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( Ἰþâ )
Job is named by Ezekiel (Eze_14:14; Eze_14:20)-in the 6th cent. b.c., probably about two centuries before the writing of the Book of Job-along with Noah and Daniel as a proverbially righteous man. After the publication of the great drama, it was natural that he should be regarded rather as a model of patience in affliction ( ὑðüäåéãìá ôῆò êáêïðáèåßáò êáὶ ìáêñïèõìßáò , Jam_5:10-11). While the profound speculations of the book regarding the problems of pain and destiny, as well as the theological doctrine which the poet intended to teach, might be beyond the grasp of the ordinary reader, the moral appeal of the simple opening story came home to all suffering humanity. ‘Ye have heard of the patience ( ôὴí ὑðïìïíÞí ) of Job’ (Job_5:11). Similarly the conclusion of the tale, which revealed God’s final purpose in regard to His servant ( ôὸ ôÝëïò êõñßïõ ), proving Him to be full of pity and merciful ( ðïëý óðëáã÷íïò êáὶ ïἰêôßñìùí ), presented a situation which all readers might be asked to observe. The imperative ἴäåôå , which is as well supported as åἴäåôå , calls their attention to a surprising fact, which they might well mark, learn, and inwardly digest. The Qur’ân repeats the admonition and the lesson. ‘And remember Job; when he cried unto the Lord, saying, Verily evil hath afflicted me: but thou art the most merciful of all those who show mercy. Wherefore we [God] heard him and relieved him from the evil which was upon him, and we restored unto him his family,’ etc. (sûra 21). ‘Verily we found him a patient person: how excellent a servant was he’ (sûra 38).
James Strahan.