Text -- Job 22:1-8 (NET)

Eliphaz’s Third Speech

22:1 Then Eliphaz the Temanite answered: 22:2 “Is it to God that a strong man is of benefit? Is it to him that even a wise man is profitable? 22:3 Is it of any special benefit to the Almighty that you should be righteous, or is it any gain to him that you make your ways blameless? 22:4 Is it because of your piety that he rebukes you and goes to judgment with you? 22:5 Is not your wickedness great and is there no end to your iniquity? 22:6 “For you took pledges from your brothers for no reason, and you stripped the clothing from the naked. 22:7 You gave the weary no water to drink and from the hungry you withheld food. 22:8 Although you were a powerful man, owning land, an honored man living on it,

Commentary -- Verse Notes / Footnotes

NET Notes: Job 22:1

¹ sn The third and final cycle of speeches now begins with Eliphaz’ final speech. Eliphaz will here underscore the argument that man’s ills are brought about by sin; he will then deduce from Job’s sufferings the sins he must have committed and the sinful attitude he has about God. The speech has four parts: Job’s suffering is proof of his sin (2-5), Job’s sufferings demonstrate the kinds of sin Job committed (6-11), Job’s attitude about God (12-20), and the final appeal and promise to Job (21-30).

NET Notes: Job 22:2

¹ tn Some do not take this to be parallel to the first colon, taking this line as a statement, but the parallel expressions here suggest the question is repeated.

NET Notes: Job 22:3

¹ tn The word חֵפֶץ (khefets) in this passage has the nuance of “special benefit; favor.” It does not just express the desire for something or the interest in it, but the profit one derives from it.

² tn The verb תַתֵּם (tattem) is the Hiphil imperfect of תָּמַם (tamam, “be complete, finished”), following the Aramaic form of the geminate verb with a doubling of the first letter.

NET Notes: Job 22:4

¹ tn The word “your fear” or “your piety” refers to Job’s reverence – it is his fear of God (thus a subjective genitive). When “fear” is used of religion, it includes faith and adoration on the positive side, fear and obedience on the negative.

² sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.

NET Notes: Job 22:5

¹ tn The adjective רַבָּה (rabbah) normally has the idea of “great” in quantity (“abundant,” ESV) rather than “great” in quality.

NET Notes: Job 22:6

¹ tn The verb חָבַל (khaval) means “to take pledges.” In this verse Eliphaz says that Job not only took as pledge things the poor need, like clothing, but he did it for no reason.

² tn The “naked” here refers to people who are poorly clothed. Otherwise, a reading like the NIV would be necessary: “you stripped the clothes…[leaving them] naked.” So either he made them naked by stripping their garments off, or they were already in rags.

NET Notes: Job 22:7

¹ tn The term עָיֵף (’ayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst – that would make a good parallel to the second part.

NET Notes: Job 22:8

¹ tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5).

² tn Heb “and a man of arm, to whom [was] land.” The line is in contrast to the preceding one, and so the vav here introduces a concessive clause.

³ tn The expression is unusual: “the one lifted up of face.” This is the “honored one,” the one to whom the dignity will be given.

⁴ tn Many commentators simply delete the verse or move it elsewhere. Most take it as a general reference to Job, perhaps in apposition to the preceding verse.