Part 2: The Structure

At first glance, Job’s structure appears straightforward. Chapter 1 and 2 – the prologue – are complemented by the epilogue – Chapter 42 (verses 7-end). They are written in easy to comprehend prose, similar to that of Esther.¹ They were, it is generally believed, written by the very hand which added captions or introductory statements to the ensuing text. By way of illustration take verse 1 and the first words of verse 2 of chapter 3, which read: “After this Iyyov [Job] opened his mouth and cursed his day. And [Job] spoke and said …”. The remaining part of verse 2 and the rest of the chapter are poetic and differ from the explanatory caption preceding them.

The prologue is followed by the exchanges between Job and his three friends: Elifaz the Temanite [Yemenite], Bildad the Shuhite and Zofar the Na’amatite. These encompass chapters 3 to 27. They are expressed in fine poetry. In essence, Job questions divine justice, maintaining his being innocent. His friends argue that God is just and that Job’s sufferings must be due to his having sinned. Job disputes their stand and protests his innocence in a final monologue (caps. 29 to 31).

Next come the words of Elihu, a young outsider who is not referred to either in the prologue or in the epilogue. Elihu’s arguments cover chapters 32 to 37. Elihu’s speeches differ in style and vocabulary from the earlier chapters of Job. Notably, scraps of them were found in Qumran and they are also included in the Qumran Scroll, in the late Targum and in the LXX. They too will be discussed subsequently, including the issue as to whether they constitute an integral part of Job.

The penultimate part of the book – chapters 38 to 42:1-6 – are God’s Replies from the Whirlwind [Storm: סערה] and Job’s response. They assert God’s greatness (which has not been doubted by Job) and imply that His justice is unquestionable. All the same, they do not explain why in some instances wrongdoers or villains are not penalized. Job was included in the MT on the basis of these chapters. Regrettably, they raise difficult issues especially in respect of Job’s apparent acquiescence.

Before turning to the different parts of Job, it is important to stress that the poetry is outstanding. This is the case as regards the speeches of Job and his friends and the replies of God from the Whirlwind. Doubtless, some other books of the MT encompass fine poetry. Deuteronomy chapter 32 (Ha’azinu [האזינו]), Jeremiah 31, Psalms 104 and Isaiah 40 are amongst them. Job’s last monologue (caps 29 – 31) surpasses even these.