Job 4:12–17

Footnotes

1. 38 The of this verse offers special problems. It reads, “But if there had been any truth in your words, none of these evils would have fallen upon you; shall not my ear receive excellent [information] from him?” The major error involves a dittography from the word for “secret,” yielding “truth.”
2. 39 The verb גָּנַב (ganav) means “to steal.” The Pual form in this verse is probably to be taken as a preterite since it requires a past tense translation: “it was stolen for me” meaning it was brought to me stealthily (see 2 Sam 19:3).
3. 40 Heb “received.”
4. 41 The word שֵׁמֶץ (shemets, “whisper”) is found only here and in Job 26:14. A cognate form שִׁמְצָה (shimtsah) is found in Exod 32:25 with the sense of “a whisper.” In postbiblical Hebrew the word comes to mean “a little.” The point is that Eliphaz caught just a bit, just a whisper of it, and will recount it to Job.
5. 42 Here too the word is rare. The form שְׂעִפִּים (sé’ippim, “disquietings”) occurs only here and in 20:2. The form שַׂרְעַפִּים (sar’appim, “disquieting thoughts”), possibly related by dissimilation, occurs in Pss 94:19 and 139:23. There seems to be a connection with סְעִפִּים (sé’ippim) in 1 Kgs 18:21 with the meaning “divided opinion”; this is related to the idea of סְעִפָּה (sé’ippah, “bough”). H. H. Rowley (Job [], 47) concludes that the point is that like branches the thoughts lead off into different and bewildering places. E. Dhorme (Job, 50) links the word to an Arabic root (“to be passionately smitten”) for the idea of “intimate thoughts.” The idea here and in Ps 139 has more to do with anxious, troubling, disquieting thoughts, as in a nightmare.
6. 43 Heb “visions” of the night.
7. 44 The word תַּרְדֵּמָה (tardemah) is a “deep sleep.” It is used in the creation account when the Lord God caused a deep sleep to fall on Adam; and it is used in the story of Jonah when the prophet was asleep during the storm. The interprets it to mean “fear,” rendering the whole verse “but terror falls upon men with dread and a sound in the night.”
8. 45 The two words פַּחַד (pakhad, “trembling”) and רְעָדָה (ré’adah, “terror”) strengthen each other as synonyms (see also Ps 55:6). The subject of the verb קָרָא (qara’, “befall, encounter”) is פַּחַד (pakhad, “trembling”); its compound subject has been placed at the end of the colon.
9. 46 The subject of the Hiphil verb הִפְחִיד (hifkhid, “dread”) is פַּחַד (pakhad, “trembling”), which is why it is in the singular. The cognate verb intensifies and applies the meaning of the noun. 808 פַּחַד Hiph translates it “fill my bones with dread.” In that sense “bones” would have to be a metonymy of subject representing the framework of the body, so that the meaning is that his whole being was filled with trembling.
10. 47 The word רוּחַ (ruakh) can be “spirit” or “breath.” The implication here is that it was something that Eliphaz felt—what he saw follows in v. 16. The commentators are divided on whether this is an apparition, a spirit, or a breath. The word can be used in either the masculine or the feminine, and so the gender of the verb does not favor the meaning “spirit.” In fact, in Isa 21:1 the same verb חָלַף (khalaf, “pass on, through”) is used with the subject being a strong wind or hurricane “blowing across.” It may be that such a wind has caused Eliphaz’s hair to stand on end here. D. J. A. Clines (Job [], ) also concludes it means “wind,” noting that in Job a spirit or spirits would be called רְפָאִים (réfa’im), אֶלֹהִים (’elohim) or אוֹב (’ov).
11. 48 The verbs in this verse are imperfects. In the last verse the verbs were perfects when Eliphaz reported the fear that seized him. In this continuation of the report the description becomes vivid with the change in verbs, as if the experience were in progress.
12. 49 The subject of this verb is also רוּחַ (ruakh, “spirit”), since it can assume either gender. The “hair of my flesh” is the complement and not the subject; therefore the Piel is to be retained and not changed to a Qal as some suggest (and compare with Ps 119:120).
13. 50 The has the first person of the verb: “I arose and perceived it not, I looked and there was no form before my eyes; but I only heard a breath and a voice.”
14. 51 The imperfect verb is to be classified as potential imperfect. Eliphaz is unable to recognize the figure standing before him.
15. 52 The colon reads “a silence and a voice I hear.” Some have rendered it “there is a silence, and then I hear.” The verb דָּמַם (damam) does mean “remain silent” (Job 29:21; 31:34) and then also “cease.” The noun דְּמָמָה (démamah, “calm”) refers to the calm after the storm in Ps 107:29. Joined with the true object of the verb, “voice,” it probably means something like stillness or murmuring or whispering here. It is joined to “voice” with a conjunction, indicating that it is a hendiadys, “murmur and a voice” or a “murmuring voice.”
16. 53 The imperfect verbs in this verse express obvious truths known at all times ( §107.f).
17. 54 The word for man here is first אֱנוֹשׁ (’enosh), stressing man in all his frailty, his mortality. This is paralleled with גֶּבֶר (gever), a word that would stress more of the strength or might of man. The verse is not making a great contrast between the two, but it is rhetorical question merely stating that no human being of any kind is righteous or pure before God the Creator. See H. Kosmala, “The Term geber in the OT and in the Scrolls,” 17 (1969): 159–69; and E. Jacob, Theology of the Old Testament, 156–57.
18. 55 The imperfect verb in this interrogative sentence could also be interpreted with a potential nuance: “Can a man be righteous?”
19. 56 The classification of מִן (min) as a comparative in this verse (, “more righteous than God”; cf. also , , ) does not seem the most probable. The idea of someone being more righteous than God is too strong to be reasonable. Job will not do that—but he will imply that God is unjust. In addition, Eliphaz had this vision before hearing of Job’s trouble and so is not addressing the idea that Job is making himself more righteous than God. He is stating that no man is righteous before God. Verses 18–21 will show that no one can claim righteousness before God. In 9:2 and 25:4 the preposition “with” is used. See also Jer 51:5 where the preposition should be rendered “before” [the Holy One].
20. 57 In Job 15:14 and 25:4 the verb יִזְכֶּה (yizkeh, from זָכָה [zakhah, “be clean”]) is paralleled with יִצְדַּק (yitsdaq, from צָדֵק [tsadeq, “be righteous”).
21. 58 The double question here merely repeats the same question with different words (see §150.h). The second member could just as well have been connected with ו (vav).