Job 4:1–11

Footnotes

1. 99 The speech of Eliphaz can be broken down into three main sections. In 4:1–11 he wonders that Job who had comforted so many people in trouble, and who was so pious, should fall into such despair, forgetting the great truth that the righteous never perish under affliction—calamity only destroys the wicked. Then in 4:12–5:7 Eliphaz tries to warn Job about complaining against God because only the ungodly resent the dealings of God and by their impatience bring down his wrath upon them. Finally in 5:8–27 Eliphaz appeals to Job to follow a different course, to seek after God, for God only smites to heal or to correct, to draw people to himself and away from evil. See K. Fullerton, “Double Entendre in the First Speech of Eliphaz,” 49 (1930): 320–74; J. C. L. Gibson, “Eliphaz the Temanite: A Portrait of a Hebrew Philosopher,” 28 (1975): 259–72; and J. Lust, “A Stormy Vision: Some Remarks on Job 4:12–16,” 36 (1975): 308–11.
2. 1 Heb “answered and said.”
3. 2 The verb has no expressed subject, and so may be translated with “one” or “someone.”
4. 3 The Piel perfect is difficult here. It would normally be translated “has one tried (words with you)?” Most commentaries posit a conditional clause, however.
5. 4 The verb means “to be weary.” But it can have the extended sense of being either exhausted or impatient (see v. 5). A. B. Davidson (Job, 29) takes it in the sense of “will it be too much for you?” There is nothing in the sentence that indicates this should be an interrogative clause; it is simply an imperfect. But in view of the juxtaposition of the first part, this seems to make good sense. E. Dhorme (Job, 42) has “Shall we address you? You are dejected.”
6. 5 The construction uses a noun with the preposition: “and to refrain with words—who is able?” The Aramaic plural of “words” (מִלִּין, millin) occurs 13 times in Job, with the Hebrew plural ten times. The commentaries show that Eliphaz’s speech had a distinctly Aramaic coloring to it.
7. 6 The deictic particle הִנֵּה (hinneh, “behold”) summons attention; it has the sense of “consider, look.”
8. 7 The verb יָסַר (yasar) in the Piel means “to correct,” whether by words with the sense of teach, or by chastening with the sense of punish, discipline. The double meaning of “teach” and “discipline” is also found with the noun מוּסָר (musar).
9. 8 The parallelism again uses a perfect verb in the first colon and an imperfect in the second; but since the sense of the line is clearly what Job has done in the past, the second verb may be treated as a preterite, or a customary imperfect—what Job repeatedly did in the past ( §107.e). The words in this verse may have double meanings. The word יָסַר (yasar, “teach, discipline”) may have the idea of instruction and correction, but also the connotation of strength (see Y. Hoffmann, “The Use of Equivocal Words in the First Speech of Eliphaz [Job IV–V],” 30 [1980]: 114–19).
10. 9 The “feeble hands” are literally “hands hanging down.” This is a sign of weakness, helplessness, or despondency (see 2 Sam 4:1; Isa 13:7).
11. 10 Both verbs in this line are imperfects, and probably carry the same nuance as the last verb in v. 3, namely, either customary imperfect or preterite. The customary has the aspect of stressing that this was what Job used to do.
12. 11 The form is the singular active participle, interpreted here collectively. The verb is used of knees that give way (Isa 35:3; Ps 109:24).
13. 12 The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12). Job had been successful at helping others not be crushed by the weight of trouble and misfortune. It is easier to help others than to preserve a proper perspective when one’s self is afflicted (E. Dhorme, Job, 44).
14. 13 The sentence has no subject, but the context demands that the subject be the same kind of trouble that has come upon people that Job has helped.
15. 14 This is the same verb used in v. 2, meaning “to be exhausted” or “impatient.” Here with the vav (ו) consecutive the verb describes Job’s state of mind that is a consequence of the trouble coming on him. In this sentence the form is given a present tense translation (see §111.t).
16. 15 This final verb in the verse is vivid; it means “to terrify, dismay” (here the Niphal preterite). Job will go on to speak about all the terrors that come on him.
17. 16 The word יִרְאָה (yir’ah, “fear”) in this passage refers to Job’s fear of the Lord, his reverential devotion to God. H. H. Rowley (Job [], 46) says that on the lips of Eliphaz the word almost means “your religion.” He refers to ’s translation, “Let your religion reassure you.”
