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HOPE IN SUFFERING AND JOY IN LIBERATION: STUDY OF HEBREW AND

WISDOM LITERATURE (BB019)

THE BOOK OF JOB (SECTION II: 28-42)

Presented by: Rashimenla, Roshali, Watinungla, Wandashisha, Imlisangla

SUBMITTED TO: Dr. Jagat Santra Date of Submission: 22nd/08/2017

UNION BIBLICAL SEMINARY

CONTENTS
1. THEOLOGY  ......................................................................................................................................  2  
2. MESSAGE  .........................................................................................................................................  3  
3. DIFFERENT DISCOURSE:  ..............................................................................................................  4  
3.1. THE FIRST CYCLE OF SPEECHES BETWEEN JOB AND HIS THREE FRIENDS CH: 4—
14:  ......................................................................................................................................................  5  
3.2. THE SECOND CYCLE OF SPEECHES BETWEEN JOB AND HIS THREE FRIENDS CHS.
15—21:  ...............................................................................................................................................  5  
3.3. THE THIRD CYCLE OF SPEECHES BETWEEN JOB AND HIS THREE FRIENDS CH.
22—27:  ...............................................................................................................................................  6  
3.4. ELIHU'S SPEECHES CH: 32—37:  ............................................................................................  6  
3.5. THE CYCLE OF SPEECHES BETWEEN JOB AND GOD 38:1—42:6  ..................................  7  
4.    THEME  
         4.1.  SUFFERING  

4.2. INNOCENT SUFFERING  ..........................................................................................................  9  

4.3. PIETY  .........................................................................................................................................  9  
4.4. DOCTRINE OF RETRIBUTION  .............................................................................................  10  
4.5. THEODICY:  .............................................................................................................................  10  
CONCLUSION  ....................................................................................................................................  11  
BIBLIOGRAPHY  ................................................................................................................................  12  
WEBLIOGRAPHY  ..............................................................................................................................  12  

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INTRODUCTION:

The Book of Job probes basic questions that have troubled human beings from the beginning.
Why do the righteous suffer? How can the believer remain convinced that God is just when
those who worship the Lord so often experience painful tragedy?1 Suffering is at the theme of
the book of Job. Since all men and women experience suffering, the book has universal
appeal. The book thus raises one of the most perplexing question Are God’s ways just? This
is the question of theodicy.2 Within this framework the unknown writer of Job, under the
inspiration of God’s Spirit, provides us with one of Scripture’s most penetrating and
important works. The book is largely intricate poetry in such diverse forms as lament,
wisdom sayings, proverbs, hymns, riddles, curses, and lyrical nature poems3. In this paper we
are dealing with the theology, message, different discourses, different themes, suffering, and
innocent suffering, doctrine of retribution, piety and theodicy.

1. THEOLOGY
The book of Job deals with the breakdown of Job’s testimony about Yahweh Sovereignty
specifically found in Job 42:2 “I Can do all things through Christ who strengthens me”;
Which enables both to preserve their integrity by settling the conflict between them. The
story of Job stands in the biblical canon as a testament of Yahweh sovereign rule over
mischievous and even satanically-wrought suffering to reveal how the mighty Yahweh might
bring to glorious end his good intentions.4 The book of Job also Utilize dozens of rhetorical
questions like Yahweh documents human ignorance of creation, (38:4-38, 38:39-39:30)
which are under the sovereign care of the all-knowing Lord. Almost all the rhetorical
questions beginning with "who?" (Job 38:5 ,6 ,25, 29 ,36 ,37 ,:41 )— which expect the
answer "none but Yahweh") emphasize the incomparable sovereignty of Yahweh as ruler of
the universe. 5

The most fundamental issue for Job is specifically a certain theology of creation .Hence
Commentators says that Job’s suffering most fundamentally deals with the issues regarding
                                                                                                                       
