John Burnight, «Does Eliphaz Really Begin 'Gently'? An Intertextual Reading of Job 4,2-11», Vol. 95 (2014) 347-370
It is widely believed that the Joban poet presents Eliphaz as seeking to reassure Job in his first speech, and only later accuses him of wrongdoing. One prominent exegete, for example, remarks that Eliphaz 'begins considerately, and proceeds with notable gentleness and courtesy' (Terrien). In this paper I propose that Eliphaz’s opening words are neither gentle nor reassuring. Instead, they are a sharp intertextual response to Job’s complaints that he can find no 'rest' (3,26) and that what he 'feared has come upon him' (3,25). In essence, Eliphaz is implying that Job has brought his suffering on himself.
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360 JOHN BURNIGHT
There are also contextual and intertextual reasons to prefer this
interpretation. As discussed above, in 4,3-4 Eliphaz has utilized ter-
minology that elsewhere describes the symptoms of fear, and the
last word of 4,5 — immediately preceding $tary — is the verb
lhbtw, which I have argued should be translated as “you are terri-
fied”. If hary here is read as “fear” rather than “reverence”, then
once again a semantic parallel to the fear imagery of 3,25 (as well
as 4,3-4) is created.
The second colon ($ykrd ~tw $twqt) continues both Eliphaz’s cri-
tique and his parallelistic “response” to the last section of Job 3. Both
expressions exhibit distant semantic parallelism with terms in Job’s
opening speech: hwqt can be viewed as a response to Job’s mention
of “those who long for (l ~ykxm) death” and rejoice when they find
it in 3,21-22, as well as to Job’s overarching desire that he had never
been born. According to this intertextual reading of Eliphaz’s words,
he considers such hope — like Job’s “fear” — to be “folly”.
Finally, the last term in 4,6b, $ykrd, is in distant repetitive par-
allelism with wkrd in 3,23. As such, it will be helpful to view the
term in its context in that verse in order to clarify the sense of Eli-
phaz’s “response.”
VI. Job 4,6b in light of Job 3,23
Job 3,23 reads:
Why is light given to a man whose way is hidden,
And whom God has hedged in?
This verse is a continuation of Job’s question as to why “light”
and “life” are given to those who “suffer” and are “bitter of spirit”
in 3,21. Interpreters have long recognized the second colon as an
ironic allusion to Job 1,10, in which the śātān tells God that Job’s
righteousness is only due to the fact that God has protected him by
“hedging him in” 35. Here, however, Job characterizes such “hedg-
in synthetic rather than regular synonymous parallelism. Also see N. TUR-
SINAI, The Book of Job. A New Commentary (Jerusalem 21967) 76-78.
35
Cf. e.g., HABEL, The Book of Job, 112; CLINES, Job 1–20, 101; ANDERSEN,
Job, 109; PEAKE, Job, 76, and many others.