text (meaning passing down after a Hebrew word Masorah; for Jewish scholars and rabbis curated and commented on the text). The Greek (Septuagint) version of Ezekiel differs slightly from the Hebrew (Masoretic) version – it is about 8 verses shorter (out of 1,272) and possibly represents an earlier transmission of the book we have today (according to the Masoretic tradition) – while other ancient manuscript fragments differ from both.

Critical history
The first half of the 20th century saw several attempts to deny the authorship and authenticity of the book, with scholars such as C. C. Torrey (1863–1956) and Morton Smith placing it variously in the 3rd century BC and in the 8th/7th. The pendulum swung back in the post-war period, with an increasing acceptance of the book's essential unity and historical placement in the Exile. The most influential modern scholarly work on Ezekiel, Walther Zimmerli's two-volume commentary, appeared in German in 1969 and in English in 1979 and 1983. Zimmerli traces the process by which Ezekiel's oracles were delivered orally and transformed into a written text by the prophet and his followers through a process of ongoing re-writing and re-interpretation. He isolates the oracles and speeches behind the present text, and traces Ezekiel's interaction with a mass of mythological, legendary and literary material as he developed his insights into Yahweh's purposes during the period of destruction and exile.

Themes

As a priest, Ezekiel is fundamentally concerned with the Kavod YHWH, a technical phrase meaning the presence (shekhinah) of YHWH (i.e., one of the Names of God) among the people, in the Tabernacle, and in the Temple, and normally translated as "glory of God". In Ezekiel the phrase describes God mounted on His throne-chariot as he departs from the Temple in chapters 1–11 and returns to what Marvin Sweeney describes as a portrayal of "the establishment of the new temple in Zion as YHWH returns to the temple, which then serves as the center for a new creation with the tribes of Israel arrayed around it" in chapters 40–48. The vision in chapters 1:4–28 reflects common mythological/Biblical themes and the imagery of the Temple: God appears in a cloud from the north – the north being the usual home of God/the gods in ancient mythology and Biblical literature – with four living creatures corresponding to the two cherubim above the Mercy Seat of the Ark of the Covenant and the two in the Holy of Holies, the innermost chamber of the Temple; the burning coals of fire between the creatures perhaps represents the fire on the sacrificial altar, and the famous "wheel within a wheel" may represent the rings by which the Levites carried the Ark, or the wheels of the cart.

Ezekiel depicts the destruction of Jerusalem as a purificatory sacrifice upon the altar, made necessary by the "abominations" in the Temple (the presence of idols and the worship of the god Tammuz) described in chapter 8. The process of purification begins, God prepares to leave, and a priest lights the sacrificial fire to the city. Nevertheless, the prophet announces that a small remnant will remain true to Yahweh in exile, and will return to the purified city. The image of the valley of dry bones returning to life in chapter 37 signifies the restoration of the purified Israel.

Previous prophets had used "Israel" to mean the northern kingdom and its tribes; when Ezekiel speaks of Israel he is addressing the deported remnant of Judah; at the same time, however, he can use this term to mean the glorious future destiny of a truly comprehensive "Israel". In sum, the book describes God's promise that the people of Israel will maintain their covenant with God when they are purified and receive a "new heart" (another of the book's images) which will enable them to observe God's commandments and live in the land in a proper relationship with Yahweh.

The theology of Ezekiel is notable for its contribution to the emerging notion of individual responsibility to God – each man would be held responsible only for his own sins. This is in marked contrast to the Deuteronomistic writers, who held that the sins of the nation would be held against all, without regard for an individual's personal guilt. Nonetheless, Ezekiel shared many ideas in common with the Deuteronomists, notably the notion that God works according to the principle of retributive justice and an ambivalence towards kingship (although the Deuteronomists reserved their scorn for individual kings rather than for the office itself). As a priest, Ezekiel praises the Zadokites over the Levites (lower level temple functionaries), whom he largely blames for the destruction and exile. He is clearly connected with the Holiness Code and its vision of a future dependent on keeping the Laws of God and maintaining ritual purity. Notably, Ezekiel blames the Babylonian exile not on the people's failure to keep the Law, but on their worship of gods other than Yahweh and their injustice: these, says Ezekiel in chapters 8–11, are the reasons God's Shekhinah left his city and his people.

Second Temple and rabbinic Judaism (c. 515 BC – 500 AD)
Ezekiel's imagery provided much of the basis for the Second Temple mystical tradition in which the visionary ascended through the Seven Heavens in order to experience the presence of God and understand His actions and intentions. The book's literary influence can be seen in the later apocalyptic writings of Daniel and Zechariah. He is specifically mentioned by Ben Sirah (a writer of the Hellenistic period who listed the "great sages" of Israel) and 4 Maccabees (1st century). In the 1st century the historian Josephus said that the prophet wrote two books: he may have had in mind the Apocryphon of Ezekiel, a 1st-century text that expands on the doctrine of resurrection. Ezekiel appears only briefly in the Dead Sea Scrolls, but his influence there was profound, most notably in the Temple Scroll with its temple plans, and the defence of the Zadokite priesthood in the Damascus Document. There was apparently some question concerning the inclusion of Ezekiel in the canon of scripture, since it is frequently at odds with the Torah (the five "Books of Moses" which are foundational to Judaism).

Christianity
Ezekiel is referenced more in the Book of Revelation than in any other New Testament writing. To take just two well-known passages, the famous Gog and Magog prophecy in Revelation 20:8 refers back to Ezekiel 38–39, and in Revelation 21–22, as in the closing visions of Ezekiel, the prophet is transported to a high mountain where a heavenly messenger measures the symmetrical new Jerusalem, complete with high walls and twelve gates, the dwelling-place of God where His people will enjoy a state of perfect well-being. Apart from Revelation, however, where Ezekiel is a major source, there is very little allusion to the prophet in the New Testament; the reasons for this are unclear, but it cannot be assumed that every Christian or Hellenistic Jewish community in the 1st century would have had a complete set of (Hebrew) scripture scrolls, and in any case Ezekiel was under suspicion of encouraging dangerous mystical speculation, as well as being sometimes obscure, incoherent, and pornographic.

In popular culture
• The angelic creatures and accompanying wheels seen by Ezekiel in Chapter 1 are referred to by the spiritual song Ezekiel Saw the Wheel. In the Command & Conquer video game series, the Nod Stealth Tank is sometimes referred to as the "Ezekiel Wheel", referring to the same passage.

• The imagery in Ezekiel 37:1–14 of the Valley of Dry Bones, which Ezekiel prophesies will be resurrected, is referred to in the 1928 spiritual song "Dem Dry Bones", the folk song Dry Bones and the song Black Cowboys by Bruce Springsteen on his 2005 album Devils & Dust.

• In the movie Pulp Fiction, the character Jules recites a fictional biblical passage just before executing someone. Although he claims that it is Ezekiel 25:17, the text is made of references from both the original passage and other sources.

"The path of the righteous man is beset on all sides by the inequities of the selfish and the tyranny of evil men. Blessed is he who in the name of charity and goodwill shepherds the weak through the valley of darkness, for he is truly his brother's keeper and the finder of lost children. And I will strike down upon thee with great vengeance and furious anger those who attempt to poison and destroy My brothers. And you will know My name is the Lord when I lay My vengeance upon thee."

title: Book of Ezekiel