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Sharon Lawrence
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Sharon Lawrence
Sharon Lawrence in 2013
Born
Sharon Elizabeth Lawrence
(1961-06-29) June 29, 1961 (age 56)
Charlotte, North Carolina, U.S.
Occupation
Actress
Years active
1987–present
Spouse(s)
Tom Apostle (m. 2002)
Website
sharon-lawrence.com
Sharon Elizabeth Lawrence (born June 29, 1961) is an American actress, singer, and dancer.[1] She is best known for the role of Sylvia Costas Sipowicz in the ABC drama series NYPD Blue. The role garnered her three Primetime Emmy Award nominations for Outstanding Supporting Actress in a Drama Series.[2]
Contents
[hide]
1 Early life
2 Career
3 Personal life
4 Filmography
4.1 Film
4.2 Television
5 Awards and nominations
6 References
7 External links
Early life[edit]
Lawrence was born in Charlotte, North Carolina,[1] the daughter of Earlyn Lawrence, an education administrator and Head Start supervisor, and Tom Lawrence, a television news reporter for WRAL-TV in Raleigh, North Carolina.[3] She moved from Charlotte to Raleigh in her junior year of high school and graduated from Needham B. Broughton High School. She attended the University of North Carolina at Chapel Hill and graduated with a BA in journalism in 1983.[4]
Career[edit]
Lawrence began her acting career on Broadway in the 1987 revival of Cabaret.[4] In 1990, she performed in Fiddler on the Roof.[1] She appeared in a number of television movies and series in the 1990s, like Cheers and Star Trek: Voyager. In 1993 she was cast as Assistant District Attorney Sylvia Costas in the ABC police drama series NYPD Blue created by Steven Bochco. Her consistently praised performance earned the actress three Primetime Emmy Award for Outstanding Supporting Actress in a Drama Series nominations from 1993 to 1996, and the Screen Actors Guild Award for Outstanding Performance by a Female Actor in a Drama Series in 1996.[4] In 1996 she left the show for her own comedy series Fired Up on NBC.[5] The series was canceled after two seasons. She later returned to NYPD Blue as a regular, and left the show in 1999, after her character was killed.[6]
Lawrence starred with Betty White and Alfred Molina on the short-lived sitcom Ladies Man from 1999 to 2001.[2] She played Velma Kelly in the Broadway musical Chicago in 2000.[1] She also had a series regular role on the CBS supernatural drama Wolf Lake from 2001 to 2002.[2] In film, she co-starred in Gossip (2000), Little Black Book (2004), and The Alibi (2006).
Lawrence with Lorraine Toussaint and Emayatzy Corinealdi at event of Middle of Nowhere in 2012
Lawrence guest starred on many television dramas and sitcoms in the 2000s. She played Maisy Gibbons, a housewife/prostitute in season one of Desperate Housewives. She also appeared in Law & Order: Special Victims Unit, Boston Legal, Monk, Curb Your Enthusiasm, The Mentalist, and Body of Proof. She had a regular role on the short-lived CW teenage drama series Hidden Palms (2008), as Tess Wiatt, and was seen in the Canadian cable television drama The Line in 2009.
In 2009, Lawrence was nominated for the Emmy Award for Outstanding Guest Actress in a Drama Series for her portrayal as Izzie Stevens' mother on Grey's Anatomy.[4][7] In April 2010, Lawrence joined Josh Schwartz's CBS pilot Hitched.[8] In October 2010, she began a recurring role on One Tree Hill as Sylvia Baker, the mother of Julian Baker (Austin Nichols) who comes to Tree Hill from Los Angeles to plan the upcoming wedding of Julian and Brooke Davis (Sophia Bush). She also played the lead character mother in a Lifetime comedy-drama Drop Dead Diva from 2009 to 2013.[9] Also, she played the birth mother of Dr. Maura Isles (Sasha Alexander) in the TNT television series Rizzoli & Isles, although in real life the actresses are only 12 years apart.[10] In recent years, Lawrence has starred in several independent films.[11] In 2013 she was cast in Chris Carter's thriller drama series The After.[12] The show was set to premiere on Amazon Studios in 2014.[13][14][15] The series was cancelled by Amazon before its premiere on January 5, 2015.[16] In March, 2015, Lawrence was cast in the ABC comedy-drama pilot Mix.[17][18]She now stars in the new CBS Sitcom Me, Myself and I.
Personal life[edit]
In 2002, Lawrence married Dr. Tom Apostle.[4] Their wedding was held at the Greek Orthodox church Saint Sophia, the same Los Angeles church in which her character, Sylvia Costas, in NYPD Blue married Detective Andy Sipowicz.[citation needed] Lawrence has played on the World Poker Tour in the Hollywood Home and performed in benefits for the Alzheimer's Association in Los Angeles called Night at Sardi's and the What A Pair show for the John Wayne Breast Cancer Center.
Lawrence chairs the Women In Film Foundation, the philanthropic arm of Women In Film, which since 1973 has advanced professional opportunities for women in the global entertainment marketplace. She supports Global Green and World Wildlife Fund to protect the environment and endangered species. She is an avid scuba diver.
