Book of Job

Rating:
Summary: All right, I'll give it five stars
Review: . . . even though I'd like to deduct a star for its omissions.

As with so much of Stephen Mitchell's work, it's easy to pick on him for what he's decided to leave out. Here, his translation of Job omits the hymn in praise of Wisdom and the speech (in fact the entire presence) of the young man Elihu. I tend to disagree with his reasons for skipping them. But having read his translation for nearly a decade now, I have to admit we don't miss them much.

His work has been described as "muscular," and that's a very apt term. Not only in Job's own language (from his "God damn the day I was born" to his closing near-silence after his experience of God) but in the voices of all the characters -- and most especially in the speech of the Voice from the Whirlwind -- Mitchell's meaty, pounding, pulse-quickening poetry just cries out to be read aloud.

And as always, I have nothing but praise for Mitchell's gift of "listening" his way into a text and saying what it "wants" to say. In particular, his translation of the final lines has a wee surprise in store for anyone who hasn't already read it. (He disagrees with the usual repent-in-dust-and-ashes version and offers a denouement more fitting to the cosmic scope of Job's subject matter.)

Moreover, all this and much else is discussed in a fine introduction that -- in my opinion as a longtime reader of Mitchell -- may well be his finest published commentary to date.

Essentially, he deals with the so-called "problem of evil" by simply dissolving it. The God of Mitchell and of Mitchell's Job is not a feckless little half-deity who shares his cosmic powers with a demonic arch-enemy and sometimes loses; this God, like the God of the Torah itself (and incidentally of Calvinist Christianity, at which Mitchell takes a couple of not-altogether-responsible swipes), is the only Power there is. Ultimately God just _does_ everything that happens, because what's the alternative? "Don't you know that there _is_ nobody else in here?"

As I suggested, there are a handful of half-hearted jabs at traditional (usually Christian) religion, but for the most part it should be possible for a theologically conservative reader simply to read around them. (This is a nice contrast with Mitchell's Jesus book, which -- to the mind of this non-Christian reviewer -- seems to be brimming with anti-Christian "spiritual oneupmanship.")

So it's not only a fine translation that properly recognizes Job's central theme of spiritual transformation, but a universally valuable commentary into the bargain. If you haven't read any of Mitchell's other work, this is a great place to start. And if you _have_ read some of Mitchell's other work, do get around to this one. It's probably his best.

Rating:
Summary: At last, a reliable text.
Review: After centuries of textual corruption and manipulative misinterpretation of Job by religious authorities, the Bible's greatest and (possibly) oldest book has at last been properly rendered. Stephen Mitchell's language is superb, and his scholarship meticulous beyond belief. Yet the great achievement of this volume is not even the text itself, but the introductory essay, which is a masterpiece of Biblical criticism that no professed reader of scripture should miss. I will not insult Mitchell by attempting to summarize that essay here; suffice it to say that I could not recommend this book more strongly.

Rating:
Summary: Off to a good start...
Review: Contemporary translations of the book of Job are needed. Stephen Mitchell provides a good one. There are many passages where he translates in a very every-day even street language manner. He takes great liberty in translating some passages and in my opinion some passages have their meaning a bit distorted because of it. If you are used to reading a strict translation of Job, this could be a good version to help give it real power and meaning but, I wouldn't recommend it to be the main translation of use by anyone who really wants to do a study on the book of Job.
Being a former student of Zen Buddhism myself, I reconnized many of the the ideas from Zen suddenly being imposed on the book of Job. He raises some good points, but in general I disagree with much of the interpretation he tries to write into the book. He also, in my opinion, misunderstands the purpose of the book by denouncing the prologue and epilogue as being mostly irrelevant to the theme of the book. Without the prologue and epilogue it is impossible to find any of the significant truths which the book was intended to convey.

It was a fun translation, the New Living Translation and the New International Version of the Bible also give good translations for those who really want to study it. Would have been better without the intro. by the translator. I also recommend the interpretation by Bob Sorge "Pain, Perplexity and Promotion" as an interesting and somewhat uplifting accompangiment.

