Aron Pinker, «On the Meaning of Job 4,18», Vol. 93 (2012) 500-519
This paper argues that the terms wydb( and wyk)lm in Job 4,18 should be understood as referring to the set motions of the sun, moon, and stars as well as to sporadic meteorological events, respectively. Such understanding does not dilute the validity and force of the qal wahomer in 4,18-19. The comparison is between the inanimate but permanent (sun, moon, stars, meteorological phenomena) and the animate but impermanent (humans). The difficult hlht is assumed to have been originally hhflft;@ from hhl, «languish, faint». Taking hlht as having the meaning «weakness» provides a sense that eminently fits a natural event.
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502 ARON PINKER
4) may belong to the same traditionâ€8. Subsequently, Bildad para-
phrases the same notion in 25,5 referring only to celestial bodies,
the moon and the stars. How did commentators fuse these para-
phrases into a single concept? The analysis of v. 18 will first focus
on the inner-verse referents for wydb( and wyk)lm, then assess
the current understanding of My#y, and finally discuss the current
status of the term hlht.
1. The terms wydb( and wyk)lm
The terms db( and K)lm have the basic meanings “slave, ser-
vant†and “messengerâ€, respectively. The Septuagint’s rendering of
these terms by “servant†(pai=j) and “angel†(a)ggeloj) indicates
&
that it understood them as being heavenly entities, and so apparently
did the Peshitta, which uses the terms ywdb(b and yhwk)lmb, and
the Vulgate, which uses qui serviunt and angelis. The Targums by
translating “his servants the prophets†()yybn ywdb(b) and “his
messengers, runners†(ywdgz)b), understood the referent to be both
earthly and heavenly.
A similar diversity of views can be found among the classical
Jewish exegetes. Rashi (1040-1105) considers “servants†being the
righteous and “messengers†being apparently the angels. Ibn Ezra
(1089-c. 1164) considers both categories referring to heavenly en-
tities, and so does Rashbam (c. 1085-1174) 9. Ralbag (1288-1344)
seems to be associating 4,18a and 15,15a, taking “his servants†as
“his holyâ€, apparently holy persons. He understands v. 18 as stating
that God is the cause of all but not caused by anyone else. It is not
clear from Ramban’s (1194-1270) statement that “neither ‘his ser-
vants’ nor ‘his emissaries’ are privy to God’s secrets†whether these
two categories are heavenly entities or not.
Among the modern commentators the diversity is considerably
more limited. For instance, Duhm considers wydb( and wyk)lm being
made of “der edlen, feineren Materie, der xwr†10. Kissane thinks that
“His servants are the angels of 18b†11. Dhorme argues that the paral-
N. WHYBRAY, Job (Sheffield 1998) 43.
8
S. JAPHET, The Commentary of Rabbi Samuel Ben Meir (Rashbam) on
9
the Book of Job (Jerusalem 2000) 354.
D.B. DUHM, Das Buch Hiob erklärt (KHC; Tübingen 1897) 29.
10
E.J. KISSANE, The Book of Job (Dublin 1939) 26. He says: “The argument
11
is repeated in similar terms in xv. 15-16â€. This position cannot be correct.
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