Filmography[edit]
Film[edit]
Year
Title
Role
Notes
1994 Bloodfist V: Human Target Jewelry Store Clerk
1994 In the Line of Duty: The Price of Vengeance Unknown Television film
1994 Someone She Knows Sharon Television film
1994 The Shaggy Dog Beth Daniels Television film
1995 The Face on the Milk Carton Sada Sands Television film
1995 The Heidi Chronicles Jill Television film
1995 Degree of Guilt Mary Carelli Television film
1996 A Friend's Betrayal Nina Talbert Television film
1996 The Uninvited Pattie Johnson Television film
1997 Five Desperate Hours Clair Ballard Television film
1997 The Only Thrill Joleen Quillet Television film
1999 Blue Moon Cass Medieros Television film
1999 Aftershock: Earthquake in New York Dori Thorell Television film
2000 Gossip Detective Kelly
2002 Atomic Twister Corrine Maguire Television film
2003 Word of Honor Marcy McClure Tyson Television film
2003 Fly Cherry Cherry's mom Short film
2004 Little Black Book Stacy's mom
2004 D-Minus Susan Short film
2005 Nearing Grace Mrs. Ash Uncredited
2005 I? Karen Short Film
2006 Augusta, Gone Martha Tod Dudman Television film
2006 The Alibi Judith Hatch
2006 Fool Me Once Maureen Short film
2011 Talker Mary Short film
2011 The Perfect Family Agnes Dunn
2012 Middle of Nowhere Fraine
2012 The Nuclear Family Karen Television film
2012 iVOTE Marni Short film
2012 The Visit Ginny (mother of Diana) Short film
2013 Jimmy Judge Robinson
2014 Born to Race 2: Fast Track Mrs. Dalton
2014 Thinspiration Dr. Klein Television film
2014 Grace. Sonia
2014 Una Vida: A Fable Of Music and the Mind Angela Cruz
2014 Somebody's Mother Alice Short film
2014 The Bridge Partner Olivia Korhonen Short film
2015 Solace Mrs. Ellis
2015 If I Could Tell You Sara Linda Short film
2016 Hearts of Christmas Alice Shelby Television film
2017 Deidra & Laney Rob a Train Veronica
2017 Anabolic Life (aka: Perception) Katherine Stenson
Television[edit]
Year
Title
Role
Notes
1992 Civil Wars Norma Helmutz Episode: "Drone of Arc"
1993 Beverly Hills, 90210 Paulette Episode: "Parental Guidance Recommended"
1993 Cheers Rachel Episode: "The Guy Can't Help It"
1993–1999 NYPD Blue Sylvia Costas Series regular, 99 episodes
1995 Star Trek: Voyager Amelia Earhart Episode: "The 37's"
1996 Caroline in the City Maddie Episode: "Caroline and the Proposal"
1997 Superman Maxima Episode: "Warrior Queen"
1997–1998 Fired Up Gwen Leonard Series regular, 28 episodes
1999–2001 Ladies Man Donna Stiles Series regular, 30 episodes
2001–2002 Wolf Lake Vivian Cates Series regular, 9 episodes
2002 Philly Tabitha Davenport 2 episodes
2002 Law & Order: Special Victims Unit Maggie Peterson Episode: "Chameleon"
2004 Judging Amy Andrea Adelstein Episode: "Predictive Neglect"
2004 Boston Legal Judge Rita Sharpley Episode: "Head Cases"
2004–2005 Desperate Housewives Maisy Gibbons 3 episodes
2006–2008 Monk Linda Fusco 4 episodes
2007 Hidden Palms Tess Wiatt Series regular, 8 episodes
2008–2009 The Line Jayne Series regular, 15 episodes
2008 Dirt Cassie Hope Episode: "God Bless the Child"
2008 The Capture of the Green River Killer Fiona Remus TV Mini-Series
2008 The Prince of Motor City Dorothy Riley TV pilot
2008–2009 Privileged Shelby Smith 3 episodes
2009 Ghost Whisperer Elena Bancroff Episode: "Life on the Line"
2009 Grey's Anatomy Robbie Stevens Episode: "No Good at Saying Sorry (One More Chance)"
2009 Curb Your Enthusiasm Dr. Trundle Episode: "Vehicular Fellatio"
2009 Community Doreen Episode: "Politics of Human Sexuality"
2009–2013 Drop Dead Diva Bobbie Dobkins 6 episodes
2010 The Mentalist Melba Walker Shannon Episode: "Bleeding Heart"
2010 Hitched Judy Reynolds TV pilot
2010 Blue Belle Judy Two episodes: "Goin' to Vegas" and "Komshe Thunderfuck" (Web series)
2010–2011 One Tree Hill Sylvia Baker 6 episodes
2011 The Glades Georgia Lancer Episode: "Moonlighting"
2011 American Dad! Scarlett Reynolds Episode: "The Scarlett Getter"
2012 BlackBoxTV Debrah Stratford Episode: "Silverwood: Red Ink"
2012–2016 Rizzoli & Isles Dr. Hope Martin 6 episodes
2013 Body of Proof Julia Stone Episode: "Committed"
2014[19] The After Francis TV pilot
2014 Matador Emily Taft Episodes: "Everything Old Is New Again" and "Mala Sangre"
2014 Hell's Kitchen Herself Season 13 Episode 16: "Winner Chosen"
2015 Mix Stella Ruiz TV pilot
