Bishop Gregory (hgr) wrote,
Bishop Gregory

Liturgical Symbolism and Calendar in the Testament of Job.

The Testament of Job is not only saturated with hymnography, but it contains a detailed calculation of days for the events preceding Job’s death. This is a certain mark of a liturgical calendar. The day of Job’s death is marked with appearance of the Merkabah, thus pointing to the well-known Second Temple-period feast on the Summer Solstice, normally about seven days before the even greater feast of the second Pentecost (New Wine); the cosmological concept of Sun's chariot was thus understood as the divine Merkabah. The liturgical cycle has parallels elsewhere, and it could be reconstructed as following (in a 364DY calendar whose exact structure remains unknown):
Pentecost (Sunday, month III, unknown day): Job’s wife buys from (unrecognised) Satan three loaves of bread sufficient for living three days; she pays with cutting her hair thus referring to a personal “Nazirite” covenant with Satan instead of the Covenant of Moses with God; the three days are the Sunday of Pentecost and the following Monday and Tuesday;
Wednesday: arrival of Job’s friends; they remain silent for seven days till Tuesday inclusively;
Wednesday: Job’s friends start another seven days discussing Job’s situation between themselves;
from Wednesday to Friday: three days of incensing to weaken the smell from Job and start a conversation with him;
Sabbath, the first day of conversation and the middle of the entire liturgical cycle: revelation to Job’s wife and her death;
remaining conversation days; the total of these days (including the first, Saturday) is corrupted in the Greek manuscripts (7 or 27) but is authentic in the Slavonic: twenty,—till Thursday;
three days of Job’s final illness: from Friday to Sunday;
Sunday: ascension of Job’s soul with the Merkabah, the Summer Solstice feast;
this 43-day schedule implies one mourning week before the next feast of New Wine.
Tags: calendar, hagio, pseudepigrapha

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