Job 5:6-16

5:6 For evil does not come up from the dust, ¹ 

nor does trouble spring up from the ground,

5:7 but people ²  are born ³  to trouble,

as surely as the sparks ⁴  fly ⁵  upward. ⁶ 

Blessings for the One Who Seeks God ⁷ 

5:8 “But ⁸  as for me, ⁹  I would seek ¹⁰  God, ¹¹ 

and to God ¹²  I would set forth my case. ¹³ 

5:9 He does ¹⁴  great and unsearchable ¹⁵  things,

marvelous things without ¹⁶  number; ¹⁷ 

5:10 he gives ¹⁸  rain on the earth, ¹⁹ 

and sends ²⁰  water on the fields; ²¹ 

5:11 he sets ²²  the lowly ²³  on high,

that those who mourn ²⁴  are raised ²⁵  to safety.

5:12 He frustrates ²⁶  the plans ²⁷  of the crafty ²⁸ 

so that ²⁹  their hands cannot accomplish

what they had planned! ³⁰ 

5:13 He catches ³¹  the wise in their own craftiness, ³² 

and the counsel of the cunning ³³  is brought to a quick end. ³⁴ 

5:14 They meet with darkness in the daytime, ³⁵ 

and grope about ³⁶  in the noontime as if it were night. ³⁷ 

5:15 So he saves ³⁸  from the sword that comes from their mouth, ³⁹ 

even ⁴⁰  the poor from the hand of the powerful.

5:16 Thus the poor have hope,

and iniquity ⁴¹  shuts its mouth. ⁴² 

[5:6]  ¹ sn The previous discussion shows how trouble rises, namely, from the rebelliousness of the fool. Here Eliphaz simply summarizes the points made with this general principle – trouble does not come from outside man, nor does it come as a part of the natural order, but rather it comes from the evil nature of man.

[5:7]  ² tn Heb “man [is].” Because “man” is used in a generic sense for humanity here, the generic “people” has been used in the translation.

[5:7]  ³ tn There is a slight difficulty here in that vv. 6 and 7 seem to be saying the opposite thing. Many commentators, therefore, emend the the Niphal יוּלָּד (yullad, “is born”) to an active participle יוֹלֵד (yoled, “begets”) to place the source of trouble in man himself. But the LXX seems to retain the passive idea: “man is born to trouble.” The contrast between the two verses does not seem too difficult, for it still could imply that trouble’s source is within the man.

[5:7]  ⁴ tn For the Hebrew בְנֵי־רֶשֶׁף (bÿne reshef, “sons of the flame”) the present translation has the rendering “sparks.” E. Dhorme (Job, 62) thinks it refers to some kind of bird, but renders it “sons of the lightning” because the eagle was associated with lightning in ancient interpretations. Sparks, he argues, do not soar high above the earth. Other suggestions include Resheph, the Phoenician god of lightning (Pope), the fire of passion (Buttenwieser), angels (Peake), or demons (Targum Job). None of these are convincing; the idea of sparks flying upward fits the translation well and makes clear sense in the passage.

[5:7]  ⁵ tn The simple translation of the last two words is “fly high” or “soar aloft” which would suit the idea of an eagle. But, as H. H. Rowley (Job [NCBC], 53) concludes, the argument to identify the expression preceding this with eagles is far-fetched.

[5:7]  ⁶ tn The LXX has the name of a bird here: “the vulture’s young seek the high places.” The Targum to Job has “sons of demons” or “the sparks which shoot from coals of fire.”

[5:8]  ³ sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.

[5:8]  ⁴ tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.

[5:8]  ⁵ tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).

[5:8]  ⁶ tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).

[5:8]  ⁷ tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.

[5:8]  ⁸ tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).

[5:8]  ⁹ tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.

[5:9]  ⁴ tn Heb “who does.” It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation.

[5:9]  ⁵ tn The Hebrew has וְאֵין חֵקֶר (vÿ’en kheqer), literally, “and no investigation.” The use of the conjunction on the expression follows a form of the circumstantial clause construction, and so the entire expression describes the great works as “unsearchable.”

[5:9]  ⁶ tn The preposition in עַד־אֵין (’ad ’en, “until there was no”) is stereotypical; it conveys the sense of having no number (see Job 9:10; Ps 40:13).

[5:9]  ⁷ sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.

[5:10]  ⁵ tn Heb “who gives.” The participle continues the doxology here. But the article is necessary because of the distance between this verse and the reference to God.

[5:10]  ⁶ tn In both halves of the verse the literal rendering would be “upon the face of the earth” and “upon the face of the fields.”

[5:10]  ⁷ tn The second participle is simply coordinated to the first and therefore does not need the definite article repeated (see GKC 404 §126.b).

