The Book of Job (איוב) is one of the books of the Hebrew Bible. Job is a didactic poem set in a prose framing device.
According to the Testament of Job, another name for Job is Jobab. Genesis 36:33 identifies a Jobab, as a descendant of Esau, a king of Edom.
The Book of Job has been called the most difficult book of the Bible. The numerous exegeses of the Book of Job are classic attempts to reconcile the co-existence of evil and God and address the problem of evil. Scholars are divided as to the origin, intent, and meaning of the book.

Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua (Jesus Nave)
Judges
Ruth
1–2 Samuel
1–2 Kings
1–2 Chronicles
Ezra (see Esdras for other names)
Nehemiah
Esther
Job
Psalms
Proverbs
Ecclesiastes
Song of Solomon
Isaiah
Jeremiah
Lamentations
Ezekiel
Daniel
Minor prophets
Tobit
Judith
1 Maccabees
2 Maccabees
Wisdom (of Solomon)
Ben Sira
Baruch, includes Letter of Jeremiah (Additions to Jeremiah)
Additions to Daniel
Additions to Esther
1 Esdras (see Esdras for other names)
3 Maccabees
4 Maccabees (in appendix but not canonical)
Prayer of Manasseh
Psalm 151
2 Esdras
Jubilees
Enoch
1–3 Meqabyan
4 Baruch
Psalms 152–155
2 Baruch Narrative
Job's friends do not waver from their belief that God is right, and that anyone who has such poor fortune as Job is necessarily being punished for disobeying God's law. As the poem progresses Job's friends increasingly berate him for refusing to confess his sins, although they themselves are at a loss as to what sort of sins he has committed. The three friends continue to assume that Job was a sinner and therefore deserves all punishments. They also assume, in their view of theology, that God always rewards good and punishes evil, with no apparent exceptions allowed. There seems to be no room in their understanding of God for divine discretion and mystery in allowing and arranging suffering for purposes other than retribution. Jobs friends never use the name YHVH in the story, they refer God as El, Eloahh and Elohiym.

Speeches of Eliphaz, Bildad, and Zophar
Job, convinced of his own innocence, maintains that his suffering cannot be accounted for by his few sins, and that there is no reason for God to punish him thus. However, he refuses to curse God's name.

Speeches of Job
Elihu, whose name means 'My God is He', takes a mediator's path, maintaining the sovereignty and righteousness and gracious mercy of God. Elihu strongly condemns the approach taken by the three friends, and argues that Job is misrepresenting God's righteousness and discrediting His loving character. Elihu says he spoke last because he is much younger than the other three friends, but says that age makes no difference when it comes to insights and wisdom. In his speech, Elihu argues for God's power, redemptive salvation and absolute rightness in all His conduct. God is mighty, yet just, and quick to warn and to forgive. Elihu takes a distinct view of the kind of repentance required by Job. Job's three friends claim that repentance requires Job to identify and renounce the sins that gave rise to his suffering. By contrast, Elihu stresses that repentance inextricably entails renouncing any moral authority or cosmological perspective, which is God's alone. Elihu therefore underscores the inherent arrogance in Job's desire to 'make his case' before God, which presupposes that Job possesses a superior moral standard that can be prevailed upon God. Apparently, Elihu acts in a prophetic role preparatory to the appearance of God. Elihu never mentions YHVH and after Elihu's speech ends with the last verse of Chapter 37, YHVH appears and in the second verse of Chapter 38, YHVH says, "Who is this that darkeneth counsel by words without knowledge?" YHVH also rebukes Job's three friends. Job never replies to Elihu's indictments and revelations of God's dealings with him through the ordeal.

Speech of Elihu
After several rounds of debate between Job and his friends, in a divine voice, described as coming from a "cloud" or "whirlwind", YHVH describes, in evocative and lyrical language, what the experience of being responsible for the world is like, and asks if Job has ever had the experiences that YHVH has had.
YHVH's answer underscores that Job shares the world with numerous powerful and remarkable creatures, creatures with lives and needs of their own, whom God must provide for, and the young of some hunger in a way that can only be satisfied by taking the lives of others. Does Job even have any experience of the world he lives in? Does he understand what it means to be responsible for such a world? Job admits that he does not.
YHVH's speech also emphasizes his sovereignty in creating and maintaining the world. The thrust is not merely that God has experiences that Job does not, but also that God is King over the world and is not necessarily subject to questions from his creatures, including men. He declines to answer any of Job's questions or challenges with anything except "I am the Lord." Job asks God for forgiveness.
In the epilogue, YHVH condemns Job's friends for their insistence on speaking wrongly of the LORD's motives and methods, commands them to make extensive animal sacrifices and instructs Job to pray for their forgiveness. Immediately thereafter YHVH restores Job to health, giving him double the riches he before possessed (including ten new children added to the ten who predeceased him). His new daughters are the most beautiful in the land, and are given inheritance while Job is still alive. Job is crowned with a holy life and with a happy death.

