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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ON THE MEANING OF JOB 4,18
lelism of the two cola in 4,18 forces the conclusion that the servants
are the angels of 18b, and this position is supported by the narrative
frame (1,6; 2,1) and by the parallelism between “angels†and “those
who serve him†in Ps 104,4 12. However, Ps 104,4 does not speak of
angels, but rather of natural phenomena: He makes the winds his mes-
sengers, fiery flames his servants. Chaham says that the two terms refer
to the Myhl)h ynb in 1,6 and 2,1, but not to earthly righteous 13. In
Pope’s view the two terms allude to “the lesser gods who with the de-
velopment of monotheism became angels. … In the Ugaritic myths,
the major deities have special divine lackies who mostly serve as mes-
sengers†14. A more realistic perception of the two terms has been sug-
gested by Tur-Sinai who says: “According to the parallel passages, the
reference is not only to angels and divine beings proper, but also to the
sun, the moon, stars which too are still felt to be godly beings, God’s
servants and messengers†15. It is doubtful that Tur-Sinai’s catch-all ap-
proach can be logically defended. Jastrow renders the terms wydb(
and wyk)lm by “servants†and “messengers,†respectively 16.
The prevailing opinion seems to be that the terms wydb( and
wyk)lm refer to supernatural entities. This is almost required by the
comparison in vv. 18-19, but is not compelling. As Weiss noted, while
the views held by commentators can be inferred from juxtaposing
the two opposing positions in the qal wahomer, they are not explicitly
stated in the text 17. Indeed, as will be shown, the two terms admit
meanings which are more realistic than the world of angels and heav-
enly courts, and which are also theologically less problematic.
DHORME, Job, 53.
12
CHAHAM, bwy), 35. Similarly, Habel says: “Perhaps the poet is again
13
making an ironic allusion to roving members of the heavenly court, such as
Satan, who challenge God’s judgment (1,6-10)â€. Cf. N.C. HABEL, The Book
of Job: A Commentary (Philadelphia, PA 1985) 129.
M.H. POPE, Job (AB 15; Garden City, NY 1986) 37.
14
N.H. TUR-SINAI, The Book of Job (Jerusalem 1967) 85. Hartley appar-
15
ently adopts a similar approach, saying: “The angels or messengers (Myk)lm)
are those who serve (Mydb() God (Ps 104,4)â€. Cf. J.E. HARTLEY, Book of Job
(NICOT; Grand Rapids, MI 1988) 114.
M. JASTROW, The Book of Job. The Origin, Growth and Interpretation
16
(Philadelphia, PA 1920) 212.
M. WEISS, “zpyl) l# Nw#)rh wmw)nb hrwp+mhâ€, ldyyz rps
17
ynmyth (eds. A. ELINER et al.) (Jerusalem 1962) 188. Weiss points to the
fact that the two metaphors are not fully parallel. For instance, v. 18 does
not have something that corresponds to rmx ytb ynk# in v. 19; it does not
allude to those that dwell up high in heaven.
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