2015 Blunt Talk Sophie Episode: "All My Relationships End in Pain"
2016 Game of Silence Diana Stockman Season 1 - 6 Episodes
2016 Devious Maids Lori Season 4 - 1 Episode
2016-2017 Shameless Margo Mierzejewski 5 episodes
2016 I Like You Just the Way I Am Debbie Season 1
2016 Blue Bloods Christine Sanders Season 7 - Episode: "The One That Got Away"
2017 Me, Myself & I Eleanor Season 1 - 4 Episodes
2017 The Ranch Brenda Sanders Season 2 - 7 Episodes
2017 Queen Sugar Lorna Prescott Season 2 - 3 Episodes
Awards and nominations[edit]
List of awards and nominations
Year
Award
Category
Film
Result
1994 Primetime Emmy Award Outstanding Supporting Actress in a Drama Series NYPD Blue Nominated
1995 Screen Actors Guild Award Outstanding Performance by an Ensemble in a Drama Series NYPD Blue Won
1995 Primetime Emmy Award Outstanding Supporting Actress in a Drama Series NYPD Blue Nominated
1996 Screen Actors Guild Award Outstanding Performance by a Female Actor in a Drama Series NYPD Blue Nominated
1996 Screen Actors Guild Award Outstanding Performance by an Ensemble in a Drama Series NYPD Blue Nominated
1996 Primetime Emmy Award Outstanding Supporting Actress in a Drama Series NYPD Blue Nominated
1997 Screen Actors Guild Award Outstanding Performance by an Ensemble in a Drama Series NYPD Blue Nominated
1998 Viewers for Quality Television Award Best Recurring Player NYPD Blue Nominated
1999 Screen Actors Guild Award Outstanding Performance by an Ensemble in a Drama Series NYPD Blue Nominated
1999 Satellite Award Best Actress – Television Series Drama NYPD Blue Nominated
2007 Method Fest Independent Film Festival Best Actress Fool Me Once Won
2007 Prism Award Best Performance in a TV-Movie Augusta, Gone Nominated
2009 Primetime Emmy Award Outstanding Guest Actress in a Drama Series Grey's Anatomy Nominated
2013 Black Reel Award Best Ensemble Middle of Nowhere Nominated
References[edit]
^ Jump up to: a b c d "Sharon Lawrence". The Broadway League. Retrieved 10 January 2010.
^ Jump up to: a b c "Sharon Lawrence". Yahoo Movies. Retrieved 13 March 2015.
Jump up ^ "Sharon Lawrence Biography (1961?-)". Retrieved 13 March 2015.
^ Jump up to: a b c d e "Sharon Lawrence Biography". Tvguide.com. Retrieved 2013-10-16.
Jump up ^ "I've heard that Sharon Lawrence won't be returning to... - Chicago Tribune". Articles.chicagotribune.com. 1996-07-28. Retrieved 2013-10-16.
Jump up ^ Starr, Michael (1999-01-15). "Sharon Out Of The Blue | New York Post". Nypost.com. Retrieved 2013-10-16.
Jump up ^ Malcom, Shawna (2009-09-14). "Costar Sharon Lawrence: Katherine Heigl Will Be a Great Mom - Babies, Katherine Heigl, Sharon Lawrence". People.com. Retrieved 2013-10-16.
Jump up ^ "Sharon Lawrence Gets Hitched". TVGuide.com.
Jump up ^ "'Drop Dead Diva' Bulks Up on Guest Stars as Season 5 Returns (Exclusive)". Hollywoodreporter.com. 2013-09-30. Retrieved 2013-10-16.
Jump up ^ "Rizzoli & Isles Exclusive: NYPD Blue's Sharon Lawrence to Play Maura's Biological Mom - Today's News: Our Take". TVGuide.com. 2012-03-14. Retrieved 2013-10-16.
Jump up ^ McNary, Dave (2013-06-06). "Sharon Lawrence Books Trio Of Roles (EXCLUSIVE)". Variety. Retrieved 2013-10-16.
Jump up ^ Andreeva, Nellie. "Quartet Join Amazon Drama Pilot 'The After', 'Bosch' Casts One". Deadline.com. Retrieved 2013-10-16.
Jump up ^ "Amazon Green-Lights Drama Pilots Starring Titus Welliver, Sharon Lawrence - Today's News: Our Take". TVGuide.com. 2013-10-31. Retrieved 2014-02-04.
Jump up ^ ' + data.results.personName + ' (2013-10-31). "Amazon orders Michael Connelly pilot 'Bosch,' details 'X-Files' creator's 'The After' - Zap2it". Blog.zap2it.com. Retrieved 2014-02-04.
Jump up ^ Barrett, Annie. "'The After': First look at new Chris Carter pilot | Inside TV | EW.com". Insidetv.ew.com. Retrieved 2014-02-04.
Jump up ^ Nellie Andreeva. "Chris Carter Drama Series 'The After' Not Going Forward At Amazon Studios - Deadline". Deadline. Retrieved 13 March 2015.
Jump up ^ Nellie Andreeva. "Echo Kellum Joins CW Pilot 'Dead People', Sharon Lawrence Cast In ABC's 'Mix' - Deadline". Deadline. Retrieved 13 March 2015.
Jump up ^ "Rashida Jones's ABC pilot Mix adds NYPD Blue star Sharon Lawrence". Digital Spy. Retrieved 13 March 2015.
Jump up ^ Andreeva, Nellie (1970-01-01). "Four Amazon Pilots Go To Series, 1 On Hold". Deadline.com. Retrieved 2014-03-12.
