Compare Cheyne, Job and Solomon, 1887, p. 72; Bradley, Lectures on Job, p. 171; Bleek-Wellhausen, Einleitung, § 268 (291), ed. 1878, p. 542; Driver, Introd. pp. 405-8; Cornill, Einleit. in das alte Test. 2te. Aufl. 1892, §§ 38, 42; Sharpe, Hist. of the Hebrew Nation, 4th ed. p. 282 sq.; Dillon, Skeptics of the Old Test. 1895, pp. 36-39. Renan's dating of the book six or seven centuries before Ecclesiastes (L'Ecclésiaste, p. 26; Job, pp. xv-xliii) is oddly uncritical. It must clearly be dated after Jeremiah and Ezekiel (Dillon, as cited); and Cornill even ascribes it to the fourth or third century B.C. Dr. Cheyne notes that in the skeptical passages the name Yahweh is very seldom used (only once or twice, as in xii, 9; xxviii, 28); and Dr. Driver admits that the whole book not only abounds in Aramaic words, but has a good many "explicable only from the Arabic." Other details in the book suggest the possible culture-influence of the Himyarite Arabs, who had reached a high civilization before 500 B.C. Dr. Driver's remark that "the thoughts are thoroughly Hebraic" burkes the entire problem as to the manifest innovation the book makes in Hebrew thought and literary method alike. Sharpe (p. 287) is equally arbitrary. Cp. Renan, Job, 1859, pp. xxv, where the newness of the whole treatment is admitted. Dr. Dillon (pp. 43-59), following Bickell, has pointed out more or less convincingly the many interpolations made in the book after, and even before, the making of the Septuagint translation, which originally lacked 400 lines of the matter in the present Hebrew version. The discovery of the Saidic version of the LXX text of Job decides the main fact. (See Professor Bickell's Das Buch Job, 1894.) "It is quite possible even now to point out, by the help of a few disjointed fragments still preserved, the position, and to divine the sense, of certain spiteful and defiant passages, which, in the interest of 'religion and morals,' were remorselessly suppressed; to indicate others which were split up and transposed; and to distinguish many prolix discourses, feeble or powerful word-pictures, and trite commonplaces, which were deliberately inserted later on, for the sole purpose of toning down the most audacious piece of rationalistic philosophy which has ever yet been clothed in the music of sublime verse" (Dillon, pp. 45-46).