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Introduction
Some scholars date Job to the time of Abraham because of a lack of reference to the Torah and a focus on cattle as wealth. This is a reasonable proposition because indeed Job if Job was from Israel and from after the Temple was built or the Torah was given, we would expect them to get a mention. Secondly other scholars date identify Job with the Jobab of Genesis 10:29 and try to argue from his long life and the references to ice and snow and natural disturbance that he lived during the period of Peleg just after the flood when the earth was divided up. This include Barry Setterfield and Bernard Northrup. They used the LXX to show evidence the names Job and Jobab are related and from the same root despite there different spellings. The biggest weakness of this argument is that Eliphaz the Temanite is in all likelihood a descendant of Edom or Esau.
The evidence we will look at now will add evidence to that picture and indicate that Job was from the Mosaic period, and the missing temple and Torah will not help us so much because it was not that he was too early but that he was not Jewish that is important. Job was not a son of Jacob and not a Jew in all likelihood he was either an Edomite or an Arab from the region of the Edomites and so never did receive the gift of the Torah nor build a Temple for Yahuwah. Dating Job by the internal evidence and observation of what it fails to refer to is very important. There are however also other internal evidences in the text to help us date Job even more specifically.
Job and Jobab Second King of Edom
Abraham Abulafia a Jewish Prophet from the middle of the 13th century follows a tradition among Jewish sages that the Job of the book of Job is the Jobab of Genesis 36:33-34 and 1 Chronicles 1:23-24 (Hylton, Solomon's Satans, 2017). This identification is also made by Gibson in his Whence Came the Hyksos, Kings of Egypt (Gibson, 1962). It is also in the traditions of the Russian Orthodox Church and the Slavonic books of Job.
Gen_36:33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.
This is an interesting proposition and deserves some consideration. The first thing that can identify these two characters is of course the similarity of the two names. In English the only apparent difference is the doubling of the last consonant given Job and Jobab. The names are very similar. Note: The name Job is spelt aleph yod vav bet and the name Jobab is spelt Yod vav bet bet. According to Youngs Analytical Concordance the first come from a root meaning to be hated. Iyov or Job is similar to the word enemy, aleph yod bet. The second name Jobab is said to come from a root meaning howling. Since however both characters are non Israelite, their names could well be identical in their own language Edomites and the spelling differences could come from the translations. In addition many names in the Hebrew texts are spelt differently like the name David in Kings and Chronicles. The LXX when translating the name only takes into account the difference in the number of Bs or bets. A second factor to take into account is their place of origin. Job is identified as from the land of Utz we are not told his father’s name. Job’s discussion takes place with his friend one of whom is the Eliphaz the Temanite. Teman is one of the cities of Edom and is therefore to the South and East of Judah (Hylton, Hadad: Hero or Satan, 2017) (Hylton, Habita Tzar Maon: The House of Eli Prophecy, 2017a). There is also a place called Utz in the region near Teman or Edom as mentioned in Lamentations:
Lam 4:21 Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.
It is noteworthy that the daughter of Edom (a people who are offspring of Edom) is described as living in the land of Utz. We can add to this identification although it is from a period a lot later than Job’s time. Thirdly we see that the first born son of Edom is Eliphaz. Thus we have Job of Utz from the patriarchal period having a discussion with Eliphaz the Temanite, who may well be a descendant of Esau and his son Eliphaz (Gen 36:4, 36:10, Jer 49:20). Indeed the son of Eliphaz the first born of Edom/Esau is Teman. The Eliphaz in Job is a Temanite.
Gen_36:11 And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.
We find that our Eliphaz is the head of the three friends of Job. He is the first to speak and the one who got the first rebuke from Yahuwah:
Job_42:7 And it was so, that after Yahuwah had spoken these words unto Job, Yahuwah said to
Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.
Job 42:8 Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job.
Job_42:9 So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as Yahuwah commanded them: Yahuwah also accepted Job.
We find then that Eliphaz the Temanite is rebuked and told to go to Job, now their representative before Yahuwah. They are to make their offerings through Job to Yahuwah. Note:
Job’s role hear as intercessor reminds us of Abraham’s role in regard to Abimelech in Genesis 20:7. In that passage we see the first use of the word navi or prophet. Here however the word prophet is not used, but Job like Abraham has favor with Yahuwah. Job would pray for them and they would not get what they deserve. They would receive mercy, as Kris Vallotton would put it.
Job From Moses Time?
Fourthly after this we hear that Job gets a great expansion. He gets a double portion having prayed for his friends who had spoken so badly of him. We are not told where the expansion came from. However, if we turn to the story of Jobab we find something very interesting. Jobab the son of Zerach of Botzrah succeeds Bela son of Be’or. This puts us in the time of Moses. Bela son of Be’or is the first king of Edom mentioned in Genesis 36 and is associated with Bilaam son of Beor who was asked to curse Israel (Numbers 22). We notice also a similarity in worship practices. In Job God tells Eliphaz and friends to take seven bulls and seven rams and to offer him sacrifices through Job (Job 42:8). Whilst in Numbers Balaam says to Balak “Build me seven altars here and prepare seven bulls and seven rams for me” ( Num 23:1). Thus we have Bela of Beor, and in his time they used to offer seven bulls and seven rams. He is succeeded by Jobab son of Zerach of Botzrah, Job, who has men come to him to offer seven bulls and seven Rams. This puts him in a similar position to Bilaam. Finally Jobab is succeeded by Husham from the land of the Temanites (Gen 36;33). Husham is from the same land as Eliphaz who was the leader of Job three friends.
Conclusion:
I suggest Job and Jobab are identical and they lived in the time of Moses. Eliphaz because of the episode of Jobab came under the headship of Job/Jobab. Afterwards the next ruler of Edom and the region was Husham and Temanite like Eliphaz (Hylton, Solomon's Satans, 2017) (Hylton, Hadad: Hero or Satan, 2017).