1
Carson.R.T. France and J. A Motyer, G.J Wenham, New Bible Commentary,(Leicester: Inter- Varsity Press,
1994),459.
2
Tremper Longman and Raymond B. Dillard, An Introduction to the old Testament,(Michigan:
Zondervan,2006), 224.
3
Carson.R.T. France and J. A Motyer, G.J Wenham, New Bible Commentary,(Leicester: Inter- Varsity Press,
1994),459.
4
‘I know you can do all things’(Job 42:2): A literary and theological analysis of Job’s testimony about Yahweh
Sovereignty.repository.up.ac.za > Boloje_Know_2016.pdf file
5
http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/job-theology-of.html

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the nature of God’s creation and God’s continuing relationship to .MacCann observes that the
first and Last speeches of the book are focused on creation as Job’s opening soliloquy
expresses what McCann calls a ‘chilling reversal of the imagery of Genesis1’, because Job
has begun by criticizing creation.6 However, in the final theophany Job meets the God whom
he has known all along and he gets more than he bargained for as He was given an honored
place as a creature made in God’s image.7

There is also a Fundamental Issues between God's and Humankind Relationship i.e, the
Theology of Retribution: between the theology of Job and his friends is a belief in the
retribution dogma: God (without exception) punishes the wicked and rewards the righteous
and Job must be a sinner since God has removed his physical blessings. Because God never
punishes the godly man or preserves the evildoer, all three friends contempt that Job's
suffering is a sign of hidden sin ( 4:7-11 ; 5:8-16 ; 8:11-22 ; 11:4-6, 14-20 ; 18:5-
21 ).However the heated debate between the impatient Job and his dogmatic "friends" must
not overshadow Job's overall example of practical holiness and ethical purity. 8

2. MESSAGE
Job’s testimony shows that his entire life-span was in the control of God. Therefore we see
that at the end Yahweh, the God who creates and rules transform his circumstances of chaos
into fruitfulness, blessings, prosperity and well-being life .These can be experienced again
and again in human history but only through Faith as Suffering can occur to anyone suddenly,
even to a righteous person unexpected, undeserved however Human wisdom is limited and
inadequate to solve the problem of undeserved suffering so one only needs to trust Yahweh
who can meet our needs in time of suffering9

Though the main purpose of the Book of Job is to explain the mystery of the suffering of the
righteous, it does not provide a definitive answer to this matter and neither do the Lord's
speeches address it directly .Hence the book of Job leaves us the message that problems of
life serves as a channel for man to relate to God (Job1:9 ), and to build a proper relationship

                                                                                                                       
6
M.Harman ,Allan and Jensen, Peter F ,“ The Reformed Theological Review: “The Yahweh Speeches on the
Book of Job:Sublime Irrelevance or Right to the Point”?vol 69.August ,2010
page 76
7
Rev Professor Allan M.Harman and Rev Peter F Jensen, “ The Reformed Theological Review: “The Yahweh
Speeches on the Book of Job:Sublime Irrelevance or Right to the Point?” Vol 69.August ,2010, page 76-77.
8
 http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/job-theology-of.html  
9
‘http://www.repository.up.ac.za > Boloje_Know_2016. pdf file.

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between God and humankind (in all circumstances) based solely on God's sovereign grace
and the human response of faith and submissive trust. The book as a whole teaches that God
is ultimately the author of pain and suffering ( 5:18 ) and that He will use our sufferings for
various purposes ( 5:17 ; 23:10 ;33:16-30 ).It also leaves us a message that Satan cannot
cause suffering without God's permission ( 1:12 ;2:6 ), and that believers must find strength
from God that His sovereignty limits Satan's evil activities. Hence Job is a model of a
blameless servant fearing God ( Job 1:1 Job 1:8 ; 2:3 ; Job 42:2-6 Job 42:7-8 )and the
message of the book demonstrate that respectful submission is always the proper response for
believers—whether in prosperity or tragedy as this example is unique and unparalleled until
the Sermon on the Mount (Matt. 5-7).10

