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 JOB 42:7-9 AND THE NATURE OF GOD

IN THE BOOK OF JOB

A Dissertation

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Presented to

the Faculty of

The Southern Baptist Theological Seminary

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In Partial Fulfillment

of the Requirements for the Degree

Doctor of Philosophy

by

Duck Woo Nam

December 2000

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 UMI Number 9987544

Copyright 2000 by
Nam, Duck Woo

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All rights reserved.
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UMI*
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Duck Woo Nam

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All rights reserved

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 APPROVAL SHEET

JOB 42:7-9 AND THE NATURE OF GOD

IN THE BOOK OF JOB

Duck Woo Nam

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Read and Approved by:
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(Chairperson)

'// no-
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—
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RESTR. THESES Ph.D. .H15j

0199638257568

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To Jaein,
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and to
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Misook,

my partner
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 TABLE OF CONTENTS

Page

LIST OF ABBREVIATIONS ..................................... viii

PREFACE.................................................... xii

Chapter

1. INTRODUCTION......................................... 1

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Statement of Purpose ............................. 1

Background of the Proposal ....................... 4

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Personal background .......................... 5

A brief scholarly background .................. 9

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Methodology..................................... 12

2. EXEGESIS OF JOB 42:7-9 AND ITS

PRESENTATIONOF THE PROBLEM........................... 17
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Textual Notes ................................... 18

Exegetical Analysis of Job 42:7-9 ................. 25

Structural outline ........................... 26

Genre ....................................... 28

Motifs and languages ......................... 31

The meaning of nroj .......................... 34

Presentation of the Problem...................... 39

3. THE NATURE OF GOD IN THE SPEECHES

OF ELIPHAZ, BILDAD, AND ZOPHAR....................... 41

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 Chapter

Eliphaz's Understanding
of the Divine Nature ............................. 42

Hierarchic theology ......................... 42

Theology of justice andmercy .................. 54

Bildad's Understanding
of the Divine Nature ............................. 64

Justice theology ............................. 64

Hierarchic theology .......................... 73

Zophar's Understanding
of the Divine Nature ............................. 79

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Sapiential theology .......................... 80

Retributive theology......................... 90
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Conclusion...................................... 94

4. THE NATURE OF GOD

IN THE SPEECHES OF JOB .............................. 101
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The Nature of God in Job's Laments ............... 102

The laments about self........................ 103

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The complaints against enemies ............... Ill

The complaints against G o d ................... 114

Divine surveillance ...................... 116

Divine anger ............................. 124

Divine abusive power ..................... 127

Summary..................................... 130

The Nature of God in Job's

Disputation with theFriends ...................... 133

Protest against divineinjustice ............... 133

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 Chapter

Reorientation of Zophar's
sapiential point of v i e w ..................... 138

Summary ..................................... 146

The Nature of God in Job's Declarations

of Confidence in a Witness and a Redeemer ......... 147

Job's declaration of confidence

in a witness ................................. 148

Job's declaration of confidence

in a redeemer ................................ 156

Summary..................................... 166

The Nature of God in Job's

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Oath of Innocence ................................ 167

Summary..................................... 172
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Conclusion ...................................... 173

5. THE NATURE OF GOD

IN THE SPEECHES OF YAHWEH ............................ 177
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The Nature of God in the First

Speech of Yahweh ................................. 181

The mode and import of Yahweh's

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engagement of humans in dialogue .............. 182

The context of the first speech............... 185

Divine nature in cosmogony: 38:4-21 .......... 189

Divine nature in meteorology: 38:22-38 ........ 203

Divine nature in zoology: 38:39-39:30 ........ 211

Summary and Job's response to Yahweh.......... 227

The Nature of God

in the Second Speech of Yahweh.................... 230

Yahweh's challenge relating to

the governance of the world: 40:6-14 ......... 230

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 Chapter

Divine nature as reflected in the

description of Behemoth: 40:15-24 ............. 234

Divine nature as reflected in the

description of Leviathan:40:25-41:26 (MT) ....... 242

Summary and Job's answer to Yahweh ............. 254

Conclusion ...................................... 261

6. CONCLUSION .................................. 265

BIBLIOGRAPHY................................................. 277

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 TABLE OF AB BR EVIA TIO N S

AB Anchor Bible

ABD Anchor Bible Dictionary

ANET Ancient Near Eastern Texts Relating to the Old Testament

ATR Anglican Theological Review

BBR Bulletin for Biblical Research

BDB

BHK
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Francis Brown, S. R. Driver and C. A. Briggs, Hebrew and
English Lexicon of the Old Testament

