Not in the sense the phrase now carries. He curses the day he was born in chapter three, tells God he will not refrain his mouth in chapter seven, and calls his own complaint bitter in chapter twenty-three. The word behind the famous phrase does not mean what we now praise people for.
More of the book is Job talking than anyone else
After this opened Job his mouth, and cursed his day. And Job spake, and said, Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived.
Job 3:1-3 (KJV)
His first speech after the losses gets worse from there, or better, depending on what you want from him.
My soul is weary of my life, he says at 10:1. I will speak in the bitterness of my soul. At 7:11: therefore I will not refrain my mouth; I will speak in the anguish of my spirit. At 23:2: even today is my complaint bitter.
None of that is quiet endurance. He is talking, continuously, and most of what he says is an accusation with an address on it.
James uses two words and the King James uses one
The phrase starts here, and the two verses need reading together.
Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.
James 5:10-11 (KJV)
Patience in verse ten. Patience in verse eleven. In Greek they are two different words.
Verse ten is makrothymia, which the King James renders longsuffering twelve times out of the fourteen it appears. Verse eleven is hypomonē, a word built from remaining under a weight. Where both appear in one verse elsewhere the King James keeps them apart, as at Colossians 1:11, where it prints patience and longsuffering side by side, and at 2 Timothy 3:10.
Two verses about two things, and the same English word laid over both.
The verb in the same sentence gives it away
Look again at verse eleven. We count them happy which endure, and then, of Job, patience. Those are the verb and the noun of the same Greek root, and the King James gives them two different English words in the same breath.
Endure is the better one. None of the eleven modern versions I checked keeps patience here. The World English Bible, the New International Version and the New King James have perseverance. The English Standard Version has steadfastness. The New American Standard has endurance.
The World English Bible then does the King James trick in reverse. It prints perseverance in verse ten as well, for the other word, so it flattens the same two nouns into one English word and just picks a different one.
Nobody is correcting an error. The King James rendering was ordinary English for the word in 1611, and English moved.
It is also not a judgment about Job. I counted the occurrences: the King James renders this Greek noun patience in twenty-nine of the thirty-two places it appears in the New Testament. The translators were not deciding that Job was placid. They were using their normal word, and the phrase happened to survive into an English where that word had narrowed.
Company the word keeps
Follow hypomonē around the New Testament and it keeps company with pressure, not with calm. Tribulation works it, in Romans 5:3. Hebrews 12:1 tells you to run a race with it. Hebrews 10:36 says you need it so that after doing God’s will you can receive the promise. Revelation 13:10 puts it beside the faith of the saints in a verse about captivity and the sword.
It is a word for still being there at the end, not for how much noise you made on the way. James even tells you what the outcome was: he points his readers at the end of the Lord. Translators divide over that phrase, some reading it as the thing God finally brought about and some as his purpose all along, and either way it points at where Job finished.
Which is exactly what Job did. He lost everything, he said so loudly from chapter three to chapter thirty-one, he demanded a hearing he was never promised, and at the end of it he was still facing the right direction.
A temperament is not an outcome
I have told people they had the patience of Job when what they actually had was a habit of saying nothing. Some of them were being wronged at the time.
The phrase as we use it rewards a temperament, and rewarding a temperament is how a room full of people talks itself into leaving somebody alone. James was pointing at an outcome, and the difference matters most to the person who has been absorbing, without a word, a thing that should have been named out loud.
The speeches do not go unanswered
Out of the whirlwind the first thing God says is who is this that darkeneth counsel by words without knowledge, at 38:2. At 40:8 he asks whether Job means to condemn him in order to come out righteous himself. And Job, before God turns to Eliphaz, says at 42:6 that he abhors himself and repents in dust and ashes.
The complaining is not endorsed line by line. The next verse says that Job spoke of God the thing that was right, and it says it on the far side of the interrogation and the retraction.
God’s verdict on the complaining
And it was so, that after the LORD had spoken these words unto Job, the LORD 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 42:7 (KJV)
This is said to Eliphaz, at the end of a book in which the friends were reasonable and Job was not. The men with the tidy explanations are the ones God is angry with. The man who cursed his birthday and accused heaven of unfairness is the one who spoke of God what was right.
Somewhere in that difference is the reason this book is in the Bible at all.
And the line Job is most remembered for, that he knows his redeemer lives, comes out of the same mouth in the same argument, sixteen chapters after he wished himself unborn.