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Job's opening monologue (Job 3 – seen by some scholars as a bridge between the prologue and the dialogues and by others as the beginning of the dialogues), The prologue on earth shows the righteous Job blessed with wealth and sons and daughters.The scene shifts to heaven, where God asks Satan (ha-satan, literally "the accuser") for his opinion of Job's piety.God’s explanation - if you can call it that - is that Job, being a mere human, cannot hope to understand his actions.It is common to view the narrative frame as the original core of the book, enlarged later by the poetic dialogues and discourses, and sections of the book such as the Elihu speeches and the wisdom poem of chapter 28 as late insertions, but recent trends have tended to concentrate on the book's underlying editorial unity. Prologue in two scenes, the first on earth, the second in heaven (Job 1–2) 2.God accepts the challenge and gives Satan permission to destroy Job’s life.Satan kills his children, destroys his house, bankrupts him and gives him a terrible skin disease. A fourth character then enters the story – Elihu, who accuses Job as well (chapters 32-37).

" They didn't care about that question mainly because all the best stories had already been passed down for many generations by the time they were considered good stories.

Therefore, because both the Sumerian and the Job stories wrestle with similar questions, liberal scholars conclude the Job story MUST be derivative from the Sumerian stories.

On the other hand, many conservative scholars date the book of Job to 1900-1700 BC, the time period known as the time of the patriarchs, Abraham, Isaac and Jacob.

We may be sure that the author was an Israelite, since he (not Job or his friends) frequently uses the Israelite covenant name for God (Yahweh; NIV “the Lord”). 1–2), divine discourses (38:1—42:6) and epilogue (42:7–17) “Lord” occurs a total of 25 times, while in the rest of the book (chs. This unknown author probably had access to a tradition (oral or written) about an ancient righteous man who endured great suffering with remarkable ”perseverance” (Job ; see note there) and without turning against God (see Eze ,20), a tradition he put to use for his own purposes.

While the author preserves much of the archaic and non-Israelite flavor in the language of Job and his friends, he also reveals his own style as a writer of wisdom literature.