ings too wonderful for me, which I knew not.
I have heard of thee by the hearing of the ear,
But now mine eye seeth thee,
Therefore I loath [my words],
And repent in dust and ashes.

I. The Structure of the Book of Job. Like most of the books of the Old
Testament, Job is, without reasonable doubt, the work of several different
writers. The prose introduction (1-2), with its corresponding conclusion
(42:7-17), was probably once an independent story. The words of Jehovah in
the epilogue (42:7) clearly implies that, as in 1 and 2, Job had endured
the test and had meekly submitted to the afflictions which Satan, with the
divine approval, had sent upon him, and that on the other hand his
friends, like his wife, had urged him to curse God and die. The language
and phrases of this prose story are radically different from those in the
poem which constitutes the main body of the book. The unique explanation
of why Job was afflicted that is given in the opening chapters is also
completely ignored in the poetic dialogues (3-31). Likewise the problem of
whether or not Job fears God for naught, raised in the prologue, is not
taken up again except in the concluding prose epilogue. In the prose story
Job's piety conforms to the popular standards, while in the poetic
sections he is measured by the loftier ethical principles laid down by the
pre-exilic prophets (cf. chap. 31). In form, therefore, in aim, and in
content, the prose story differs fundamentally from the great dramatic
poem which constitutes the real book of Job. The main body of the book is
found in chapters 3-27, 29-31, 38:1-40:14, and 42:1-6. At a few points the
original order has apparently been disarranged and later hands have
frequently supplemented the older sections, but the literary unity of the
whole is obvious. In three cycles of speeches the problem of innocent
suffering is fully developed and the current solutions presented. In
conclusion the voice of Jehovah comes to Job calling him forth from
himself to the contemplation of the larger universe which manifests the
divine wisdom and rulership.

The Elihu speeches in 32-37 are evidently from a still later author or
authors who wished to rebuke Job's seeming impiety and the failure of his
friends to bring forth a satisfactory explanation of the suffering of the
innocent. Its independence is shown by the presence of many Aramaic words,
by the lack of literary vigor, and by the frequent repetitions, which
distingu