External links[edit]
Official website
Sharon Lawrence on IMDb
Sharon Lawrence at the Internet Broadway Database
Sharon Lawrence on Twitter
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Book of Job
From Wikipedia, the free encyclopedia
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This article's lead section does not adequately summarize key points of its contents. Please consider expanding the lead to provide an accessible overview of all important aspects of the article. Please discuss this issue on the article's talk page. (April 2018)
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The Book of Job (/dʒoʊb/; Hebrew: אִיוֹב Iyov) is a book in the Ketuvim ("Writings") section of the Hebrew Bible (Tanakh), and the first poetic book in the Old Testament of the Christian Bible.[1] Addressing the problem of theodicy – the vindication of the justice of God in the light of humanity's suffering[2] – it is a rich theological work setting out a variety of perspectives.[3] It has been widely and often extravagantly praised for its literary qualities, with Alfred, Lord Tennyson calling it "the greatest poem of ancient and modern times".[4]
Contents
1 Structure
2 Contents
2.1 Prologue on earth and in heaven
2.2 Job's opening monologue and dialogues between Job and his three friends
2.3 Three monologues: Poem to Wisdom, Job's closing monologue, and Elihu's speeches
2.4 Two speeches by God
2.5 Epilogue
3 Composition
3.1 Authorship, language, texts
3.2 Job and the wisdom tradition
4 Themes
5 Later interpretation and influence
5.1 History of interpretation
5.2 Liturgical use
5.3 In music, art, literature, and film
5.4 In Islam and Middle Eastern folk tradition
6 See also
7 References
7.1 Citations
7.2 Sources
8 Further reading
9 External links
Structure[edit]
Scroll of the Book of Job, in Hebrew
The Book of Job consists of a prose prologue and epilogue narrative framing poetic dialogues and monologues.[5] 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.[6]
1. Prologue in two scenes, the first on earth, the second in heaven (Job 1–2)
2. 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),[7] and three cycles of dialogues between Job and his three friends (Job chapters – the third cycle is not complete, the expected speech of Zophar being replaced by the wisdom poem of chapter 28)[8]
First cycle
Eliphaz (Job 4–5) and Job's response (Job 6–7)
Bildad (8) and Job (Job 9–10)
Zophar (11) and Job (Job 12–14)
Second cycle
Eliphaz (15) and Job (Job 16–17)
Bildad (18) and Job (Job 19)
Zophar (20) and Job (Job 21)
Third cycle
Eliphaz (22) and Job (Job 23–24)
Bildad (25) and Job (Job 26–27)
3. Three monologues:
A Poem to Wisdom (chapter 28, previously read as part of the speech of Job, now regarded by most scholars as a separate interlude in the narrator's voice)[7]
Job's closing monologue (chapters 29–31)
and Elihu's speeches (chapters 32–37)
4. Two speeches by God (chapters 38:1–40:2 and 40:6–41:34, 42:7–8), with Job's responses
5. Epilogue – Job's restoration (chapters 42:9–17).
Contents[edit]
Job's Tormentors' from William Blake's Illustrations for the Book of Job.
Prologue on earth and in heaven[edit]
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. Satan answers that Job is pious only because God has blessed him; if God were to take away everything that Job had, then he would surely curse God. God gives Satan permission to take Job's wealth and kill all of his children and servants,[9] but Job nonetheless praises God: "Naked I came out of my mother's womb, and naked shall I return: the Lord has given, and the Lord has taken away; blessed be the name of the Lord." God allows Satan to afflict his body with boils. Job sits in ashes, and his wife prompts him to "curse God, and die," but Job answers: "Shall we receive good from God and shall we not receive evil?"
Job's opening monologue and dialogues between Job and his three friends[edit]
Job laments the day of his birth; he would like to die, but even that is denied to him. His three friends Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite, console him. The friends do not waver in their belief that Job's suffering is a punishment for sin, for God causes no one to suffer innocently, and they advise him to repent and seek God's mercy. Job responds with scorn: his interlocutors are "miserable comforters" (Vulgate Latin: consolatores onerosi),[10] since a just God would not treat him so harshly, patience in suffering is impossible, and the Creator should not take his creatures so lightly, to come against them with such force.[11]
Three monologues: Poem to Wisdom, Job's closing monologue, and Elihu's speeches[edit]
Job and His Friends by Ilya Repin (1869)
The dialogues of Job and his friends are followed by a poem (the "hymn to wisdom") on the inaccessibility of wisdom: "Where is wisdom to be found?" it asks, and concludes that it has been hidden from man (chapter 28).[12] Job contrasts his previous fortune with his present plight, an outcast, mocked and in pain. He protests his innocence, lists the principles he has lived by, and demands that God answer him.[13] Elihu (a character not previously mentioned) intervenes to state that wisdom comes from God, who reveals it through dreams and visions to those who will then declare their knowledge.[12]
Two speeches by God[edit]
God speaks from a whirlwind. His speeches neither explain Job's suffering, nor defend divine justice, nor enter into the courtroom confrontation that Job has demanded, nor respond to his oath of innocence.[14] Instead they contrast Job's weakness with divine wisdom and omnipotence: "Where were you when I laid the foundations of the earth?" Job makes a brief response, but God's monologue resumes, never addressing Job directly.[15] In 42:1–6 Job makes his final response, confessing God's power and his own lack of knowledge "of things beyond me which I did not know". Previously he has only heard, but now his eyes have seen God, and "therefore I retract/ And repent in dust and ashes."[16]
Epilogue[edit]
God tells Eliphaz that he and his three friends "have not spoken of me what is right as my servant Job has done". The three (Elihu, the fourth friend introduced in chapter 32 is not mentioned here) are told to make a burnt offering with Job as their intercessor, "for only to him will I show favour". Job is restored to health, riches and family, and lives to see his children to the fourth generation.[17]
Composition[edit]
Anonymous Byzantine illustration.
