Page:03.BCOT.KD.HistoricalBooks.B.vol.3.LaterProphets.djvu/1317

 devour it? is founded upon a common Semitic figurative expression, with which may be compared our Germ. expression, “to gnaw with the tooth of slander” comp. Engl. “backbiting”. In Chaldee, אכל קרצוהי די, to eat the pieces of (any one), is equivalent to, to slander him; in Syriac, ochelqarsso is the name of Satan, like διάβολος. The Arabic here, as almost everywhere in the book of Job, presents a still closer parallel; for Arab. ‘kl lḥm signifies to eat any one's flesh, then (different from אכל בשׂר, Psa 27:2) equivalent to, to slander, since an evil report is conceived of as a wild beast, which delights in tearing a neighbour to pieces, as the friends do not refrain from doing, since, from the love of their assumption that his suffering must be the retributive punishment of heinous sins, they lay sins to his charge of which he is not conscious, and which he never committed. Against these uncharitable and groundless accusations he wishes (Job 19:23) that the testimony of his innocence, to which they will not listen, might be recorded in a book for posterity, or because a book may easily perish, graven in a rock (therefore not on leaden plates) with an iron style, and the addition of lead, with which to fill up the engraved letters, and render them still more imperishable. In connection with the remarkable fidelity with which the poet throws himself back into the pre-Israelitish patriarchal time of his hero, it is of no small importance that he ascribes to him an acquaintance not only with monumental writing, but also with book and documentary writing (comp. Job 31:35). The fut., which also elsewhere (Job 6:8; Job 13:5; Job 14:13,