[5:10]  ⁸ tn The Hebrew term חוּצוֹת (khutsot) basically means “outside,” or what is outside. It could refer to streets if what is meant is outside the house; but it refers to fields here (parallel to the more general word) because it is outside the village. See Ps 144:13 for the use of the expression for “countryside.” The LXX gives a much wider interpretation: “what is under heaven.”

[5:11]  ⁶ tn Heb “setting.” The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, “And sends water on the fields, // So that He sets on high those who are lowly”). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God’s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation “setting up” rather than “to set up.”

[5:11]  ⁷ tn The word שְׁפָלִים (shÿfalim) refers to “those who are down.” This refers to the lowly and despised of the earth. They are the opposite of the “proud” (see Ps 138:6). Here there is a deliberate contrast between “lowly” and “on high.”

[5:11]  ⁸ tn The meaning of the word is “to be dark, dirty”; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one’s face in sorrow (see Job 2:12; Ps 35:14; 38:7).

[5:11]  ⁹ tn The perfect verb may be translated “be set on high; be raised up.” E. Dhorme (Job, 64) notes that the perfect is parallel to the infinitive of the first colon, and so he renders it in the same way as the infinitive, comparing the construction to that of 28:25.

[5:12]  ⁷ tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”).

[5:12]  ⁸ tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).

[5:12]  ⁹ tn The word עֲרוּמִים (’arumim) means “crafty” or “shrewd.” It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise – those who are wise in their own sight.

[5:12]  ¹⁰ tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 §166.a).

[5:12]  ¹¹ tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time.

[5:13]  ⁸ tn The participles continue the description of God. Here he captures or ensnares the wise in their wickedly clever plans. See also Ps 7:16, where the wicked are caught in the pit they have dug – they are only wise in their own eyes.

[5:13]  ⁹ sn This is the only quotation from the Book of Job in the NT (although Rom 11:35 seems to reflect 41:11, and Phil 1:19 is similar to 13:6). Paul cites it in 1 Cor 3:19.

[5:13]  ¹⁰ tn The etymology of נִפְתָּלִים (niftalim) suggests a meaning of “twisted” (see Prov 8:8) in the sense of tortuous. See Gen 30:8; Ps 18:26 [27].

[5:13]  ¹¹ tn The Niphal of מָהַר (mahar) means “to be hasty; to be irresponsible.” The meaning in the line may be understood in this sense: The counsel of the wily is hastened, that is, precipitated before it is ripe, i.e., frustrated (A. B. Davidson, Job, 39).

[5:14]  ⁹ sn God so confuses the crafty that they are unable to fulfill their plans – it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18-23.

[5:14]  ¹⁰ tn The verb מָשַׁשׁ (mashash) expresses the idea of groping about in the darkness. This is part of the fulfillment of Deut 28:29, which says, “and you shall grope at noonday as the blind grope in darkness.” This image is also in Isa 59:10.

[5:14]  ¹¹ sn The verse provides a picture of the frustration and bewilderment in the crafty who cannot accomplish their ends because God thwarts them.

[5:15]  ¹⁰ tn The verb, the Hiphil preterite of יָשַׁע (yasha’, “and he saves”) indicates that by frustrating the plans of the wicked God saves the poor. So the vav (ו) consecutive shows the result in the sequence of the verses.

[5:15]  ¹¹ tn The juxtaposition of “from the sword from their mouth” poses translation difficulties. Some mss do not have the preposition on “their mouth,” but render the expression as a construct: “from the sword of their mouth.” This would mean their tongue, and by metonymy, what they say. The expression “from their mouth” corresponds well with “from the hand” in the next colon. And as E. Dhorme (Job, 67) notes, what is missing is a parallel in the first part with “the poor” in the second. So he follows Cappel in repointing “from the sword” as a Hophal participle, מֹחֳרָב (mokhorav), meaning “the ruined.” If a change is required, this has the benefit of only changing the pointing. The difficulty with this is that the word “desolate, ruined” is not used for people, but only to cities, lands, or mountains. The sense of the verse can be supported from the present pointing: “from the sword [which comes] from their mouth”; the second phrase could also be in apposition, meaning, “from the sword, i.e., from their mouth.”

[5:15]  ¹² tn If the word “poor” is to do double duty, i.e., serving as the object of the verb “saves” in the first colon as well as the second, then the conjunction should be explanatory.

[5:16]  ¹¹ tn Other translations render this “injustice” (NIV, NRSV, CEV) or “unrighteousness” (NASB).

[5:16]  ¹² tn The verse summarizes the result of God’s intervention in human affairs, according to Eliphaz’ idea that even-handed justice prevails. Ps 107:42 parallels v. 16b.