R. Kittel, Biblia Hebraica

BHS Biblia Hebraica Stuttgartensia

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Bib Biblica

EM Beth Mikra

BO Biblica et Orientalia
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BT The Bible Translator

BZ Biblische Zeitschrift

BZAW Beihefte zur Zeitschrift ftir die alttestamentliche

Wissenschaft

CBQ Catholic Biblical Quarterly

CBQ4S The Catholic Biblical Quarterly Monograph Series

EvQ Evangelical Quarterly

ExpTim Expository Times

POTL The Form of the Old Testament Literature

viii

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 GGS Moshe J. C. Greenberg, Greenfield, and N. H. Sama, The
Book of Job: A New Translation According to the
Traditional Hebrew Text

Greg Gregorianum

HAR Hebrew Annual Review

HTR Harvard Theological Review

HUCA Hebrew union College Annual

IBHS Bruce K. Waltke and M. O'Connor, An Introduction to

Biblical Hebrew Syntax

ICC International Critical Commentary

Int Interpretation

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JB Jerusalem Bible

JBL Journal of Biblical Literature

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JNSL Journal of Northwest Semitic Languages
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JR. Journal of Religion

JSOTS Journal for the Study of the Old Testament-Suppliment

Series
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JSS Journal of Semitic Studies

JTS Journal of Theological Studies

KAV Kommentar zum Alten Testament

KB L. Koehler and W. Baumgartner, The Hebrew and Aramaic

Lexicon of the Old Testament

KJV King James Version

KTU M. Dietrich, 0. Loretz, and J. Sanmartin, Die

Keilalphabetischen Texte aus Ugarit einschliesslich der
keilaphabetischen Texte ausserhalb Ugarits I:
Transkription

LXX Septuagint

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 MLB M odem Language Bible

MT The Masoretic Text

NASB New American Standard Bible

NEB The New English Bible (1976)

NIBC The New Interpreter's Bible Commentary

NIV New International Version

NJB The New Jerusalem Bible (1985)

NJV A New Translation of the Holy Scripture According to the

Jewish Publication Society' Traditional Hebrew Text

NLT New Living Translation

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NRSV New Revised Standard Version

OS Oudtestamentische Studien
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OTL Old Testament Library
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PSB Princeton Seminary Bulletin

PB Revue biblique

RE Review and Expositor

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REB Revised English Bible

SBF Studii Biblici Franciscani

SBT Studies in Biblical Theology

ST Studia theologica

T Targum

TDOT Theological Dictionary of the Old Testament

TEV Today's English Version

TLOT Theological Lexicon of the Old Testament

TLZ Theologische Literaturzeitung

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 TR Theologische Rundschau

TZ Theoloqische Zeitschrift

UF Ugarit-Forschungen

USQR Union Seminary Quarterly Review

UT Cyrus H. Gordon, Ugaritic Textbook

V Vulgate

VT Vet us Testamentum

VTSup Supplements to Vetus Testamentum

me Word Biblical Commentary

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zm Zeitschrift fiir die alttestamentliche
Wissenschaft

ZTK
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Zeitschrift fiir 1heologie und Kirche
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 PREraCE

This dissertation is the outcome of my nine years of study

at The Southern Baptist Theological Seminary. Quite a few people

have assisted me in this journey of scholarship, showing their

concern, support, and encouragement. They all deserve special thanks

and appreciation.

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I would like to thank Dr. Thomas G. Smothers for his

guidance of my research project in the very way that the book of Job

presents.
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He offered valuable suggestions about Job's struggle of

faith in theological crisis. I wish to thank Dr. Joel F. Drinkard,

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Jr., for his detailed knowledge and comments in relation to the

ancient Near Eastern literature. I want to express my special

gratitude to Dr. Russell T. Fuller for agreeing to serve on my

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committee at a rather later time and for his critique of historical-

critical method found in part of this study. I am grateful to Dr.

John D. W. Watts for his serving as the external reader and for the

valuable observations he has made.

It was my great privilege and honor that I could receive the

supervision of Dr. Marvin E. Tate: Professor Exemplar. In all the

ways that I have gone through the two degree programs (Th.M./Ph.D.)

at The Southern Baptist Theological Seminary, he has let me know how

to stay with the biblical text itself, strongly and steadily stirring

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 my mind and heart to be concerned for the theological interests of

the Bible. Professor Tate has thoroughly read my dissertation

materials several times and saved me from wandering in a variety of

theological digressions of the book of Job. During my stay in

Louisville, he has become my faithful friend, wise counselor, and

excruciating teacher. Also his inspiring instructions at Open Bible

Class of the Beuchel Park Baptist Church have deeply engraved in my

heart many precious treasures about the knowledge of God, humanity

and the world.

