Hiob 4
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The vanity of life is increased by oppression, Ecc 4:1-3; by envy, Ecc 4:4; by idleness, Ecc 4:5. The misery of a solitary life, and the advantages of society, Ecc 4:6-12. A poor and wise child; better than an old and foolish king, Ecc 4:13. The uncertainty of popular favor, Ecc 4:14-16.
Quelle öffnen ↗FIRST SPEECH OF ELIPHAZ. (Job 4:1-21) Eliphaz--the mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.
Quelle öffnen ↗Then Eliphaz the Temanite answered and said. When Job was done cursing his day, and had finished his doleful ditty on that subject, then Eliphaz took the opportunity of speaking, not being able to bear any longer with Job and his behaviour under his afflictions; Eliphaz was one of Job's three friends that came to visit him, Job 2:11; very probably he might be the senior man, or a man of the greatest authority and power; a most respectable person, had in great esteem and reverence among men, and by these his friends, and therefore takes upon him to speak first; or it may be it was agreed among themselves that he should begin the dispute with Job; and we find, that in the close of this controversy the Lord speaks to him by name, and to him only, Job 42:7; he "answered"; not that Job directed his discourse to him, but he took occasion, from Job's afflictions and his passionate expressions, to say what he did; and he "said" not anything by way of condolence or consolation, not pitying Job's case, nor comforting him in his afflicted circumstances, as they required both; but reproaching him as a wicked and hypocritical man, not acting like himself formerly, or according to his profession and principles, but just the reverse: this was a new trial to Job, and some think the sorest of all; it was as a sword in his bones, which was very cutting to him; as oil cast into a fiery furnace in which he now was, which increased the force and fury of it; and as to vinegar an opened and bleeding wound, which makes it smart the more. ; he "answered"; not that Job directed his discourse to him, but he took occasion, from Job's afflictions and his passionate expressions, to say what he did; and he "said" not anything by way of condolence or consolation, not pitying Job's case, nor comforting…
Quelle öffnen ↗In reply to Sommer, who in his excellent biblische Abhandlungen, 1846, considers the octastich as the extreme limit of the compass of the strophe, it is sufficient to refer to the Syriac strophe-system. It is, however, certainly an impossibility that, as Ewald (Jahrb. ix. 37) remarks with reference to the first speech of Jehovah, Job 38-39, the strophes can sometimes extend to a length of 12 lines = Masoretic verses, consequently consist of 24 στίχοι and more. Then Eliphaz the Temanite began, and said:
Quelle öffnen ↗In these verses, I. Eliphaz excuses the trouble he is now about to give to Job by his discourse (Job 4:2): "If we assay a word with thee, offer a word of reproof and counsel, wilt thou be grieved and take it ill?" We have reason to fear thou wilt; but there is no remedy: "Who can refrain from words?" Observe, 1. With what modesty he speaks of himself and his own attempt. He will not undertake the management of the cause alone, but very humbly joins his friends with him: "We will commune with thee." Those that plead God's cause must be glad of help, lest it suffer through their weakness. He will not promise much, but begs leave to assay or attempt, and try if he could propose any thing that might be pertinent, and suit Job's case. In difficult matters it becomes us to pretend no further, but only to try what may be said or done. Many excellent discourses have gone under the modest title of Essays. 2. With what tenderness he speaks of Job, and his present afflicted condition: "If we tell thee our mind, wilt thou be grieved? Wilt thou take it ill? Wilt thou lay it to thy own heart as thy affliction or to our charge as our fault? Shall we be reckoned unkind and cruel if we deal plainly and faithfully with thee? We desire we may not; we hope we shall not, and should be sorry if that should be ill resented which is well intended." Note, We ought to be afraid of grieving any, especially those that are already in grief, lest we add affliction to the afflicted, as David's enemies, Psa 69:26. We should show ourselves backward to say that which we foresee will be grievous, though ever so necessary. God himself, though he afflicts justly, does not afflict willingly, Lam 3:33. 3. With what assurance he speaks of the truth and pertinency of what he was about to say: Who can withhold…
Quelle öffnen ↗4:1–14:22 This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity. 4:1-2 Eliphaz the Temanite (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • who could keep from speaking out? Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).
