daughters of fate or death; that disease which Bildad has in his mind, as the one more terrible and dangerous than all others, he calls the "first-born of death," as that in which the whole destroying power of death is contained, as in the first-born the whole strength of his parent.[1]
The Targ. understands the figure similarly, since it transl. מלאך מותא (angel of death); another Targ. has instead שׁרוּי מותא, the firstling of death, which is intended in the sense of the primogenita (= praematura) mors of Jerome. Least of all is it to be understood with Ewald as an intensive expression for בן־מות, 1Sa 20:31, of the evil-doer as liable to death. While now disease in the most fearful form consumes the body of the evil-doer, מבטחו (with Dag.f. impl., as Job 8:14; Job 31:24, Olsh. §198, b) (a collective word, which signifies everything in which he trusted) is torn away out of his tent; thus also Rosenm., Ew., and Umbr. explain, while Hirz., Hlgst., Schlottm., and Hahn regard מבטחו as in apposition to אהלו, in favour of which Job 8:14 is only a seemingly suitable parallel. It means everything that made the ungodly man
- ↑ In Arabic the positive is expressed in the same metonymies with abu, e.g., abû 'l-chêr, the benevolent; on the other hand, e.g., ibn el̇hhâge is much stronger than abu 'l-hhâge: the person who is called ibn is conceived of as a child of these conditions; they belong to his inmost nature, and have not merely affected him slightly and passed off. The Hebrew בכור represents the superlative, because among Semites the power and dignity of the father is transmitted to the first-born. So far as I know, the Arab does not use this superlative; for what is terrible and revolting he uses "mother," e.g., umm el-fâritt, mother of death, a name for the plague (in one of the modern popular poets of Damascus), umm el-quashshâsh, mother of the sweeping death, a name for war (in the same); for that which awakens the emotions of joy and grief he frequently uses "daughter." In an Arabian song of victory the fatal arrows are called benât el-môt, and the heroes (slayers) in the battle benı̂ el-môt, which is similar to the figure used in the book of Job. Moreover, that disease which eats up the limbs could not be described by a more appropriate epithet than בכור מות. Its proper name is shunned in common life; and if it is necessary to mention those who are affected with it, they always say sâdât el-gudhamâ to avoid offending the company, or to escape the curse of the thing mentioned. - Wetzst.