Special acknowledgments are due to my friends. Dr. Elmer A.

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Martens, former professor of Old Testament at Mennonite Brethren

Biblical Seminary, offered a helpful suggestion about taking the

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insight into the larger picture of the Bible with this study. Thomas

W. Fisher deserves my gratitude for his cheerful proof-reading of my

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dissertation.

I also want to give my deep appreciation to the members of

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New Life Baptist Church in Radcliff, Kentucky, where I began my first

pastoral ministry, and the members of Korean Baptist Church of

Arkansas in Sherwood Arkansas, where I am serving now, for their

prayers and encouragement. There are many in my family that deserve

a special thanks. I would like to thank Dr. Bokwoo Nam, my brother,

for his financial support in time of need. I would like to

acknowledge Kyusung Yu, my grandmother; Sang In and Haesook Nam, my

parents; Dongyoon and Yangsoon Kim, my parents-in-laws, for their

encouragement and prayers. Particularly, I have to show my great

xiii

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 appreciation to my wife, Misook Nam, for her full support. She has

sacrificed herself for my study, giving up any opportunity to build

up herself. I am also grateful to my daughter, Eunjin, for being a

joy in time of sorrow and a hope in time of despair. Most of all, I

would like to dedicate this work to my mother, who allowed me to

enter the Korea Baptist Theological University in 1978 and passed

away in that year.

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Duck Woo Nam

Sherwood, Arkansas

May 2000

XIV

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 CHAPTER 1

INTRODUCTION

The Book of Job is composed largely of speeches about God

made by Joban characters. For the reader, Job, Eliphaz, Bildad,

Zophar, and Elihu represent different viewpoints and ideas about God

in their own ways. Yahweh (the personal name of the Israelite God)

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also reveals a different theological perspective, taking part in the

human dialogues with a distinctive mode of speech.

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evaluation of the viewpoints contained in these speeches about God

needs to be done, not on the basis of subjective judgment, but on the

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basis of the objective guidelines provided by the Book of Job itself.

One evaluative guideline is found in the judgment of Yahweh in 42:7-9

in the prose epilogue. However, this statement is enigmatic for the

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reader, especially in view of 38:1, and leaves more questions than it

answers.

Statement of Purpose

The purpose of this study is to attempt to answer the

question highlighted in Job 42:7-9: In what sense has Job spoken

about God more nro: ("what is right," NASB) than the friends? The

interpretation of Job 42:7-9 is extremely difficult in the context of

Job, but it is hoped that a study of this passage may provide an

interpretative gateway into the Book of Job from a different angle.

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 2

The content of Job 42:7-9 raises several problems. What exactly

causes Yahweh to be angry at Eliphaz and his two friends (42:7)? Why

is he offended by them? How do Job's three friends wrong God so

grievously that God requires them to offer a burnt offering (42:8)?

Why does Yahweh ironically commend Job (42:7b, 8b) after he addresses

indictment-like speeches to him in Job 38-41? Does God deal

consistently with Job? Or is the divine verdict (42:7b, 8b) an

affirmation that Yahweh implicitly declares Job's victory over the

divine? What is the meaning of the word njioa that occurs twice in the

context (42:7b, 8b)? In what way are Job's words or mode of speeches

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contrasted with those of his three friends? Do these questions

relate themselves to the entire Book of Job or to certain parts of

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it?

Joban scholars have tended to interpret 42:7-9 in one of

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three ways. First, some scholars argue that in the original folk­

tale of Job, the divine judgment (42:7-8) was associated with the
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hero's faithful confession1 and his friends' blaming of God.2

lThe supposed confession is hinted at in Job 1:21, 2:10.

2Karl Kautzsch believes that the poet utilizes the conclusion out of an old
Volksbuch which affirms the piety of Job. Kautzsch, Das Sogenannte Volksbuch von
Hiob und der Urspiung von Hiob cap. I. II. XLII, 7-17 (Tubingen: J. C. B. Mohr,
1900), 74-88. Eduard J. Kissane follows the same view in The Book of Jab Translated
fron a Critically Revised Hebrew Text with Camentary (Dublin: Browne & Nolan,
1939), XXXV. Jean Lindblcm traces the origin of the Prologue and Epilogue of Job
back to an Edomite tale. He supposes that the friends as found in 42:7 nust have
blamed the god of Job for mistreating him, while Job defended his god (1:21); thus
the deity in visible form praised Job and reprimanded the friends. Lindblcm, La
Ccnposition du Livre de Job, Bulletin of the Royal Society of Letters of Lund 1944-
45, 3 (Lund: Gleerups, 1945), 95. Naphtali H. Tur-Sinai, who also posits an Edomite
origin, explains the implication of 42:7 that "the friends callpH upon Job to rebel
against God, whereas he retained his integrity." Tur-Sinai, The Book of Job: A New
Camentary (Jerusalem: Kiryath Sepher, 1957), 579.