The pre-incarnate Christ speaks to Job
Authorship, language, texts[edit]
Rabbinic tradition ascribes the authorship of Job to Moses, but scholars generally agree that it was written between the 7th and 4th centuries BCE, with the 6th century BCE as the most likely period for various reasons.[18] The anonymous author was almost certainly an Israelite, although he has set his story outside Israel, in southern Edom or northern Arabia, and makes allusion to places as far apart as Mesopotamia and Egypt.[19] According to the 6th-century BCE prophet Ezekiel, Job was a man of antiquity renowned for his righteousness,[20] and the book's author has chosen this legendary hero for his parable.[21]
The language of Job stands out for its conservative spelling and for its exceptionally large number of words and forms not found elsewhere in the Bible.[22] The 12th century Jewish scholar Ibn Ezra concluded that the book must have been written in some other language and translated into Hebrew, and many later scholars down to the 20th century looked for an Aramaic, Arabic or Edomite original, but a close analysis suggests that the foreign words and foreign-looking forms are literary affectations designed to lend authenticity to the book's distant setting.[23]
Job exists in a number of forms: the Hebrew Masoretic Text, which underlies many modern Bible translations; the Greek Septuagint made in Egypt in the last centuries BCE; and Aramaic and Hebrew manuscripts found among the Dead Sea Scrolls.[24]
Job and the wisdom tradition[edit]
Job, Ecclesiastes and the Book of Proverbs belong to the genre of wisdom literature, sharing a perspective that they themselves call the "way of wisdom".[25] Wisdom means both a way of thinking and a body of knowledge gained through such thinking, as well as the ability to apply it to life. It is attainable in part through human effort and in part as a gift from God, but never in its entirety – except by God.[26] The three books share attitudes and assumptions but differ in their conclusions: Proverbs makes confident statements about the world and its workings that are flatly contradicted by Job and Ecclesiastes.[27] Wisdom literature from Sumeria and Babylonia can be dated to the second millennium BCE.[28] Several texts from ancient Mesopotamia and Egypt offer parallels to Job,[29] and while it is impossible to tell whether the author of Job was influenced by any of them, their existence suggests that he was the recipient of a long tradition of reflection on the existence of inexplicable suffering.[30]
Themes[edit]
The Destruction of Leviathan by Gustave Doré (1865)
Job is an investigation of the problem of divine justice.[31] This problem, known in theology as theodicy, can be rephrased as a question: "Why do the righteous suffer?"[2] The conventional answer in ancient Israel was that God rewards virtue and punishes sin (the principle known as "retributive justice").[32] This assumes a world in which human choices and actions are morally significant, but experience demonstrates that suffering is frequently unmerited.[33]
The biblical concept of righteousness was rooted in the covenant-making God who had ordered creation for communal well-being, and the righteous were those who invested in the community, showing special concern for the poor and needy (see Job's description of his life in chapter 31). Their antithesis were the wicked, who were selfish and greedy.[34] Satan raises the question of whether there is such a thing as disinterested righteousness: if God rewards righteousness with prosperity, will men not act righteously from selfish motives? He asks God to test this by removing the prosperity of Job, the most righteous of all God's servants.[35]
The book begins with the frame narrative, giving the reader an omniscient "God's eye perspective" which introduces Job as a man of exemplary faith and piety, "blameless and upright", who "fears God" and "shuns evil".[36][37] God is seen initiating the discussion with Satan and approving Job's suffering, a device which serves three purposes: the usual explanations for suffering, that the sufferer has committed some sin of which he is unaware or that God's actions are inscrutable, are eliminated; it makes clear that it is not Job who is on trial, but God's policy of retribution; and the reader sees that God himself bears responsibility for Job's suffering[38] "without any reason".[39][40] The contrast between the frame and the poetic dialogues and monologues, in which Job never learns of the opening scenes in heaven or of the reason for his suffering, creates a sense of contradictory juxtaposition between the divine and human views of Job's suffering.[37][41]
In the poetic dialogues Job's friends see his suffering and assume he must be guilty, since God is just. Job, knowing he is innocent, concludes that God must be unjust.[42] He retains his piety throughout the story (belying Satan's suspicion that his righteousness is due to the expectation of reward), but makes clear from his first speech that he agrees with his friends that God should and does reward righteousness.[43] Elihu rejects the arguments of both parties: Job is wrong to accuse God of injustice, as God is greater than human beings, and nor are the friends correct; for suffering, far from being a punishment, may "rescue the afflicted from their affliction" and make them more amenable to revelation – literally, "open their ears" (36:15).[42]
Chapter 28, the Hymn to Wisdom, introduces another theme, divine wisdom. The hymn does not place any emphasis on retributive justice, stressing instead the inaccessibility of wisdom.[44] Wisdom cannot be invented or purchased, it says; God alone knows the meaning of the world, and he grants it only to those who live in reverence before him.[45] God possesses wisdom because he grasps the complexities of the world (Job 28:24–26) – a theme which looks forward to God's speech in chapters 38–41 with its repeated refrain "Where were you when...?"[46]
When God finally speaks he neither explains the reason for Job's suffering (revealed to the reader in the prologue in heaven) nor defends his justice. The first speech focuses on his role in maintaining order in the universe: the list of things that God does and Job cannot do demonstrates divine wisdom because order is the heart of wisdom. Job then confesses his lack of wisdom, meaning his lack of understanding of the workings of the cosmos and of the ability to maintain it. The second speech concerns God's role in controlling behemoth and leviathan, sometimes translated as the hippopotamus and crocodile, but more probably representing primeval cosmic creatures, in either case demonstrating God's wisdom and power.[47] Job's reply to God's final speech is longer than his first and more complicated. The usual view is that he admits to being wrong to challenge God and now repents "in dust and ashes" (42:6), but the Hebrew is difficult, and an alternative understanding is that Job says he was wrong to repent and mourn and does not retract any of his arguments.[48] In the concluding part of the frame narrative God restores and increases his prosperity, indicating that the divine policy on retributive justice remains unchanged.[49]