God's response
The term "the Satan" appears in the prose prologue of Job, with his usual connotation of "the adversary," as a distinct being. He is shown as one of the celestial beings before the Deity, replying to the inquiry of YHVH as to whence he had come, with the words: "from going to and fro in the earth, and from walking up and down in it" (Job 1:7). Both the question and the answer, as well as the dialogue that ensues, characterize Satan as that member of the divine council who watches over human activity, but with the evil purpose of searching out men's sins and appearing as their accuser. He is, as it were, a celestial "prosecutor," who sees only iniquity; for he persists in his evil opinion of Job even after the man of Uz has passed successfully through his first trial by surrendering to the will of YHVH, whereupon Satan demands another test through physical suffering (Job 2:3-5). Satan challenges YHVH by saying that Job's belief is only built upon what material goods he is given, and that his faith will disappear as soon as they are taken from him. And YHVH accepts the challenge.
The introduction of "the adversary" occurs in the (very short) framing story alone: he is never alluded to in the (very long) central poem at all, although hades is mentioned in the central poem.
While many, from a Christian perspective, believe Satan to be the Devil, in the Book of Job he is presented as a worker for YHVH known as the "the satan" (ha-satan, 'the adversary'), not Satan as a personal name. He is the ultimate prosecutor for God.

Satan in the Book of Job
Job's wife is mentioned only once in the book of Job in Chapter 2. The extra-Biblical Testament of Job adds legendary details about her being named Sitis, who, the legend goes, sold her hair to Satan in exchange for food and money. In the end, she cursed God and died.
Job is said to have had at least four wives in the course of his life (four being from the tribe of Peleg) according to The Life of the Blessed Virgin Mary

Job's wife
The first speaker to address Job, 'Eliphaz the Temanite', is likely identified in the Book of Genesis, chap. 36, verses eleven through twelve, in a genealogy: 'And the sons of Eliphaz were Teman, Omar, Zepho, Gatam and Kenaz. Now Timna was the concubine of Eliphaz, Esau's son, and she bore Amalek to Eliphaz. These the sons of Adah, Esau's wife.' This would probably identify the Eliphaz in the Book of Job as a descendant of Teman, and therefore designated as a 'Temanite', meaning 'a relative' or 'a descendant'; 'son of', or 'of the tribe of', rather than as coming from a place called Teman, which there probably was, and also was probably named after its founder, i.e. the original Teman, the son of Eliphaz mentioned in Genesis chapter 36. This would further identify 'Eliphaz the Temanite' in the Book of Job as an Edomite, of the descendants of Esau, Jacob's older brother.

Identities of Job's friends
Themes include:

What is the extent of God's power and omnipotence?
The futility of questioning God's actions
Job as a Type of Christ or Messiah
Suffering
Theodicy: The Book of Job for the first time entertains the possibility of questioning the morality or justice of God's actions. Themes
A great diversity of opinion exists as to the authorship of this book. From internal evidence, such as the similarity of sentiment and language to those in the Psalms and Proverbs (see Psalms 88 and 89), the prevalence of the idea of "wisdom," and the style and character of the composition, it is supposed by some to have been written in the time of King David and King Solomon. Some, however place it in around the time of the Babylonian exile; others have proposed various other theories with a consensus that it is a very early book.
The Talmud (Tractate Bava Basra 15a-b) maintains that the Book of Job was written by Moses, although the Sages dispute whether it was based on historical reality or intended as a parable. Although Moses' authorship is accepted as definitive , other opinions in the Talmud ascribe it to the period of before the First Temple, the time of the patriarch Jacob, or King Ahaserus. In contrast, secular examinations of the text more generally conclude that, though archaic features such as the "council in heaven" survive, and though the story of Job was familiar to Ezekiel (Chapter 14 verse 14), the present form of Job was fixed in the 4th century BC. Ezekiel places Job in comparison with other righteous figures such as Noah and "Dan-el". The story of Job apparently originated in the land of Edom, which has been retained as the background. Fragments of Job are found among the Dead Sea scrolls, and Job remains prominent in haggadic legends. The later Greek Testament of Job figures among the apocrypha. Secular scholars agree that the introductory and concluding sections of the book, the framing devices, were composed to set the central poem into a prose "folk-book," as the compilers of the Jewish Encyclopedia expressed it. In the prologue and epilogue, the name of God is the Tetragrammaton, a name that even the Edomites use. Scholars agree that the central poem is from another source.
Among the Dead Sea Scrolls is the Targum of Job 11Q10. Another example of text from the last chapter or epilogue of Job can be found in the book, The Dead Sea Scrolls a New Translation. He we are shown examples of how fragments of The Book of Job found among the scrolls differ from the traditional text. If the prologue and epilogue, were added to the central poem, then this would have happened before 100 BCE or the time attributed to the Dead Sea Scrolls