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 Second, other scholars contend that the verdict of Yahweh must be

interpreted in conjunction with Job's responses (40:1-5, 42:1-6)

which follow the Yahweh speeches.3 Third, others favor the view that

the divine approval must be understood within the debate that takes

place between Job and his friends (3-31).4

The primary task of this study is to narrow down the

implications of the divine verdict as much as possible. It seems

that the indeterminacy of scholarly consensus can be attributed, at

least in part, to a failure to appreciate the meaning of the word nroa

in conjunction with the prepositional suffix ("5k , 42:7b, 8b) and the

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’Ludwig Laue supposes that the grace of Eloah is granted after 42:1-6.
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Laue, Die Coiposition des Buches Hiob: Ein Litterar-Kritischer Versuch (Halle:
Verlag von J. Krause, 1895), 120, 143. K. Fullerton regards 42:7-9 as an old gloss
which is placed before 42:1-6 by the author of 42. As a result, the words of
repentance becane what God approves. Fullerton, "The Original Conclusion to the Book
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of Job," ZAW 42 (1924): 128. C. E. B. Cranfield asserts that in 42:7f Yahweh prefers
Job’s confession (40:3-5, 42:2f, 5f) to his sincerity expressed in blasphemous tone.
Cranfield, "An Interpretation of the Book of Job," ExpTim 54 (1942-43): 298. Georg
Fohrer also maintains that "only the words of Job in 40:4-5, 42:2-6 contain what is
’true1 concerning God.” Fohrer, Das Buch Hiob, KAT 16 (Stuttgart: Gutersloher
Verlagshaus Gerd Mohn, 1963), 539. Similarly, Norman C. Habel, paying attention to
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42:5-6 in the context of lawsuit, draws the conclusion that Yahweh does pronounce a
verdict on Job’s case, "but only after Job has withdrawn his suit." Habel, The Book
of Job: A Camentary, OTL (London: SOI Press, 1985), 583.

4Morris Jastrow, Jr., supposes that only one who had the spirit of the
writer of the poem can dare to suggest that "God himself recognized the justice of
Job’s reproaches against the cruelty and injustice of Divine government" (42:7ff.).
Jastrow, The Book of Job: Its Origin, Growth and Interpretation (Philadelphia:
Lippincott Catpany, 1920), 365. L. W. Batten argues that the ccnmendation of Job is
not for his endurance of misery as in 2:3, nor for his submission to Yahweh (40:3—5;
42:1-6), but for those uttered in the discussion with Eliphaz, Bildad and Zophar, the
words upholding a radical, heretical position. So he is convinced that 42:7-8 must
originally have stood after 31 where the colophon of Job appears. Batten, "The
Epilogue to the Book of Job," AIR 15 (1933): 126. Cf. Bnil G. Kraeling, The Book of
the Ways of God (New York: Charles Scribner's Sons, 1939), 168. William B.
Stevenson, The P o m of Job: A Literary Study with a New Translation (London: Oxford
University Press, 1947), 21. Marvin H. Pope plausibly explains the argument of the
dialogue for explaining divine censure. Pope, Job, AB 15 (Garden City, NY:
Doubleday & Ccnpany, 1979), 350. Jean Leveque also argues that the original story
(42:7-8), which includes an embryo of the dialogue, nust be transmitted for the
author of the dialogue to contain the strong conversation of Job with his friends.
Leveque, Job et son Dieu (Paris: Librairie Lecoffre, 1970), 125-26.

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 adverbial phrase ("as my servant Job," 42:7b, 8b) . The preposition

with the first person suffix refers to Yahweh as the speaker. This

phrase demonstrates that Yahweh is greatly concerned about the manner

in which Job and his friends characterize him, for he indeed becomes

the object of human talk in the Book of Job. The essential point,

however, is that Job's friends have not spoken of God rcra as Job the

servant of God has. On the other hand, Job's articulation of the

divine nature revealed in the particular mode of his speeches seems

at times to be more negative relating to God than the speeches of the

friends. It is appropriate to examine the speeches of Job, the

of 42:7-9.
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friends, and Yahweh in an effort to ascertain the theological basis

Because of the limited scope of this study, this

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dissertation will not address the speeches of Elihu (32-37) who is
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not mentioned in the context of 42:7-9. Moreover, it is impossible

to deal with every part of the book that has theological content and
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implications. Yet an attempt will be made to solve the question of

consistency in the descriptions of the divine nature expressed in the

images used by Job, his three friends, and Yahweh himself.

