[120]. Arabic literary history presents an example of literary experimenting which will at once occur to the mind—the ‘Maqamas’ or Sessions of Hariri.
[121]. On the mining passage see further p. 40. Stickel, however, though inclining to the above view, thinks that it is still not quite impossible that Palestinian mines are meant, comparing Edrisi’s statements on the iron-mines of Phœnicia and the words of the Deuteronomist in Deut. viii. 9. Das Buch Hiob, pp. 265-6.
[122]. ‘The Church in all ages has regarded the one as a type of the other,’ Turner, Studies Biblical and Oriental, p. 150. But Del. has already dissuaded from insisting too much on the historic character of the story of Job. ‘The endurance of Job’ (James v. 11) is equally instructive whether the story be real (wirklich) or only ideally true (wahr); and if by the phrase ‘the end of the Lord’ St. James refers to the Passion of Jesus (to me, however, this appears doubtful), he can be claimed with as much reason for the view of Job here adopted as for the older theory advocated by Turner.
[123]. On the Elihu-section, see [Chap. XII.]
[124]. Mozley, Essays, ii. 227; comp. Turner, Studies, p. 149.
[125]. Aubrey De Vere. Need I guard myself on the subject of Gen. iii. 15, referred to in a recent memorable debate in the Nineteenth Century? A strict Messianic interpretation is, since Calvin’s time, impossible to the exegete, but the application of the words to Jesus Christ is dear to the Christian heart, and perfectly consistent with a sincere exegesis. M. Réville would, I think, concede this to Mr. Gladstone.
[126]. Migne, Synes. et Theod., col. 698. Comp. Kihn, Theodor von Mopsuestia, p. 68 &c.
[127]. The Reason of Church Government, Book II.
[128]. Comp. Bateson Wright, The Book of Job, pp. 29-31.
[129]. Bunsen observes, not badly, ‘Hiob ist ein semitisches Drama aus der Zeit der Gefangenschaft. Das Dramatische windet sich aber erst aus dem Epos heraus, ohne eine selbstständige Gestalt zu gewinnen.’ Gott in der Geschichte, i. 291.