Lost in Translation: The Redeemer in the Book of Job is NOT Jesus!
The content of the handout he reads from is below.
Job 19:23: “Oh that my words were written! Oh that they were inscribed in a book! 24 Oh that
with an iron pen and lead they were graven in the rock for ever! 25 For I know that my Redeemer
lives, and at last he will stand upon the earth; 26 and after my skin has been thus destroyed, then
from my flesh I shall see God, 27 whom I shall see on my side, and my eyes shall behold, and not
another. King James Version 1611
Job 19:23 “Oh that my words were written! Oh that they were inscribed in a book! 24 Oh that
with an iron pen and lead they were graven in the rock for ever! 25 For I know that my
Redeemer lives, and at last he will stand upon the earth; 26 and after my skin has been thus
destroyed, then from my flesh I shall see God, 27 whom I shall see on my side, and my eyes shall
behold, and not another. Revised Standard Version 1952
Job 19:23: O that my words then were written down; Would they were inscribed in a record!24
Incised on a rock forever; With iron stylus and lead. 25 But I know that my Vindicator
[ גָּאַל /go’al] lives; In the end He will testify on earth—26 This, after my skin will have been
peeled off. But I would behold God while still in my flesh, 27 I myself, not another, would behold
Him; Would see with my own eyes… Jewish Publication Society 1985
Literal: Job 19:23: Would that my words were written! Would that they were inscribed in a
record! (lit. “scroll”) 24 engraved with an iron stylus and lead forever on a rock. 25 But I know
that my Vindicator lives, and at last he will rise upon the dust, 26 but after my skin is stripped off.
But from [without] my flesh I would see ‘Eloah, whom I would see myself with my eyes, and not
another …
Job 14:7 “For there is hope for a tree, if it be cut down, that it will sprout again, and that its
shoots will not cease. 8 Though its root grow old in the earth, and its stump die in the ground, 9
yet at the scent of water it will bud and put forth branches like a young plant. 10 But man dies,
and is laid low; man breathes his last, and where is he? 11 As waters fail from a lake, and a river
wastes away and dries up, 12 so man lies down and rises not again; till the heavens are no more
he will not awake, or be roused out of his sleep. 13 Oh that thou wouldest hide me in Sheol, that
thou wouldest conceal me until thy wrath be past, that thou wouldest appoint me a set time, and
remember me!
By Bart Ehrman: The Prose Story of Job, July 17, 2013 and the follow-up Evaluation of Job’s Short Story post July 19, 2013
- The book begins by describing Job, who is not, as it turns out, an Israelite. He comes from the land of Uz , which appears to be a fictional place. Job nonetheless worships Yahweh, and is unusually righteous and upright. As a result God has rewarded him handsomely. He has a large family – seven sons and three daughters – and an unbelievable number of sheep, camels, oxen, donkeys, and servants. He is so righteous that he not only makes sure that he himself never sins, but he regularly offers burnt sacrifices to God on behalf of his children in case any of them has sinned.
- One day the “sons of God” come up to God in heaven, including one called Satan. The term “Satan,” means “the accuser” or “the adversary.” Here he is not portrayed as in modern popular imagination as the devil who is the head of demons and is destined for (or is now ruling in) hell; here he is one of the members of God’s divine council. But he is the one who stands in an accusatory or adversarial relationship with humans. And especially Job.
- From the Follow-up:
- First, if the story is teaching a lesson about God and suffering, the lesson is that God is capricious and willing to ruin, maim, and destroy a person simply in order to see if s/he will still love him anyway (and to win a bet).
- Second point: the way it all works out. For many readers, the ending of Job makes a lot of sense: everything is restored to Job twofold after he has passed the “test” and remained faithful to God despite his enormous sufferings. God rewards him with the possessions that he had lost – twice as many sheep, donkey, and oxen. And he replaces his seven sons and three daughters with seven other sons and three other daughters. But wait a second! It makes sense that you can replace livestock – even double your holdings – as a reward for righteous behavior in the midst of suffering. But can you replace children?
From ChatGPT
Critical Bible scholars often analyze the book of Job as a composite work with distinct sections, identifying a prologue, a poetic core, and an epilogue. These sections reflect different literary genres and traditions. Here’s a breakdown of where the stories begin, stop, and resume, based on scholarly consensus:
Structure of the Book of Job
- Prologue (Job 1:1–2:13)
- This section is written in prose and sets up the narrative framework. It introduces Job, his piety, his family, his wealth, and the heavenly wager between God and the Accuser (Satan). Job’s calamities and initial response are described here.
- Poetic Dialogues (Job 3:1–42:6)
- The central, poetic core is distinct from the prose sections. It includes Job’s laments, dialogues with his friends (Eliphaz, Bildad, and Zophar), the speech of Elihu (Job 32–37), and the speeches of God from the whirlwind (Job 38–41).
- Scholars note that this section may incorporate multiple layers of tradition, with some identifying Elihu’s speech as a later addition.
- Bart Ehrman says this part was written by a different author.
- Epilogue (Job 42:7–17)
- This section returns to prose and concludes the story. God restores Job’s fortunes, rebukes Job’s friends, and vindicates Job.
- Bart says: It is only in ch. 42 that the story resumes. Something has obviously fallen out of the text when the action picks up, because the Lord is angry with something the three friends have said, and tells Job to perform a sacrifice and pray for them. Afterward, since Job has passed the test and not questioned or cursed God, he is highly rewarded.
Sources and Commentary
- David J. A. Clines, Job 1–20 (Word Biblical Commentary, 1989)
- Discusses the structural transitions between prose and poetry.
- John E. Hartley, The Book of Job (New International Commentary on the Old Testament, 1988)
- Highlights the compositional layers of the book, including possible later additions like Elihu’s speech.
- Robert Alter, The Wisdom Books: Job, Proverbs, and Ecclesiastes (2010)
- Analyzes the poetic elements of the dialogues and the prose framing device.
- Brevard S. Childs, Introduction to the Old Testament as Scripture (1979)
- Explores the canonical unity of Job despite its composite nature.
- Edward L. Greenstein, Job: A New Translation (2019)
- Suggests that the book was composed over time, with the poetic dialogues being older than the prose frame.
- Michael V. Fox, “Job the Pious,” Hebrew Union College Annual 57 (1986): 1–20.
- Explains the narrative function of the prologue and epilogue in framing Job’s trials.
Summary
The book of Job is framed by a prose narrative (Job 1:1–2:13; 42:7–17), with a poetic core (Job 3:1–42:6) containing multiple voices and perspectives. Scholars recognize it as a compilation of different traditions and literary genres. For further detail, consult the sources listed above.
