The term, hmx, is a frequent descriptor of anger in the Bible. Notably, its syntactic context depends on whether hmx describes human anger or the anger of God. The syntax of human hmx highlights the experience of being aggrieved whereas the syntax of divine hmx emphasizes the consequence of provocation. As such, human hmx tends to be the subject of intransitive verbs and the object of passive verbs that describe the experience of being provoked. By contrast, divine hmx tends to be the object of transitive verbs and the subject of passive verbs that describe God’s reprisal. Additionally, divine hmx occurs as part of the curious construct &alquo;cup of hmx&rlquo;. We believe that these observations reflect an underlying struggle to reconcile the anthropomorphic idea of an emotional God with an omnipotent and invulnerable deity.
This article develops the Christological implications of the three-fold grammatical interpretation of specific passive occurrences of verbs that designate transference with Jesus as the verbal subject. The discussion considers the Greek conceptualizations of transference and motion, the conditions that accommodate a three-fold grammatical interpretation of passive occurrences, and procedures for evaluating the contextual viability of these grammatical interpretations. The discussion then identifies verbal occurrences that admit to a three-fold interpretation with Jesus as subject, clarifies their traditional English translations, and develops the Christological implications of the three-fold interpretation of verbs in Mark 14,41, Heb 9,28, and Acts 1,11.
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.