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
over, in 1 Kgs 22,21-23 the “spirit†executes a desired function —
it is neither good nor bad. Finally, in Ps 82,1 and especially Ps 82,6-
7 seemingly “gods†and “sons of the Most High†are mentioned,
with whom God might be perceived finding fault. Clearly, Ps 82,1
is intended to suggest that God is the judge of judges and that he is
in the company of the most powerful (l) td(). The text of Ps 82,2-
7 refers only to humans, and in this sense should Myhl) (“judge,
judgesâ€) and Nwyl( ynb (“descendants of the eliteâ€) be understood.
Only in the book of Enoch (200-170 BCE) are angels divided
into good and bad, and the bad angels play a role in the corruption
of the world. Even if a statement such as 4,18 floated in the popular
lore at the time the Book of Job was written, Eliphaz would have
been careful not to use it for constructing his main argument in this
particular setting. It is patently clear that the terms wydb( and
wyk)lm cannot refer to supernatural entities.
IV. Proposed Solution
Eliphaz’s rephrase of 4,18 in 15,15, and Bildad’s rephrase in
25,5 in a non-visionary context point to the true understanding of
the statement in 4,18. In 15,15 Eliphaz says:
He puts no trust in His holy ones; Nymi)jyA )lo w#$fdoq;b%i
The heavens are not guiltless in His sight wynf(b; w%k%z-)lo MyIma#$fw:
"
This verse can be understood as referring to the heavenly bodies
(sun, moon, and stars) set apart (i.e., “holy†= w#dq) at the time of
creation for a stated purpose (Gen 1,14-18) of providing a fixed ser-
vice 52. The heavens (Mym#), where meteorological phenomena orig-
inate, have also been set for their function at creation (Gen 1,6-8),
albeit their function is of a sporadic nature. This understanding per-
SMITH, “Jobâ€, 455-456. Smith notes that commentators “struggle to find
52
a reason why Eliphaz thought Job might call on the holy ones [5,1], but these
interpretations are not entirely satisfactoryâ€. DILLMANN, Hiob, 38, notes that
“der Ausdruck My#dq (5,1. 15,15) auch von den Engeln nur relativ zu ver-
stehen istâ€. The interpretation of #wdq that is being suggested here provides
also a natural explanation for 5,1 and various verses in the Psalms (cf. Ps 89,6
and Ps 19,2). Eliphaz tells Job that directing his anger to the sun (3,4), moon
(3,6), and stars (3,9) can have no effect.
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