Quelle öffnen ↗Ursprache
Die hebräischen und griechischen Wörter hinter dieser Stelle, mit Strong-Nummern — von openscriptures (CC BY-SA).
אֱלִיפַז (ʼĔlîyphaz, H464) — Eliphaz, the name of one of Job's friends, and of a son of Esau תֵּימָנִי (Têymânîy, H8489) — a Temanite or descendant of Teman עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… אָמַר (ʼâmar, H559) — to say (used with great latitude)
Quelle öffnen ↗נָסָה (nâçâh, H5254) — to test; by implication, to attempt דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause לָאָה (lâʼâh, H3811) — to tire; (figuratively) to be (or make) disgusted יָכֹל (yâkôl, H3201) — to be able, literally (can, could) or morally (may, might) עָצָר (ʻâtsâr, H6113) — to inclose; by analogy, to hold back; also to maintain, rule, assemble מִלָּה (millâh, H4405) — a word; collectively, a discourse; figuratively, a topic
Quelle öffnen ↗יָסַר (yâçar, H3256) — to chastise, literally (with blows) or figuratively (with words); hence, to instruct רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) חָזַק (châzaq, H2388) — to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively… רָפֶה (râpheh, H7504) — slack (in body or mind) יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.),
Quelle öffnen ↗מִלָּה (millâh, H4405) — a word; collectively, a discourse; figuratively, a topic קוּם (qûwm, H6965) — to rise (in various applications, literal, figurative, intensive and causative) כָּשַׁל (kâshal, H3782) — to totter or waver (through weakness of the legs, especially the ankle); by implication,… אָמַץ (ʼâmats, H553) — to be alert, physically (on foot) or mentally (in courage) כָּרַע (kâraʻ, H3766) — to bend the knee; by implication, to sink, to prostrate בֶּרֶךְ (berek, H1290) — a knee
Quelle öffnen ↗בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) לָאָה (lâʼâh, H3811) — to tire; (figuratively) to be (or make) disgusted נָגַע (nâgaʻ, H5060) — properly, to touch, i.e. lay the hand upon (for any purpose; euphemistically, to lie with… בָּהַל (bâhal, H926) — to tremble inwardly (or palpitate), i.e. (figuratively) be (causative, make) (suddenly)…
Quelle öffnen ↗יִרְאָה (yirʼâh, H3374) — fear (also used as infinitive); morally, reverence כִּסְלָה (kiçlâh, H3690) — in a good sense, trust; in a bad one, silliness תִּקְוָה (tiqvâh, H8615) — literally a cord (as an attachment); figuratively, expectancy תֹּם (tôm, H8537) — completeness; figuratively, prosperity; usually (morally) innocence דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb
Quelle öffnen ↗זָכַר (zâkar, H2142) — properly, to mark (so as to be recognized), i.e. to remember; by implication, to mention;… אָבַד (ʼâbad, H6) — properly, to wander away, i.e. lose oneself; by implication to perish (causative, destroy) נָקִי (nâqîy, H5355) — innocent אֵיפֹה (ʼêyphôh, H375) — what place?; also (of time) when?; or (of means) how? יָשָׁר (yâshâr, H3477) — straight (literally or figuratively) כָּחַד (kâchad, H3582) — to secrete, by act or word; hence (intensively) to destroy
Quelle öffnen ↗רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… חָרַשׁ (chârash, H2790) — to scratch, i.e. (by implication) to engrave, plough; hence (from the use of tools) to… אָוֶן (ʼâven, H205) — strictly nothingness; also trouble. vanity, wickedness; specifically an idol זָרַע (zâraʻ, H2232) — to sow; figuratively, to disseminate, plant, fructify עָמָל (ʻâmâl, H5999) — toil, i.e. wearing effort; hence, worry, wheth. of body or mind קָצַר (qâtsar, H7114) — to dock off, i.e. curtail (transitive or intransitive, literal or figurative); especially…
