The language and phrases of this prose story are radically different from those in the poem which constitutes the main body of the book.  The unique explanation of why Job was afflicted that is given in the opening chapters is also completely ignored in the poetic dialogues (3-31).  Likewise the problem of whether or not Job fears God for naught, raised in the prologue, is not taken up again except in the concluding prose epilogue.  In the prose story Job’s piety conforms to the popular standards, while in the poetic sections he is measured by the loftier ethical principles laid down by the pre-exilic prophets (cf. chap. 31).  In form, therefore, in aim, and in content, the prose story differs fundamentally from the great dramatic poem which constitutes the real book of Job.  The main body of the book is found in chapters 3-27, 29-31, 38:1-40:14, and 42:1-6.  At a few points the original order has apparently been disarranged and later hands have frequently supplemented the older sections, but the literary unity of the whole is obvious.  In three cycles of speeches the problem of innocent suffering is fully developed and the current solutions presented.  In conclusion the voice of Jehovah comes to Job calling him forth from himself to the contemplation of the larger universe which manifests the divine wisdom and rulership.

The Elihu speeches in 32-37 are evidently from a still later author or authors who wished to rebuke Job’s seeming impiety and the failure of his friends to bring forth a satisfactory explanation of the suffering of the innocent.  Its independence is shown by the presence of many Aramaic words, by the lack of literary vigor, and by the frequent repetitions, which distinguish it sharply from the writings of the author of the main body of the book.  Elihu and his contributions are also completely ignored in the rest of the book and at points where, if they were original, certain references would be almost inevitable.  These speeches, in fact, are simply a fuller development of the argument of Eliphaz found in the fifth chapter.  They also incorporate many suggestions drawn from the speeches of Jehovah in chapters 38 and 39.

II.  Dates of the Different Parts.  The classic Hebrew style and the absence of Aramaic words indicate that the prose story is the oldest section of the book.  It also reasserts in modified form the dogma current far down into the Persian period, that if the righteous but patiently bear affliction they will surely in the end be richly rewarded.  It contains a message well adapted to the needs and beliefs of the Jewish people during the calamities of the Babylonian period.  Its conception of Satan as the prosecuting attorney of heaven, and of Jehovah as a transcendental ruler surrounded by a hierarchy of angels, is closely akin to that which first appears in the second chapter of Zechariah.  The references to Job in Ezekiel 14:14,20, as one of the three heroes of popular tradition famous for their piety, implies the existence during the exile of a story closely akin to if not identical with the one found in the prologue and epilogue of the book of Job.  Such a story was probably current long before the days of Ezekiel, but in its present form it was not committed to writing until the latter part of the Babylonian or the beginning of the Persian period.