Beruflich Dokumente
Kultur Dokumente
Cf. PETER J. GENTRY, The Asterisked Materials in the Greek Job (SBL.SCS 38,
Atlanta, GA: Scholars Press, 1995), 113; see also ALBERT PIETERSMA, Review of Iob,
Septuagint: Vetus Testamentum Graecum, II (ed. J. Ziegler; Gttingen: Vandenhoeck &
Ruprecht, 1982), Journal of Biblical Literature 104 (1985): 305311.
2
Cf. Origen, Lettre Africanus, 67, SCh 302, 533; Origen, Matthuserklrung (ed.
E. Klostermann; Origenes Werke 10, Leipzig: Hinrichs 1935), 387390.
3
Cf. For the general outlines of this new translation CLAUDE E. COX, To the Reader
of Job, in A New English Translation of the Septuagint and the Other Greek
Translations Traditionally Included under That Title (New York / Oxford: Oxford
University Press, 2007; here it is abbreviated as NETS), 667670.
522
In order to clarify the meaning of the Greek term a;ggeloi as a translation of the
Hebrew ~yhil{a/ or ~yhil{a/h' ynEB. in the Book of Psalms of the LXX we used the article of
ADRIAN SCHENKER, Gtter und Engel im Septuaginta-Psalter, in Der SeptuagintaPsalter. Sprachliche und theologische Aspekte (ed. E. Zenger; Freiburg: Herder, 2001),
185195.
5
Cf. MARVIN H. POPE, Job (Anchor Bible 15, New York: Garden City, 1974), 9.
6
Cf. JEAN LVQUE, I, Job et son Dieu (Paris: Gabalda, 1970), 41.
7
Cf. POPE, Job, 9; For the three divisions of the celestial court of Ugarit see
MASSIMO BALDACCI, Il libro dei morti della antica Ugarit (Casale Monferrato: Piemme,
1998), 29.
523
524
Cf. Job, A New English Version of the Septuagint, transl. CLAUDE E. COX, in
NETS, 670671.
13
Cf. Philo, Quaestiones et solutiones in Genesim, IV, 44, 319; Gregory the Great,
Moralia in Iob, CCSL 143, III, 61.
14
Cf. MARIA GORREA, Job repens ou trahi? Omissions et raccourcis de la Septante,
(tudes Bibliques NS 56; Paris: Gabalda, 2007), 15.
15
Cf. DHORME, Le livre de Job, 14.
16
Cf. Job, NETS, 1.
17
Cf. POPE, Job, 18.
18
Cf. Philo, Quaestiones et solutiones in Genesim, 57, 35.
19
Cf. Gregory the Great, Moralia In Job, CCSL 143, III, 61; Olympiodorus,
Kommentar zu Hiob, 25.
525
20
526
527
form part of a liturgical fanfare such as would be used for the dedication of
a new building such as the Temple, as it is described in Zech 4: 7; Ezra
3:10. In fact he translates angels as fils dElohim.32 The verses are
perhaps in contrast to the divine court of Baal such as we find at Ugarit.33
The words of the cosmic hymn of praise of Ps 148: 2 are brought to mind.
For the translator of the book of Job the angels here are presumed to
function as agents of praise who announce the creative acts of God.34 Philo
of Alexandria also visualizes the angels proceeding in a chorus which
moves in the final heaven of all with unchanging rhythm before the
presence of the Lord.35
G. Job 40:11
There is no reference to angels in the MT.36 This reference is taken from
the second speech addressed by God to Job. Another English version
translates angels as messengers here.37 Pope here interprets the angels as
gods.38 This reference comes from the second speech which God makes
to Job and refers to the description of Leviathan, the second mysterious
beast. The Vulgata here has the version super universos filios superbiae.
At this point we may observe that the angels are Gods creatures as Job
1:6; 2:1, who dwell in his heavenly court before his presence. They are
thus defined as holy as in Job 5:1. They have a range of functions which
appear to be of a positive nature: that of communicating Gods word to
human beings as in Job 1:1418 and the liturgical function of praising the
creative acts of God as in Job 38:7. Yet the texts which follow in this next
section of this work present a different and darker aspect of these heavenly
beings, which has already been hinted at in the reference of Job 4: 1419.
