(32) The book and the personality of Job have caused much controversy. (33) Some think that the book is the work of Moses, and the whole narrative merely allegorical. (34) Such is the opinion of the Rabbins recorded in the Talmud, and they are supported by, Maimonides in his "More Nebuchim." (35) Others believe it to be a true history, and some suppose that Job lived in the time of Jacob, and was married to his daughter Dinah. (36) Aben Ezra, however, as I have already stated, affirms, in his commentaries, that the work is a translation into Hebrew from some other language: I could wish that he could advance more cogent arguments than he does, for we might then conclude that the Gentiles also had sacred books. (37) I myself leave the matter undecided, but I conjecture Job to have been a Gentile, and a man of very stable character, who at first prospered, then was assailed with terrible calamities, and finally, was restored to great happiness. (38) (He is thus named, among others, by Ezekiel, xiv:12.) (39) I take it that the constancy of his mind amid the vicissitudes of his fortune occasioned many men to dispute about God's providence, or at least caused the writer of the book in question to compose his dialogues; for the contents, and also the style, seem to emanate far less from a man wretchedly ill and lying among ashes, than from one reflecting at ease in his study. (40) I should also be inclined to agree with Aben Ezra that the book is a translation, for its poetry seems akin to that of the Gentiles; thus the Father of Gods summons a council, and Momus, here called Satan, criticizes the Divine decrees with the utmost freedom. (41) But these are mere conjectures without any solid foundation. (42) I pass on to the book of Daniel, which, from chap. viii. onwards, undoubtedly contains the writing of Daniel himself. (43) Whence the first seven chapters are derived I cannot say; we may, however, conjecture that, as they were first written in Chaldean, they are taken from Chaldean chronicles. (44) If this could be proved, it would form a very striking proof of the fact that the sacredness of Scripture depends on our understanding of the doctrines therein signified, and not on the words, the language, and the phrases in which these doctrines are conveyed to us; and it would further show us that books which teach and speak of whatever is highest and best are equally sacred, whatever be the tongue in which they are written, or the nation to which they belong. (45) We can, however, in this case only remark that the chapters in question were written in Chaldee, and yet are as sacred as the rest of the Bible.