Rating:
Summary: Off to a good start...
Review: Contemporary translations of the book of Job are needed. Stephen Mitchell provides a good one. There are many passages where he translates in a very every-day even street language manner. He takes great liberty in translating some passages and in my opinion some passages have their meaning a bit distorted because of it. If you are used to reading a strict translation of Job, this could be a good version to help give it real power and meaning but, I wouldn't recommend it to be the main translation of use by anyone who really wants to do a study on the book of Job.
Being a former student of Zen Buddhism myself, I reconnized many of the the ideas from Zen suddenly being imposed on the book of Job. He raises some good points, but in general I disagree with much of the interpretation he tries to write into the book. He also, in my opinion, misunderstands the purpose of the book by denouncing the prologue and epilogue as being mostly irrelevant to the theme of the book. Without the prologue and epilogue it is impossible to find any of the significant truths which the book was intended to convey.

It was a fun translation, the New Living Translation and the New International Version of the Bible also give good translations for those who really want to study it. Would have been better without the intro. by the translator. I also recommend the interpretation by Bob Sorge "Pain, Perplexity and Promotion" as an interesting and somewhat uplifting accompangiment.

Rating:
Summary: Read Mitchell for color and intensity, not accuracy
Review: Having just finished producing a staging of Mitchell's translation of the Book of Job, I can vouch for his superior translation of the intensity, color, and tempo of the book. His words are strong (sometimes stronger than the Hebrew), and his consistent three-beat-per-stress treatment lends audible poetic unity to a book that, in many translations, can seem a verbal mush. His essay isuseful for its esoteric parallels, and is enjoyable reading. Like the translation, though, the essay explains by simpliying the book. This simplification is built of numerous omissions,reversals, rewordings, rearrangements, insertions. Often the poetry is simply his, not the text's. As Mitchell will occasionally note in his comments, he "improvised radically." Indeed. So, use the Mitchell to lend color and tempo to your reading of a more accurate translation. (The new Jewish Publishing Society translation is excellent) Use Moshe Greenberg's essays, perhaps, to provide a sense of the complexity and depth of the book. If read alongside a more accurate translation, the Mitchell will prevent it from being dry -- no small thing. Let Mitchell help your hear the book, let another translation help you see it.

Rating:
Summary: A Brilliant Glowing Book
Review: I first read the Book of Job in the New King James translation. That was a truly amazing event--I felt that somehow I had experienced what Job had, and that I was learned the same painful lessons that Job had. Great poems can do that.

I'm sure if I had read this version, it would have had the same effect.

Job essentially worships an idol. He worships an orderly God who runs an orderly, boring universe where the good get rewarded and the evil get punished. The real God shows him that things are a bit different. The universe is not simple, it is a grand, messy explosion of beauty where frail, innocent humans often get trampled. Is it just in a way that would conform to human standards of justice? God basically says, "Who cares, look at it."

Thus, a translator/poet has a tough job. In a few pages, he or she has to show the reader God's glorious universe. No easy task (except for G.M. Hopkins).

Mitchell gets it done with short "muscular" phrasing, reminscient of the way Lombardo treats the Iliad. I.e., Job ch 3 reads something like "Damn the day I was born/Blot out the sun of that day . . ." Along the way Mitchell eliminates some of the "interpolations" and "corruptions" that scholars have found were not part of the original text. And I don't think this detracts from either the beauty or the meaning of the poem.

I would have added a more detailed introduction however. If I may recommend a book, please also take a look at The Bitterness of Job: A Philosophical Reading, by John T. Wilcox. If you read these two together along with an orthodox translation like the JPS (mentioned in another review) or the NRSV, I think you will have a good grasp of this text from a wide variety of viewpoints, secular and religious. You can't get too much Job. As Victor Hugo said, "If I had to save one piece of literature in the world, I'd save Job."

Rating:
Summary: A Brilliant Glowing Book
Review: I first read the Book of Job in the New King James translation. That was a truly amazing event--I felt that somehow I had experienced what Job had, and that I was learned the same painful lessons that Job had. Great poems can do that.

I'm sure if I had read this version, it would have had the same effect.

Job essentially worships an idol. He worships an orderly God who runs an orderly, boring universe where the good get rewarded and the evil get punished. The real God shows him that things are a bit different. The universe is not simple, it is a grand, messy explosion of beauty where frail, innocent humans often get trampled. Is it just in a way that would conform to human standards of justice? God basically says, "Who cares, look at it."