Later interpretation and influence[edit]
Carved wooden figure of Job. Probably from Germany, 1750–1850 CE. The Wellcome Collection, London
History of interpretation[edit]
In the Second Temple period (500 BCE – 70 CE) Job began being transformed into something more patient and steadfast, with his suffering a test of virtue and a vindication of righteousness for the glory of God.[50] The process of "sanctifying" Job began with the Greek Septuagint translation (c. 200 BCE) and was furthered in the Testament of Job (1st century BCE – 1st century CE), which makes him the hero of patience.[51] This reading pays little attention to the Job of the dialogue sections of the book,[52] but it was the tradition taken up by the Epistle of James in the New Testament, which presents Job as one whose patience and endurance should be emulated by believers (James 5:7–11).[53]
Jewish interpretation of Job was initially positive. He was seen as a righteous Gentile who acknowledged God.[54] Very early, however, Christianity began interpreting Job 19:23–29 (verses concerning a "redeemer" whom Job hopes can save him from God) as a prophecy of Christ,[55] although the major view among scholars is that Job's "redeemer" is either an angelic being or God himself.[56] With Job viewed by Christians as a witness to the coming Christ, the predominant Jewish view became "Job the blasphemer", with some rabbis even saying that he was rightly punished by God because he had stood by while Pharaoh massacred the innocent Jewish infants.[57][58]
Saint Augustine recorded that Job had prophesied the coming of Christ, and Gregory the Great offered him as a model of right living worthy of respect. The medieval Jewish scholar Maimonides declared his story a parable, and the medieval Christian Thomas Aquinas wrote a detailed commentary declaring it true history. In the Reformation Martin Luther explained how Job's confession of sinfulness and worthlessness underlay his saintliness, and John Calvin's Job demonstrated the doctrine of the resurrection and the ultimate certainty of divine justice.[59]
The contemporary movement known as creation theology, an ecological theology valuing the needs of all creation, interprets God's speeches in Job 38–41 to imply that his interests and actions are not exclusively focused on humankind.[60]
Liturgical use[edit]
Jewish liturgy does not use readings from the Book of Job in the manner of the Pentateuch, Prophets, or Five Megillot, although it is quoted at funerals and times of mourning. However, there are some Jews, particularly the Spanish and Portuguese Jews, who do hold public readings of Job on the Tisha B'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 the Book of Job differ from those of most of the biblical books, using a system shared with it only by Psalms and Proverbs.
The Eastern Orthodox Church reads from Job and Exodus during Holy Week. Exodus prepares for the understanding of Christ's exodus to his Father, of his fulfillment of the whole history of salvation; Job, the sufferer, is the Old Testament icon of Christ. The Roman Catholic Church reads from Job during Matins in the first two weeks of September and in the Office of the Dead, and in the revised Liturgy of the Hours Job is read during the Eighth and Ninth Weeks in Ordinary Time.[citation needed]
In music, art, literature, and film[edit]
Georges de La Tour,
Job Mocked by his Wife
The Book of Job has been deeply influential in Western culture, to such an extent that no list could be more than representative. Musical settings from Job include Orlande de Lassus's 1565 cycle of motets, the Sacrae Lectiones Novem ex Propheta Job, and George Frideric Handel's use of Job 19:25 ("I know that my redeemer liveth") as an aria in his 1741 oratorio Messiah. Modern works based on the book include Ralph Vaughan Williams's Job: A Masque for Dancing, French composer Darius Milhaud's Cantata From Job, and Joseph Stein's Broadway interpretation The Fiddler on the Roof, based on an earlier Yiddish memoir by Sholem Alchem in 1894. Neil Simon wrote God's Favorite which is a modern retelling of the Book of Job. Breughel and Georges de la Tour depicted Job visited by his wife, and William Blake produced an entire cycle of illustrations for the book. Writers Job has inspired or influenced include[original research?] John Milton (Samson Agonistes), Dostoevsky (The Brothers Karamazov), Franz Kafka (The Trial), Carl Jung (Answer to Job), Joseph Roth (Job), and Bernard Malamud. Archibald MacLeish's drama, JB, one of the most prominent uses of the Book of Job in modern literature, was awarded the Pulitzer Prize in 1959. Job's influence can also be seen in the Coen brothers' 2009 film, A Serious Man, which was nominated for two Academy Awards. Terrence Malick's 2011 film The Tree of Life, which won the Palme d'Or, is heavily influenced by the themes of the Book of Job, as the film starts with a quote from the beginning of God's speech to Job. A 2014 Malayalam film called "Iyobinte Pusthakam" tells the story of a man who is losing everything in his life and also has parallels with Dostoevsky's (The Brothers Karamazov). The Russian film Leviathan also draws themes from the Book of Job. The 2015 critically acclaimed novel, The Suffering of Innocents,[61] by Marc Zirogiannis is loosely based on the Book of Job and asks the question, "Why Do the Righteous Suffer?".[62] In 2015 two Ukrainian composers Roman Grygoriv and Illia Razumeiko created opera-requiem IYOV. The premiere of the opera was held on 21 September 2015 on the main stage of the international multidisciplinary festival Gogolfest[63]
In Islam and Middle Eastern folk tradition[edit]
Job (Arabic Ayyub ايوب) is one of the 25 prophets mentioned by name in the Quran, where he is lauded as a steadfast and upright worshiper (Q.38:44). His story has the same basic outline as in the Bible, although the three friends are replaced by his brothers, and his wife stays by his side.[58][64] In Palestinian folklore Job's place of trial is Al-Joura, a village outside the town of Al Majdal (Ashkelon). It was there that God rewarded him with a Fountain of Youth that removed whatever illnesses he had and restored his youth. Al-Joura was a place of annual festivities (four days in all) when people of many faiths gathered and bathed in a natural spring. In Lebanon the Muwahideen (or Druze) community have a shrine built in the Shouf area that allegedly contains Job's tomb. In Turkey, Job is known as Eyüp, and he is supposed to have lived in Şanlıurfa. There is also a tomb of Job outside the city of Salalah in Oman.
