“Shall mortal man be more just than God? shall a man be more pure than his Maker?” (iv. 17). “Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty” (v. 17). “Is there not an appointed time to man upon earth? are not his days also like the days of an hireling?” (vii. 1). “He is wise in heart, and mighty in strength; who hath hardened himself against him, and hath prospered?” (ix. 4). “Though he slay me, yet will I trust in him” (xiii. 15). “For I know that my Redeemer liveth, and he will rise in the end over the dust” (xix. 25). “And when my skin is gone, when worms have destroyed this body, and when my flesh is no more, yet shall I see God” (xix. 26). “And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil, that is understanding” (xxviii. 28). The following passages are noteworthy, on account of both their lofty thought and their poetical form:— Eliphaz mildly rebukes Job, exhorting him to repentance (iv.). Job’s charge against the cruelty of his friends (v. 12–30). Bildad’s view of God’s justice (viii. 3–13). Job’s conception of God’s Omnipotence (ix. 2–12). Zophar’s explanation of God’s justice (xi. 2–7, 10–15). Job’s declaration of his faith in God (xiii. 6–16; xix. 23–27; xxiii. 3–12). Job’s confession of man’s dependence on God’s wisdom (xxviii. 1, 2, 12–28). Job’s defence of his innocence (xxxi.). Elihu’s defence of God’s justice (xxxiii. 8, 9, 12–30). Job is shown his ignorance (xxxviii. 3–24); his impotence (xl. 9–14). Job’s contrition (xlii. 2–6). The three books, Psalms, Proverbs, and Job, are distinguished from the rest of the Bible by their peculiar accents, which are on this account called ‏מעמי אמ״ת‎ “the accents of the books, ‏תהלים‎, ‏משלי‎ and ‏איוב‎.” The Song of Solomon, ‏שיר השירים‎ (lit., The Song of Songs = the most poetical song).—The faithfulness of the beloved to her lover, her resistance to all temptation, and the concentration of all her thoughts on the well-being of her lover, form the theme of the book. The relation between lover and beloved has been interpreted allegorically as representing the relation between God and Israel. The latter remains faithful to his God, throughout all vicissitudes of fortune. “I am for my lover, and my lover is for me,” is the centre of this feeling of faith. According to the heading and the tradition, King Solomon is the author of the book.