3. DIFFERENT DISCOURSE:
A. Eliphaz's first speech chs. 4—5 2.

1.   Job's first reply to Eliphazchs. 6—7

1.   Bildad's first speech ch. 8
2.   Job's first reply to Bildadchs. 9—10
3.   Zophar's first speech ch. 11
4.   Job's first reply to Zopharchs. 12—14

B. The second cycle of speeches between Job and his three friendschs. 15— 21

1.   Eliphaz's second speech ch. 15

2.   Job's second reply to Eliphazchs. 16—17
3.   Bildad's second speech ch. 18
4.   Job's second reply to Bildadch. 19
5.   Zophar's second speech ch. 20 6. Job's second reply to Zopharch. 21

C. The third cycle of speeches between Job and his three friends chs. 22—27

1.   Eliphaz's third speech ch. 22

2.   Job's third reply to Eliphazchs. 23—24
3.   Bildad's third speech ch. 25 4. Job's third reply to Bildadchs. 26—27

1. Job's concluding soliloquies chapter. 28—31

                                                                                                                       
10
http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/job-theology-of.html

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1.   Job's discourse on God's wisdom ch. 28

2.   Job's defense of his innocence chs. 29—31

3. Elihu's speeches chs. 32—37

1.   The introduction of Elihu 32:1-5

2.   Elihu's first speech 32:6—33:33
3.   Elihu's second speech ch. 34
4.   Elihu's third speech ch. 35
5.   Elihu's fourth speech chs. 36—37

D. The cycle of speeches between Job and God 38:1—42:6

1.   God's first speech 38:1—40:2

2.   Job's first reply to God 40:3-5
3.   God's second speech 40:6—41:34 4. Job's second reply to God 42:1-6

3.1. THE FIRST CYCLE OF SPEECHES BETWEEN JOB AND HIS THREE
FRIENDS CH: 4—14:
The two soliloquies of Job chp. 3 and 29—31 enclose three cycles of dialogue between Job
and his three friends. Each cycle consists of speeches by Eliphaz, Bildad, and Zophar, in that
order, interspersed with Job's reply to each address. This pattern continues through the first
two cycles of speeches chs. 4—14 and 15—21 but breaks down in the third when Zophar
failed to continue the dialogue. The absence of the third speech of Zophar is consistent with
the fact that each of the speeches of the three friends is progressively shorter in each cycle
and that Job's responses to each of the friends. Eliphaz spoke to Job with the most respect and
restraint, Bildad was more direct and less courteous, and Zophar was the most blunt and
brutal. Eliphaz based his arguments on experience (4:8; 5:3; 15:17), Bildad on tradition (8:8-
10), and Zophar on mere assumption or intuition 20:1-5.11

3.2. THE SECOND CYCLE OF SPEECHES BETWEEN JOB AND HIS THREE
FRIENDS CHS. 15—21:
In the second cycle of speeches, Job's companions did not change their minds about why Job
was suffering and the larger issue of the basis of the divine-human relationship. In their
second speeches, their approach was more emotional; they sought to convict Job's

                                                                                                                       
11
Frank E.Gaebelein, The expositor Bible commentary (grand rapids Michigan,the Zondervan Corporation,
1988). 892-926.

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conscience. "In the first cycle of speeches Eliphaz had emphasised the moral perfection of
God, Bildad his unwavering justice, and Zophar his omniscience.12

3.3. THE THIRD CYCLE OF SPEECHES BETWEEN JOB AND HIS THREE
FRIENDS CH. 22—27:
The three cycles of speeches in Job are like three rounds in a boxing match, though the
competition in this case was intellectual rather than physical. In round one of the debate, Job's
friends probed his intellect, and in round two they probed his conscience. In round three, they
probed specific issues. In his third speech Eliphaz was even more discourteous than he had
been previously. He made three serious accusations against Job: he is a sinner (Job 22:1-11),
he is hiding his sins (vv. 12-20), and he must confess his sins and repent before God can help
him vv. 21-30.13

