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part of the writer than an interpolation. We shall have to prove whether this speech of Job really encroaches upon the province of the unravelling, or renders the transition more complete. The whole description of Behemoth and Leviathan, Job 40:15-41:26, is regarded by Ewald as a later addition: De Wette extends this judgment only to Job 41:4-26: Eichhorn was satisfied at first with changing the order of Jehovah's speeches; but in the last edition of his Einleitung ascribed the passage about the two monsters to a later poet. The exposition will have to bring the form of expression of the supposed interpolation, and its relation to the purpose of the second speech of Jehovah, in comparison with the first, under consideration. But we need not defer our judgment of the prologue and epilogue. All the doubts raised by Stuhlmann, Bernstein, Knobel (diss. de carminis Iobi argumento, fine ac dispositione, and Studien u. Kritiken, 1842, ii.), and others, respecting both these essential parts, are put an end to by the consideration, that the middle part of the book, without them, is a torso without head and feet.

10. The Satan of the Prologue
But the Satan in the prologue is a stumbling-block to many, which, if it does not lead them to doubt the authenticity of the prologue, still causes them to question whether the composition of the book belongs to the time of Solomon. For Satan is first definitely named, Zec 3:1-10, and 1Ch 21:1; consequently in writings of the period after the exile. On the other hand, שׁטן, Num 22:22, appellatively describes one who comes forward hostilely, or as a hindrance; and Psa 109:6 is at least open to question whether the prince of evil spirits may not be meant, which, according to Zec 3:1, seems to be intended. However, in Micaiah's vision, 1Ki 22:19-23,