See also[edit]
Book of Job in Byzantine illuminated manuscripts
Commentary on Job
Ludlul bēl nēmeqi the "Babylonian Job"
Testament of Job
References[edit]
Citations[edit]
Jump up ^ Hartley 1988, p. 3.
^ Jump up to: a b Lawson 2005, p. 11.
Jump up ^ Seow 2013, p. 87.
Jump up ^ Seow 2013, p. 74.
Jump up ^ Bullock 2007, p. 87.
Jump up ^ Walton 2008, p. 343.
^ Jump up to: a b Walton 2008, p. 333.
Jump up ^ Kugler & Hartin 2009, p. 191.
Jump up ^ Job 1:12.
Jump up ^ Job 16:2.
Jump up ^ Kugler & Hartin 2009, p. 190.
^ Jump up to: a b Seow 2013, pp. 33–34.
Jump up ^ Sawyer 2013, p. 27.
Jump up ^ Walton 2008, p. 339.
Jump up ^ Sawyer 2013, p. 28.
Jump up ^ Habel 1985, p. 575.
Jump up ^ Kugler & Hartin 2009, p. 33.
Jump up ^ Kugler & Hartin 2009, p. 193.
Jump up ^ Seow 2013, p. 44.
Jump up ^ Seow 2013, p. 1.
Jump up ^ Fokkelman 2012, p. 20.
Jump up ^ Seow 2013, p. 17.
Jump up ^ Seow 2013, pp. 21–24.
Jump up ^ Seow 2013, pp. 1–16.
Jump up ^ Farmer 1998, p. 129.
Jump up ^ Farmer 1998, pp. 129–30.
Jump up ^ Farmer 1998, pp. 130–31.
Jump up ^ Bullock 2007, p. 84.
Jump up ^ Hartley 2008, p. 346.
Jump up ^ Hartley 2008, p. 360.
Jump up ^ Bullock 2007, p. 82.
Jump up ^ Hooks 2006, p. 58.
Jump up ^ Brueggemann 2002, p. 201.
Jump up ^ Brueggemann 2002, pp. 177–78.
Jump up ^ Walton 2008, pp. 336–37.
Jump up ^ Hooks 2006, p. 57.
^ Jump up to: a b O'Dowd 2008, pp. 242–43.
Jump up ^ Barton 2008, p. 336.
Jump up ^ Job 2:3.
Jump up ^ De Lafayette, Maximillien (2016). The 3 most evil, savage and deceptive inventions in history. God, the Bible and organized religions. Morrisville, North Carolina: Lulu.com. p. 196. ISBN 1365130045.
Jump up ^ Barton 2008, p. 338.
^ Jump up to: a b Seow 2013, pp. 97–98.
Jump up ^ Kugler & Hartin 2009, p. 194.
Jump up ^ Dell 2003, p. 356.
Jump up ^ Hooks 2006, pp. 329–30.
Jump up ^ Fiddes 1996, p. 174.
Jump up ^ Walton 2008, p. 338.
Jump up ^ Sawyer 2013, p. 34.
Jump up ^ Barton 2008, pp. 338–39.
Jump up ^ Seow 2013, p. 111.
Jump up ^ Allen 2008, pp. 362–63.
Jump up ^ Dell 1991, pp. 6–7.
Jump up ^ Allen 2008, p. 362.
Jump up ^ Allen 2008, p. 364.
Jump up ^ Simonetti, Conti & Oden 2006, pp. 105–06.
Jump up ^ Hooks 2006, pp. 250–51.
Jump up ^ Allen 2008, pp. 361–62.
^ Jump up to: a b Noegel & Wheeler 2010, p. 171.
Jump up ^ Allen 2008, pp. 368–71.
Jump up ^ Farmer 1998, p. 150.
Jump up ^ Sheri Hoyte. "Book Review: 'The Suffering of Innocents' by Marc Zirogiannis". Blogcritics. Archived from the original on 16 August 2015.
