Job 4:19 | KD | STEP | Job 4:17-21 17 Is a mortal just before Eloah, Or a man pure before his Maker? 18 Behold, He trusteth not His servants! And His angels He chargeth with imperfection. 19 How much more those who dwell in houses of clay, They are crushed as though they were moths. 20 From morning until evening, - so are they broken in pieces: Unobserved they perish for ever. 21 Is it not so: the cord of their tent in them is torn away, So they die, and not in wisdom? The question arises whether מן is comparative: prae Deo, on which Mercier with penetration remarks: justior sit oportet qui immerito affligitur quam qui immerito affligit; or causal: a Deo, h.e., ita ut a Deo justificetur. All modern expositors rightly decide on the latter. Hahn justly maintains that עם and בּעיני are found in a similar connection in other places; and is perhaps not to be explained in any other way, at least that does not restrict the present passage. By the servants of God, none but the angels, mentioned in the following line of the verse, are intended. שׂים with בּ signifies imputare ( ); in (comp. ) we read תּפלה, absurditatem (which Hupf. wishes to restore even here), joined with the verb in this signification. The form תּהלה is certainly not to be taken as stultitia from the verb הלל; the half vowel, and still less the absence of the Dagesh , will not allow this. תּרן (Olsh. §213, c ), itself uncertain in its etymology, presents no available analogy. The form points to a Lamedh-He verb, as תּרמה from רמה, so perhaps from הלה, Niph . נהלא, remotus , Mic 4:7 : being distant, being behind the perfect, difference; or even from הלה (Targ. הלא, Pa . הלּי) = לאה, weakness, want of strength. Both significations will do, for it is not meant that the good spirits positively sin, as if sin were a natural necessary consequence of their creatureship and finite existence, but that even the holiness of the good spirits is never equal to the absolute holiness of God, and that this deficiency is still greater in spirit-corporeal man, who has earthiness as the basis of his original nature. At the same time, it is presupposed that the distance between God and created earth is disproportionately greater than between God and created spirit, since matter is destined to be exalted to the nature of the spirit, but also brings the spirit into the danger of being degraded to its own level.

‏ Job 4:19

Job 4:17-21 17 Is a mortal just before Eloah,

Or a man pure before his Maker? 18 Behold, He trusteth not His servants!

And His angels He chargeth with imperfection. 19 How much more those who dwell in houses of clay,

They are crushed as though they were moths. 20 From morning until evening, - so are they broken in pieces:

Unobserved they perish for ever. 21 Is it not so: the cord of their tent in them is torn away,

So they die, and not in wisdom?

The question arises whether מן is comparative: prae Deo, on which Mercier with penetration remarks: justior sit oportet qui immerito affligitur quam qui immerito affligit; or causal: a Deo, h.e., ita ut a Deo justificetur. All modern expositors rightly decide on the latter. Hahn justly maintains that עם and בּעיני are found in a similar connection in other places; and Job 32:2 is perhaps not to be explained in any other way, at least that does not restrict the present passage. By the servants of God, none but the angels, mentioned in the following line of the verse, are intended. שׂים with בּ signifies imputare (1Sa 22:15); in Job 24:12 (comp. Job 1:22) we read תּפלה, absurditatem (which Hupf. wishes to restore even here), joined with the verb in this signification. The form תּהלה is certainly not to be taken as stultitia from the verb הלל; the half vowel, and still less the absence of the Dagesh, will not allow this. תּרן (Olsh. §213, c), itself uncertain in its etymology, presents no available analogy. The form points to a Lamedh-He verb, as תּרמה from רמה, so perhaps from הלה, Niph. נהלא, remotus, Mic 4:7 : being distant, being behind the perfect, difference; or even from הלה (Targ. הלא, Pa. הלּי) = לאה, weakness, want of strength. ^{▼▼Schnurrer compares the Arabic wahila, which signifies to be relaxed, forgetful, to err, to neglect. Ewald, considering the ת as radical, compares the Arabic dll, to err, and tâl, med. wau, to be dizzy, unconscious; but neither from והל nor from תּהל can the substantival form be sustained.}

Both significations will do, for it is not meant that the good spirits positively sin, as if sin were a natural necessary consequence of their creatureship and finite existence, but that even the holiness of the good spirits is never equal to the absolute holiness of God, and that this deficiency is still greater in spirit-corporeal man, who has earthiness as the basis of his original nature. At the same time, it is presupposed that the distance between God and created earth is disproportionately greater than between God and created spirit, since matter is destined to be exalted to the nature of the spirit, but also brings the spirit into the danger of being degraded to its own level.