Thus, a translator/poet has a tough job. In a few pages, he or she has to show the reader God's glorious universe. No easy task (except for G.M. Hopkins).

Mitchell gets it done with short "muscular" phrasing, reminscient of the way Lombardo treats the Iliad. I.e., Job ch 3 reads something like "Damn the day I was born/Blot out the sun of that day . . ." Along the way Mitchell eliminates some of the "interpolations" and "corruptions" that scholars have found were not part of the original text. And I don't think this detracts from either the beauty or the meaning of the poem.

I would have added a more detailed introduction however. If I may recommend a book, please also take a look at The Bitterness of Job: A Philosophical Reading, by John T. Wilcox. If you read these two together along with an orthodox translation like the JPS (mentioned in another review) or the NRSV, I think you will have a good grasp of this text from a wide variety of viewpoints, secular and religious. You can't get too much Job. As Victor Hugo said, "If I had to save one piece of literature in the world, I'd save Job."

Rating:
Summary: Why?
Review: Job has a sudden change of fortune, he losses his health, wealth, family, and status. He addresses the question "Why?" Four human counselors --Eliphaz, Bildad, Zophar-- (Elihu is not present in this translation) are unable to provide the insight Job desperately needs. It remains to Jehovah to address Job and let him know that he must trust in the goodness and power of God in adversity by enlarging his concept of God. Job is perhaps the earliest book of the Bible, author unknown. Set in the period of the patriarchs, the main character is a Gentile. Oddly enough, he has been personified as the virtue of patience, contrary to the Biblical Job who is angry to the point of blasphemy, and rightly demands justice.

This beautiful translation into English, directly from Hebrew, is to be praised for its sound, strong, energetic poetry and more so for its scholarly introduction. Mitchell's interpretation of the book of Job is not one of spiritual acquiescence, of capitulation to an unjust, superior force, but of a great poem of moral outrage, a Nietzchean protest. In it, Job embodies Everyman and grieves for all human misery, and acquiescence at the end of the poem is a result of spiritual transformation, a surrender into the light, the acceptance of a reality that transcends human understanding.

Rating:
Summary: Why?
Review: Job has a sudden change of fortune, he losses his health, wealth, family, and status. He addresses the question "Why?" Four human counselors --Eliphaz, Bildad, Zophar-- (Elihu is not present in this translation) are unable to provide the insight Job desperately needs. It remains to Jehovah to address Job and let him know that he must trust in the goodness and power of God in adversity by enlarging his concept of God. Job is perhaps the earliest book of the Bible, author unknown. Set in the period of the patriarchs, the main character is a Gentile. Oddly enough, he has been personified as the virtue of patience, contrary to the Biblical Job who is angry to the point of blasphemy, and rightly demands justice.

This beautiful translation into English, directly from Hebrew, is to be praised for its sound, strong, energetic poetry and more so for its scholarly introduction. Mitchell's interpretation of the book of Job is not one of spiritual acquiescence, of capitulation to an unjust, superior force, but of a great poem of moral outrage, a Nietzchean protest. In it, Job embodies Everyman and grieves for all human misery, and acquiescence at the end of the poem is a result of spiritual transformation, a surrender into the light, the acceptance of a reality that transcends human understanding.

Rating:
Summary: Why?
Review: Job has a sudden change of fortune, he losses his health, wealth, family, and status. He addresses the question "Why?" Four human counselors --Eliphaz, Bildad, Zophar-- (Elihu is not present in this translation) are unable to provide the insight Job desperately needs. It remains to Jehovah to address Job and let him know that he must trust in the goodness and power of God in adversity by enlarging his concept of God. Job is perhaps the earliest book of the Bible, author unknown. Set in the period of the patriarchs, the main character is a Gentile. Oddly enough, he has been personified as the virtue of patience, contrary to the Biblical Job who is angry to the point of blasphemy, and rightly demands justice.

This beautiful translation into English, directly from Hebrew, is to be praised for its sound, strong, energetic poetry and more so for its scholarly introduction. Mitchell's interpretation of the book of Job is not one of spiritual acquiescence, of capitulation to an unjust, superior force, but of a great poem of moral outrage, a Nietzchean protest. In it, Job embodies Everyman and grieves for all human misery, and acquiescence at the end of the poem is a result of spiritual transformation, a surrender into the light, the acceptance of a reality that transcends human understanding.