3.4. ELIHU'S SPEECHES CH: 32—37:

Some critical scholars believe that a later editor inserted chapters 32—37 in the text of Job
Many conservatives believe there is ample external and internal evidence indicating that this
section of chapters fits into the argument of the book Elihu speeches (chaps. 32—37), which
seemingly interrupt the argument of the book, actually set the stage for the Yahweh speeches.
Elihu appears as a type of mediator who speaks on behalf of God (36:2) by rebuking the
three friends ( 32:3, 6-14; 34:2-15; cf. 35:4) and by suggesting that Job needed to repent of
his pride which developed because of his suffering (cf. 33:17; 35:12-16). He recommended
that Job should exalt God's works which are evident in nature (36:24—37:18) and fear Him
who comes in golden splendor out of the north (37:22-24). These basic ideas of Elihu are
either assumed or developed by the Lord in His speeches. Elihu is the only friend of Job's
whose family lineage is given, suggesting that he was important for some reason. "Elihu's
discourse, which fills no less than six chapters, has been criticized as verbose and as the
speech of a conceited young man, disrespectful in its tone and adding nothing to the
argument. It is the most courteous speech of the debate, and undoubtedly surpasses all the
preceding speeches in spiritual grasp. It moves on a higher level than the speeches of Eliphaz,
Bildad and Zophar. it introduces three new factors. First, there is a new approach Elihu
claims a special inspiration from God (33:6). Second, there is a new answer suffering can be
corrective as well as punitive (33:16-18). Third, there is a new appeal [to have faith in God
Himself rather than in some demanded explanation (35:15).Elihu's reasons for speaking 32:6-
                                                                                                                       
12
Frank E.Gaebelein, The expositor Bible commentary… 927-952.
13
Frank E.Gaebelein, The expositor Bible commentary… 952-987.

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22,he began by voicing his respect for Job's three friends (vv. 6-10). They were older than he,
and for this reason, he said, he had refrained from speaking until now. However, he had
become convinced that advancing age does not always bring wisdom with it.14

3.5. The cycle of speeches between Job and God 38:1—42:6

God spoke to Job and gave revelation that Job had been demanding for so long(13:22; 31:35).
God's first speech 38:1—40:2. God's first speech began and ended with a challenge to Job.
Job had found fault with God for allowing him to suffer when he was righteous. He had said
he wished he could meet Godin court to face Him with His injustice and to hear His response
(13:3, 15). Now God asked Job if he still wanted to contend with Him after God had
reminded him of His power and wisdom. "It" (40:2b) may refer to the question in 40:2a,
though it could refer to all the evidence God had presented in chapters 38-39.15
1. Job's first reply to God 40:3-5: Earlier in the book Job had hesitated to confront God
(9:14). Gradually he became more confident and demanded an audience with God (13:22a).
Still later, he spoke almost as God's equal, boasting that he would approach God as a prince
(31:37). Now, having discovered his own "insignificance" (40:4), he had nothing more to say
to God (40:5). God had humbled him. Job felt no need to speak more since he had repeated
himself earlier (40:5; cf. 33:14). However, Job did not confess any sin. Therefore God
proceeded to speak again. He, not Job, found it necessary to speak "even twice" (40:5).16
2. God's second speech 40:6—41:34: God addressed Job, not in a way to crush and destroy
him, but to instruct and convince him: in loving condescension. God did not regard Job as an
evil-doer ripe for judgment. Nevertheless, Job's arrogance had to be destroyed. Job still
needed to repent for sinfully censuring and blaming God. So God proceeded to show His
servant that his affliction was not an evidence of God's hostility toward him.17
3. Job's second reply to God 42:1-6:Job's words reveal the changes that God's revelations had
produced in him. He was aware as never before that God had all power and all wisdom. This
resulted in an attitude of awe and submission (v. 2). He saw that it was foolish for him to
question God's actions. God knew what He was doing even though Job did not. By quoting
God's first question back to Him (v. 3a; 38:2), Job meant: "You were exactly right in asking,
'Who is this that hides counsel without knowledge?' That is just what I have been doing." He

                                                                                                                       
14
John E.Hartley, The New International commentary on the Old Testament: The book of Job (Grand Rapids,
Machigan: William B.Eerdmans publishing company,1991).427-484.
15
John E.Hartley, The New International commentary on the Old Testament…, 487-489.
16
John E.Hartley, The New International commentary on the Old Testament…, 517-518
17
John E.Hartley, The New International commentary on the Old Testament..., 519-533.

