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 admitted by all modern expositors, vanish; and, far from charging the poet with inconsistency, one is led to admire the undiminished skill with which he brings the idea of the drama by concealed ways to its goal. But the question still comes up, whether Job 28:1, opening with כּי, does not militate against this genuineness. Hirzel and others observe, that this כי introduces the confirmation of Job 27:12: ”But wherefore then do ye cherish such vain imaginations concerning me? For human sagacity and perseverance can accomplish much, but the depths of divine wisdom are impenetrable to man.” But how is it possible that the כי, Job 28:1, should introduce the confirmation of Job 27:12, passing over Job 27:13? If it cannot be explained in any other way, it appears that Job 27:13 must be rejected. There is the same difficulty in comprehending it by supplying some suppressed thought, as e.g., Ewald explains it: For, as there may also be much in the divine dealings that is dark, etc.; and Hahn: Because evil-doers perish according to their desert, it does not necessarily follow that every one who perishes is an evil-doer, and that every prosperous person is godly, for - the wisdom of God is unsearchable. This mode of explanation, which supposes, between the close of Job 27:1 and the beginning of Job 28:1, what is not found there, is manifestly forced; and in comparison with it, it would be preferable, with Stickel, to translate כי “because,” and take Job 28:1-2 as the antecedent to Job 28:3. Then after Job 27:1 a dash might be made; but this dash would indicate an ugly blank, which would be no honour to the poet. Schlottmann explains it more satisfactorily. He takes Job 27:13. as a warning addressed to the friends, lest they bring down upon themselves, by their unjust judgment, the evil-doer's punishment which they have so often proclaimed. If this rendering of Job 27:13. were correct, the description of the fate of the evil-doer would be influenced by an underlying