Authorship
The Assyriologist and Sumerologist Samuel Noah Kramer in his 1959 book History Begins at Sumer: Thirty-Nine "Firsts" in Recorded History (1956), provided a translation of a Sumerian text which Professor Kramer argued evinces a parallel with the Biblical story of Job. Professor Kramer drew an inference that the Hebrew version is in some way derived from a Sumerian predecessor.

Possible Sumerian source
In the edited form of Job that we have, various interpolations have been claimed to have been made in the text of the central poem. The most common such claims are of two kinds: the "parallel texts", which are parallel developments of the corresponding passages in the base text, and the speeches of Elihu (Chapters 32-37), which consist of a polemic against the ideas expressed elsewhere in the poem, and so are claimed to be interpretive interpolations. The speeches of Elihu (who, along with the 3 friends, is not mentioned in the prologue) are claimed to contradict the fundamental opinions expressed by the 'friendly accusers' in the central body of the poem, according to which it is impossible that the righteous should suffer, all pain being a punishment for some sin. Elihu, however, reveals that suffering may be decreed for the righteous as a protection against greater sin, for moral betterment and warning, and to elicit greater trust and dependence on a merciful, compassionate God in the midst of adversity.
Subjects of more contention among scholars are the identity of claimed corrections and revisions of Job's speeches, which are claimed to have been made for the purpose of harmonizing them with the orthodox doctrine of retribution. A prime example of such a claim is the translation of the last line Job speaks (42:6), which is extremely problematic in the Hebrew. Traditional translations have him say, "Therefore I despise myself, and repent in dust and ashes." This is consonant with the central body of the poem and Job's speeches, other mortal encounters with the divine in the Bible (Isaiah in Chapter 6, for example), and the fact that there would have been no restoration without Job's humble repentant acknowledgement of mortality faced with divinity in all its majesty and glory.

Later interpolations and additions
From Job 17:11-13, the Vulgate Latin quotation Post tenebras spero lucem ("After darkness I hope for light") or Post Tenebras Lux has been adopted as a motto for several organizations, mostly the Protestant Reformation.

Particular verses
Exegesis largely concerns the question, "Is misfortune always a divine punishment for something?" Job's three friends argued in the affirmative, stating that Job's misfortunes were proof that he had committed some sins for which he was being punished. His friends also advanced the converse position that good fortune is always a divine reward, and that if Job would renounce his supposed sins, he would immediately experience the return of good fortune.
In response, Job asserted that he was a righteous man, and that his misfortune was therefore not a punishment for anything. This raised the possibility that God acts in capricious ways, and Job's wife urged him to curse God, and die. Instead, Job responded with equanimity: "The Lord gives, and the Lord takes away; blessed be the name of the Lord." The climax of the book occurs when YHVH responds to Job, not with an explanation for Job's suffering but rather with a question: Where was Job when YHVH created the world?
YHVH's response itself may be read in a variety of ways. Some see it as an attempt to humble Job. Yet Job is comforted by God's appearance, and the fact that he 'saw YHVH and lived', suggesting that the author of the book was more concerned with whether or not God is present in people's lives, than with the question of whether or not God is just. Job chapter 28 rejects these efforts to fathom divine wisdom.
The framing story complicates the book further: in the introductory section YHVH, during a conversation with Satan, allows Satan to inflict misery on Job and kill his children. The appended conclusion has YHVH restoring Job to wealth, granting him new children, and possibly restoring his health, although this is more implied than explicitly stated. This may suggest that the faith of the perfect believer is rewarded. However, YHVH speaks directly to this question, condemns Job's friends, and says that Job is the only man who has faithfully represented the true nature of YHVH - that all his friends were wrong to say that faith and righteousness are rewarded. Only after Job's friends make a sacrifice to YHVH and are prayed for by afflicted Job does YHVH restore all Job's good fortune.

