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 happy as head of a household, and gave him the brightest hopes of the future. This is torn away (evellitur) from his household, so that he, who is dying off, alone survives. Thus, therefore, Job 18:14 describes how he also himself dies at last. Several modern expositors, especially Stickel, after the example of Jerome (et calcet super eum quasi rex interitus), and of the Syr. (praecipitem eum reddent terrores regis), take בּלּהות as subj., which is syntactically possible (vid., Job 27:20; Job 30:15): and destruction causes him to march towards itself (Ges.: fugant eum) like a military leader; but since הצעיד signifies to cause to approach, and since no אליו (to itself) stands with it, למלך is to be considered as denoting the goal, especially as ל never directly signifies instar. In the passage advanced in its favour it denotes that which anything becomes, that which one makes a thing by the mode of treatment (Job 39:16), or whither anything extends (e.g., in Schultens on Job 13:12 : they had claws li-machâlîbi, i.e., "approaching to the claws" of wild beasts). One falls into these strange interpretations when one departs from the accentuation, which unites מלך בלהות quite correctly by Munach. Death itself is called "the king of terrors," in distinction from the terrible disease which is called its first-born. Death is also personified elsewhere, as Isa 28:15, and esp. Psa 49:15, where it appears as a רעה, ruler in Hades, as in the Indian mythology the name of the infernal king Jamas signifies the tyrant or the tamer. The biblical representation does not recognise a king of Hades, as Jamas and Pluto: the judicial power of death is allotted to angels, of whom one, the angel of the abyss, is called Abaddon (אבדון), Rev 9:11; and the chief possessor of this judicial power, ὁ τὸδράτος ἔχων τοῦ θανάτον, is, according to Heb 2:14, the angel-prince, who, according to the prologue of our book, has also