Quelle öffnen ↗נְשָׁמָה (nᵉshâmâh, H5397) — a puff, i.e. wind, angry or vital breath, divine inspiration, intellect. or (concretely)… אֱלוֹהַּ (ʼĕlôwahh, H433) — a deity or the Deity אָבַד (ʼâbad, H6) — properly, to wander away, i.e. lose oneself; by implication to perish (causative, destroy) רוּחַ (rûwach, H7307) — wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively,… אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… כָּלָה (kâlâh, H3615) — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete,…
Quelle öffnen ↗שְׁאָגָה (shᵉʼâgâh, H7581) — a rumbling or moan אֲרִי (ʼărîy, H738) — a lion קוֹל (qôwl, H6963) — a voice or sound שַׁחַל (shachal, H7826) — a lion (from his characteristic roar) שֵׁן (shên, H8127) — a tooth (as sharp); specifically ivory; figuratively, a cliff כְּפִיר (kᵉphîyr, H3715) — a village (as covered in by walls); also a young lion (perhaps as covered with a mane) נָתַע (nâthaʻ, H5421) — to tear out
Quelle öffnen ↗לַיִשׁ (layish, H3918) — a lion (from his destructive blows) אָבַד (ʼâbad, H6) — properly, to wander away, i.e. lose oneself; by implication to perish (causative, destroy) בְּלִי (bᵉlîy, H1097) — properly, failure, i.e. nothing or destruction; usually (with preposition) without, not… טֶרֶף (ṭereph, H2964) — something torn, i.e. a fragment, e.g. a fresh leaf, prey, food לָבִיא (lâbîyʼ, H3833) — to roar; a lion (properly, a lioness as the fiercer (although not a roarer;)) בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… פָּרַד (pârad, H6504) — to break through, i.e. spread or separate (oneself)
Quelle öffnen ↗דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause גָּנַב (gânab, H1589) — to thieve (literally or figuratively); by implication, to deceive אֹזֶן (ʼôzen, H241) — broadness. i.e. (concrete) the ear (from its form in man) לָקַח (lâqach, H3947) — to take (in the widest variety of applications) שֶׁמֶץ (shemets, H8102) — an inkling
Quelle öffnen ↗סָעִף (çâʻiph, H5587) — divided (in mind), i.e. (abstractly) a sentiment חִזָּיוֹן (chizzâyôwn, H2384) — a revelation, expectation by dream לַיִל (layil, H3915) — properly, a twist (away of the light), i.e. night; figuratively, adversity תַּרְדֵּמָה (tardêmâh, H8639) — a lethargy or (by implication) trance נָפַל (nâphal, H5307) — to fall, in a great variety of applications (intransitive or causative, literal or… אֱנוֹשׁ (ʼĕnôwsh, H582) — a man in general (singly or collectively)
Quelle öffnen ↗פַּחַד (pachad, H6343) — a (sudden) alarm (properly, the object feared, by implication, the feeling) קָרָא (qârâʼ, H7122) — to encounter, whether accidentally or in a hostile manner רַעַד (raʻad, H7461) — a shudder רֹב (rôb, H7230) — abundance (in any respect) עֶצֶם (ʻetsem, H6106) — a bone (as strong); by extension, the body; figuratively, the substance, i.e. (as pron.)… פָּחַד (pâchad, H6342) — to be startled (by a sudden alarm); hence, to fear in general
Quelle öffnen ↗Querverweise
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Da antwortete Eliphas, der Temaniter, und sprach:
Da antwortete Bildad, der Schuchiter, und sprach:
Darauf antwortete Eliphas, der Temaniter, und sprach:
Da gingen Eliphas, der Temaniter, und Bildad, der Schuchiter, und Zophar, der Naamatiter, und taten, wie der HERR ihnen befohlen hatte. Und der HERR sah Hiob an.
Da antwortete Hiob und sprach:
Als aber die drei Freunde Hiobs all das Unglück vernahmen, das über ihn gekommen war, kamen sie, ein jeder von seinem Ort, nämlich Eliphas, der Temaniter, und Bildad, der Schuchiter, und Zophar, der Naamatiter; diese kamen überein, miteinander hinzugehen, ihn zu beklagen und zu trösten.