Exegesis

Main article: Testament of Job The Testament of Job
Throughout the Middle Ages, Job was portrayed , Job took off the boils from his body, and as soon as it left his hands, it turned into gold coins, which he handed to musicians.

Medieval views of Job
The Talmud occasionally discusses Job. Most traditional Torah scholarship has not doubted Job's existence. He was seen as a real and powerful figure. Some scholars of Orthodox Judaism maintain that Job was in fact one of three advisors that Pharaoh consulted, prior to taking action against the increasingly multiplying "Children of Israel" mentioned in the Book of Exodus during the time of Moses' birth. The episode is mentioned in the Talmud (Tractate Sotah): Balaam gives evil advice urging Pharaoh to kill the Hebrew male new-born babies; Jethro opposes Pharaoh and tells him not to harm the Hebrews at all, and Job keeps silent and does not reveal his mind even though he was personally opposed to Pharaoh's destructive plans. It is for his silence that God subsequently punishes him with his bitter afflictions. [2].
There is a minority view among Rabbinical scholars, for instance that of Rabbi Simeon ben Laqish, that says Job never existed (Midrash Genesis Rabbah LXVII, Talmud Bavli, Bava Batra 15a). In this view, Job was a literary creation by a prophet who used this form of writing to convey a divine message or parable. On the other hand, the Talmud (in Tractate Baba Batra 15a-16b) goes to great lengths trying to ascertain when Job actually lived, citing many opinions and interpretations by the leading sages. Job is further mentioned in the Talmud as follows [3]:
Two Talmudic traditions hold that Job either lived in the time of Abraham or of Jacob. Levi ben Laḥma held that Job lived in the time of Moses, by whom the Book of Job was written. Others argue that it was written by Job himself (see Job 19:23-24), or by Elihu, or Isaiah.
One midrashic view is that Job was the Pharaoh of Egypt during the time of Moses. Therefore there would be a justification for why Job was punished. Because he allowed the Israelite people to suffer and enslaved them, he deserved everything that happened to him (if one has the ability to prevent suffering, he should).
According to the Talmud, Job was seventy years old when the book started.

Job's resignation to his fate (in Tractate Pesachim 2b)
When Job was prosperous, anyone who associated with him even to buy from him or sell to him, was blessed (in Tractate Pesachim 112a)
Job's reward for being generous (in Tractate Megillah 28a)
King David, Job and Ezekiel described the Torah's length without putting a number to it (in Tractate Eruvin 21a) Source for Jewish Law
In most traditions of Jewish liturgy, the Book of Job is not read publicly in the manner of the Pentateuch, Prophets, or megillot. However, there are some Jews, particularly the Spanish-Portuguese, who do hold public reading of the Book of Job on the Ninth of 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 Book of Job differ from those of most of the biblical books, using a system shared with it only by Psalms and Proverbs. A sample of how the cantillations are chanted is found below.
Many quotes from the book of Job are used throughout Jewish liturgy, especially at funerals and times of mourning.