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39
Cf. The Complete Dead Sea Scrolls (ed. G. Vermes), p. 322 (concerning 4Q400).
Cf. POPE, Job, 116; Cf. Anzu I, in Myths from Mesopotamia (ed. S. Dalley; Oxford
1989), 216.
41
Cf. Olympiodorus, Kommentar zu Hiob, 140; Julian the Arian, Der Hiobkommentar des Arianers (ed. D. Hagedorn; Patristische Texte und Studien 14; Berlin/
New York: de Gruyter, 1973), 106; Gregory the Great, Moralia in Iob, CC.SL 143b,
XXX, 651.
42
Cf. Plato, Symposium, 202 E; Chrysippus, Fragmenta stoica, 2. 338.
43
Cf. MARIO CIMOSA, Gli angeli e i demoni nella letteratura apocalittica
intertestamentaria, in Angeli e demoni nella Bibbia (ed. G. Bortone; studi biblici 18;
L'Aquila: ISSRA, 1998), 3738,61.
44
Cf. Job, NETS, 682.
40
529
Thus the Greek version attributes that which is positive to God and
negative to the angel.45 This reference is taken from the speech of Zophar
which concludes the cycle of the friends speeches and is found in the
fourth strophe of the speech. Zophar is full of reproach for Job and insists
upon the ephemeral nature of the happiness and well-being of the wicked.
The wicked man cannot obtain good from evil for good cannot spring from
evil. The course of justice, which is often unexpected, will inevitably
punish them. The wicked man will not enjoy his wealth, as Qohelet points
out the futility of the greed for money 5:9; 6:2, which is acquired by unjust
means. The punitive function of the angels is perhaps emphasized in the
Book of Job.46
C. Job 33:23
MT
@l,a'_-yNImi dx'a, #ylime %a'l.m; wyl'[' vyE-~ai
`Ar*v.y" ~d"a'l. dyGIh;l.
If there be for him an angel, a mediator, one of the thousand, to declare to
man what is right for him;
LXX
eva.n w=sin ci,lioi a;ggeloi qanathfo,roi ei-j auvtw/n ouv mh. trw,sh| auvto,n eva.n
noh,sh| th/| kardi,a| evpistrafh/nai evpi. ku,rion avnaggei,lh| de. avnqrw,pw| th.n
e`autou/ me,myin th.n de. a;noian auvtou/ dei,xh|
If there were a thousand death bringing angels none of them would wound
him, if he decides in his heart to turn to the Lord, announce to man his
blame and indicate his folly.
The text is longer in the Greek version than in the MT where there is one
angel mentioned and there are no death bringing angels.47 Elihu returns to
his idea of 5:17, blessed is the man who is corrected by God. We once
more find the idea of the heavenly court as Job 12; 1Kgs 22:19; Dan 7:10;
Rev 5:9. Here the being or beings are unmistakably heavenly but their
function seems to be a punitive one, that of bringing death.48 The Greek
text, as we may notice, is longer than the MT here and also in verse 24. In
verse 22: His spirit is brought near to death his life is in Hades. He is
approaching death on the threshold of the tomb. Here the divine element
is introduced by means of an intermediary who has the role of protecting
45
530
For this text see MARIO CIMOSA, L'intercessione di Giobbe in LXXGb 42,710,
Salesianum 49/3 (1986): 126.
50
Cf. LVQUE, Job et son Dieu, 550551.
51
Cf. RAVASI, Giobbe, 682.
52
Cf. Job 7:9; 11: 8; 14:13; 17: 13.16; 21: 13; 26: 6 (Th.); cf. also Ps 6: 5.
53
For the use of Greek terminology concerning life after death see MARIO CIMOSA
and GILLIAN BONNEY, Job LXX, The Animals. The mystery of God in Nature, Studia
Ephemeridis Augustinianum 101 (2006): 2539.