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admitted having spoken presumptuously (v. 3b-c).Job also repeated what God had said when
He began each of His speeches (v. 4; 38:3; 40:7). God had asked for Job's reply. Now Job
gave it. However, it was not the courtroom accusation he had said he wanted to deliver to
God. It was instead a confession of his own folly.18
4. THEME
4.1. SUFFERING
The book of Job addresses the universal suffering with penetrating insight.19 In the book of
Job, questions about suffering have been raised- why suffering? What is its origin and cause?
Why this has happened to me? However these questions were not answered in the book rather
the reader is guided to see suffering in a different light i.e., from the divine point of view.The
book also shows that the sufferer can question and doubt, face the hard question in life with
faith, maintain an unbroken relationship with a loving God, and still come to a satisfactory
resolution for personal and collective injustice and underserved suffering.20 Job and his
underserved suffering, therefore serves as a dependable, useful model for the believer of any
generation with the problem of Theodicy. Furthermore, the principle of retribution is
challenged. It does not support the mistaken idea that all suffering is for discipline or that
suffering always results from sin and evil.21The effect of the suffering in this case was a
transformation of the entire outlook.Job’s suffering shows that his suffering was allowed by
god because God already knew Job’s heart and how he would respond.22 His response reveals
a clear understanding of God’s grace and the importance of handling suffering in the light of
that grace.23 “Shall we indeed accept good from God and not accept adversity? In all this Job
did not sin with his lips” (2:10). This seem to imply that God’s blessing and the suffering of
life are both instruments of His grace. It also challenges the readers the false concepts related
to suffering and how to maintain a loving and meaningful relationship, in the midst of
suffering, with the sovereign God. The suffering believer who handles the suffering well has
the opportunity to make sense of the unexplainable and to demonstrate confidence and faith

                                                                                                                       
18
John E.Hartley, The New International commentary on the Old Testament…, 534-537.
19
Larry J. Waters, Reflections on the Suffering from the Book of Job, (Dallas: Dallas Theological Seminary),
Bibliotheca Sacra, Oct- December 1997, 436-437.
20
ibid, 437.
21
ibid 449
22
Sovereignty of God in the Book of Job,
http://www.preciousheart.net/ti/2009/11-020_Holmyard_Sovereignty_Job.pdf
23
Larry J. Waters, Missio Die In The Book Of Job, Dallas: Dallas Theological Seminary, Bibliotheca Sacra Jan-
March, vol. 166, 2009, 24-25

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in God in spite of the suffering.24

4.2. INNOCENT SUFFERING

The question “why do innocent suffer?” cannot be clarified by one answer. The problem is
not why suffering exists but why it affects some people and not others. Why do wicked
prosper, while those who try to keep faith with God suffer as in the case of Job.25In Job’s
suffering the main focus is on the relationship of God with man in his suffering. Job, a man of
unwavering faith and blameless character, suffered deeply in every dimension of his
existence- physical (Job 2:7,12; 3:24; 7:4,5; 9:18; 16: 8,16.), social (2:9;
12:4;16:10;17:2,6;30:1-9-11), spiritual (6:4;7:17-19;19:25) and emotional (1:20-21;3:24-
26;7:4,13-14;9:20,25; 30:31). Job expresses his inner struggles caused by the conflict
between dreadful circumstances and his faith in God (19:8). He feels that he is surrounded on
all sides and is crushed to the extent of losing faith in God. With all kinds of temptation for
26
people around including his wife, Job steadfast loyalty continues (2:10b;1:21). Job
acknowledged God’s sovereignty over his entire life, both for good and for evil. Job was
supremely righteous man who sustains the most extreme calamities. It was the test of faith in
its severest form. Job accuses God of being responsible of his suffering. But being
responsible does not imply being guilty nor does it imply that god caused it. What Job does
not understand is “God purpose”, and God’s plan for accomplishing his great purpose.
27
However, Job responded with humility and godly fear of God’s sovereignty (42:1-2), he
acknowledged God inscrutability (v.3), reflected on his superiority (v.4), refocuses on God’s
intimacy (v.5), and repented of serving God from wrong motivation (v.6). 28Job never let go
of his belief that everything comes from God and that ultimately it was to God alone that he
could turn.