Liturgical use
Maimonides, a twelfth century rabbi, discusses Job in his work Guide for the Perplexed. According to Maimonides (chs. 22-23), each of Job's friends represents famous, distinct schools of thought concerning God and divine providence.
Bildad, for example, portrays the standard Jewish view, as well as the Islamic Mu'tazili view, that righteousness is rewarded by God (Job 8:6-8), although one may have to be patient for the reward to come. Therefore, if Job is righteous, as he claims to be, God will reward him eventually.
Moreover, Job reflects the view of Aristotle, that God destroys the innocent and the wicked together (Job 9). If Job held this point of view, then he did not believe in divine providence, even if he did believe in God's existence.
According to Maimonides, the correct view of providence lies with Elihu, who teaches Job that one must examine his/her religion (Job 33). This view corresponds with the notion that "the only worthy religion in the world is an examined religion." A habit religion, such as that originally practiced by Job, is never enough. One has to look deep into the meaning of religion in order to fully appreciate it and make it a genuine part of one's life. Elihu believed in the concepts of divine providence, rewards to individuals, as well as punishments. He believed, according to Maimonides, that one has to practice religion in a rational way. The more one investigates religion, the more he/she will be rewarded or find it rewarding. In the beginning, Job was an unexamining, pious man, not a philosopher, and he didn't have providence. He was unwise, simply grateful for what he had. God, according to Elihu, did not single out Job for punishment, but rather abandoned him and let him be dealt with by natural, unfriendly forces.
Conversely, in more recent times, Russian existentialist philosopher Lev Shestov viewed Job as the embodiment of the battle between reason (which offers general and seemingly comforting explanations for complex events) and faith in a personal god, and one man's desperate cry for him. In fact, Shestov used the story of Job as a central signifier for his core philosophy (the vast critique of the history of Western philosophy, which he saw broadly as a monumental battle between Reason and Faith, Athens and Jerusalem, secular and religious outlook):
"The whole book is one uninterrupted contest between the 'cries' of the much-afflicted Job and the 'reflections' of his rational friends. The friends, as true thinkers, look not at Job but at the 'general.' Job, however, does not wish to hear about the 'general'; he knows that the general is deaf and dumb - and that it is impossible to speak with it. 'But I would speak to the Almighty, and I desire to argue my case with God' (13:3). The friends are horrified at Job's words: they are convinced that it is not possible to speak with God and that the Almighty is concerned about the firmness of His power and the unchangeability of His laws but not about the fate of the people created by Him. Perhaps they are convinced that in general God does not know any concerns but that He only rules. That is why they answer, 'You who tear yourself in your anger, shall the earth be forsaken for you or the rock be removed from its place?' (18:4). And, indeed, shall rocks really be removed from their place for the sake of Job? And shall necessity renounce its sacred rights? This would truly be the summit of human audacity, this would truly be a 'mutiny,' a 'revolt' of the single human personality against the eternal laws of the all-unity of being!" (Speculation and Apocalypse).

Philosophical approach
Nachmanides offers a mystical commentary on the Book of Job. According to the mystical approach, Job is being punished because he is a heretic. One reason why Job can be seen as a heretic is because in Chapter 3, he automatically assumed and was convinced that he did not sin and God therefore has no right to punish him. Another reason why Job can be viewed as a heretic is because he did not believe in reincarnation. He believes that once a person dies, it is all over for him/her, without any mention of an afterlife.
According to Job, who reflected the views of Aristotle, God gave the world over to astrology. This is evident in Job's lamentation, "Curse the day I was born on" (3:2) Job cursed his birthday because he believed that his birthday was bad luck, in the astrological sense. Given the context of the passage, it is more likely that this phrase refers to Job wishing he'd never been born at all.
According to Nachmanides, Job's children did not die in the beginning of the story, but rather were taken captive and then return from captivity by the end of the story.

Mystical approach
Christians accept the Book of Job as part of the Old Testament canon. The character of Job is also mentioned in the New Testament, as an example of perseverance in suffering (James 5:11).
There are several references to the Book of Job throughout the New Testament, especially the Epistles. Specifically:
Rev. 9:6 alludes to Job 3:21; compare 2 Thes. 2:8 to Job 4:9; 1 Cor. 3:19 quotes Job 5:13; Heb. 12:5, Jas. 1:12, and Rev. 3:19 all parallel Job 5:17 and Job 23:10; compare Jas. 4:14 to Job 7:6; compare Heb. 2:6 with Job 7:17; compare Heb. 12:26 with Job 9:6; Rom. 9:20 alludes to Job 9:32; Rom. 11:33 parallels Job 10:7; compare Acts 17:28 with Job 12:10; compare 1 Cor. 4:5 with Job 12:22; compare 1 Pet. 1:24 with Job 14:2; compare Lk. 19:22 with Job 15:6; Rom. 1:9 parallels Job 16:19; compare 1 John 3:2 with Job 19:26; Rev. 14:10, 19:15 parallel Job 21:20; both Rom. 11:34 and 1 Cor. 2:16 quote Isa. 40:13, which parallels Job 21:22; Mt. 25:42 alludes to Job 22:7; Jas. 4:6 and 1 Pet. 5:5 both quote Prov. 3:34, which parallels Job 22:29; compare Acts 1:7 with Job 24:1; Heb. 4:13 parallels Job 26:6; Mt. 16:26 alludes to Job 27:8; compare Jas. 1:5 with Job 32:8; 1 Jo. 1:9 alludes to Job 33:27-28; Jas. 5:4 alludes to Job 34:28; Rev. 16:21 alludes to Job 38:22-23; Mt. 6:26 alludes to Job 38:41; and finally, Rom. 11:35 quotes Job 41:11.

In Christianity
The Eastern Orthodox Church reads from Job during Holy Week.
Alexander Schmemann, "A Liturgical Explanation for the Days of Holy Week"

In Islam

Job's prophecy: 4:163, 6:84
Trial and patience: 21:83, 21:84, 38:41