18. 17 The word כִּסְלָתֶךָ (kislatekha, “your confidence”) is rendered in the by “founded in folly.” The word כֶּסֶל (kesel) is “confidence” (see 8:14) and elsewhere “folly.” Since it is parallel to “your hope” it must mean confidence here.
19. 18 This second half of the verse simply has “your hope and the integrity of your ways.” The expression “the perfection of your ways” is parallel to “your fear,” and “your hope” is parallel to “your confidence.” This sentence is an example of casus pendens or extraposition: “as for your hope, it is the integrity of your ways” (see §143.d). Eliphaz is not being sarcastic to Job. He knows that Job is a God-fearing man who lives out his faith in life. But he also knows that Job should apply to himself the same things he tells others.
20. 19 Eliphaz will put his thesis forward first negatively and then positively (vv. 8ff). He will argue that the suffering of the righteous is disciplinary and not for their destruction. He next will argue that it is the wicked who deserve judgment.
21. 20 The use of the independent personal pronoun is emphatic, almost as an enclitic to emphasize interrogatives: “who indeed.…” ( §136.c).
22. 21 The perfect verb in this line has the nuance of the past tense to express the unique past—the uniqueness of the action is expressed with “ever” (“who has ever perished”).
23. 22 The adjective is used here substantivally. Without the article the word stresses the meaning of “uprightness.” Job will use “innocent” and “upright” together in 17:8.
24. 23 The Niphal means “to be hidden” (see the Piel in 6:10; 15:18; and 27:11); the connotation here is “destroyed” or “annihilated.”
25. 24 The perfect verb here represents the indefinite past. It has no specific sighting in mind, but refers to each time he has seen the wicked do this.
26. 25 The figure is an implied metaphor. Plowing suggests the idea of deliberately preparing (or cultivating) life for evil. This describes those who are fundamentally wicked.
27. 26 The renders this with a plural “barren places.”
28. 27 Heb “reap it.”
29. 28 The in the place of “breath” has “word” or “command,” probably to limit the anthropomorphism. The word is מִנִּשְׁמַת (minnishmat) comprising מִן (min) + נִשְׁמַת (nishmat, the construct of נְשָׁמָה [néshamah]): “from/at the breath of.” The “breath of God” occurs frequently in Scripture. In Gen 2:7 it imparts life; but here it destroys it. The figure probably does indicate a divine decree from God (e.g., “depart from me”)—so the may have been simply interpreting.
30. 29 The statement is saying that if some die by misfortune it is because divine retribution or anger has come upon them. This is not necessarily the case, as the NT declares (see Luke 13:1–5).
31. 30 The word רוּחַ (ruakh) is now parallel to נְשָׁמָה (néshamah); both can mean “breath” or “wind.” To avoid using “breath” for both lines, “blast” has been employed here. The word is followed by אַפוֹ (’afo) which could be translated “his anger” or “his nostril.” If “nostril” is retained, then it is a very bold anthropomorphism to indicate the fuming wrath of God. It is close to the picture of the hot wind coming off the desert to scorch the plants (see Hos 13:15).
32. 31 “There is” has been supplied to make a smoother translation out of the clauses.
33. 32 Eliphaz takes up a new image here to make the point that the wicked are destroyed—the breaking up and scattering of a den of lions. There are several words for “lion” used in this section. D. J. A. Clines observes that it is probably impossible to distinguish them (Job [], , , which records some bibliography of those who have tried to work on the etymologies and meanings). The first is אַרְיֵה (’aryeh) the generic term for “lion.” It is followed by שַׁחַל (shakhal) which, like כְּפִיר (kéfir), is a “young lion.” Some have thought that the שַׁחַל (shakhal) is a lion-like animal, perhaps a panther or leopard. takes it by metathesis from Arabic “young one.” The for this verse has “the strength of the lion, and the voice of the lioness and the exulting cry of serpents are quenched.”
34. 33 Heb “voice.”
35. 34 The verb belongs to the subject “teeth” in this last colon; but it is used by zeugma (a figure of speech in which one word is made to refer to two or more other words, but has to be understood differently in the different contexts) of the three subjects (see H. H. Rowley, Job [], 46–47).
36. 35 The word לַיִשׁ (layish) traditionally rendered “strong lion,” occurs only here and in Prov 30:30 and Isa 30:6. It has cognates in several of the Semitic languages, and so seems to indicate lion as king of the beasts.
37. 36 The form of the verb is the Qal active participle; it stresses the characteristic action of the verb as if a standard universal truth.
38. 37 The text literally has “sons of the lioness.”