Jump up ^ Zirogiannis, Marc (July 2015). The Suffering of Innocents. Chicago, Illinois: Revival Waves of Glory. p. 1. ISBN 978-1-329-31034-6. Retrieved 10 August 2015.
Jump up ^ GogolFest. "Program 2015".
Jump up ^ Wheeler 2002, p. 8.
Sources[edit]
Allen, J. (2008). "Job III: History of Interpretation". In Longman, Tremper; Enns, Peter. Dictionary of the Old Testament: Wisdom, Poetry & Writings. InterVarsity Press. ISBN 9780830817832.
Brueggemann, Walter (2002). Reverberations of faith: a theological handbook of Old Testament themes. Westminster John Knox. ISBN 9780664222314.
Bullock, C. Hassell (2007). An Introduction to the Old Testament Poetic Books. Moody Publishers. ISBN 9781575674506.
Dell, Katharine J. (2003). "Job". In Dunn, James D. G.; Rogerson, John William. Eerdmans Bible Commentary. Eerdmans. ISBN 9780802837110.
Dell, Katherine J. (1991). The Book of Job as Sceptical Literature. Walter de Gruyter. ISBN 9780899257051.
Farmer, Kathleen A. (1998). "The Wisdom Books". In McKenzie,, Steven L.; Graham, Matt Patrick. The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John Knox Press. ISBN 9780664256524.
Fiddes, Paul (1996). "'Where Shall Wisdom be Found?' Job 28 as a Riddle for Ancient and Modern Readers". In Barton, John; Reimer, David. After the Exile, Essays in Honour of Rex Mason. Mercer University Press. ISBN 9780865545243.
Fokkelman, J.P. (2012). The Book of Job in Form: A Literary Translation with Commentary. BRILL. ISBN 9004231587.
Hartley, John E. (1988). The Book of Job. Eerdmans. ISBN 9780802825285.
Hartley, John E. (2008). "Job II: Ancient Near Eastern Background". In Longman, Tremper; Enns, Peter. Dictionary of the Old Testament: Wisdom, Poetry & Writings. InterVarsity Press. ISBN 9780830817832.
Habel, Norman C (1985). The Book of Job: A Commentary. Westminster John Knox Press. ISBN 9780664222185.
Hooks, Stephen M. (2006). Job. College Press. ISBN 9780899008868.
Kugler, Robert; Hartin, Patrick J. (2009). An Introduction to the Bible. Eerdmans. ISBN 9780802846365.
Lawson, Steven J. (2005). Job. B&H Publishing Group. ISBN 9780805494709.
Murphy, Roland Edmund (2002). The Tree of Life: An Exploration of Biblical Wisdom Literature. Eerdmans. ISBN 9780802839657.
Noegel, Scott B.; Wheeler, Brannon M. (2010). The A to Z of Prophets in Islam and Judaism. Scarecrow Press. ISBN 9781461718956.
O'Dowd, R. (2008). "FrameNarrative". In Longman, Tremper; Enns, Peter. Dictionary of the Old Testament: Wisdom, Poetry & Writings. InterVarsity Press. ISBN 9780830817832.
Sawyer, John F.A. (2013). "Job". In Lieb, Michael; Mason, Emma; Roberts, Jonathan. The Oxford Handbook of the Reception History of the Bible. Oxford University Press.
Seow, C.L. (2013). Job 1–21: Interpretation and Commentary. Eerdmans.
Simonetti, Manlio; Conti, Marco; Oden, Thomas C. (2006). Job. InterVarsity Press.
Walsh, Jerome T (2001). Style and structure in Biblical Hebrew narrative. Liturgical Press. ISBN 9780814658970.
Walton, J.H. (2008). "Job I: Book of". In Longman, Tremper; Enns, Peter. Dictionary of the Old Testament: Wisdom, Poetry & Writings. InterVarsity Press.
Wilson, Gerald H. (2012). Job. Baker Books.
Wollaston, Isabell (2013). "Post-Holocaust Interpretations of Job". In Lieb, Michael; Mason, Emma; Roberts, Jonathan. The Oxford Handbook of the Reception History of the Bible. Oxford University Press.
Further reading[edit]
Michael Wise, Martin Abegg, Jr, and Edward Cook, The Dead Sea Scrolls: A New Translation, (1996), HarperSanFrancisco paperback 1999, ISBN 0-06-069201-4, (contains the non-biblical portion of the scrolls)
Stella Papadaki-Oekland, Byzantine Illuminated Manuscripts of the Book of Job, ISBN 2-503-53232-2
External links[edit]
Wikiquote has quotations related to: Book of Job
Wikimedia Commons has media related to Book of Job.
Sephardic Cantillations for the Book of Job by David M. Betesh and the Sephardic Pizmonim Project
Translations of The Book of Job at BibleGateway.com
Hebrew and English Parallel and Complete Text of the Book of Job English Translation is the 1917 Old JPS
Job at Chabad.org
Introduction to the Book of Job
Bible: Job public domain audiobook at LibriVox
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Job – Afrikaans
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https://br.wikipedia.org/wiki/Levr_Job
Levr Job – Breton
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Llyfr Job – Welsh
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https://da.wikipedia.org/wiki/Jobs_Bog
Jobs Bog – Danish
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Ijob – German
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Iob – Scottish Gaelic
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Jobe – Zulu
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Liber Iob – Latin
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Jobs bok – Norwegian
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Jobs bok – Norwegian Nynorsk
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Job – Swedish
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Job – Lingua Franca Nova
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