531
54
532
also be observed that in the later apocryphal work, The Testament of Job,
Elihu, specifically named the evil one, is an accomplice of Satan himself.59
E. Job 40:19
First of all there is no reference whatsoever in the MT to the angels which
are mentioned in the Greek text.60 Secondly, we may observe that the
classification of this animal is rather difficult.
On the whole Behemoth seems to be a more mythical than real animal.
The name Behemoth is, for some scholars, a generic name for a
mythical beast which is a symbol of evil, the forces of chaos, over which
man alone cannot hold sway. They therefore consider the LXX version to
indicate the Beast par excellence and not the hippopotamus as suggested
by the Hebrew text.61
Yet in the Greek version of the LXX of Job 40:19 we learn that he is not
a deity which, as in the Babylonian myths, dominates chaos but he also has
been created by God, in fact he is the first object of Gods intervention in a
condition of chaos. Indeed in Job 40:19 he is described, in the Greek
translation, as the principle element or the beginning of Gods creation,
which is described as a moulding from clay, as in Isa 29:16; Hab 2:18; Ps
102. Yet Behemoth appears in this portrait as in Gen 1:2, as a brutal beast
of immense strength and the description of his strength in Job 40:16,
specifically alludes to his sexual vigour. Even he has to contend with the
violence of the rivers current but he overcomes it. Yet despite this
mythical beasts evil connections, God, as in Gen 1:2025, is the Lord of
all living creatures even of Behemoth. So even the beast born from chaos
is subordinate to God who has created from nothing, from chaos. In fact in
Job 40:19 the Greek text says that he is even an object of mockery for
Gods angels.
F. Job 41:25
There is no reference to the angels in the MT.62 In Ezek 29:3 ~yNIT;h; is
described as having powerful jaws and scales.
59
Cf. MARIO CIMOSA, Comparing LXX Job 42:710 and Testament of Job 42:48,
in Deuterocanonical and Cognate Literature. Yearbook 2004 (Berlin/New York: de
Gruyter, 2004), 389409, 40.
60
Cf. GORREA, Job rpens ou trahi?, 208.
61
Cf. DANIEL BERTRAND, Le bestiaire de Job. Notes sur les versions grecques et
latines. Index des noms des animaux, in Le Livre de Job chez les Pres (ed. P. Maraval;
Cahiers de Biblica Patristica 5, Strasbourg: Centre dAnalyse et de Documentation
Patristiques, 1996), 247; RAVASI, Giobbe, 795.
62
Cf. GORREA, Job repens ou trahi?, 214.
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534
535
preferred the Greek term o` dia,boloj used by the LXX not only for a
heavenly figure as in Zech 3:13) but also for an adversary or a human
enemy such as Haman in LXX Esth 7:4) Certainly dia,boloj is connected
with the human expression ponhro,j. It is interesting to notice that in a later
Greek translation of 1 Maccabees there ia an allusion to dia,bolon
ponhro,n / an evil enemy who is clearly Antiochus IV Epiphanes who
attacks Jerusalem and spills Jewish blood. It is therefore impossible to
think immediately of a figure which is not human. Later on in the second
century Justin of Nablus in his Apology gives the various names of the
prince of evil as in the Book of Revelation 12:9; 20:2: Serpent, Satan
and Devil.73 Gregory the Great refers to the Devil simply as our
Adversarius antiquus.74
Satan however seems to behave like a member of the heavenly court
who comes with the other attendants to present himself and report on the
fulfilment of his duties as Zedekiah in 1Kgs 22 or Isa 6. In Zech 3 we see
the high priest Joshua stands before the angel of God and Satan is on the
right hand to accuse him. Satan's also answer in verse 7 brings to mind Zc
1:1011, where the horses represent those whom God has sent to patrol the
earth. Likewise in Zech 6:7 the horses are the four winds of heaven, which
after attending on the Lord, go out to patrol the world. Satan during his
travels had certainly encountered Job.75 Yet Gregory the Great, in later
Christian exegesis of this passage, observes that the Devil wished to be
seen rather than to see.76
We may also notice the familiar tone in verse 7 with which God
addresses the Devil and enquires about his activities in the world. In verse
8 the title my servant is characteristic of the prologue as 2, 3 and the
epilogue, 42:7.8.77 The translation of the phrase prose,scej th/| dianoi,a| sou
kata. tou/ paido,j mou Iwb is subject to debate. Some opt for the solution
that it is a complement and NETS translates it as set your mind against.78
This version is also preferred in the exegesis of Olympiodorus.79 In verse 9
