When He established the heavens, I was there; When He set a circle upon the face of the deep.... Then I was by Him, as a master workman, And I was daily His delight.... That such thoughts are due to Greek influence scarcely admits of doubt.[102] We come next to the book of Job. In reference to this O. Holtzmann says with much force that in this book “we have to do with a religious-philosophical work; and, so far as we know, the Israelites never evinced any inclination for philosophy until they came in contact with Hellenism. Further, we must draw attention to the fact that the book of Job has as its background the form of a novel, which flourished everywhere among the Greeks; and this is one of the clearest signs of the individualistic tendency which predominated at this period.... Moreover, the form of dialogue which is peculiar to this book receives thus a new significance; we have here, without doubt, a Hebrew imitation of the philosophic dialogue of Plato; and here one should recall how Plato meditated upon the causes of human suffering, and how he, too, appreciated the grandeur and beauty of the world.”[103] The author of the book of Job takes up a position of antagonism towards the old orthodoxy, represented by the three friends, as well as towards the new Hellenistic spirit, the ultimate consequence of which must, as he sees, lead to atheism, pure and simple. His position is thus, in this respect, similar to that of the author of Proverbs i.-ix. Friedländer sees in the three friends the “pious ones” of the Psalms.[104] Further, we have in the book of Job a conception of Wisdom somewhat similar to that of Proverbs; in the long passage, xxviii. 12-28, Wisdom is conceived of as God’s co-operator, see especially verses 20-27; but unlike the teaching of Proverbs on the subject, there is not the intimate relationship existing between Wisdom and men; there is only a brief allusion to this in verse 28.