4.3. PIETY
The book of Job offers a poignant glimpse into the motivations for piety toward God. Piety
means the habit of belief in and reverence toward God. As the book begins we encounter the
tale of Job’s great piety toward God and his own great wealth. His piety persists in spite of
                                                                                                                       
24
Larry J. Waters, Missio Die In The Book Of Job, Dallas: Dallas Theological Seminary, Bibliotheca Sacra Jan-
March, vol. 166, 2009, 35.  
25
Fr. Francis Madanu, Hope in Suffering: Job as a Model, Bible Bhashyam: An Indian Biblical Quaterly, 1998,
253.
26
Ibid, 263, 264.
27
Fr. Francis Madanu, Hope in Suffering: Job as a Model, Bible Bhashyam: An Indian Biblical Quaterly, 1998,
260-267.
28
Larry J. Waters, Reflection on the suffering from the book of Job, (Dallas: Dallas Theological Seminary),
Bibliotheca Sacra, Oct- December 1997, 449-450

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his enormous suffering. Job agreed with his friends that God should and thus rewards the
righteous and punishes the wicked. However, the only difference between Job and his friends
is only in whom they trust to be righteous. Piety does bring rewards from heaven above. As
the speeches draw to a close in 42:1-6 the reader seemed to be urged toward embracing a
similar view of piety toward God this it is due to God for no other reason than God is God. At
last God rebukes Jobs friends for their views, but goes on to reward Job with double his
former wealth and a new family to replace the one lost rewarding Job for his boldness. 29

4.4. DOCTRINE OF RETRIBUTION

The most important theme is the doctrine of divine retribution which pervades the Book of
Job. The principle of divine retribution, which is operative in some portions of the Old
Testament, and which lay at the core of ancient Near Eastern religions, became a dogma for
Jobs friends. Because of this validity of this principle had become an unquestioned dogma
with no expectations, it was automatically assumed that all suffering was caused by sin. Job’s
friends unquestioned acceptance of the dogma of divine retribution, they were championing
the view that the basis of relationship between God and man was “God’s impartial,
retributive justice and man’s pious fear of God”. Job patiently denied the accusation of the
three friends that he was guilty of sin for which he was being recompensed. He openly
questioned the validity of the dogma of divine retribution because of the prosperity of the
wicked. The epilogue, which records the restoration of Job and a twofold recompense of his
prosperity, seems, at first glance, to confirm the doctrine of divine retribution. However, in
reality this restoration was not a reward or payment but a free gift based solely on God’s
sovereign grace. The book of Job shows that only by dispensing mmg with traditional dogma
of divine retribution was it possible to reconcile Job’s innocence with God’s permitting him
to suffer. 30

4.5. THEODICY:
“Theodicy” comes from the Greek word Theos, which means God and dike means “justice”,
referring to the righteousness of God. The problem of theodicy is simply the question why a
perfectly good, almighty and all- knowing God permits evil. The term literally means

                                                                                                                       
29
Robert Kugler and Patrick Hartin, An Introduction to the Bible (Grand Rapids, Mich: WM. B. Eerdmans
Publishing Company, 2009), 194.

30
Gregory W. Parsons, The Structure and Purpose of the Book of Job (Dallas: Dallas Theological Seminary,
1981), 143-145.