we hear Satans ironic reply about the depth of Jobs whole religious
attitude, his faith; that is his virtue is a calculated interest. The Devil
remarks that God has even placed a hedge around him, an obvious sign of
73
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divine favour and protection in the Bible. John Chrysostom points out that
Gods numerous benefits towards him, as indicated in verse 1: 10, are the
awards for his virtue and do not derive from acts of injustice.80 Moreover
God, comments Gregory the Great, praises his servant Job in the Devils
presence to exalt his virtues so that they may be preserved when they are
manifested afterwards and notices how enraged the Devil becomes when
he hears that these virtues are hedged around by Gods favour.81
In fact later patristic exegesis stresses that Satan is obviously envious of
Jobs many virtues.82 Yet in verse 1:11, after having insinuated that no
one, not even the righteous Job, really loves God in a disinterested way,
the Devil, without actually daring to say so, directly challenges God in
order that he may receive power over Job. Will Job use a divine blessing
towards God such as in Deut 2:7; 14:29; 15:10; 16:15? The difference in
attitude between the pessimism of Satan and the optimism of God is quite
noticeable.83
B. Job 2:17
The first two verses 2:12 are parallel to those of 1:67. In verse 2:3 we
find again the expression my servant Job. The NETS edition here
renders the term servant as attendant.84 In another commentary we find
the term angels of God translated as the gods.85As above in verse 1:6,
the last part of verse 2:1 and the devil came with them is omitted in the
Hexapla version of the Septuagint.86
The patristic exegesis of verse 2 notices that God questions the Devil a
second time before the angels, to ask him where he had been. For the
Devil, Chrysostom notices, as the text says, also came among them to
tempt Job and because he had previously said in the presence of God that
Job would curse him to his face. Yet this did not happen.87 Satan defines
his work in chapters 1:7 and 2:2 as wandering around heaven and strolling
around the earth and in Zech 1: 811 and 6:7 the messenger of God does
the same. He doubts of the disinterested nature of Jobs faith and he tries
to incite God against Job but nevertheless he tries to keep his activities
concealed from Gods supervision. Job, according to Lvque, in
agreement with patristic exegesis, seems to be the object on which he tries
80
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to vent his inner hatred and he clearly wishes to humiliate God by means
of his creatures.88
In verse 3 God is triumphant and repeats his praises of Job who, despite
all his misfortunes, remains faithful. Dhorme says that the expression skin
for skin in verse 4, according to the commentaries found in the Targum, is
that a man is ready to sacrifice a less important thing in order to save a
more important one. Moreover in verse 5 the words bones and flesh are
truly the most intimate part of man. Since the Devil, Julian the Arian
notices, had seen that the first attack of temptation on physical objects had
not caused Job to stumble, the test is now focused on Jobs person.89
Jobs faith has still not been truly put to the test. In verse 6 God accepts
Satans challenge because Satan must no longer doubt in Job's perfection
but Satan has no further power over Jobs life. In verse 7 the mysterious
disease which strikes Job seems to be a form of malignant ulcers, not
necessarily leprosy.90
It is possible, according to Dhorme, that the sections in chapter 1:612
and 2:17, which present the figure of Satan, were perhaps a later addition
to the original oral version and that from a literary point of view the two
sections have a limited connection to the rest of the drama. In order that
God may not seem to be directly responsible for Jobs misfortunes in
chapter 42:11, the two scenes introduce the theological background which
avoids attributing Job's vicissitudes to God. We should also have expected
that there would have been at least be a reference in the epilogue to the
healing of Jobs ulcers and Satans defeat.91 Moreover, although Satan is
the third actor of the drama, he cannot be seen in a dialectical perspective
as an angel of God who had become his opponent. Satan, as the later
patristic evidence confirms, is actually subordinate to God.92
Some conclusions
In the Hebrew text we see the existence of good celestial beings, the
angels, and bad ones, the demons. The figure of Satan in the first chapter is
