C. S. Bartholomew wrote:Nate,
RE: identical semantic parallelism
I agree, it is too easy.I checked the commentaries of E. Dhorme (1926) and F. I. Andersen, like the commentaries you mention they make no distinction. The blending two ideas, a place and a personal presence seems to be no problem for the ancient Greeks. Dhorme suggests someting similar for Job 38:17. One problem I have with this, the argument for synonymous parallelism in Job 38:17 assumes that MOT can refer to the place of the dead. The texts that are cited to support this show MOT in a parallel construction with Sheol. This seems to be circular reasoning. Are there any independent (not parallel) cases where MOT is unambiguously referring to the place of the dead? MOT is rendered with θάνᾰτος in Job 38:17. θάνᾰτος is not a place. Sheol is rendered ᾅδης which is a place.
I'm not sure whether there are isolated references of MOT referring to Sheol, but this
article has a couple of references where MOT and Sheol are paralleled and seem at least to
refer to the actual place where the dead go after death. The article mentions this Job verse as
well, and also takes the view that both MOT and TSALMOT are synonyms for Sheol.
Proverbs 5, 5
רַגְלֶיהָ יֹרְדוֹת מָוֶת, שְׁאוֹל צְעָדֶיהָ יִתְמֹכוּ
doesn't have any English equivalent for Sheol:
5 Her feet go down to death;
her steps follow the path to Sheol.
Hosea 13, 14
מִיַּד שְׁאוֹל אֶפְדֵּם – מִמָּוֶת אֶגְאָלֵם
The same here in NSRV
. The upper-cap Death suggests they take the view of a personification --
perhaps Samael, the angel of death in Judaism?
14 Shall I ransom them from the power of Sheol?
Shall I redeem them from Death?
 Apparrently, Tsalmavet/Tsalmot is not a combination of TSEL (shadow) and MOT (death)
but was initially from the root צ-ל-מ and referred to a place of darkness. (Wiki Hebrew dictionary