Placing Job in Old Testament Chronology
The Book of Job does not explicitly state when its events occurred, leading to various scholarly and traditional attempts to place it within Old Testament chronology. While some consider the book to be strictly historical, others view it as a religious fiction or a composition based on facts [2].
One common approach to dating the Book of Job involves examining the customs, language, and lifespans depicted in the text. The long lifespan of Job, who lived 140 years after his calamity, and potentially 210 or 240 years in total according to some interpretations, suggests a patriarchal setting, similar to the ages of Abraham and Isaac [5, 7]. The Septuagint, for instance, suggests Job lived 170 years after his suffering, totaling 240 years, which would make him a contemporary of Terah, Abraham's father [7]. This extended longevity is characteristic of the early biblical narratives before lifespans significantly shortened, reaching "threescore and ten" by the time of Moses [7, 3].
The social and religious practices described in Job also point to an early period. Job acts as a priest for his family, offering sacrifices directly, a role typically associated with patriarchs before the establishment of the Levitical priesthood [4]. The absence of references to the Mosaic Law, the Exodus, or the Israelite nation further supports a pre-Mosaic or early patriarchal dating [4]. The currency mentioned in Job 42:11, a "kesitah," is also found in Genesis 33:19 and Joshua 24:32, linking Job to the patriarchal era [4].
Geographically, Job is described as living in the land of Uz (Job 1:1), and his friends come from various regions, including Teman (Eliphaz the Temanite, Job 4:1), Shuah (Bildad the Shuhite, Job 8:1), and Naamah (Zophar the Naamathite, Job 11:1) [1]. These locations are generally associated with areas east and south of Canaan, consistent with the movements and settlements of Abraham's descendants and other early peoples. For example, Eliphaz is identified as a Temanite, and Teman was a prominent city in Edom, a region settled by Esau's descendants [1]. One of Job's friends, Eliphaz, is also the name of Esau's firstborn son (Genesis 36:11) [1].
Rabbinic tradition, as seen in the Babylonian Talmud, offers various suggestions for Job's chronological placement, sometimes linking him to figures like Isaac, Jacob, or Joseph based on linguistic parallels [4]. However, these are often presented as speculative interpretations rather than definitive historical claims [4].
Some scholars have also considered the possibility of Moses as the author of the Book of Job, which would place its composition during the wilderness wanderings or shortly thereafter, though the events themselves would still be set in an earlier period [2]. Augustine of Hippo, in City of God, notes that Job is one of the books that "seem to follow no regular order" and are "connected neither with the order of the preceding books nor with one another," distinguishing it from the continuous historical narratives [6].
The language of the book, particularly its poetic and philosophical depth, has led some to suggest a later date of composition, perhaps during the Solomonic era or even the post-exilic period. However, this refers to the time of writing, not necessarily the time of the events depicted. The Jamieson, Fausset & Brown Commentary suggests that Job's long life, even if interpreted as 210 years, would make him a contemporary of Terah, Abraham's father, further supporting a patriarchal setting [7]. The book's themes of divine sovereignty and human suffering are universal, making its precise chronological placement less critical to its theological message, but the internal evidence strongly points to an ancient setting, likely within the patriarchal age of the Old Testament.
Sources
- Treasury of Scripture Knowledge “Job 2:11 cross-references: Genesis 25:2, Genesis 36:11, Genesis 36:15, Genesis 36:34, Genesis 37:35, Joshua 15:41, 1 Chronicles 1:32, 1 Chronicles 7:22, Job 4:1, Job 6:14, Job 6:19, Job 8:1, Job 11:1, Job 13:4, Job 15:1, Job 16:2, Job 16:20, Job 18:1, Job 19:19, Job 19:21, Job 42:7, Job 42:9, Job 42:11, Proverbs 17:17, Proverbs 18:24, Proverbs 27:10, Isaiah 51:19, Jeremiah 49:7, John 11:19, Romans 12:15, 1 Corinthians 12:26, Hebrews 13:3”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Job, Book Of — This book has given rise to much discussion and criticism, some believing the book to be strictly historical; others a religious fiction; others a composition based upon facts. By some the authorship of the work was attributed to Moses, but it is very uncertain. Luther first suggested the theory which, in some form or other, is now most generally received. He says, "I look upon the book of Job as a true history, yet I do not believe that all took place just as it is written, but that an ingenious, pious and learned man brought it into its present form."”
- King James Version “[KJV] Job 7:1 — Is there not an appointed time to man upon earth? are not his days also like the days of an hireling?”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Bava Batra 15a.12: The Gemara comments: But if that is the proof, say that Job lived in the time of Isaac, as it is written in connection with Isaac: “Who then [ eifo ] is he that has taken venison” (Genesis 27:33). Or say that he lived in the time of Jacob, as it is written with respect to Jacob: “If it must be so now [ eifo ], do this” (Genesis 43:11). Or say that he lived in the time of Joseph, as it is written with respect to Joseph: “Tell me, I pray you, where [ eifo ] are they feeding their flocks?” (Genesis 37:16).”
- Job (Protestant academic) “Tyndale House on Job 42:17: 42:17 Like Abraham and Isaac, who also died at a ripe old age (Gen 25:8; 35:29), Job lived a long, full life, fulfilling Eliphaz’s promise (Job 5:26), which was based on God’s general promise (Deut 6:2; Ps 91:16). • At the end of the book, the Greek Old Testament adds a note declaring that Job will rise from the dead at the resurrection. It goes on to provide information about where and when Job and his descendants lived.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 8.--THE CANONICAL BOOKS. (part 2): narrative of the times, and follows the order of the events. There are other books which seem to follow no regular order, and are connected neither with the order of the preceding books nor with one another, such as Job, and Tobias, and Esther, and Judith, and the two books of Maccabees, and the two of Ezra,(1) which last look more like a sequel to the continuous regular history which terminates with the books of Kings and Chronicles. Next are the Prophets, in which there is one book of the Psal”
- Job (Presbyterian) “Jamieson, Fausset & Brown on Job 42:16: The Septuagint makes Job live a hundred seventy years after his calamity, and two hundred forty in all. This would make him seventy at the time of his calamity, which added to a hundred forty in Hebrew text makes up two hundred ten; a little more than the age (two hundred five) of Terah, father of Abraham, perhaps his contemporary. Man's length of life gradually shortened, till it reached threescore and ten in Moses' time (Psa 90:10). sons' sons--a proof of divine favor (Gen 50:23; Psa 128:6; Pro 17:6).”