How do you ‘inscribe/engrave’ (חקק) in a ‘book’ (ספר)?
You could try ספר = ‘tablet’ (per Ugar. /spr/).
An alt. is to read בספר in light of בעט ברזל (per Ugar. /spr/ = Akk. /siparru/ = ‘bronze’).
But did people engrave with bronze?
A point in favour of the latter option might be that, everywhere else in Job, mentions of ‘iron’ have a parallel which mentions either copper or bronze (20.24, 28.2, 40.18, 41.27).
P.S. Arabic /ṣufr/ is also associated with copper and bronze, though I suspect that’s by virtue of association with ‘yellow’ (/ṣufār/ cp. modern /asfar/) rather than a cognate of ספר. Grateful for clarification if anyone has thoughts (@KoineGreek_com?).
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The text of Job 28 is a beautiful composition. It reveals important truths about the nature of wisdom and at the same time paints an exquisite picture of the book of Job’s central theme.
Back in chapter 13, Job made an important statement. “If you would only be silent for a while”, he told his friends, “it would result in your wisdom” (Job 13.5).
Well, here in chapter 28, that statement takes on a prophetic character.
The Biblical narrative contains numerous examples of ‘righteous sufferers’—men who suffer not as a result of their own sin, but because of and to some extent *for* the benefit of others.
Joseph, Moses, Elijah, Jeremiah—the list goes on.
The most dramatic OT example of a righteous sufferer, however, is surely Job.
— Job was not merely a good man; he was the most blameless and upright man on earth (Job 1.8).
— Job was not merely a rich man; he was the richest man in the east (1.3).
— And Job did not merely come upon hard times; he lost *everything* (aside from his integrity),…
Joseph is a well known type/picture of Christ, so it’s natural for us (as Christians) to want us to map his experiences directly onto Jesus’s, all of which is well and good…
…But we can learn a great deal from a contemplation of Joseph’s life in its original (OT) context. For a start, let’s have a think about Genesis’s general flow.
As the book unfolds, God chooses out a line of promise. One by one its offshoots are peeled away as the story zooms in God’s chosen people (Israel).
The text of Mark 2.26 has caused quite a few folk quite a few problems.
Jesus seems to have thought David took the showbread from the sanctuary when Abiathar was the high priest, but the text of Samuel suggests he did it on Abimelech’s watch.
What’s gone wrong here?
Well, first of all, we need to consider a couple of relevant historical questions.
Question #1: Did Abiathar ever hold the office of high priest?