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“justifying God”.31 The book of Job does not answer the “why?” of innocent suffering. It
only affirms that when one really meets God such question fade into the background. The
theory is skilfully applied. At the very beginning it relieves God originated the plan of brining
misfortune upon Job and yet preserves the theistic position that God controls all things by
making His permission essential before Satan can act. But the Satan who is made responsible
for all the trouble is not an evil spirit.32

The prologue, chapter 1:2 contains the story of Job who in spite of the severest trials, the loss
of his wealth, children and health maintains his faith in God. Job's answer to calamity is
Naked came out of my mother's womb, and naked shall I return thither: the Lord gave, and
the Lord hath taken away; blessed be the name of the Lord.33

The speeches of the Lord out of the storm In Job chapter 38 to 42:6: come as a consequence
to Job's repeated demand that God appear and solve the riddle of his life. God answers Job
out of the storm. Job is brought face to face with God in Nature, the sphere where His
wisdom and power are supremely manifest. God asks him many questions, who am I? And
what art thou? Job, who is called to gird up his loins and meet the challenge as to his own
knowledge of the vast mysterious world in which man's lot is cast, has not anything more to
say; now he saw Him eye to eye.34

The epilogue, in Job Chapter 42:7-l7, though a conclusion of the popular story of the patient
Job, Yahweh justifies Job, condemns the friends, accepts the prayer of Job for their
forgiveness, and restores to him in double what he had lost. The poet 'Who used the
beginning of the story may have kept its end as a concession to the feeling, prevalent in his
day and ours, that called for a happy ending.35

CONCLUSION
Thus, as discussed the book of Job is mainly concerns with the relationship between God and
human and how in different discourses of human life in sufferings and trials , God continues
to see through it by taking control over the situation so that his divine plans and purposes are
established.

                                                                                                                       
31
www.britannica.com/20-8-2017/14:05.
32
Nahum N. Glatzer, ed., The Dimensions of Job, (New York: Schocken Books, 1968),205-217.
33
http://www.ecclesia.gr/greek/press/theologia/material/1951_4_10_hastoupis.pdf/20-08-2017/16:00
34
http://www.ecclesia.gr/greek/press/theologia/material/1951_4_10_hastoupis.pdf/20-08-2017/16:10
35
http://www.ecclesia.gr/greek/press/theologia/material/1951_4_10_hastoupis.pdf/20-08-2017/16:15

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BIBLIOGRAPHY

Fr. Francis Madanu. Hope in Suffering: Job as a Model. Bible Bhashyam: An Indian Biblical
Quaterly.1998.
Gaebelein,Frank E. The expositor Bible commentary. Grandrapids Michigan: Zondervan
Corporation, 1988.

Glatzer, N. Nahum, The Dimensions of Job. New York: Schocken Books,1968.

Hartley,John E. The New nternational commentary on the Old Testament: The book of Job,
Grand Rapids, Machigan: William B. Eerdmans publishing company, 1991.

Kugler,Robert andHartin, Patrick. An introduction to the Bible Grand Rapids, Mich: WM. B.
Eerdmans Publishing Company, 2009.

Parsons, W. Gregory, The Structure and Purpose of the Book of JobDallas: Dallas
Theological Seminary, 1981,

Rev Professor Allan M.Harman and Rev Peter F Jensen, The Reformed Theological Review:
The Yahweh Speeches on the Book of Job:Sublime Irrelevance or Right to the Point”?. vol
69. August.
Waters. Larry J. Reflections on the Suffering from the Book of Job. Bibliosacra. Dallas: Dallas
Theological Seminary. 1997.

Waters. Larry J. Missio Die in The Book Of Job. Bibliotheca Sacra. Dallas:Dallas Theological
Seminary. 2009.

WEBLIOGRAPHY
www.britannica.com.
http://www.ecclesia.gr/greek/press/theologia/material/1951_4_10_hastoupis.pdf.http://www.pr
eciousheart.net/ti/2009/11-020_Holmyard_Sovereignty_Job.pdf

http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/job-theology-
of.html

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