Background of the Proposal

Possessing the legitimate status of a project such as this

requires much time of survey and research. Personal and scholarly

backgrounds can suggest how the researcher begins to set a new

trajectory in Joban scholarship.

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 5

Personal Background

My theological interest in the Book of Job began with a

course entitled "The Book of Job and Wisdom Literature" nine years

ago. In that course, I was intrigued by the speeches of Yahweh. It

was my hope to investigate the theological implications of the

speeches. Later, in a seminar on Hebrew poetry and Northwest Semitic

Language, I became interested in the examination of the motif of the

watery monsters (3:8; 7:12; 9:13; 26:12-13; 28:22; 38:8-11).

Specifically, Behemoth and Leviathan as found in the Yahweh speeches

(40:15-24 and 41:12-34) were fascinating to me because they are

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introduced as more than mere animals;5 they are fancifully described

and highly extolled by Yahweh. Why does Yahweh refer to these chaos
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monsters as if they are his associates in the created world? ° Why
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does Yahweh refer to such creatures in the context of serious divine-

human confrontation?7 These questions kindled my interest in

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5A monster-like Behemoth is described as "the first of El's ways" like the

personified Wisdom in Prov 8:22. For Leviathan, the motif of battle against chaos is
couched in 41:1-12. As shown in 41:13-36, breath of fire, intimidation of gods,
repelling weapons, and heme in the deep represent Leviathan as a mythic monster. Cf.
Leo G. Perdue, Wisdom in Revolt: Metaphorical Theology in the Book of Job
(Sheffield: The Almond Press, 1991), 221-32.

6In Ugarit, Lothan, abbreviated form of Leviathan, is introduced as a sort

of embodiment of yam. As the father of Yam, El supports Lothan. Cyrus H. Gordon,
Ugaritic Textbook (Rome: Pontifical Biblical Institute, 1965), 196 (129:16).

7It is said that Yam, Rahab, and twisted Serpent, which are equivalent to
Leviathan, were destroyed already in the Urzeit (Job 26:12-13). In Isa 27:1,
Leviathan the twisted Serpent is said to be punished in the eschatological Endzeit.
However, it is still alive and persisting in the speeches of Yahweh. Cf. Jon D.
Levenson, creation and the Persistence of Evil: The Jewish Tirana of Divine
Omnipotence (Princeton, NJ: Princeton University Press, 1988), 14-25.

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 elucidating the nature of God and the theological spectrum of the

Book of Job.

In addition, I was overwhelmed by the scholarly concern

about the history of Israelite religion in which the rise of Yahwism

has been discussed in a variety of ways. As Old Testament scholars

tended to do, I attempted to associate Yahweh with certain types of

deity, such as El or Baal which one encounters in the Ugaritic texts.

The El frequently employed in the Book of Job8 is similar to both the

Canaanite El and the biblical Yahweh. Baal may be attested in the

speeches of Job because it seems that Job alludes to Baal in the

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light of the powerful nature of God (9:5-17; 26:5-11).
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that the author of the divine speeches also envisioned Job standing

before El and/or Baal. The storm is Baal's mode of theophany (38:1;

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40:6). Yet references to knowledge/ understanding and the aura of

command speak of El, whose knowledge of the universe is vast, because

he is the creator of everything.9 The nature of El in terms of

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knowledge is noted in 38:8-15, 36-37; 39:17, 26; and 41:10-11. I

continue to be interested in the question of the identity of Yahweh.

Consequently, I shifted my concern to the personal name of

Yahweh. I began to investigate the use of the Tetragrammaton. The

use of the name "Yahweh" is contrasted with the other divine

8£2 is poetically rendered with Elohim (5:8), Eloah (12:6), and Shaddai
(8:3; 13:3; 15:25; 23:16; 27:2; 33:4; 34:10, 12; 35:13) in synonymous parallel.

9Hugh R. Page, The Myth of Cosmic Rebellion: A Study of Its

Reflexes in Ogaritic and Biblical Literature, SVT 65 (Leiden: Brill,
1996), 191.

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