also an angel. On the other hand, the Greek translation of the Book of Job
may be viewed as part of a process towards a clear even if modest and
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1. The angels
The angels are incorporeal sometimes invisible beings. Their origin, though
obviously divine, is obscure but they are certainly creatures of God. The
passages in Genesis, the Book of Enoch and the Epistle of Peter hint at a
mythical origin but the Septuagint version of Job gives no indication as to
their possible origin. Probably this was not a point of interest but the
translator was obviously well acquainted with the idea of heavenly beings
which stand before the presence of God. In fact in Job we find them
arranged as if in a heavenly court. In the Greek version of Job the angels
are depicted as Gods own messengers but they are clearly subject to his
divine majesty. God though, considers the angels worthy enough to
perform certain tasks on his behalf. They are invested with a liturgical duty
which leads them stand in his presence to sing his praise. They are Gods
mediators who deliver his Word to humans. They are intimately concerned
with the concept of divine justice for they guide the steps of the righteous
and intercede on their behalf but they can also bring death and punishment
to mankind.
2. The demons
These other angels are also Gods creatures but again their origin is
somewhat mysterious. Although the angels are defined as holy we perceive
that their purity is relative. They do not achieve the perfection of God and
are described as not always being without fault. There is thus some trace of
impurity attached to them. Various passages of Job which refer to angels
attribute a rather ambiguous role to these divine beings.
However, the two mythical beasts Behemoth and Leviathan in the Greek
text are clearly considered to be symbols of evil. Yet Behemoth does not
seem to be either a divine being or even a deity similar to those of the
Egyptian and Babylonian cults. Although this ferocious animal appears to
represent primordial chaos, it is the subject of Gods first intervention in
his creation and in the Greek version it is even mocked by Gods angels.
Likewise Leviathan, despite being depicted as the very essence of chaos
and evil, is a creature of God. In fact no man may hold him in check and
only God may curb his ferocity. In the Greek text he also is made an object
of mockery by Gods angels. So in the Septuagint version of Job we find
that these creatures, like the angels and the Devil are limited in the
539
exercise of their actions. For above all they are subject to their creator, to
the mystery of his all powerful authority.
3. The Devil
Satans origin is also mysterious but it might have been angelic because in
the Greek Book of Job he appears twice in company of the angels. Satan
hints to God that Jobs faith is not so disinterested or pure as it might first
appear. Job is a hireling who, deprived of his wealth and prosperity, will
eventually turn away from God. The Devil is clearly trying to tempt God
first of all, even before assailing Job, but he is also envious of Jobs
outstanding virtues. In the apocryphal work The Testament of Job, in the
speech of Bildad, Jobs misadventures are attributed directly to God
himself.93 Yet the biblical evidence of the LXX clearly proves that the
Devil has to ask God to deliver Job into his hands. In fact God allows him
to bring death to the sons and daughters and ruin upon Jobs entire
household.
Moreover, despite allowing the Devil to tempt Job so sorely, God
dictates his own terms to the agreement. The Devil may not take Jobs life
since that is entirely in the hands of God. Satan therefore, though in direct
opposition to God, still remains subordinate to his authority. So on the one
hand we find Satan who tempts Job to the utmost and on the other we have
Job who, being unable to perceive any direct personal responsibility for his
terrible woes, cries out in anguish and despair. Yet, despite the consolation
and advice of his friends, Job resists the temptation of denying his faith in
God. For Gods answers to him in the final chapters confirm that Job has
never ceased to recognize the Almighty as the supreme authority, the
creator of all things. The Devil may try to challenge God but he clearly
does not hold his creation in his grasp. In conclusion, we may well observe
that the angels, the mythical beasts, the demons and the Devil are all
limited creatures which are in the last instance subordinate to their Creator.
93