Book of Job in the context of "Leviathan"

The Douay–Rheims Bible (/ˌduːeɪ ˈriːmz, ˌdaʊeɪ -/, US also /duːˌeɪ -/), also known as the Douay–Rheims Version, Rheims–Douai Bible or Douai Bible, and abbreviated as D–R, DRB, and DRV, is a translation of the Bible from the Latin Vulgate into Early Modern English by members of the English College, Douai as a Counter-Reformation effort. The New Testament portion was published in Rheims, France, in 1582, in one volume with extensive commentary and notes. The Old Testament portion was published in two volumes in 1609 and 1610 by the University of Douai. The first volume, covering Genesis to Job, was published in 1609; the second, covering the Book of Psalms to 2 Maccabees (spelled "Maccabees") and the three apocryphal books of the Vulgate appendix following the Old Testament (Prayer of Manasseh, 3 Esdras, and 4 Esdras), was published in 1610. Marginal notes on translation and the Hebrew and Greek source texts of the Vulgate compose majority portions of the edition. In 1589, William Fulke collated the complete Rheims text and notes in parallel columns with those of the Bishops' Bible. This work sold widely in England, prompting re-issue in three further editions by 1633. Fulke's editions of the Rheims New Testament were of crucial significance to 17th-century English exegesis.

Much of the first edition employed Latin vocabulary, rendering it particularly difficult to read. Consequently, a revision of the translation was undertaken by Bishop Richard Challoner: the New Testament in three editions of 1749, 1750, and 1752; and the Old Testament (minus the Vulgate apocrypha) in 1750.

Chokmah (Hebrew: חָכְמָה, romanized: ḥoḵmā, also transliterated as chokma, chokhmah or hokhma) is the Biblical Hebrew word rendered as "wisdom" in English Bible versions (LXX σοφία sophia, Vulgate sapientia). It is the second of the ten sefirot in Kabbalah, and represents the first power of conscious intellect and subtle manifestation, emerging from Keter's pure potentiality. It embodies wisdom coming from nothingness, as highlighted in the Book of Job and the Bahir. Chokmah is the primordial point of divine wisdom that becomes comprehensible through Binah.

In Jewish mystical texts, Chokmah is described as the primordial point of divine wisdom, which shines forth from the will of God. This point remains incomprehensible until differentiated and given form in Binah. The Zohar, an essential Kabbalistic text, emphasizes Chokmah’s role in the emanation process and its association with the sense of sight, as well as an inner spiritual sense of taste that precedes and arouses sight. The interplay between Chokmah and Binah is crucial for understanding how abstract wisdom becomes concrete understanding.

In the Hebrew Bible, the destroying angel (Hebrew: מַלְאָך הַמַשְׁחִית, malʾāḵ hamašḥīṯ), also known as mashḥit (מַשְׁחִית mašḥīṯ, 'destroyer'; plural: מַשְׁחִיתִים, mašḥīṯīm, 'spoilers, ravagers'), is an entity sent out by God on several occasions to deal with numerous peoples.

These angels (mal’āḵīm) are also variously referred to as memitim (מְמִיתִים, 'executioners, slayers'), or, when used singularly, as the Angel of the Lord. The latter is found in Job 33:22, as well as in Proverbs 16:14 in the plural "messengers of death". Mashchith was also used as an alternate name for one of the seven compartments of Gehenna.

Job (English: /dʒoʊb/; Hebrew: אִיּוֹב 'Īyyōv; Greek: Ἰώβ Iṓb) is the central figure of the Book of Job in the Bible. In Islam, Job (Arabic: أيوب, romanized: ʾAyyūb) is also considered a prophet.

Job is presented as a good and prosperous family man who is suddenly beset with horrendous disasters that take away all he holds dear—a scenario intended to test Job's faith in God. Struggling mightily to understand this situation, Job reflects on his despair but consistently remains devout.

The Book of Wisdom, also known as the Wisdom of Solomon, is a book in the Bible. It is one of the seven sapiential or wisdom books in the Septuagint, the others being Psalms, Proverbs, Ecclesiastes, Song of Songs (Song of Solomon), Job, and Sirach. It is one of the deuterocanonical books, i.e. it is included in the canons of the Catholic Church and the Eastern Orthodox Church, but most Protestants consider it part of the Apocrypha. While not included in the Hebrew Bible, it found early reception in the Septuagint and Old Latin traditions, and was known to some of the New Testament writers. It was composed in Greek by an Alexandrian Jewish author. Most scholars date it to the first century BC on the basis of its themes and concerns, though a minority have proposed dates spanning from the reign of King Solomon to Emperor Caligula.

The central theme of the work is "wisdom" itself, appearing under two principal aspects. The first aspect is, in its relation to mankind, wisdom is the perfection of knowledge of the righteous as a gift from God showing itself in action. The second aspect is, in direct relation to God, wisdom is with God from all eternity.

The creation of life from clay (or soil, earth, dust, or mud) appears throughout world religions and mythologies, some of the earliest occurring in the creation myths about the origin of man in the cosmology of the ancient Near East. The idea occurs in both biblical cosmology and Quranic cosmology. The clay represents an unformed, chaotic material which is shaped and given form by the gods in a creative process. A related motif is the use of clay to seed or create the world. In southwest Asia, the clay-shaping was cast as a magical act. In the same way that humans would use clay to make terracotta images of their gods, so the gods moulded humans out of clay in their godlike form. They were described as obtaining this material by pinching off pieces of wet mud.

The most famous example of this is in the biblical Book of Genesis (2:7), where Adam is made out of dust, an idea that appears across the Bible (Job 10:9; Psalm 90:3; 104:29; Isaiah 29:16, etc.). The idea is also found in the Epic of Gilgamesh where the goddess Aruru creates Enkidu from clay, in Egyptian mythology where Khmun makes man out of clay, and various Greek texts crediting Prometheus (one of the Titans) with doing the same. Later, the concept would influence art history, such as the impact it had on the work of Giorgio Vasari.