The term, hmx, is a frequent descriptor of anger in the Bible. Notably, its syntactic context depends on whether hmx describes human anger or the anger of God. The syntax of human hmx highlights the experience of being aggrieved whereas the syntax of divine hmx emphasizes the consequence of provocation. As such, human hmx tends to be the subject of intransitive verbs and the object of passive verbs that describe the experience of being provoked. By contrast, divine hmx tends to be the object of transitive verbs and the subject of passive verbs that describe God’s reprisal. Additionally, divine hmx occurs as part of the curious construct &alquo;cup of hmx&rlquo;. We believe that these observations reflect an underlying struggle to reconcile the anthropomorphic idea of an emotional God with an omnipotent and invulnerable deity.
The article analyzes several passages in Jeremiah in which God weeps in order to understand the function of divine weeping in the book. Attention to the distribution of weeping in the book finds that God’s weeping (8,23; 9,9.17; 13,17; 14,17) gives way to divine anger and refusal to hear the petitions of the people (15,1; 16,5-7). LXX and many modern commentators have attempted to deny that God weeps in these passages. However, several texts clearly depict God weeping, and weeping deities are common in ancient Near Eastern literature.
Scholarly consensus with regard to Behemoth and Leviathan in Job 40,15-24 and 40,25-41,26 emphasizes the evil and danger inherent in both. Behemoth is usually identified as the hippopotamus and Leviathan as the crocodile or a mythological dragon. The present article accepts the former identification but argues that Leviathan in the Theophany (as in Psalm 104,26) is based on the whale. The Theophany marginalizes the evil and dangers of the beasts. The author has left their hostility and violence in the background and has made them less aggressive and menacing, though still powerful, indomitable, and awesome.